The First Sermon.

THE meaning of these words seems plain and obvious, and to need little explication. Her ways, that is, the ways of Wisedom. What this Wisedom is, I shall not un­dertake accurately to describe. Briefly, I understand by it, An habitual skill or faculty of judging aright about matters of practice, and chusing according to that right judgment, and conforming the actions to such good choice. Ways and paths in Scripture-dialect are the courses and manners of action. For do­ing there is commonly called walking; and the methods of doing are the ways in which we walk. By pleasantness may be meant the joy and delight ac­companying, and by peace the content [Page 2] and satisfaction ensuing such a course of actions. So that, in short, the sense of these words seems simply to be this, That a course of life directed by wise­dom and good judgment is delightfull in the practice, and brings content after it. The truth of which Proposition it shall be my endeavour at this time to confirm by divers Reasons, and illustrate by several instances.

I. Then, Wisedom of it self is de­lectable and satisfactory, as it implies a revelation of Truth, and a detection of Errour to us. 'Tis like Light, pleasant to behold, casting? sprightly lustre, and Veritatis luce menti h [...]minis nihil dulcius. Cic. Acad. 2. diffusing a benign influence all about; presenting a goodly prospect of things to the eyes of our mind; displaying ob­jects in their due shapes, postures, mag­nitudes, and colours; quickning our spi­rits with a comfortable warmth, and disposing our minds to a chearfull acti­vity; dispelling the darkness of igno­rance, scattering the mists of doubt, dri­ving away the spectres of delusive fancy; mitigating the cold of sullen melancho­ly; discovering obstacles, securing pro­gress, and making the passages of life clear, open, and pleasant. We are all na­turally [Page 3] endowed with a strong appe­tite to know, to see, to pursue Truth; and with a bashfull abhorrency from be­ing deceived, and entangled in mistake. And as success in enquiry after Truth af­fords matter of joy and triumph; so be­ing conscious of Errour, and miscarriage therein, is attended with shame and sor­row. These desires Wisedom in the most perfect manner satisfies, not by entertai­ning us with dry, empty, fruitless theo­ries, upon mean and vulgar subjects; but by enriching our minds with excellent and usefull knowledge, directed to the noblest objects, and serviceable to the highest ends. Nor in its own nature onely, but,

II. Much more in its worthy conse­quences is Wisedom exceedingly plea­sant and peaceable: in general, by dis­posing us to acquire and to enjoy all the good, delight and happiness we are ca­pable of; and by freeing us from all the inconveniences, mischiefs and infelici­ties our condition is subject to. For what-ever good from clear understan­ding, deliberate advice, sagacious fore­sight, stable resolution, dexterous ad­dress, right intention and orderly pro­ceeding [Page 4] doth naturally result, Wisedom conferrs: what-ever evil blind igno­rance, false presumption, unwary cre­dulity, precipitate rashness, unsteady purpose, ill contrivance, backwardness, inhability, unwieldiness and confusion of thought beget, Wisedom prevents. From thousand snares and treacherous allurements, from innumerable rocks and dangerous surprises, from exceeding­ly many needless incumbrances and vexa­tious toils of fruitless endeavour, she redeems and secures us. More particu­larly,

III. Wisedom assures us we take the best course, and proceed as we ought. For by the same means we judge aright, and reflecting upon that judgment are assured we doe so: as the same argu­ments by which we demonstrate a the­orem convince us we have demonstra­ted it, and the same light by which we see an object makes us know we see it. And this assurance in the progress of the action exceedingly pleases, and in the se­quel of it infinitely contents us. He that judges amiss, not perceiving clearly the rectitude of his process, proceeds usual­ly with a dubious solicitude, and at [Page 5] length, discovering his errour, con­demns his own choice, and receives no other satisfaction but of repentance. Like a Traveller, who being uncertain whether he goes in the right way, wan­ders in continual perplexity, till he be informed; and then too late, understan­ding his mistake, with regret seeks to recover himself into it. But he that knows his way, and is satisfied that it is the true one, makes on merrily and care­lesly, not doubting he shall in good time arrive to his designed journey's end. Two troublesome mischiefs there­fore Wisedom frees us from, the compa­ny of anxious doubt in our actions, and the consequence of bitter repentance. For no man can doubt of what he is sure of, nor repent of what he knows good.

IV. Wisedom begets in us a hope of success in our actions, and is usually at­tended therewith. Now what is more delicious then hope? what more satis­factory then success? That is like the pursuit of a flying enemy, this like ga­thering the spoil; that like viewing the ripe corn, this like the joy of harvest it self. And he that aims at a good end, and knows he uses proper means to at­tain [Page 6] it, why should he despair of success, since effects naturally follow their cau­ses, and the Divine providence is wont to afford its concourse to such procee­dings? Beside that such well-grounded hope confirms resolution, and quickens activity, which mainly conduce to the prosperous issue of designs. Farther,

V. Wisedom prevents discourage­ment from the possibility of ill success, yea and makes disappointment it self tolerable. For if either the foresight of a possible miscarriage should discourage us from adventuring on action, or in­culpable frustration were intolerable, we should with no heart apply our selves to any thing; there being no designs in this world, though founded upon the most sound advice, and prose­cuted by the most diligent endeavour, which may not be defeated, as depen­ding upon divers causes above our pow­er, and circumstances beyond our pro­spect. The inconstant opinions, uncer­tain resolutions, mutable affections, and fallacious pretences of men, upon which the accomplishment of most projects re­lies, may easily deceive and disappoint us. The imperceptible course of nature [Page 7] exerting it self in sudden tempests, dis­eases, and unlucky casualties, may sur­prise us, and give an end to our busi­nesses and lives together. However, the irresistible power of the Divine provi­dence, guided by the unsearchable coun­sel of his will, we can never be assu­red that it will not interpose, and hin­der the effects of our endeavours. Yet notwithstanding, when we act prudent­ly, we have no reason to be dishear­tened; because, having good intentions, and using fit means, and having done our best, as no deserved blame, so no considerable dammage can arrive to us: and though we find Almighty God hath crossed us, yet we are sure he is not dis­pleased with us. Which consideration, wherewith Wisedom furnishes us, will make the worst success not onely tole­rable, but comfortable to us. For hence we have reason to hope, that the All­wise Goodness reserves a better reward for us, and will sometime recompense not onely the good purposes we unhap­pily pursued, but also the unexpected disappointment we patiently endured; and that however we shall be no losers in the end. Which discourse is mainly fortified by considering how the best [Page 8] and wisest attempts have oft miscarried. We see Moses, authorized by God's com­mand, directed by his counsel, and con­ducted by his hand, intended to bring the Israelites into the land of Canaan; yet by the unreasonable incredulity and stubborn perverseness of that people he had his purpose frustrated. The holy Prophets afterward earnestly endeavou­red to contain the same people within compass of obedience to the Divine commands, and to reduce them from their idolatrous and wicked courses; yet without correspondent effect. Our Saviour, by the example of his holy life, continual instruction, and vehement ex­hortations, assayed to procure a belief of and submission to his most excellent Doctrine; yet how few believed his re­port, and complied with his Discipline? Yea, Almighty God himself often com­plains, how in a manner his designs were defeated, his desires thwarted, his offers refused, his counsels rejected, his expectations deceived, Wherefore, (saith he concerning his Vineyard) when I Isa. 5. 4. looked it should bring forth grapes, brought it forth wild grapes? And again, I have Isa. 65. 2. spred out my hands all the day to a rebelli­ous people. And again, I have even sent Jer. 7. 25. [Page 9] unto you all my prophets daily, rising up early, and sending them; yet they hear­kened not unto me. Wherefore there is no good cause we should be disheartned, or vexed, when success is wanting to well-advised purposes. 'Tis foolish and ill-grounded intentions, and practices unwarrantable by good reason, that make the undertakers solicitous of suc­cess, and being defeated leave them dis­consolate. Yea farther,

VI. Wisedom makes all the troubles, griefs and pains incident to life, whether casual adversities, or natural afflictions, easie and supportable; by rightly valu­ing the importance, and moderating the influence of them. It suffers not busie fancy to alter the nature, amplifie the degree, or extend the duration of them, by representing them more sad, heavy and remediless then they truly are. It allows them no force beyond what na­turally and necessarily they have, nor contributes nourishment to their in­crease. It keeps them at a due distance, not permitting them to encroach upon the Soul, or to propagate their influence beyond their proper sphere. It will not let external mischances, as poverty and [Page 10] disgrace, to produce an inward sense which is beyond their natural efficacy; nor corporeal affections of sickness and pain to disturb the mind, with which they have nothing to doe. The region of these malignant distempers being at most but the habit of the body, Wise­dom by effectual antidotes repells them from the heart, and inward parts of the Soul. If any thing, sin, and our unwor­thy miscarriages toward God, should vex and discompose us; yet this trouble Wisedom, by representing the Divine Goodness, and his tender mercies in our ever-Blessed Redeemer, doth perfectly allay. And as for all other adversities, it abates their noxious power, by shew­ing us they are either meerly imaginary, or very short and temporary; that they admit of remedy, or at most do not ex­clude comfort, not wholly hindring the operations of the mind, nor extingui­shing its joys; that they may have a pro­fitable use, and pleasant end; and, how­ever, neither imply bad Conscience, nor induce obligation to punishment. For,

VII. Wisedom hath always a good Conscience attending it, that purest de­light and richest cordial of the Soul; [Page 11] that brazen wall, and impregnable for­tress against both external assaults, and internal commotions; that continual feast, whereon the mind, destitute of all other repast, with a never-languishing appetite may entertain it self; that faith­full witness, and impartial judge, who­ever accuses, always acquitting the in­nocent Soul; that certain friend, in no streight failing, in no adversity deser­ting; that sure refuge in all storms of fortune, and persecutions of disgrace. Which (as Solomon here notes) renders a man's sleep sweet, and undisturbed with fearfull phantasms, his heart light, and his steps secure; and, if any thing, can make the Stoical paradox good, and cause the Wise man to smile in extremi­ty of torment; arming his mind with an invincible courage, and infusing a due confidence into it, whereby he bears up chearfully against malicious reproach, undauntedly sustains adversity, and tri­umphs over bad fortune. And this in­valuable treasure the Wise man is one­ly capable of possessing, who certain­ly knows, and heartily approves the grounds upon which he proceeds; when­as the fool, building his choice upon blind chance, or violent passion, or gid­dy [Page 12] fancy, or uncertain example, not upon the steddy warrant of good rea­son, cannot avoid being perplexed with suspicion of mistake, and so necessarily is deprived of the comfort of a good Conscience.

VIII. Wisedom confers a facility, ex­pert readiness, and dexterity in action; which is a very pleasant and commodi­ous quality, and exceedingly sweetens activity. To doe things with difficulty, struggling, and immoderate contention, disheartens a man, quells his courage, blunts the edge of his resolution, ren­ders him sluggish and averse from busi­ness, though apprehended never so ne­cessary, and of great moment. These obstructions Wisedom removes, facilita­ting operations by directing the intenti­on to ends possible and attainable, by suggesting fit means and instruments to work by, by contriving right methods and courses of process; the mind by it being stored with variety of good prin­ciples, sure rules, and happy expedients, reposed in the memory, and ready upon all occasions to be produced, and em­ployed in practice.

[Page 13] IX. Wisedom begets a sound, health­full and harmonious complexion of the Soul, disposing us with judgment to dis­tinguish, and with pleasure to relish sa­voury and wholsome things, but to nauseate and reject such as are ingrate­full and noxious to us; thereby capaci­fying us to enjoy pleasantly and inno­cently all those good things the Divine Goodness hath provided for, and con­signed to us: whence to the Soul pro­ceeds all that comfort, joy and vigour, which results to the Body from a good constitution, and perfect health.

X. Wisedom acquaints us with our selves, our own temper and constituti­on, our propensions and passions, our habitudes and capacities; a thing not onely of mighty advantage, but of infi­nite pleasure and content to us. No man in the world less knows a fool then him­self; nay, he is more then ignorant, for he constantly errs in the point, taking himself for, and demeaning himself as toward another, a better, a wiser and abler man then he is. He hath wonder­full conceits of his own qualities and faculties; he affects commendations in­competent to him; he soars at employ­ment [Page 14] surpassing his ability to manage. No Comedy can represent a mistake more odde, and ridiculous, then his: for he wanders, and stares, and hunts after, but never can find nor discern himself; but always encounters with a false shadow in stead thereof, which he passionately huggs and admires. But a Wise man, by constant observation, and impartial reflexion upon himself, grows very familiar with himself: he perceives his own inclinations, which if bad, he strives to alter and correct; if good, he cherishes and corroborates them: he apprehends the matters he is fitting for, and capable to manage, neither too mean and unworthy of him, nor too high and difficult for him; and those applying his care to, he transacts easily, chearful­ly, and successfully. So being neither puft up with vain and over-weening o­pinion, nor dejected with heartless dif­fidence of himself; neither admiring, nor despising; neither irksomely hating, nor fondly loving himself; he continues in good humour, maintains a sure friend­ship and fair correspondence with him­self, and rejoyces in the retirement and private conversation with his own thoughts: whence flows a plea­sure [Page 15] and satisfaction unexpressible.

XI. Wisedom procures and preserves a constant favour and fair respect of men, purchases a good name, and upholds re­putation in the world: which things are naturally desirable, commodious for life, encouragements to good, and pre­ventive of many inconveniences. The composed frame of mind, uniform and comely demeanour, compliant and in­offensive conversation, fair and punc­tual dealing, considerate motions and dextrous addresses of Wise men, natu­rally beget esteem and affection in those that observe them. Neither then these things is there any thing more commen­dable to humane regard. As symmetry and harmony to the animal senses, so de­lectable is an even temper of Soul and orderly tenour of actions to rational ap­prehensions. Folly is freakish and hu­morous, impertinent and obstreperous, inconstant and inconsistent, peevish and exceptious; and consequently fastidious to society, and productive of aversation and disrespect. But the Wise man is sta­ble in his ways, consonant to himself, suting his actions to his words, and those to his principles, and all to the rule of [Page 16] right reason; so that you may know where to find him, and how to deal with him, and may easily please him, which makes his acquaintance accepta­ble, and his person valuable: beside that real worth of it self commands respect, and extorts veneration from men, and usually prosperity waits upon his well­advised attempts, which exceedingly adorn, and advance the credit of the un­dertaker: however, if he fail sometime, his usual deportment salves his repute, and easily makes it credible it was no fault of his, but of his fortune. If a fool prosper, the honour is attributed to pro­pitious chance; if he miscarry, to his own ill management: but the entire glory of happy undertakings crowns the head of Wisedom; while the disgrace of unlucky events falls otherwhere. His light, like that of the Sun, cannot totally be eclipsed; it may be dimmed, but never extinguished, and always maintains a day, though over-clouded with misfortune. Who less esteems the famous African Captain for being over­thrown in that last fatal battel, wherein he is said to have shewn the best skill, and yet endured the worst of success? Who contemns Cato, and other the [Page 17] grave Citizens of Rome, for embracing the just, but improsperous Cause of the Com­monwealth? A Wise man's circumstances may vary and fluctuate like the flouds a­bout a rock; but he persists immovably the same, and his reputation unshaken: for he can always render a good ac­compt of his actions, and by reasonable apology elude the assaults of reproach.

XII. Wisedom instructs us to examin, compare, and rightly to value the ob­jects that court our affections, and chal­lenge our care; and thereby regulates our passions, and moderates our endea­vours, which begets a pleasant serenity and peaceable tranquillity of mind. For when, being deluded with false shews, & relying upon ill-grounded presumpti­ons, we highly esteem, passionately affect, and eagerly pursue things of little worth in themselves, or concernment to us, as we unhandsomely prostitute our af­fections, and prodigally miss-spend our time, and vainly lose our labour; so the e­vent not answering our expectation, our minds thereby are confounded, disturb'd, and distempered. But when, guided by right reason, we conceive great esteem of, and zealously are enamoured with, [Page 18] and vigorously strive to attain things of excellent worth, and weighty conse­quence; the conscience of having well placed our affections, and well employed our pains, and the experience of fruits corresponding to our hopes, ravish our mind with unexpressible content. And so it is; Present appearance and vulgar conceit ordinarily impose upon our fan­cies, disguising things with a deceitfull varnish, and representing those that are vainest with the greatest advantage; whilst the noblest objects, being of a more subtile and spiritual nature, like fairest Jewels enclosed in a homely box, avoid the notice of gross sense, and pass undiscerned by us. But the light of Wisedom, as it unmasks specious impo­sture, and bereavesit of its false colours; so it penetrates into the retirements of true Excellency, and reveals its genuine lustre. For example, Corporeal Plea­sure, which so powerfully allures and enchants us, Wisedom declares that it is but a present, momentany and transi­ent satisfaction of brutish sense, dim­ming the light, sullying the beauty, im­pairing the vigour, and restraining the activity of the mind; diverting it from better operations, and indisposing it to [Page 19] enjoy purer delights; leaving no com­fortable relish or gladsome memory be­hind it, but often followed with bitter­ness, regret and disgrace. That the Pro­fit the World so greedily gapes after is but a possession of trifles, not valuable in themselves, nor rendering the Masters of them so; accidentally obtained, and promiscuously enjoyed by all sorts, but commonly by the worst of men; diffi­cultly acquired, and easily lost; how­ever, to be used but for a very short time, and then to be resigned into un­certain hands. That the Honour men so dote upon is, ordinarily, but the diffe­rence of a few petty circumstances, a peculiar name or title, a determinate place, a distinguishing ensign; things of onely imaginary excellence, derived from chance, and conferring no advan­tage, except from some little influence they have upon the arbitrary opinion and fickle humour of the people; com­placence in which is vain, and reliance upon it dangerous. That Power and dominion, which men so impatiently struggle for, are but necessary evils in­troduced to restrain the bad tempers of men; most evil to them that enjoy them; requiring tedious attendance, distrac­ting [Page 20] care, and vexatious toil; atten­ded with frequent disappointment, op­probrious censure, and dangerous envy; having such reall burthens, and slavish encumbrances, sweetned onely by su­perficial pomps, strained obsequious­ness, some petty privileges, and exemp­tions scarce worth the mentioning. That Wit and parts, of which men make such ostentation, are but natural endowments, commendable onely in or­der to use, apt to engender pride and vanity, and hugely dangerous if abused or misemployed. What should I menti­on Beauty, that fading toy; or bodily Strength and activity, qualities so pal­pably inconsiderable? Upon these and such like flattering objects, so adored by vulgar opinion, Wisedom exercising se­vere and impartial judgment, and per­ceiving in them no intrinsick excel­lence, no solid content springing from them, no perfection thence accruing to the mind, no high reward allotted to them, no security to the future condi­tion, or other durable advantages pro­ceeding from them; it concludes they deserve not any high opinion of the mind, nor any vehement passion of the Soul, nor any laborious care to be em­ployed [Page 21] on them, and moderates our af­fections toward them: it frees us from anxious desire of them; from being transported with excessive joy in the acquisition of them; from being over­whelmed with disconsolate sorrow at the missing of them, or parting with them; from repining and envying at those who have better success then our selves in the procuring them; from im­moderate toil in getting, and care in preserving them: and so delivering us from all these unquiet anxieties of thought, tumultuous perturbations of passion, and tedious vexations of body, it maintains our minds in a chearfull calm, quiet indifferency, and comforta­ble liberty. On the other side, things of real worth and high concernment, that produce great satisfaction to the mind, and are mainly conducible to our happiness, such as are a right understan­ding and strong sense of our obligations to Almighty God, and relations to men, a sound temper and complexion of mind, a vertuous disposition, a capaci­ty to discharge the duties of our places, a due qualification to enjoy the happi­ness of the other World; these and such like things, by discovering their nature, [Page 22] and the effects resulting from them, it engages us highly to esteem, ardently to affect, and industriously to pursue; so preventing the inconveniences that follow the want of them, and convey­ing the benefits arising from the possessi­on of them.

XIII. Wisedom distinguishes the cir­cumstances, limits the measures, deter­mines the modes, appoints the fit seasons of action; so preserving decorum and order, the parent of peace, and pre­venting confusion, the mother of ini­quity, strife and disquiet. 'Tis in the bu­siness of humane life as in a building: a due proportion of bigness, a fit situati­on of place, a correspondency of shape, and sutableness of colour, is to be obser­ved between the parts thereof: a de­fect in any of which requisites, though the materials hap to be choice and ex­cellent, makes the whole fabrick defor­med and ugly to judicious apprehensi­on. The best actions, if they swell, and exceed their due measure, if they be un­skilfully misplaced, if in uncouth manner performed, they lose their quality, and turn both to the disgrace and disadvan­tage of life. 'Tis commendable to pray; [Page 23] but they that would always be perfor­ming that duty, by their absurd devoti­on procured to themselves the title of Hereticks: and they that will stand pray­ing in places of publick concourse, de­served our Saviour's reprehensions: and those men who, against the custom and ordinary use, would needs pray with their faces covered, you know S. Paul insinuates of them, that they were fond and contentious persons. Friendly ad­monition is very laudable, and of rare use; but being upon all occasions im­moderately used, or in publick society so as to encroach upon modesty, or en­dammage reputation; or when the per­son admonished is otherwise employed, and attent upon his business; or being delivered in an imperiously-insulting way, or in harsh and opprobrious lan­guage; it becomes unsavoury and odious, and both in shew and effect resembles a froward malicious exceptiousness. 'Twere infinite to compute in how ma­ny instances want of due order, measure and manner, do spoil and incommodate action. 'Tis Wisedom that applies re­medy to these mischiefs. Things must be compared to, and arbitrated by, her standard, or else they will contain some­thing [Page 24] of monstrous enormity; either strutting in unwieldy bulk, or sinking in defective scantness. If she do not fa­shion and model circumstances, they will sit ugly on the things that wear them; if she do not temper the colours, and describe the lineaments, the draught of practice will be but rude and imperfect, and little resemble the true patterns of duty: but if she interpose, and perform her part, all things will appear confor­mable, neat and delicate.

XIV. Wisedom discovers our relati­ons, duties and concernments, in respect of men, with the natural grounds of them; thereby both qualifying and incli­ning us to the discharge of them: whence exceeding convenience, pleasure and con­tent ensues. By it we understand we are parts and members of the great Bo­dy, the Universe; and are therefore con­cerned in the good management of it, and are thereby obliged to procure its order and peace, and by no irregular undertaking to disturb or discompose it; which makes us honest and peaceable men: that we proceed from the same primitive stock, are children of the same father, and partake of the same bloud [Page 25] with all men; are endowed with like faculties of mind, passions of Soul, shape of body, and sense of things: that we have equally implanted in our original constitution inclinations to love, pity, gratitude, sociableness, quiet, joy, repu­tation: that we have an indispensable need and impatient desire of company, of assistence, comfort, and relief: that therefore it is according to the design of nature, and agreeable to reason, that to those, to whom our natural condition by so many bands of cognation, simili­tude, and mutual necessitude, hath knit and conjoyned us, we should bear a kind respect and tender affection; should chearfully concurre in undergoing the common burthens; should heartily wish and industriously promote their good, assist them in accomplishing their reaso­nable desires, thankfully requite the courtesies received from them, congra­tulate and rejoyce with them in their prosperity, comfort them in their distres­ses, and, as we are able, relieve them; however, tenderly compassionate their disappointments, miseries and sorrows. This renders us kind and courteous neighbours; sweet and gratefull com­panions. It represents unto us the dread­full [Page 26] effects and insupportable mischiefs arising from breach of faith, contrave­ning the obligations of solemn pacts, in­fringing publick laws, deviating from the received rules of equity, violating promises, and interrupting good corre­spondence among men: by which con­siderations it engages us to be good ci­tizens, obedient subjects, just dealers, and faithfull friends. It minds us of the blindness, impotence and levity, the proneness to mistake, and misbehaviour that humane nature necessarily is subject to; deserving rather our commiserati­on, then anger or hatred, which prompts us to bear the infirmities of our bre­thren, to be gentle in censure, to be in­sensible of petty affronts, to pardon in­juries, to be patient, exorable, and re­concilable to those that give us greatest cause of offence. It teaches us, the good may, but the evil of our neighbour can in no wise advantage us; that from the suffering of any man, simply considered, no benefit can accrue, nor natural satis­faction arise to us; and that therefore 'tis a vain, base, brutish and unreasona­ble thing, for any cause whatsoever, to desire or delight in the grief, pain or mi­sery of our neighbour, to hate or envy [Page 27] him, or insult over him, or devise mis­chief to him, or prosecute revenge upon him; which makes us civil, noble and placable enemies, or rather no enemies at all. So that Wisedom is in effect the genuine parent of all moral and politi­cal vertue, justice and honesty; as Solo­mon says in her person, I lead in the way of righteousness, and in the midst of Prov. 8. 20. the paths of judgment. And how sweet these are in the practice, how comforta­ble in the consequences, the testimony of continual experience and the unani­mous consent of all wise men sufficient­ly declare. But farther,

XV. The principal advantage of Wisedom is, its acquainting us with the Nature and reason of true Religion, and affording convictive arguments to per­suade to the Practice of it; which is ac­companied with the purest delight, and attended with the most solid content imaginable. I say, the Nature of Religi­on, wherein it consists, and what it re­quires; the mistake of which produceth daily so many mischiefs and inconveni­ences in the world, and exposes so good a name to so much reproach. It sheweth it consisteth not in fair professions and [Page 28] glorious pretences, but in real practice; not in a pertinacious adherence to any Sect or party, but in a sincere love of goodness, and dislike of naughtiness, where-ever discovering it self; not in vain ostentations and flourishes of out­ward performance, but in an inward good complexion of mind, exerting it self in works of true Devotion and Cha­rity; not in a nice orthodoxie, or poli­tick subjection of our judgments to the peremptory dictates of men, but in a sincere love of Truth, in a hearty ap­probation of and compliance with the Doctrines fundamentally good, and ne­cessary to be believed; not in harsh cen­suring and virulently inveighing against others, but in carefull amending our own ways; not in a peevish crosness and obstinate repugnancy to received laws and customs, but in a quiet and peaceable submission to the express Laws of God, and lawfull commands of man; not in a furious zeal for or against trivial circumstances, but in a conscio­nable practising the substantial parts of Religion; not in a frequent talking or contentious disputing about it, but in a ready observance of the unquestionable rules and prescripts of it. In a word, [Page 29] that Religion consists in nothing else but doing what becomes our relation to God, in a conformity or similitude to his Nature, and in a willing obedience to his holy Will: to which by potent incentives it allures and persuades us; by representing to us his transcendently­glorious Attributes, conspicuously dis­played in the frame, order and govern­ment of the World; that wonderfull Power, which erected this great and goodly fabrick; that incomprehensible Wisedom, which preserves it in a con­stant harmony; that immense Goodness, which hath so carefully provided for the various necessities, delights and comforts of its innumerable inhabitants. I say, by representing those infinitely-glorious Perfections, it engages us with highest respect to esteem, reverence and honour him. Also, by minding us of our mani­fold obligations to him, our receiving being, life, reason, sense, all the faculties, powers, excellencies, privileges and com­modities of our natures from him; of his tender Care and loving Providence continually supporting and protecting us; of his liberal Beneficence, patient Indulgence, and earnest desire of our good and happiness by manifold expres­sions [Page 30] evidently manifested toward us; it inflames us with ardent love, and obli­ges us to officious gratitude toward him. Also, by declaring the necessary and ir­reconcilable contrariety of his Nature to all impurity and perverseness, his peerless Majesty, his irresistible Power, and his all-seeing Knowledge, it begets an awfull dread and a devout fear of him. By discovering him from his infi­nite Benignity willing, and from his un­limited Power onely able to supply our needs, relieve us in distresses, protect us from dangers, and confer any valua­ble benefit upon us, it engenders Faith, and encourages us to rely upon him. By revealing to us his supereminent Sove­reignty, uncontrollable Dominion, and unquestionable Authority over us; to­gether with the admirable excellency, wisedom and equity of his Laws, so just and reasonable in themselves, so sui­table to our nature, so conducible to our good, so easie and practicable, so sweet and comfortable; it powerfully inclines, and by a gentle force as it were con­strains us to obedience. By such efficaci­ous inducements Wisedom urges us to all duties of Religion, and withall sure­ly directs us (as I before said) wherein it [Page 31] consists; teaching us to have right and worthy apprehensions of the Divine na­ture, to which our Devotion (if true and good) must be suited and confor­med: and so it frees us, as from irreligi­on and profane neglect of God, so from fond superstitions, the sources of so much evil to mankind. For he that wisely hath considered the Wisedom, Good­ness and Power of God, cannot imagine God can with a regardless eye over­look his presumptuous contempts of his Laws, or endure him to proceed in an outrageous defiance of Heaven, to con­tinue hurting himself, or injuring his neighbour; nor can admit unreasonable terrours, or entertain suspicious con­ceits of God, as of an imperious Master, or implacable Tyrant over him, exacting impossible performances from, or deligh­ting in the fatal miseries of his Creatures; nor can suppose him pleased with hypo­critical shews, and greatly taken with superficial courtships of ceremonious ad­dress; or that he can in any wise favour our fiery zeals, fierce passions, or unjust partialities about matter of opinion and ceremony; or can doe otherwise then detest all factious, harsh, uncharitable and revengefull proceedings, of what [Page 32] nature, or upon what ground soever; or that he can be so inconsistent with himself, as to approve any thing but what is like himself, that is, Righteous­ness, Sincerity, and Beneficence.

Lastly, Wisedom attracts the Favour of God, purchaseth a glorious Reward, and secureth perpetual Felicity to us. For Wised. 7. 28. God loveth none but him that dwelleth with wisedom. And, Glorious is the fruit of good 3. 15. labour: and the root of wisedom shall ne­ver fall away. And, Happy is the man Prov. 3. 13. that sindeth wisedom: and, Whoso findeth 8. 35. her, findeth life, and shall obtain favour of the Lord. These are the words of wise Solomon, in the Book of Wisedom, and in the Proverbs. God loveth her, as most agreeable to his nature; as re­sembling him; as an off-spring, beam and efflux of that Wisedom which foun­ded the earth, and established the Hea­vens; as that which begetteth honour, love, and obedience to his Commands, and truly glorifies him; and as that which promotes the good of his Crea­tures, which he earnestly desires. And the paths she leads in are such as direct­ly tend to the promised Inheritance of joy and bliss.

[Page 33] Thus have I simply and plainly pre­sented you with part of what my medi­tation suggested upon this Subject: It remains that we endeavour to obtain this excellent endowment of Soul, by the faithfull exercise of our Reason, care­full observation of things, diligent study of the Divine Law, watchfull reflexion upon our selves, vertuous and religious practice; but especially, by imploring the Divine influence, the original spring of light, and fountain of all true know­ledge, following S. James his advice, If any man lack wisedom, let him ask it of God, who giveth freely. Therefore, O everlasting Wisedom, the Maker, Re­deemer and Governour of all things, let some comfortable Beams from thy great Body of heavenly Light descend upon us, to illuminate our dark minds, and quicken our dead hearts; to en­flame us with ardent love unto thee, and to direct our steps in obedience to thy Laws, through the gloomy shades of this world, into that region of eternal light and bliss, where thou reignest in perfect Glory and Majesty, one God ever-Blessed, world without end.

Amen.

The Second Sermon.

HOW generally men, with most unanimous consent, are devo­ted to Profit, as to the immedi­ate scope of their designs, and aim of their doings, if with the slightest atten­tion we view what is acted upon this Theatre of humane affairs, we cannot but discern. All that we see men so ve­ry Prov. 14. 23. serious and industrious about, which we call business; that which they trudge [...]; Ari­stoph. Plut. for in the Streets, which they work or wait for in the Shops, which they meet and croud for at the Exchange, which they sue for in the Hall, and solicit for at the Court, which they plow and dig for, which they march and fight for in the Field, which they travel for at Land, and sail for (among rocks and [Page 35] storms) upon the Sea, which they plod for in the Closet, and dispute for in the Schools, (yea, may we not adde, which they frequently pray for, and preach for in the Church?) what is it but Profit? Is it not this apparently for which men so eagerly contest and quarrel, so bitter­ly envy and emulate, so fiercely clamour and inveigh, so cunningly supplant and undermine one another; which stuf­feth their Hearts with mutual hatred and spite, which tippeth their Tongues with slander and reproach, which often embrueth their Hands with bloud and slaughter; for which they expose their Lives and Lims to danger, for which they undergoe grievous Toils and Drudgeries, for which they distract their Mind with Cares, and pierce their heart with sorrows; to which they sacri­fice their present Ease and Content, yea, to which commonly they prostitute their Honour and Conscience? This, if you mark it, is the great Mistress, which is with so passionate rivality every­where woed and courted; this the com­mon Mark which all eyes aim, and all endeavours strike at; this the Hire which men demand for all their Pains, the Prize they hope for all their Com­bats, [Page 36] the Harvest they seek from all the year's assiduous Labour. This is the Bait, by which you may inveigle most men any-whither; and the most certain sign, by which you may prognosticate what any man will doe: for mark where his Profit is, there will he be. This some professedly and with open face, others slily and under thin veils of pretence; (under guise of friendship, of love to publick good, of loyalty, of religious zeal;) some directly and in a plain track, others obliquely and by subtle trains; some by sordid and base means, others Prima ferè vota, & cunctis no­tissima Templis, Diviti ut creseant, &c. Juv. Sat. 10. in ways more cleanly and plausible; some gravely and modestly, others wild­ly and furiously; all (very few excep­ted) in one manner or another, do clear­ly in most of their proceedings level and drive at.

This practice then being so general, Omnes ad af­fectum atque appetitum u­tilitatis suae naturae ipsius ma [...]isterio at­que impulsio­ne ducuntur. Salv. ad Eccl. Cath. 2. (and seeing that men are reasonable crea­tures, that it is so cannot surely proceed from meer brutishness, or dotage,) there must be some fair colour or semblance of reason, which draweth men into, and carrieth them forward in this way. The reason indeed is obvious and evi­dent enough, the very name of Profit implieth it, signifying that which is use­full, [Page 37] or conducible to purposes really or seemingly good. The gain of mony, or of somewhat equivalent thereto, is there­fore specially termed Profit, because it readily supplieth necessity, furnisheth convenience, feedeth pleasure, satisfieth fancy and curiosity, promoteth ease and liberty, supporteth honour and dignity, procureth power, dependencies, and friendships, rendereth a man some-body, considerable in the world; in fine, en­ableth to doe good, or to perform works of beneficence and charity. Profit is therefore so much affected and pursued, because it is, or doth seem, apt to pro­cure or promote some good desirable to us.

If therefore a Project should be pro­posed to us very fecible and probable to succeed, in pursuance whereof assu­redly we might obtain great Profit; me­thinks, in consistence with our selves, and conformably to our usual manner of acting, we should be very ready to em­brace and execute it. Such a Project it is which in my Text, by a very trusty Voucher, and skilfull Judge of such things, and one who had himself fully experimented it, is proposed; which in it self is very practicable, so that any of [Page 38] us may, if we have a mind to it, and will be at the pains, throughly compass and carry it on; which will exceeding­ly turn to account, and bring in Gains unto us unspeakably vast; in compari­son whereto all other designs, which men with so much care and toil do pur­sue, are very unprofitable or detrimen­tal, yielding but shadows of profit, or bringing real dammage to us.

It is briefly this, to be religious or pious; that is, in our minds stedfastly to believe on God, (such as nature in some measure, and revelation more clearly de­clareth him,) in our hearts earnestly to love and reverence him, through all our practice sincerely and diligently to observe his Laws. This is it which Saint Paul affirmeth to be profitable for all things, and which it is my intent, by God's help, to recommend unto you as such; demonstrating it really to be so, by representing some of those number­less benefits and advantages which ac­crue from it, extending to all conditions and capacities of men, to all states, all seasons, and in effect to all affairs of life.

It hath been ever a main obstruction to the practice of Piety, that it hath [Page 39] been taken for no friend, or rather for an enemy, to Profit; as both unprofita­ble and prejudicial to its followers: and many semblances there are countenan­cing that opinion. For Religion see­meth to smother or to slacken the indu­stry and alacrity of men in following Profit, many ways: by charging them to be content with a little, and carefull for nothing; by diverting their affecti­ons and cares from worldly affairs to matters of another nature, place, and time, prescribing in the first place to seek things spiritual, heavenly, and fu­ture; by disparaging all secular wealth, as a thing, in comparison to Vertue and spiritual goods, very mean and inconsi­derable; by checking greedy desires and aspiring thoughts after it; by de­barring the most ready ways of getting it, (violence, exaction, fraud, and flatte­ry,) yea, streightning the best ways, eager care and diligence; by commen­ding strict Justice in all cases, and always taking part with Conscience when it clasheth with Interest; by paring away the largest uses of Wealth, in the prohi­bition of its free enjoyment to pride or pleasure; by injoyning liberal commu­nication thereof in ways of charity and [Page 40] mercy; by engaging men to expose their goods sometimes to imminent ha­zard, sometimes to certain loss; obliging them to forsake all things, and to em­brace Poverty for its sake.

It favoureth this conceit, to observe, that often bad men by impious courses do appear to thrive and prosper; while good men seem for their goodness to suffer, or to be no-wise visibly better for it, enduring much hardship and di­stress.

It furthereth the prejudice, that some persons, void of true Piety, or imper­fectly good, (some Dabblers in Religion,) do not from their lame, slight and su­perficial performances feel satisfactory returns, such as they did presume to find; and thence, to the defamation of Piety, are apt to say, with those men in the Pro­phet, It is vain to serve God, and what Mal. 3. 14. profit is it that we have kept his ordinan­ces, and that we have walked mournfully before the Lord of hoasts? Yea, that sometimes very pious men, being out of humour, and somewhat discomposed by the urgent pressures of affliction, the dis­appointments and crosses incident to all men here in this region of trouble, are apt to complain, and express themselves [Page 41] dissatisfied, saying with Job, It profiteth Job 34. 9. a man nothing, that he should delight him­self with God. What advantage will it be unto me, and what profit shall I have, if I 35. 3. be cleansed from my sin? or, with Da­vid, Verily I have cleansed my heart in Psal. 73. 13, 14. vain, and washed my hands in innocency: For all the day long I have been plagued, and chastned every morning.

To these considerations, disadvantagi­ous in this respect to Piety, may be ad­ded, that the constant and certain pro­fits emergent from it (although incom­parably more substantial, and to the mind more sensible then any other) are not yet so gross and palpable, that men, who from being immersed in earth and flesh are blind in errour, dull of appre­hension, vain and inconsiderate in their judgments, tainted and vitiated in their palates, can discern their worth, or re­lish their sweetness. Hence it is, that so many follow the judgment and practice of those in Job, who say unto God, De­part Job 21. 14, 15. from us, for we desire not the know­ledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him?

For voiding which prejudices, and the recommendation of S. Paul's project, [Page 42] I shall (as I said) propose some of those innumerable advantages, by conside­ring which the immense profitableness of Piety will appear. And first, I shall mention those Considerations which more plainly do import Universality; then shall touch some Benefits thereof, seeming more particular, yet in effect vastly large, and of a very diffusive in­fluence.

1. First then we may consider, that Piety is exceeding usefull for all sorts of men, in all capacities, all states, all rela­tions; fitting and disposing them to ma­nage all their respective concernments, to discharge all their peculiar duties, in a proper, just and decent manner.

It rendreth all Superiours equal and moderate in their administrations; mild, Eph. 6. 9. Col. 4. 1. courteous and affable in their converse; benign and condescensive in all their demeanour toward their Inferiours.

Correspondently it disposeth Inferi­ours Eph. 6. 5. Col. 3. 22. 1 Pet. 2. 18. to be sincere and faithfull, modest, loving, respectfull, diligent, apt willing­ly to yield due subjection and service.

It inclineth Princes to be just, gentle, benign, carefull for their Subjects good, apt to administer Justice uprightly, to [Page 43] protect Right, to encourage Vertue, to check Wickedness.

Answerably it renders Subjects loyal, submissive, obedient, quiet and peace­able, Rom. 13. 1. Tit. 3. 1. 1 Pet. 2. 13. ready to yield due Honour, to pay the Tributes and bear the Burthens im­posed, to discharge all Duties, and ob­serve all Laws prescribed by their Go­vernours conscionably, patiently, chear­fully, without reluctancy, grudging, or murmuring. 1 Pet. 4. 9. Phil. 2. 14.

It maketh Parents loving, gentle, pro­vident for their Childrens good educa­tion, Eph. 6. 4. Col. 3. 21. 1 Tim. 5. 8. Eph. 6. 1. Col. 3. 20. and comfortable subsistence; Chil­dren again, dutifull, respectfull, grate­full, apt to requite their Parents.

Husbands from it become affectionate Eph. 5. 25. Col. 3. 19. 1 Pet. 3. 7. Eph. 5. 22. Col. 3. 18. Tit. 2. 5. 1 Pet. 3. 5. and compliant to their Wives; Wives submissive and obedient to their Hus­bands.

It disposeth Friends to be Friends in­deed, full of cordial affection and good will, entirely faithfull, firmly constant, industriously carefull and active in per­forming all good offices mutually.

It engageth men to be diligent in their Calling, faithfull to their Trusts, contented and peaceable in their Stati­on, and thereby serviceable to Publick good.

[Page 44] It rendereth all men just and punctu­al Gal. 6. 2, 10. Phil. 4. 8. 1 Thes 3. 12. 2 Cor. 9. 13. in their Dealing, orderly and quiet in their Behaviour, courteous and complai­sant in their Conversation, friendly and charitable upon all occasions, apt to as­sist, to relieve, to comfort one another.

It tieth all Relations more fastly and strongly, assureth and augmenteth all Endearments, enforceth and establisheth all Obligations by the firm bands of Conscience; set aside which, no Engage­ment can hold sure against temptations of Interest, or Pleasure. Much difference there is between performing these Du­ties out of natural temper, fear of pu­nishment, hope of temporal reward, selfish design, regard to credit, or other the like Principles, and the discharging them out of religious Conscience: this alone will keep men tight, uniform, re­solute and stable; whereas all other Prin­ciples are loose and slippery, will soon be shaken and faulter.

In consequence to those Practices springing from it, Piety removeth op­pression, violence, faction, disorders and murmurings, out of the State; schisms and scandals out of the Church; pride and haughtiness, sloth and luxury, detraction and sycophantry, out of the [Page 45] Court; corruption and partiality out of Judicatures; clamours and tumults out of the Street; brawlings, grudges and jealousies out of Families; extortion and cozenage out of Trade; strifes, e­mulations, slanderous backbitings, bit­ter and foul language, out of Conversa­tion: in all places, in all Societies it pro­duceth, it advanceth, it establisheth or­der, peace, safety, prosperity, all that is good, all that is lovely or handsome, all that is convenient or pleasant for hu­mane society, and common life. It is that which (as the Wise man saith) ex­alteth Prov. 14. 34. & 16. 12. & 20. 28. & 29. 14. & 8. 15. & 29. 8. a nation; it is that which esta­blisheth a throne.

It is indeed the best prop and guard that can be of Government, and of the Commonweal: for it settleth the Bo­dy politick in a sound constitution of health, it firmly cementeth the parts thereof; it putteth all things into a right order, and steddy course. It pro­cureth mutual respect and affection be­tween Governours and Subjects, whence ariseth safety, ease and pleasure to both. It rendreth men truly good, (that is, just and honest, sober and considerate, modest and peaceable,) and thence apt, without any constraint or stir, to yield [Page 46] every one their due; not affected to needless change, not disposed to raise any disturbance. It putteth men in good humour, and keepeth them in it; whence things pass smoothly and plea­santly. It cherisheth worth, and encou­rageth industry; whence Vertue flou­risheth, and Wealth is encreased; whence the occasions and means of dis­order are stopt, the pretences for sedi­tion and faction are cut off. In fine, it certainly procureth the benediction of God, the source of all welfare and pro­sperity: whence, When it goeth well Prov. 11. 10. with the righteous, the city rejoyceth; and, When the righteous are in authority, the Prov. 29. 2. people rejoyce, saith the great Politician, Solomon.

It is therefore the concernment of all men, who (as the Psalmist spea­keth) desire to live well, and would fain Psal. 34. 12. 1 Pet. 3. 10. see good days; it is the special interest of great Persons, (of the Magistracy, the Nobility, the Gentry, of all persons that have any considerable interest in the world,) who would safely and sweetly enjoy their dignity, power, or wealth, by all means to protect and promote Piety, as the best instrument of their se­curity, and undisturbedly enjoying the [Page 47] accommodations of their state. 'Tis in all respects their best wisedom and po­licy; that which will as well preserve their outward state here, as satisfie their Consciences within, and save their Souls hereafter. All the Machiavilian arts and tricks, all the sleights and fetches of worldly craft do signifie nothing, in comparison to this one plain and easie way of securing and furthering their In­terests.

If then it be a gross absurdity to de­sire the fruits, and not to take care of the root, not to cultivate the stock, whence they sprout; if every Prince gladly would have his Subjects loyal and obedient, every Master would have his Servants honest, diligent and obser­vant, every Parent would have his Children officious and gratefull, every man would have his Friend faithfull and kind, every one would have those just and sincere with whom he doth ne­gotiate or converse; if any one would chuse to be related to such, and would esteem their relation a happiness: then consequently should every man in rea­son strive to further Piety, from whence alone those good dispositions and prac­tices do proceed.

[Page 48] II. Piety doth fit a man for all con­ditions, qualifying him to pass through them all with the best advantage, wise­ly, chearfully and safely, so as to in­curre no considerable harm or detriment by them.

Is a man prosperous, high, or weal­thy in condition? Piety guardeth him from all the mischiefs incident to that state, and disposeth him to enjoy the best advantages thereof. It keepeth him from being swelled and puffed up with vain conceit, from being transported with fond complacence or confidence therein; minding him, that it is purely the gift of God, that it absolutely de­pendeth on his disposall, so that it may soon be taken from him, and that he cannot otherwise then by humility, by gratitude, by the good use of it, be secure to retain it; minding him also, that he shall assuredly be forced to ren­der a strict account concerning the good management thereof. It preserveth him from being perverted or corrupted with the temptations to which that conditi­on is most liable; from luxury, from sloth, from stupidity, from forgetfulness of God, and of himself; maintaining a­mong the flouds of plenty a sober and [Page 49] steddy mind. It fenceth him from in­solence, and fastuous contempt of others; rendreth him civil, condescensive, kind and helpfull to those who are in a mea­ner state. It instructeth and inciteth him to apply his wealth and power to the best uses, to the Service of God, to the benefit of his Neighbour, for his own best reputation, and most solid comfort. It is the right balast of prosperity, the onely antidote for all the inconvenien­cies of wealth; that which secureth, sweetneth, and sanctifieth all other goods: without it all apparent goods are very noxious, or extremely dange­rous; riches, power, honour, ease, plea­sure, are so many poisons, or so many snares, without it. Again, is a man poor and low in the world? Piety doth im­prove and sweeten even that state: it keepeth his spirits up above dejection, desperation, and disconsolateness; it freeth him from all grievous solicitude and anxiety; shewing him, that although he seemeth to have little, yet he may be assured to want nothing, he having a certain succour and never-failing supply from God's good Providence; that not­withstanding the present streightness of his condition, or scantness of outward [Page 50] things, he hath a title to Goods infinitely more precious and more considerable. A pious man cannot but apprehend himself like the Child of a most wealthy, kind and carefull Father, who although he hath yet nothing in his own possession, or passing under his name, yet is assured that he can never come into any want of what is needfull to him: the Lord of all things (who hath all things in Heaven and Earth at his disposal, who is infinite­ly tender of his Childrens good, who doth incessantly watch over them) being his gracious Father, how can he fear to be left destitute, or not to be competent­ly provided for, as is truly best for him?

This is the difference between a pi­ous, and an impious man. Is the pi­ous man in need? he hath then an in­visible refuge to fly to, an invisible store to furnish him; he hath somewhat beyond all present things to hope in, to comfort himself with: whereas the im­pious person hath nothing beside present appearances to support or solace himself by; the which failing, down he sinketh into dejection and despair. Is the good man in affliction? he knoweth that it cometh not on him without God's wise appointment, nor without good intenti­on [Page 51] toward him, for probation, exercise and improvement of his Vertues, or for wholsome correction of his bad disposi­tions; that it is onely Physick and Di­scipline to him, which shall have a com­fortable issue; that it shall last no longer then it is ex­pedient Scimus amicos Dei ab a­mantissimo, misericordissi­mo Patre Deo mala ista poe­nalia recipere non ut poe­nam seu vindictam ira­cundiae, sed magis ut cor­rectiones & medicamenta stultitiae, & adjumenta vir­tutis, ut malleationes, sive fabricationes, & tunsiones, sive ablutiones, & candida­tiones. Guil. Par. de Sacram. for him that it should: wherefore he pati­ently submitteth to it, and undergoeth it chearfully, with the same mind where­with a Patient swalloweth down an unsavoury Potion, which he presumeth will conduce to his Health. Never, indeed, hath any man enjoyed more real con­tent, or hath been more truly satisfied, then good men have been in a seeming depth of adversity. What men ever up­on earth have been more sorely afflic­ted, have underwent greater losses, disgraces, labours, [...]. Euseb. 5. 1. Mart. Lugd. troubles, distresses in any kind, then did the H. Apo­stles? yet did they most heartily rejoyce, exult and triumph in them all. Such a wondrous virtue hath Piety to change all things into matter of consolation and joy. No [Page 52] condition in effect can be evil or sad to a pious man: his very sorrows are plea­sant, his infirmities are wholsome, his wants enrich him, his disgraces adorn him, his burthens ease him; his duties are privileges, his falls are the grounds of advancement, his very sins (as bree­ding contrition, humility, circumspecti­on and vigilance) do better and profit him: whereas Impiety doth spoil every condition, doth corrupt and embase all good things, doth embitter all the con­veniencies and comforts of life.

III. Piety doth virtually comprise within it all other profits, serving all the designs of them all: what-ever kind of desirable good we can hope to find from any other profit, we may be assu­red to enjoy from it.

He that hath it is ipso facto vastly rich, is entitled to immense treasures of most precious Wealth; in comparison whereto all the gold and all the jewels in the world are meer baubles. He hath interest in God, and can call him his, who is the All, and in regard to whom all things existent are less then nothing. The infinite Power and Wisedom of God belong to him, to be ever, upon all fit [Page 53] occasions, employed for his benefit. All the inestimable treasures of Heaven (a place infinitely more rich then the In­dies) are his, after this moment of life, to have and to hold for ever: so that great reason had the Wise man to say, that In the house of the righteous is much treasure. Piety therefore is profitable, Prov. 15. 6. as immediately instating in wealth: and whereas the desired fruits of profit are chiefly these, honour, power, pleasure, safety, liberty, ease, opportunity of get­ting knowledge, means of benefitting o­thers; all these we shall see do abun­dantly accrue from Piety, and in truth onely from it.

The Pious man is in truth most Ho­nourable. Inter homines pro summo est optimus, saith Seneca; whom Solomon translateth thus, The righteous is more ex­cellent Sen. Ep. 90. then his neighbour. He is digni­fied Prov. 12. 26. by the most illustrious titles, a Son [...]. Aristor. Eth. 3. 3. of God, a Friend and Favourite to the Sovereign King of the World, an Heir of Heaven, a Denizon of the Jerusalem above: Titles far surpassing all those which worldly state doth assume. He is approved by the best and most infallible judgments, wherein true Honour resi­deth. He is respected by God himself, [Page 54] by the H. Angels, by the blessed Saints, by all good and all wise persons; yea, commonly, by all men: for the effects of genuine Piety are so venerable and ami­able, that scarce any man can doe other­wise then in his heart much esteem him Prov. 12. 8, 4. that worketh them.

The Pious man is also the most potent man: he hath a kind of omnipotency, Tantum quan­tum vult po­test, qui se nisi quod de­bet non putat p sse. Senec. Ep. 90. because he can doe what-ever he will, that is, what he ought to doe; and be­cause the Divine Power is ever ready to assist him in his pious enterprises, so that He can doe all things by Christ that strengtheneth him. He is able to combat and vanquish him that is [...], the stout and might one; to wage war with happy success against principalities and powers. He conquereth and comman­deth himself, which is the bravest victo­ry, Prov. 16. 32. 25. 28. Vide Sen. de Ben. 5. 7. and noblest empire: he quelleth fleshly lusts, subdueth inordinate passi­ons, and repelleth strong temptations. He, by his faith, overcometh the world with a conquest far more glorious then ever any Alexander or Caesar could do. He, in sine, doth perform the most wor­thy exploits, and deserveth the most ho­nourable triumphs that man can do.

The Pious man also doth enjoy the [Page 55] onely true Pleasures; hearty, pure, so­lid, durable Pleasures; such Pleasures as those of which the divine Psalmist sing­eth, In thy presence is fulness of joy, at Psal. 16. 11. Rom. 15. 13. Heb. 3. 6. Phil. 4. 4. Psal. 43. 4. Psal. 112. 1. & 1. 2. & 119. 16, 24, 47, 70, 77, 92, 143, 111. Psal. 100. 2. & 21. 6. & 94. 19. Isa. 29. 19. Joh. 16. 20, &c. 1 Pet. 1. 8. Rom. 14. 17. thy right hand there are pleasures for ever­more. That all joy in believing, that gay­ety of hope, that incessant rejoycing in the Lord, and greatly delighting in his Law, that continual feast of a good Consci­ence, that serving the Lord with glad­ness, that exceeding gladness with God's countenance, that comfort of the Holy Spirit, that joy unspeakable and full of glory; the satisfaction resulting from the contemplation of Heavenly truth, from the sense of God's favour, and the pardon of his sins, Quid enim jucundius, quàm Dei Patris & Do­mini reconciliatio, quàm veritatis revelatio, quàm errorum recognitio, quàm tot retro criminum venia? Quae major voluptas, quàm faflidium ipsius voluptatis, quàm seculi totius contem­ptus, quàm vera libertas, quàm conscientia integra, quàm vita sufficiens, quàm mortis timor nullus, &c? Tert. de Spectac. 29. from the influence of God's grace, from the hopes and anticipation of everlasting bliss: these are Pleasures in­deed, in comparison where­to all other pleasures are no more then brutish sensualitys, sordid impurities, superficial touches, transient flashes of delight; such as should be insipid and unsavoury to a rational appetite; such as are tinctured with sourness and bit­terness, have painfull remorses or qualms [Page 56] consequent. All the Pious man's perfor­mances of duty and of devotion are full of pure satisfaction and delight here, they shall be rewarded with perfect and endless joy hereafter.

As for Safety, the Pious man hath it most absolute and sure; he being guar­ded by Almighty power and wisedom; resting under the shadow of God's wings; Psal. 17. 8. & 36. 7. & 57. 1. & 61. 4. & 91. 4. Psal. 37. 24. & 119. 117. Psal. 37. 23, 31. & 119. 133. Psal. 66. 9. God upholding him with his hand, orde­ring his steps, so that none of them shall slide, holding his soul in life, and suffe­ring not his feet to be moved; he being, by the grace and mercy of God, secu­red from the assaults and impressions of all enemies, from sin and guilt, from the Devil, world and flesh, from death and hell, which are our most formida­ble, and in effect onely dangerous ene­mies.

As for Liberty, the Pious man most Psal. 119. 45. entirely and truly doth enjoy that: he alone is free from captivity to that cruel Tyrant, Satan, from the miserable sla­very to Sin, from the grievous dominion of lust and passion. He can doe what he pleaseth, having a mind to doe onely what is good and fit. The Law he ob­serveth is worthily called the perfect law of liberty; the Lord he serveth preten­deth Jam. 1. 25. [Page 57] onely to command free-men and friends: Ye are my friends, said he, if you doe what-ever I command you; and, If the Joh. 15. 14. Joh. 8. 36. [...]. Chrys. ad Theod. Son set you free, then are you free indeed.

And for Ease, 'tis he onely that know­eth it; having his mind exempted from the distraction of care, from disorder of passion, from anguish of Conscience, from the drudgeries and troubles of the world, from the vexations and disquiets which sin produceth. He findeth it made good to him, which our Lord in­viting him did promise, Come unto me, all Matt. 11. 28. ye that labour and are heavy laden, and I will give you rest: he feeleth the truth of those Divine assertions, Thou wilt keep Isa. 26. 3. him in perfect peace, whose mind is stayed on thee; and, Great peace have they which Ps. 119. 165. love thy Law, and nothing shall offend them.

As for Knowledge, the Pious man a­lone doth attain it considerably, so as to become truly wise, and learned to pur­pose. Evil men (saith the Wise man himself, who knew well,) understand Prov. 28. 5, 7. not judgment: but they that seek the Lord understand all things. It is the Pious man that employeth his mind upon the most proper and worthy objects, that knoweth things which certainly best de­serve [Page 58] to be known, that hath his Soul enriched with the choicest notions: he skilleth to aim at the best ends, and to compass them by the fittest means; he can assign to each thing its due worth and value; he can prosecute things by the best methods, and order his affairs in the best manner: so that he is sure not to be defeated or disappointed in his endeavours, nor to mis-spend his care and pains without answerable fruit. He hath the best Master to instruct him in his studies, and the best rules to di­rect him in his proceedings: he cannot be mistaken, seeing in his judgment and choice of things he conspireth with in­fallible Wisedom. Therefore [...], Trismeg. the pious man is the ex­quisite philosopher. The fear of the Lord Job 28. 28. that is wisedom, and to depart from evil is understanding. The fear of the Lord Prov. 9. 10. 1. 7. Ps. 111. 10. (as is said again and again in Scripture) is the head (or top) of wisedom. A good Ps. 119. 34, 99, 104, 130. understanding have all they that keep his commandments.

Farther, the Pious man is enabled and disposed (hath the power and the heart) most to benefit and oblige others. He doeth it by his succour and assistence, by his instruction and advice, which he is [Page 59] ever ready to yield to any man upon fit occasion: he doeth it by the direction and encouragement of his good Example: he doeth it by his constant and earnest Prayers for all men: he doeth it by drawing down Blessings from Heaven on the place where he resideth. He is upon all accounts the most true, the most common benefactour to mankind; all his neighbours, his Country, the World are in some way or other obli­ged to him: at least, he doeth all the good he can, and in wish doth benefit all men.

Thus all the fruits and consequences of Profit, the which engage men so ea­gerly to pursue it, do in the best kind and highest degree result from Piety, and, indeed, onely from it. All the Phi­losophical Bravado's concerning a Wise man being onely rich, onely honoura­ble, onely happy, onely above fortune, are verified in the Pious man: to him alone, as such, with a sure foundation, without vanity, with evident reason those Aphorisms may be applied. They are Paradoxes and fictions abstracting from Religion, or considering men one­ly under the light and power of nature: but supposing our Religion true, a good [Page 60] Christian soberly, without arrogance, in proportion and according to the mea­sure of his Piety, may assume them to himself, as the H. Apostles did; I posses all things, I can doe all things, he may in a sort say after S. Paul.

As for all other Profits, secluding it, they are but imaginary and counterfeit, Sen. Ep. 59. meer shadows and illusions, yielding onely painted shows in stead of substan­tial fruit.

If from bare worldly wealth (that which usurpeth the name of Profit here) a man seeketh Honour, he is deluded, for he is not thereby truly honourable; he is but a shining Earth-worm, a well­trapped Ass, a gaudy Statue, a theatrical Grandee: with God, who judgeth most rightly, he is mean and despicable; no intelligent person can inwardly respect him. Even here (in this World of falla­cy and dotage) the wisest and soberest men, whose judgment usually doth sway that of others, cannot but contemn him, as Master of no real good, nor fit for any good purpose; as seeing that in the end he will prove most beggarly and wretched.

If a man affecteth Power thence, he is grievously mistaken; for, in stead [Page 61] thereof, he proveth exceedingly feeble and impotent, able to perform nothing worthy a man, subject to fond humours and passions, servant to divers lusts and pleasures, captivated by the Devil at his pleasure, overborn by temptation, hur­ried by the stream of the World, and li­able to the stroaks of fortune.

If he propoundeth to himself thence the enjoyment of Pleasure, he will also much fail therein: for in lieu thereof he shall find care and trouble, surfei­ting and disease, wearisome satiety and bitter regret; being void of all true delight in his mind, and satisfaction in his Conscience; nothing here being able to furnish solid and stable pleasure.

If he fansieth Safety, he deludeth himself: for how can he be safe, who is destitute of God's protection and suc­cour; who is the object of Divine wrath and vengeance; who is assailed by many fierce and powerfull enemies; whom the roaring Lion is ready to devour; whom Death and sudden destruction are 1 Thess. 5. 3. Prov. 10. 29. coming to seise upon; whom Guilt threatneth, and Hell gapeth for; who without any guard or fence standeth ex­posed to such imminent, such horrid and ghastly dangers?

[Page 62] If he thirst for Liberty, he will be frustrated: for he can be no otherwise then a slave, while he continueth impi­ous; servus tot dominorum, quot vitiorum, August. a slave to so many masters as he keepeth vices; a slave to himself, and his own Prov. 25. 28. lusts; carrying about with him the fet­ters of unsatiable desire, being hampered with inconsistent and irregular affecti­ons.

Ease he cannot obtain, being oppres­sed with unwieldy burthens of sin, of care, of trouble; being tossed with rest­less agitations of lust and passion; being like the troubled sea, which cannot rest, Isa. 57. 20. whose waters cast up mire and dirt.

If he meaneth to get Wisedom, he is out; for Wisedom and Impiety are in­compatible things. All his knowledge is vain, all his speculations are no better then dreams, seeing he erreth in the main point, and is not wise to salvation.

He is, in fine, extremely mistaken, and in all his projects will be lamentably disappointed, whoever fansieth any true profit without Piety: he never can at­tain to be so much as wealthy; but drudge and plod what he can, must be a beggar, and a forlorn wretch. For how can he be any wise rich, who doth want [Page 63] all the best things, the onely valuable things in the world, which any man may have, which any good man doth possess? How can he be rich, who is destitute of the most needfull accommodations of life; who constantly feedeth on the coursest and most sordid fare, (the dust of pelf, the dung of sensuality;) who hath no faithfull or constant friends; (nothing earthly can be such;) who is master of nothing but dirt, or chaffe, or smoak? Whereas also Riches do consist, not in what one enjoyeth at present, (for that can be little) but in a presu­med ability to enjoy afterward what he may come to need or desire; or in well­grounded hopes that he shall never fall into want or distress. How can that man be rich, who hath not any confidence in God, any interest in him, any reason to expect his Blessing? yea, who hath much ground to fear the displeasure of him, in whose hand all things are, and who arbitrarily disposeth of all? Piety therefore is the onely profitable thing, according to just esteem. She is more Prov. 3. 15. precious then rubies, and all the things we can desire are not to be compared to her. Upon this account it is most true, what the Psalmist affirmeth, A little that the Psal. 37. 16. [Page 64] righteous hath, is better then great riches of the ungodly.

IV. That Commendation is not to be omitted which is nearest at hand, and suggested by S. Paul himself to back this assertion concerning the universal profi­tableness of Piety; For (saith he) it hath the promise of the life that now is, and of that which is to come: that is, God hath promised to reward it with Blessings ap­pertaining to this mortal life, and with those which concern the future eternal state.

As for the Blessings of this life, al­though God hath not promised to load the godly man with affluence of worldly things, not to put him into a splendid and pompous garb, not to dispense to him that which may serve for pampe­ring the flesh, or gratifying wanton fan­cy, not to exempt him from all the in­conveniencies to which humane nature and this worldly state are subject; yet hath he promised to furnish him with what-ever is needfull or convenient for him, in due measure and season, the which he doth best understand. There is no good thing which a man naturally desi­reth, or reasonably can wish for, which [Page 65] is not in express terms proposed as a re­ward, or a result of Piety.

In general, it i [...]s declared, that Bles­sings are upon the head of the just; that, Prov. 10. 6. Deut. 28. 8. 30. 9. Psal. 84. 11. No good thing God will hold from them that walk uprightly; that, what-ever o­therwise doth fall out, it assuredly shall be Eccles 8. 12. Isa. 3. 10. Ps. 128. 1, 2. (Prov. 8. 35.) well with them that fear God; that, Bles­sed is every one that feareth the Lord, that walketh in his ways:—happy shalt thou be, and it shall be well with thee; that, There shall no evil happen to the just; Prov. 12. 21. that, All things work together for good to Rom. 8. 28. them that love God.

Particularly, there are promised to the Pious man,

A Supply of all Wants. The Lord will not suffer the soul of the righteous of fa­mish. Prov. 10. 3. The righteous eateth to the satisfy­ing of his soul. There is no want to them Prov. 13. 29. that fear God. The young Lions do lack, Ps. 34. 9, 10. & 33. 19. & 37. 3, 19. and suffer hunger; but they that seek the Lord shall not want any good thing.

A Protection in all Dangers. The eye of the Lord is upon them that fear him, Psal. 33. 18. & 34. 20. & 112. 7. & 37. 28. upon them that hope in his mercy; to de­liver their soul from death, and to keep them alive in famine. There shall no evil Ps. 91. 10, 11. befall thee, neither shall any plague come nigh thy dwelling: He shall give his An­gels [Page 66] charge over thee to keep thee in all thy ways.

Guidance in all his Undertakings and proceedings. The steps [...] good man are Ps. 37. 23, &c. ordered by the Lord—none of his steps shall slide.—In all thy ways acknowledge Prov. 3. 6. (Prov. 11. 3, 5. & 16. 3.) him, and he shall direct thy path.

Success and prosperity in his Designs Commit thy way unto the Lord, trust also Psal. 37. 5. in him, and he shall bring it to pass.—Whatsoever he doeth, it shall prosper.—Thou shalt decree a thing, and it shall Psal. 1. 3. be established; and the light shall shine Joh 22. 28. upon thy ways. The Lord shall command Deut. 28. 8, 12. a blessing upon thee in thy store-houses, and in all that thou settest thine hand unto. Thine expectation shall not be cut off. Prov. 23. 18.

Comfortable enjoying the fruits of his industry. —Thou shalt eat the labour Psal. 128. 2. of thine hands.—

Satisfaction of all reasonable Desires. The desire of the righteous shall be granted. Prov. 10. 24. Delight thy self in the Lord, and he shall Psal. 37. 4. give thee the desires of thine heart. He Psal. 145. 19. will fulfill the desire of them that fear him; he will hear their cry, and will save them.

Firm Peace and quiet. The work of righteousness shall be peace; and the effect Isa. 32. 17. of righteousness, quietness and assurance for ever. Great peace have they which Ps. 119. 165. [Page 67] love thy Law. The fruit of righteousness Jam. 3. 18. is sowed in peace.

Joy and alacrity. Light is sown for Psal. 97. 11. the righteous, and gladness for the upright in heart. In the transgression of an evil Prov. 29. 6. man there is a snare: but the righteous doth sing and rejoice.

Support and comfort in afflictions. He healeth the broken in heart, and bin­deth Psal. 147. 3. up their wounds. Be of good courage, Psal. 31. 24. 27. 14. and he shall strengthen your heart, all ye that hope in the Lord.

Deliverance from trouble. Many are the afflictions of the righteous, but the Psal. 34 19. Lord delivereth him out of all. He kee­peth all his bones, not one of them is bro­ken. Psal. 37. 39.

Preservation and recovery from mis­haps, or miscarriages. Though he fall, he shall not be utterly cast down: for the Psal. 37. 24. Lord upholdeth him with his hand.

Preferment of all sorts, to honour and dignity, to wealth and prosperity. Wait upon the Lord, and keep his way; and he shall exalt thee to inherit the land. Psal. 37. 34. By humility and fear of the Lord are riches and honour. Blessed is the man that Prov. 22. 4. feareth the Lord—wealth and riches are Ps. 112. 1, 3. in his house. The upright shall have good Prov. 28. 10. (Job 36. 7.) Job 36. 11. things in possession. If they obey and serve [Page 68] him, they shall spend their days in prospe­rity, and their years in pleasure. The ta­bernacle of the righteous shall flourish. Prov. 14. 11.

Long life. The fear of the Lord pro­longeth Prov. 10. 27. 9. 11. days. By me thy days shall be mul­tiplied, and the years of thy life shall be encreased. Let thine heart keep my com­mandments: Prov. 3. 1, 2, 16. For length of days, and long life, and peace shall they adde unto thee.

A Good name enduring after death. The memory of the just is blessed. Prov. 10. 7, 25. Psal. 37. 26. 112. 2. (Exo. 20. 6.) Prov. 12. 3.

Blessings entailed on posterity. His seed-shall be mighty upon earth; the ge­neration of the upright shall be blessed. The root of the righteous shall not be mo­ved.

Thus is a liberal dispensation even of temporal goods annexed by God's infal­lible Word unto the practice of Piety. It is indeed more frequently, abundant­ly and explicitly promised unto God's ancient People, as being a conditional ingredient of the Covenant made with them, exhibited in that as a recompence Prov. 11. 31. Deut. 28. 1. & 7. 12. & 11. 13. to their external performance of Religi­ous works prescribed in their Law. The Gospel doth not so clearly propound it, or so much insist upon it, as not princi­pally [Page 69] belonging to the Evangelical Co­venant, the which, in reward to the performance of its conditions by us, pe­culiarly doth offer Blessings Spiritual, and relating to the future state; as also 2 Cor. 4. 17. Rom. 8. 18. scarce deserving to be mentioned in comparison to those superiour Blessings. Yet as the celestial Benefits, although not openly tendered in the Jewish Law, were yet mystically couched therein, and closely designed for the spiritual and hearty Practisers of Religion; so is the collation of temporal accommoda­tions to be understood to belong to all pious Christians: there is a Codicill (as it were) annexed to the New Testa­ment, in the which God signifieth his intention to furnish his Children with all that is needfull or convenient for them. His Providence hath not ceased to watch over us, his Bounty doth not fail toward us even in this respect; his Care will not be wanting to feed us and cloath us comfortably, to protect us from evil, to prosper our good underta­kings. Hence doth he command us to care for nothing, but to cast our care up­on him, to recommend our business to him, 1 Pet. 5. 7. Phil. 4. 6. Heb. 13. 5. Matt. 6. 25. because he careth for us, he will never for­sake us; he will hear our Prayers, and [Page 70] help us. Hence we are enjoyned not to 1 Tim. 6. 17. trust in uncertain riches, but in the living God, who giveth us richly all things to en­joy. Hence it is said, that The divine 2 Pet. 1. 3. power hath given us all things pertaining unto life and godliness, through the know­ledge of him that hath called us to glory and vertue. Hence it is promised by our Lord, that If we seek first the Kingdom Matt. 6. 33. of God, all things shall be added to us. Hence it is inferred as consequential to the nature of the Evangelical dispensati­on, that we cannot want any good thing; He (saith S. Paul) that spared Rom. 8. 32. not his own Son, but delivered him up for us all, how shall he not with him also free­ly give us all things? In fine, hence it is proposed as notorious, that nothing is permitted to fall out otherwise then as conduceth to our good. We know (saith Rom. 8. 28. S. Paul) that all things work together for good unto those that love God: Nor will 1 Cor. 10. 13. God, in any case, suffer us to be tempted, by any want or pressure, beyond what we are able to bear. Thus is Piety evidently profitable, as having the promises of this life, or exhibiting all temporal blessings desirable to the practisers thereof.

But infinitely more profitable it is as having the promises of the future life, or [Page 71] as procuring a title to those incompara­bly-more-excellent Blessings of the o­ther world; those indefectible treasures; that incorruptible, undefiled, and never­fading Luk. 12. 33. inheritance, reserved in heaven for 1 Pet. 1. 4. us; that exceeding weight of glory; those 2 Cor. 4. 17. ineffable joys of Paradise; that lightsome 1 Pet. 1. 8. Countenance and beatifying Presence 4. 13. of God; that unconceivably and unex­pressably joyfull, glorious, perfect and endless Bliss; briefly, all that is compri­sed and intimated in those words of the Apostle, Eye hath not seen, nor ear heard, neither have entred into the heart of man 1 Cor. 2. 9. the things which God hath prepared for them that love him. Infinitely profitable surely must that be which procureth those things for us: and in these re­spects great reason had S. Paul to say, that Godliness is profitable for all things.

But farther to evidence and recom­mend this point, I might propound cer­tain peculiar Advantages arising from Piety, which have a very general influ­ence upon our lives, and do afford un­to them exceeding benefit: but this I must, in regard to the time and your patience, at present forbear.

The Third Sermon.

IN discoursing formerly upon these words, I did propound divers gene­ral Considerations, serving to con­firm and recommend this Assertion of S. Paul. I shall now insist upon some o­thers more particular, which yet seem much conducible to the same purpose, declaring the vast Utility of Religion or Piety.

I. We may consider that Religion doth prescribe the truest and best Rules of action; thence enlightning our mind, and rectifying our practice in all mat­ters, and upon all occasions, so that what-ever is performed according to it is done well and wisely, with a comely grace in regard to others, with a chear­full [Page 73] satisfaction in our own mind, with the best assurance, that things are here capable of, to find happy success and be­neficial fruit.

Of all things in the world there is nothing more generally profitable then Light: by it we converse with the world, and have all things set before us; by it we truly and easily discern things in their right magnitude, shape, and colour; by it we guide our steps safely in prosecution of what is good, and shunning what is noxious; by it our spirits are comfortably warmed and cheared, our life consequently, our health, our vigour and activity are pre­served. The like benefits doth Religi­on, which is the Light of our Soul, yield to it. Pious men are children of Luk. 16. 8. Eph. 5. 8. 1 Thess. 5. 5. Joh. 12. 36. Matt. 5. 16. Eph. 5. 11. Ps. 119. 105. the light; Pious works are works of light shining before men. God's word (or true Religion) is a lamp unto our feet, and a light unto our path; enabling us to perceive things, and judge rightly of them; teaching us to walk stfaightly and surely, without erring or stumbling; qualifying us to embrace what is use­full, and to avoid hurtfull things; pre­serving our spiritual life, and disposing us to act well with a vigorous alacrity: [Page 74] without it a man is stark blind, and ut­terly benighted, gropeth in doubt, wan­dreth Isa. 59. 10. in mistake, trippeth upon all occa­sions, Job 5. 14. and often falleth into mischief: Deut. 28. 29. The path of the just (saith the Wise man) Prov. 4. 18, 19. is as the shining light—The way of the wicked is as darkness, they know not at what they stumble. Righteousness kee­peth Prov. 13. 6. & 11. 3, 5. him that is upright in the way; but wickedness overthroweth the sinner.

Again, it is a fair ornament of a man, and a grand convenience both to him­self, and to others with whom he conver­seth or dealeth, to act regularly, uni­formly, and consistently; freeing a man's self from distraction and irresolution in his mind, from change and confusion in his proceedings; securing others from delusion and disappointment in their transactions with him. Vid ennti aliquid ex­tremum est; error immen­sus est. Sen. Ep. 16. Even a bad rule constantly observed is therefore better then none: order and perseve­rance in any way seemeth more conve­nient, then roving and tossing about in uncertainties. But secluding a regard to the Precepts of Religion, there can hardly be any sure or settled rule, which firmly can engage a man to, or effectu­ally restrain a man from any thing.

There is scarce in nature any thing so [Page 75] wild, so intractable, so unintelligible, as a man who hath no bridle of Consci­ence to guide or check him. A profane man is like a Ship, without Anchor to stay him, or Rudder to steer him, or Compass to guide him; so that he is tost with any wind, and driven with a­ny wave none knoweth whither; whi­ther bodily temper doth sway him, or passion doth hurry him, or interest doth pull him, or example leadeth him, or company inveigleth and haleth him, or humour transporteth him; whither any such variable and unaccountable causes determine him, or divers of them toge­ther distract him: whence he so ram­bleth and hovereth, that he can seldom himself tell what in any case he should doe, nor can another guess it; so that you cannot at any time know where to find him, or how to deal with him; you cannot with reason ever rely up­on him, so unstable he is in all his ways. He is in effect a meer Child, all humour and giddiness, somewhat worse then a Beast, which, following the instinct of its nature, is constant and regular, and thence tractable; or at least so untractable, that no man will be deceived in meddling with him.

[Page 76] Nothing therefore can be more unman­ly then such a person, nothing can be Nihil est tam occupatum, tam multifor­me, tot ac tam variis affectibus concisum atque laceratum, quàm mala mens. Quint. 12. 1. more unpleasant then to have to doe with him.

But a Pious man, being steddily go­verned by Conscience, and a regard to [...].— Arist. Eth. 9. 6. certain Principles, doth both under­stand himself, and is intelligible to o­thers: he presently descrieth what in a­ny case he is to doe, and can render an account of his acting: you may know him clearly, and assuredly tell what he will doe, and may therefore fully con­fide in him.

What therefore Law and Government are to the publick, things necessary to preserve the world in order, peace and safety, (that men may know what to doe, and distinguish what is their own,) that is Piety to each man's private state, and to ordinary conversation: it freeth a man's own life from disorder and dis­traction; it prompteth men how to be­have themselves toward one another with security and confidence.

This it doeth by confining our prac­tice within settled bounds: but this ad­vantage appeareth greater, considering [Page 77] that the Rules which it prescribeth are the best that can be. Such they must needs be, as proceeding from infallible Wisedom and immense Goodness; being indeed no other then Laws which the All-wise and most gracious Lord and Ma­ker of the world, out of tender kindness to his subjects and creatures, with espe­cial regard to our welfare, hath been pleased to enact and declare. What of old he said to the Israelites, concerning their Laws, may with greater advantage be applied to those which should regu­late our lives; And now, Israel, what Deut. 10. 12, 13. doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and all thy soul; To keep the Commandments of the Lord, and his Statutes, which I command thee this day for thy good? (For thy good, that was the design of their being commanded, thereto the ob­servance of them did tend.) And that commendation which by the Levites in Nehemiah is given to that, doth more clearly and fully agree to the Christian (general and perfect) institution: Thou camest down from Mount Sinai, and spa­kest Neh. 9. 13. with them from heaven, and gavest [Page 78] them right judgments, and true laws, good statutes and commandments. And, The Law (saith the Apostle Paul) is ho­ly, the commandment is holy, just, and Rom. 7. 12. good: as such it is recommended to us by its Authour, so we Christians are by many great Arguments assured that it is, and that it is such even our natural rea­son dictateth; so (as to the chief instan­ces thereof) the most wise and sober men always have acknowledged, so the ge­neral consent doth avow, and so even common experience doth attest. For, heartily to love and reverence the Ma­ker of all things, who by every thing apparent before us demonstrateth him­self incomprehensibly powerfull, wise, and good, to be kind and charitable to our neighbours, to be just and faithfull in our dealings, to be sober and modest in our minds, to be meek and gentle in our demeanours, to be staunch and tem­perate in our enjoyments, and the like principal rules of duty, are such, that the common reason of men and conti­nual experience do approve them, as hugely conducible to the publick good of men, and to each man's private wel­fare. So notoriously beneficial they ap­pear, that for the justification of them [Page 79] we might appeal even to the judgment and conscience of those persons who are most concerned to derogate from them. For hardly can any man be so senseless or so lewd, as seriously to disapprove or condemn them, as inwardly to blame or slight those who truly act according to them. The will of men sometimes may be so depraved, that dissolute persons wantonly and heedlesly may scoff at, and seem to disparage goodness; that good men by very bad men for doing well may be envied and hated: (their being so treated is commonly an argument of the goodness of their persons and of their ways:) but the Understanding of men can hardly be so corrupted, that Piety, Charity, Justice, Temperance, Meekness can in good earnest considerately by any man be disallowed, or that persons appa­rently practising them can be despised; but rather, in spite of all contrary preju­dices and disaffections, such things and such persons cannot but in judgment and heart be esteemed by all men. The luster of them by a natural and necessary effica­cy (like that of Heaven's glorious light) dazzleth the sight, and charmeth the spi­rits of all men living; the beauty of them irresistibly conquereth and commandeth [Page 80] in the apprehensions of men: the more they are observed, the more usefull and needfull they appear for the good of men; all the fruits which grow from the observance of them being to all mens tast very pleasant, to all mens ex­perience very wholsome. Indeed, all the good whereby common life is ador­ned, is sweetned, is rendred pleasant and desirable, doth spring thence; all the mischiefs which infest particular men, and which disturb the world, palpably do arise from the transgression or neglect thereof.

If we look on a person sticking to those Rules, we shall perceive him to have a chearfull mind and composed pas­sions, to be at peace within and satisfied with himself; to live in comely order, in good repute, in fair correspondence and firm concord with his neighbours. If we mark what preserveth the body sound and lusty, what keepeth the mind vigorous and brisk, what saveth and improveth the estate, what up­holdeth the good name, what guardeth and graceth a man's whole life; it is no­thing else but proceeding in our demea­nour and dealings according to the ho­nest and wise Rules of Piety. If we [Page 81] view a place where these commonly in good measure are observed, we shall dis­cern, that Peace and Prosperity do flou­rish there; that all things proceed on sweetly and fairly; that men generally drive on conversation and commerce to­gether contentedly, delightfully, advan­tageously, yielding friendly advice and aid mutually, striving to render one a­nother happy; that few clamours or complaints are heard there, few con­tentions or stirs do appear, few disa­sters or tragedies do occurre; that such a place hath indeed much of the face, much of the substance of Paradise.

But if you mind a person who neglec­teth them, you will find his mind galled with sore remorse, racked with anxi­ous fears and doubts, agitated with storms of passion and lust, living in dis­order and disgrace, jarring with others, and no less dissatisfied with himself. If you observe what doth impair the health, doth weaken and fret the mind, doth waste the estate, doth blemish the reputation, doth expose the whole life to danger and trouble; what is it but thwarting these good Rules? If you con­sider a place where these are much neg­lected, it will appear like a wilderness [Page 82] of savage Beasts, or a sty of foul Swine, or a hell of cursed Fiends; full of roa­ring and tearing, of factions and fewds, of distractions and confusions, of pitifull objects, of dolefull moans, of tragical events. Men are there wallowing in filth, wildly revelling, bickering and squabbling, defaming, circumventing, disturbing and vexing one another; as if they affected nothing more then to render one another as miserable as they can. It is from lust and luxury, from am­bition and avarice, from envy and spite, and the like dispositions, which Religi­on chiefly doth interdict, that all such horrid mischiefs do spring.

In fine, the Precepts of Religion are no other, then such as Physicians would prescribe for the health of our Bodies, as Politicians would avow needfull for the peace of the State, as Epicurean Phi­losophers do recommend for the tran­quillity of our Mind, and pleasure of our lives; such as common reason dictateth, and daily trial sheweth conducible to our welfare in all respects: which con­sequently, were there no law exacting them of us, we should in wisedom chuse to observe, and voluntarily impose on our selves, confessing them to be fit mat­ters [Page 83] of law, as most advantageous and requisite to the good (general and par­ticular) of mankind. So that what Plutarch reporteth Solon to have said, Plut. in Sol. that he had so squared his Laws to the Ci­tizens, that all of them might clearly per­ceive, that to observe them was more for their benefit and interest, then to violate them, is far more true concerning the Divine Laws.

II. We may consider more particular­ly, that Piety yieldeth to the practiser all kind of interiour Content, Peace, and Joy; freeth him from all kinds of dissatisfaction, regret, and disquiet; which is an inestimably-great advantage: for certainly the Happiness and Misery of men are wholly or chiefly seated and founded in the Mind. If that is in a good state of health, rest and chearful­ness, what-ever the person's outward condition or circumstances be, he can­not be wretched: if that be distempe­red or disturbed, he cannot be happy. For what if a man seem very poor; if he be abundantly satisfied in his own possessions and enjoyments? What if he tasteth not the pleasures of sense; if he enjoyeth purer and sweeter delights of [Page 84] mind? What if tempests of fortune sur­round him; if his mind be calm and serene? What if he have few or no friends; if he yet be throughly in peace and amity with himself, and can de­lightfully converse with his own thoughts? What if men slight, censure, or revile him; if he doth value his own state, doth approve his own actions, doth acquit himself of blame in his own conscience? Such external contin­gencies can surely no more prejudice a man's real Happiness, then winds bluste­ring abroad can harm or trouble him that abideth in a good room within doors, then storms and fluctuations at sea can molest him who standeth firm upon the shore. On the other hand, the greatest affluence of seeming goods will avail nothing, if real content of mind be wanting. For what will the highest eminence of outward state import to him that is dejected in his own conceit? What if the world court and bless him, or if all people do admire and applaud him; if he be displeased with, if he con­demneth, Prov. 18. 4. if he despiseth himself? What if the weather look fair and bright without, if storms rage in his breast, if black clouds do overcast his Soul? [Page 85] What if he do abound with friends, and enjoy peace abroad; if he find distrac­tion Chrysoft. in Rom. 1. Or. 1. [...]. at home, and is at cruel variance with himself? How can a man enjoy any satisfaction, or relish any pleasure, while sore remorse doth sting him, or solicitous doubts and fears do rack him?

Now that from the practice of Reli­gion, and from it alone, such inward content and pleasure do spring; that it onely ministreth reason of content, and disposeth the mind to enjoy it; that it extirpateth the grounds and roots of discontent; that it is the onely mother of true, sober alacrity and tranquillity of mind, will, upon considering things, be manifest.

There is no other thing here in this world that can yield any solid or stable content to our mind. For all present enjoyments are transient and evanid; and of any future thing, in this king­dom Prov. 27. 24. of change and contingency, there can be no assurance. There is nothing below large enough to fill our vast ca­pacities, or to satiate our boundless de­sires, Prov. 27. 20. [Page 86] or to appease our squeamish deli­cacy. There is nothing whose sweetness we do not presently exhaust and suck dry; whereof thence we do not soon grow weary, quite loathing, or faintly liking it. There is not any thing which is not slippery and fleeting; so that we can for a long time hope to possess it, or for any time can enjoy it, without restless care in keeping it, and anxious fear of losing it. Nothing there is, in the pursuance, the custody, the defence and maintenance whereof we are not liable to disappointments and crosses. Nothing consequently there is produc­tive of any sound content to the fasti­dious, impatient, greedy and restless heart of man. The greatest confluence of present, corporeal, secular things (of all the health, the riches, the dignity, the power, the friendships and depen­dences, the wit, the learning and wise­dom, the reputation and renown in this world) will not afford much of it: which yet is but an imaginary suppositi­on; for in effect hardly do all such ac­commodations of life concurre in any state. There is ever some dead fly in our Eccles 10. 1. box, which marreth our ointment; some adherent inconvenience, which soureth [Page 87] the gust of our enjoyments: there is al­ways some good thing absent, which we do want or long for; some ill thing pre­sent, or in prospect, which we ab­horre, would avoid, do fear may come. If therefore we would find content, we must not seek it here; we must want it, or have it from another world: it must come hither from Heaven, and thence onely Piety can fetch it down. This, in stead of these unsatisfying, uncertain and unstable things, supplieth us with goods adequate to our most outstretched wishes, infallibly sure, incessantly dura­ble; an indefectible treasure, an incor­ruptible [...]. inheritance, an unshakable King­dome, a perfect and endless joy, capable to replenish the vastest heart: which he that hath a good title to, or a confident hope of, how can he be otherwise then extremely pleased, then fully content? It assureth the favour and friendship of God, of him that is absolute Lord and disposer of all things: the which he that hath, and confideth in, what can he want or wish more? what can he fear? what can annoy or dismay him? what can hap to him worthy to be deemed evil or sad? What is Poverty to him, for whom God is concerned to provide? [Page 88] What is Disgrace to him, that hath the regard and approbation of God? What is Danger to him, whom God continu­ally protecteth? What can any Distress work on him, whom God doth comfort, and will relieve? What is any thing to him, who is sensible that all things are purposely disposed to him by that Wise­dom which perfectly knoweth what is best, by that Goodness which entirely loveth him? In fine, he that is conscious to himself of being well-affected in mind, and acting the best way, who is satis­fied in the state of his Soul, secure from God's displeasure, and hopefull of his favour, what can make any grievous im­pression on him? What other affections then such as are most gratefull and plea­sant can lodge in his Soul? Joy and Peace have natural seeds in such a mind, and necessarily must spring up there: (in proportion, I mean, and accor­ding to the degrees of Piety resident therein.)

The Epicureans did conceit and boast, that having by their Atheistical explica­tions of natural effects, and common e­vents here, discarded the belief and dread of Religion, they had laid a strong foun­dation for tranquillity of mind, had dri­ven [Page 89] away all the causes of grief and fear, so that nothing then remained trouble­some or terrible unto us; and conse­quently, What, said they, could forbid, but that we should be entirely conten­ted, glad and happy? —Nos exaequat victoria coelo; No God then surely could be more happy then we. But their at­tempt in many respects was vain and lame. They presumed of a victory which it is impossible to obtain: and supposing they had got it, their triumph would not have been so glorious, their success would not have been so great, as they pretended. For seeing no Epicurean Discourse can baffle the potent argu­ments which persuade Religion; (those arguments which the visible constituti­on of Nature, the current Tradition of all Ages, the general Consent of men, the pregnant attestations of History and Experience concerning supernatural and miraculous events do afford;) since the Being and Providence of God have proofs so clear and valid, that no subtle­ty of man can so far evade them, as not to be shaken with them, as wholly to be freed from doubt and suspicion of their truth; since there can be no means of evincing the negative part in those [Page 90] questions to be true or probable; it is impossible that any considering man, in this cause against Religion, should sup­pose himself to have acquired an abso­lute and secure victory; or that he should reap substantial fruit of comfort thence. It cannot be, that any man should enjoy any perfect quiet, without acting so as to get some good hope of avoiding those dreadfull mischiefs which Religion threatneth to the transgres­sours of its Precepts. Were there indeed but reason enough to stir, if not to stag­ger, an Infidel; were it somewhat du­bious whether, yea, were it great odds that there are not reserved any punish­ments for impiety, as indeed there is, if not the perfectest assurance imaginable, yet vast advantage on the contrary side; were there but any small reason for a Judgment to come, as there are appa­rently very many and great ones; had most men conspired in denying Provi­dence, as ever generally they have con­sented in avowing it; were there a pre­tence of miracles for establishing the Mortality and Impunity of Souls, as there have been numberless, strongly testified by good witnesses and great e­vents, to confirm the opposite doctrines; [Page 91] did most wise and sober men judge in favour of Irreligion, as commonly they ever did and still do otherwise: yet wisedom would require that men should chuse to be pious, since otherwise no man can be throughly secure. It is a wildness, not to dread the least pos­sibility of incurring such horrible mis­chiefs: any hazzard of such importance cannot but startle a man in his wits. To be in the least obnoxious to eternal Torments, if men would think upon it as men, (that is, as rational and pro­vident creatures,) could not but dis­turb them. And indeed so it is in expe­rience: for what-ever they say or seem, all Atheists and profane men are inward­ly suspicious and fearfull; they care not to dy, and would gladly scape the trial of what shall follow death. But let us grant or imagine the Epicurean success­full as he could wish in this enterprize of subduing Religion: yet except there­with he can also trample down Reason, new mould humane nature, subjugate all natural appetites and passions, alter the state of things here, and transform the world, he will yet in greatest part fail of his conceited advantages; very short he will fall of triumphing in a, con­tented [Page 92] and quiet mind. That which accrueth thence will at most be no more then some negative content, or a parti­al indolency, arising from his being re­scued from some particular cares and fears; which exceedeth not the tran­quillity of a beast, or the stupidity of one that is out of his senses: that is all he can claim, which yet is more then he can ever compass. For he cannot be as a Beast, or a meer Sot, if he would: Reason, reflecting on present evils, and boding others future, will afflict him; his own unsatiable desires, una­voidable fears and untameable passions will disquiet him. Were the other world quite out of his faith or his thought, yet this world would yield trouble sufficient to render him void of any steddy rest, or solid joy. All men ever have, and ever will complain, that the burthens, crosses, satieties of this life, do much surpass the conveniences and comforts of it. So that, were no o­ther to be expected or feared, this of it self would become grievous and nause­ous; N [...]n tempe­state vexor, sed nauseâ. Senec. de Tranq. an. 1. we should soon have enough or too much of it, without a support and supply from other-where. In the largest affluence of things, in the deepest calm [Page 93] of our state, we are apt to nauseate, and are weary even of our prosperity it self; the which indeed commonly hath ingredients not onely somewhat unsa­voury, but very bitter and loathsome. We may adde, that had those profane attempters quite banished Religion, they with it must have driven away all the benefits and comforts of it; which, e­ven supposing them but imaginary, are yet the greatest which common life doth need, or can desire: with it they would send packing Justice, Fidelity, Charity, Sobriety, and all solid Vertue, things which cannot firmly subsist without Conscience: which being gone, hu­mane life would be the most disorderly, most unsafe, most wretched and con­temptible thing that can be; nothing but insipid and flashy sensualities would be left behind to comfort a man with; and those hardly any man (by reason of competitions and contentions for them, no-wise restrainable) could enjoy quietly, or safely. It is therefore Piety alone, which, by raising hopes of blessings and joys incomparably superi­our to any here, that cannot be taken from us, can lay any ground of true content, of substantial and positive con­tent; [Page 94] such as consisteth not onely in removing the objects and causes of vexatious passions, but in employing the most pleasant affections (love, hope, joy,) with a delightfull complacence upon their proper and most noble ob­jects. The Kingdom of God (and that Rom. 14. 17. onely, no other Kingdom hath that pri­vilege) consisteth in righteousness, (first, then in) peace and spiritual joy. No Philosopher, with truth and reason, can make that overture to us which our Lord doth; Come unto me, all ye that are Matt. 11. 28. weary and heavy laden, and ye shall find rest to your souls. Out of Religion there can be no Aphorism pretended like to that of the Prophet, Thou shalt keep him Isa. 26. 3. in perfect peace, whose mind is stayed on thee.

If indeed we distinctly survey all the grounds and sources of Content, it will appear that Religion onely can afford it.

Doth it result from a well governing and ordering our Passions? Then it is plain, that onely a pious man is capable thereof; for Piety onely can effect that: it alone, with the powerfull aid of Di­vine Grace, doth guide our passions by exact rules, doth set them upon worthy objects, doth temper and tune them in [Page 95] just harmony, doth seasona­bly curb and check them, Mala mens—cùm insi­diatur, spe, curis, labore distringitur; & jam cùm sce­leris compos fuerit, solicitu­dine, poenitentiâ, poenarum omnium exspectatione tor­quetur. Quint. 12. 1. doth rightly correct and re­form them. This no bare Reason (which naturally is so dim and so feeble in man) can atchieve: much less can Unreasonableness doe it, which is ever prevalent in irreligious persons. Their Passions do ever run wildly and at randome, in no good pace, within no good compass, toward the meanest and basest objects; whence they can have no rest or quiet in their minds. As they are constantly offending, so will they ever be punishing Nulla major poena nequi­tiae est, quàm quòd sibi ac suis displicet. Sen. Ep. 42. [...]. Plat. de Leg. 5. themselves, with intestine broils and conflicts, with dissatisfactions and regrets. Hence, There is no peace to the wicked. He is like the troubled sea, which cannot Isa. 48. 22. 57. 20. rest. God (as S. Austine speaketh) hath Deus jussit, & it à est, Si­bi poena est omnis inordi­natus ani­mus. Aug. Conf. said it, and so it is, Every inordinate mind is a punishment to it self.

Doth Content spring from a hearty approbation of, or a complacence in a man's own actions; from reflexion that he constantly doth act according to rea­son and wisedom, to justice and duty? Then can the pious man alone pretend [Page 96] to it, who knoweth that he walketh in­offensively toward God and man; that he consulteth his own best interest and wel­fare; Nisi sapienti sua non pla­cent: omnis stulti [...]ia labo­rat fastidio sui. Sen. Ep. 9. that assuredly no bad consequence can attend his unblameable behaviour; that most wise men have declared their approbation of his proceedings; that if he prove in his chief design mistaken, yet no mischief can thence befall him; yea, that he is not thereby quite disap­pointed, seeing even much present satis­faction and convenience do arise up to him from his practice.

Doth Content grow from a sound and healthfull constitution of Soul? It is the pious man alone that hath that, whose mind is clear from distempers of vice and passion. The impious man is infirm, out of order, full of disease and pain, according to the Prophet's description of him; —The whole head is sick, and Isa. 1. 5, 6. the whole heart faint: From the sole of the foot even unto the head there is no soundness in it, but wounds, and bruises, and putrefying sores.

Doth Content arise specially from good success in our attempts, or from prosperous events befalling us? Then it is the pious man who is most capable thereof: for he onely is secure, that [Page 97] what seemeth good and prosperous is re­ally such to him, as meant for his good by the Divine Goodness, as tending thereto by the guidance of infallible Wisedom. As he onely hath ground to hope for success, because he confideth in God, because he dutifully seeketh God's help, because God is favourably dispo­sed toward him, because God ordereth his steps, because God is by promise en­gaged to bless him, because he is con­scious of his intentions to render God thanks and praise for it, to employ his success to God's honour and service: so he onely can be satisfied with the ap­pearance of success, being able with as­surance to say after S. Paul, We know Rom. 8. 28 that to those who love God all things co­operate for good.

Is security from danger, from trouble, from want, from all evil, a source or matter of Content? It certainly doth attend the pious man; God being his especial Protectour, his Comforter, his Purveyour. There shall no evil befall the Prov. 12. 21. just: There shall no plague come near his Psal. 91. 10. dwelling. God keepeth all his bones, not Psal. 34. 20, 17. one of them is broken. He delivereth the righteous out of their troubles. The desire Prov. 10. 24. of the righteous shall be granted. There is Psal. 34. 9. [Page 98] no want to them that fear God. So do the Holy Oracles assure us.

Doth Contentedness spring from suf­ficiency, real or apprehended? This ap­pertaineth peculiarly to the pious man: for, having God, the Master of all, for his portion, he hath the richest estate that can be; he hath all that he can desire, he cannot but take himself to have e­nough. Hence Godliness with contented­ness 1 Tim. 6. 6. ( [...], with sufficiency) is (as S. Paul saith) [...], the great way of gaining. He saith it not, as supposing Godliness and Contented­ness to be separable; but rather, as im­plying Godliness therefore to be most gainfull, because Sufficiency and Con­tentedness do ever attend it. In fine, if that saying of Seneca be true, that, If to Si cui sua non videntur amplissima, li èt totius Mundi Domi­nus sit, ta­men miser est. Sen. Ep. 9. any man the things he possesseth do not seem most ample, although he be Master of the whole World, he is yet miserable; then assuredly the pious man onely can be happy; for to him alone his possessi­ons can seem the largest and best, such as there can be no possible accession to, or amendment of. For nothing can be greater or better then God, in whom he hath a stedfast propriety, whose infinite power and wisedom are engaged to doe [Page 99] him the utmost good that he is capable of. And farther,

III. Seeing we have mentioned Hap­piness, or the Summum bonum, the ut­most scope of humane desire, we do adde, that Piety doth surely confer it. Happiness, what-ever it be, hath cer­tainly an essential coherence with Pie­ty. These are reciprocal Propositions, both of them infallibly true, He that is pious is happy; and, He that is happy is pious. No man doth undertake or prosecute any thing, which he doth not apprehend in some order or degree con­ducing to that which all men under a confused notion regard and tend to, which they call Happiness, the highest Good, the chiefest desirable thing. But in their judgments about this thing, or the means of attaining it, as men dis­sent much; so of necessity most of them must be mistaken. Most, indeed, do aim and shoot at a meer shadow of pro­fit, or at that which is very little consi­derable, and in comparison nothing at all; which little conduceth to the per­fection of their nature, or the satisfacti­on of their desire. If they miss the mark, they are disappointed; if they hit it, [Page 100] they are no less, and in effect hit no­thing. But what-ever this grand mat­ter is, in what-ever it consisteth, how­ever it be procured; be it the possessi­on and fruition of some special choice goods, or an aggregation and affluence of all goods; Piety surely is the main ingredient, and principal cause thereof. All other goods without it are insignifi­cant and unusefull thereto; and it can­not be wanting, where Piety is. Be a man never so rich, so powerfull, so lear­ned and knowing, so prosperous in his affairs, so honourable in the opinions and affections of men: yet no-wise hap­py can he be, if he is not pious; being he wanteth the best goods, and is sub­ject to the worst evils; being he wan­teth the love and favour of God, he wanteth peace and satisfaction of Con­science, he wanteth a right enjoyment of present things, he wanteth security concerning his final welfare. Be he ne­ver so poor, so low in the eyes of men, so forlorn and destitute of worldly con­veniencies; yet if he be pious, he can­not be wretched: for he hath an inte­rest in goods incomparably most preci­ous, and is safe from all considerable e­vils; he hath a free resort to the inex­haustible [Page 101] fountain of all Happiness, he hath a right to immense and endless Felicity, the which eminently contai­neth all the goods we are capable of; he is possessed thereof in hope, and cer­tain reversion, there is but a moment to pass before his complete fruition of it. The want of all other petty things no more can maim the integrity of his Fe­licity, then cutting the hair, or paring the nails, do mutilate a man: all other things are but superfluities or excrescen­cies in regard to the constitution of Hap­piness. What-ever happeneth, that will assuredly be true, which is so much in­culcated in H. Scripture, Blessed is every Ps. 128. 1, 2. one that feareth the Lord, that walketh in 112. 1. his ways; Happy shall he be, and it shall be well with him. Piety is indeed fraught with Beatitudes, every part thereof yiel­deth peculiar Blessedness. To the love Matt. 5. of God, to charity toward our neigh­bour, to purity of heart, to meekness, to humility, to patience, to mercifulness, to peaceableness Beatitude is ascribed by our Lord, (the great Judge and Dis­penser of it.) Each religious perfor­mance hath happy fruits growing from it, and blissfull rewards assigned thereto. All pious dispositions are fountains of [Page 102] pleasant streams, which by their conflu­ence do make up a full sea of Felicity.

IV. It is a peculiar advantage of Pie­ty, that it furnisheth employment fit for us, worthy of us, hugely gratefull, and highly beneficial to us. Man is a very busie and active creature, which cannot live and doe nothing, whose thoughts are in restless motion, whose desires are ever stretching at somewhat, who perpetually will be working either good or evil to himself: wherefore greatly profitable must that thing be which determineth him to act well, to spend his care and pain on that which is truly advantageous to him; and that is Religion onely. It alone fastneth our thoughts, affections and endeavours, upon occupations worthy the dignity of our nature, suting the excellency of our natural capacities and endowments, ten­ding to the perfection and advancement of our Reason, to the enriching and en­nobling of our Souls. Secluding that, we have nothing in the world to study, to affect, to pursue, not very mean and below us, not very base and misbeco­ming us, as men of reason and judge­ment. What have we to doe but to [Page 103] eat and drink, like horses or like swine; but to sport and play, like children or apes; but to bicker and scuffle about trifles and impertinencies, like idiots? what, but to scrape or scramble for use­less pelf; to hunt after empty shews and shadows of honour, or the vain fancies and dreams of men? what, but to wallow or bask in sordid pleasures, the which soon degenerate into remorse and bit­terness? To which sort of employments were a man confined, what a pitifull thing would he be, and how inconside­rable were his life? Were a man design­ed onely, like a flie, to buzz about here for a time, sucking in the air, and licking the dew, then soon to vanish back into nothing, or to be transfor­med into worms; how sorry and despi­cable a thing were he? And such with­out Religion we should be. But it sup­plieth us with business of a most wor­thy nature, and lofty importance; it setteth us upon doing things great and noble as can be; it engageth us to free our minds from all fond conceits, and cleanse our hearts from all corrupt af­fections; to curb our brutish appetites, to tame our wild passions, to correct our perverse inclinations, to conform the [Page 104] dispositions of our Soul and the actions of our life to the eternal laws of righte­ousness and goodness: it putteth us up­on the imitation of God, and aiming at the resemblance of his perfections; up­on obtaining a friendship, and maintai­ning a correspondence with the High and Holy one; upon fitting our minds for conversation and society with the wisest and purest Spirits above; upon providing for an immortal state; upon the acquist of joy and glory everlasting. It employeth us in the divinest actions, of promoting Vertue, of performing be­neficence, of serving the publick, and doing good to all: the being exercised in which things doth indeed render a man highly considerable, and his life excellently valuable.

'Tis an employment most proper to us as reasonable men. For what more proper entertainments can our mind have, then to be purifying and beauti­fying it self, to be keeping it self and its subordinate faculties in order, to be at­tending upon the management of thoughts, of passions, of words, of ac­tions depending upon its governance?

'Tis an employment most beneficial to us: in pursuing which we greatly [Page 105] better our selves, and improve our con­dition; we benefit and oblige others; we procure sound reputation, and sted­dy friendships; we decline many irk­some mischiefs and annoyances; we do not (like those in the Prophet) spend Isa. 55. 2. our labour for that which satisfieth not, nor spend our mony for that which is not bread: for both temporal prosperity and eternal felicity are the wages of the labour which we take herein.

'Tis an employment most constant, never allowing sloth or listlessness to creep in, incessantly busying all our fa­culties with earnest contention; accor­ding to that profession of S. Paul, de­claring the nature thereof, Herein al­ways do I exercise my self, to have a con­science Acts 24. 16. void of offence toward God and toward man. Whence it is called a Fight, and a Race, implying the continual ear­nestness of attention and activity which is to be spent thereon.

It is withall a sweet and gratefull bu­siness: for it is a pious man's character, that he delighteth greatly in God's com­mandments; Psal. 112. 1. that the commandments are 1 Joh. 5. 3. not grievous to him; that it is his meat Joh. 4. 34. and drink to doe God's will; that God's Ps. 119. 103. words (or precepts) are sweeter then ho­ny [Page 106] to his tast; that the ways of religious wisedom are ways of pleasantness, and all Prov. 3. 17. her paths are peace. Whereas all other Non potest cuiquam sem­per idem pla­cere, nisi rec­tum. Sen. 20. Dedit hoc providentia hominibus munus, ut ho­nesta magis juvarent. Quint. 1. 12. employments are wearisome, and soon become loathsome: this, the farther we proceed in it, the more pleasant and sa­tisfactory it groweth. There is perpetu­al matter of victory over bad inclina­tions pestering us within, and strong temptations assailing us without: which to combat, hath much delight; to ma­ster, breedeth unexpressible content. The sense also of God's love, the influ­ences of his grace and comfort commu­nicated in the performances of devoti­on and all duty, the satisfaction of good Conscience, the assured hope of reward, the foretasts of future bliss, do season and sweeten all the labours taken, all the difficulties undergone therein.

In fine, the bare light of Nature hath discerned, that were it not for such mat­ters as these to spend a man's care and pains upon, this would be a lamentable world to live in. There was, for in­stance, an Emperour great and mighty as ever did wield scepter upon earth, whose excellent Vertue, coupled with wisedom, (inferiour, perhaps, to none that any man ever without special inspi­ration [Page 107] hath been endowed with,) did qualifie him with most advantage to ex­amine, and rightly to judge of things here; who, not withstanding all the con­veniencies which his Royal estate and well-settled prosperity might afford, (the which surely he had fully tasted and tried,) did yet thus express his thoughts; [...]; What doth it concern M. Ant. II. 11. & VI. 10. me to live in a world void of God, or void of Providence? To govern the greatest Empire that ever was, in the deepest calm; to enjoy the largest af­fluences of wealth, of splendour, of re­spect, of pleasure; to be loved, to be dreaded, to be served, to be adored by so many nations; to have the whole ci­vil World obsequious to his will and nod; all these things seemed vain and idle, not worthy of a man's regard, affec­tion, or choice, in case there were no God to worship, no Providence to ob­serve, no Piety to be exercised. So lit­tle worth the while common sense hath adjudged it to live without Religion.

V. It is a considerable benefit of Pi­ety, that it affordeth the best Friend­ships, and sweetest Society. Man is fra­med [Page 108] for Society, and cannot live well without it: many of his faculties would be useless, many of his appetites would rest unsatisfied in solitude. Nullius boni sine socio ju­cunda posses­sio est. Sen. Ep. 6. To have a friend wise and able, honest and good, unto whom upon all occasions we may have recourse for advice, for assistence, for consolation, is a great convenience of life: Ut aliarum rerum nobis innata dulce­do est, sic a­micitiae. Sen. Ep. 9. and this benefit we owe to Re­ligion, which supplieth us with various Friendships of the best kind, most bene­ficial and most sweet unto us.

It maketh God our Friend, a Friend infinitely better then all friends, most affectionate and kind, most faithfull and sure, most able, most willing, and ever Prov. 12. 2. Psal. 34. 15. & 33. 18. & 145. 19. & 37. 28. Job 36. 7. most ready to perform all friendly offi­ces, to yield advice in all our doubts, succour in all our needs, comfort in all our troubles, satisfaction to all our de­sires. Unto him it ministreth a free ad­dress upon all occasions; with him it al­loweth us continually a most sweet and pleasant intercourse. The pious man hath always the All-wise God to coun­sel him, to guide his actions, and order his steps; he hath the All-mighty to pro­tect, support and relieve him; he hath the immense Goodness to commiserate and comfort him: unto him he is not [Page 109] onely encouraged, but obliged to re­sort in need; upon him he may, he ought to discharge all his cares and bur­thens.

It consequently doth engage all crea­tures in the world to be our friends, or instruments of good to us, according to their several capacities, by the direction and disposal of God. All the servants of our great Friend will, in compliance to him, be serviceable to us. Thou shalt Job 5. 23. be in league with the stones of the field, and the beasts of the field shall be at peace with thee: So Job's friend promiseth him upon condition of Piety. And God himself confirmeth that promise, In that Hos. 2. 18. day (saith he in the Prophet) will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground. And again, When thou passest through the Isa. 43. 2. waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee. And, The sun shall not Psal. 121. 6. smite thee by day, nor the moon by night. Thou shalt tread upon the lion and adder, Psal. 91. 13. the young lion and the dragon shalt thou trample under foot. They shall take up Mark 16. 18. [Page 110] scorpions; and if they drink any deadly thing, it shall not hurt them: (so our Lord promised to his Disciples.) Not onely the Heavens shall dispense their Deut. 28. 12. kindly influences, and the Earth yield her plentifull stores, and all the Ele­ments discharge their natural and ordi­nary good offices; nor onely the tame and sociable creatures shall upon this condition faithfully serve us; but even the most wild, most fierce, most rave­nous, most venomous creatures shall, if there be need, prove friendly and help­full, or at least harmless, to us: as were the Ravens to Elias, the Lions to Dani­el, 1 King. 17. 6. the Viper to S. Paul, the Fire to the Three Children.

But especially Piety doth procure the friendship of the good Angels, that puis­sant hoast of glorious and happy Spirits: they all do tenderly love the pious per­son; they are ever ready to serve and doe Psal. 34. 7. 91. 11. Heb. 1. 14. him good, to protect him from danger, to aid him in his undertakings, to re­scue him from mischiefs. What an ho­nour, what a blessing is this, to have such an innumerable company of noble Friends (the Courtiers and Favourites of Heaven) deeply concerned, and con­stantly vigilant for our welfare?

[Page 111] It also engageth the blessed Saints in glory, the Spirits of men perfected, the Church of the first-born, to bear dearest affection to us, to further our prosperity with their good wishes, and earnest prayers, mightily prevalent with God.

It rendreth all sorts of men our friends. To good men it uniteth us in holy communion; the communion of bro­therly charity and hearty good will, at­tended with all the good offices they are able to perform: to other men it re­concileth and endeareth us; for that in­nocent and inoffensive, courteous and benign, charitable and beneficent de­meanour, (such as Piety doth require and produce,) are apt to conciliate re­spect and affection from the worst men. For, Vincit malos pertinax bonitas; men Sen. de Be­nef. 7. 21. hardly can persist enemies to him whom they perceive to be their friend: and such the pious man in disposition of Qui sibi a­micus est, sci­to hunc ami­cum omnibus esse. Sen. Ep. 6. Gal. 6. 10. mind, and in effect, when occasion ser­veth, is toward all men; being sensible of his obligation to love all men, and, as he hath opportunity, to doe good to all men. It assureth, and more strictly en­deareth our friends to us. For, as it ma­keth [...]. Arist. Eth. 8. 4. us hearty, faithfull, constant friends to others; so it reciprocally tieth others [Page 112] to us in the like sincerity and fastness of good will.

It reconcileth enemies. For, when a Prov. 16. 7. man's ways do please the Lord, he ma­keth his enemies to be at peace with him. It hath a natural efficacy to that purpose, and Divine blessing promoteth it.

By it all conversation becometh to­lerable, gratefull, and usefull. For a pi­ous man is not easily distur­bed with any crossness or [...].—(Arist. Eth. 9. 4) [...]. perverseness, any infirmity or impertinency of those he converseth with: he can bear the weaknesses and the failings of his company; he can by wholsome reflexions upon all occurrences advantage and please him­self.

In fine, Piety rendreth a man a true Quaeris quid profecerim? amicus esse mihi coepi Sen. Ep. 6. friend and a good companion to him­self; satisfied in himself, able to con­verse freely and pleasantly with his own thoughts. It is for the want of pious inclinations and dispositions, that soli­tude (a thing which sometimes cannot be avoided, which often should be Nemo est, cui non satius sit cum quolibet esse, quàm secum. Sen. Ep. 25. embraced) is to most men so irksome and tedious; that men do carefully shun themselves, and fly from their own [Page 113] thoughts; that they decline all converse with their own Souls, and hardly dare look upon their own hearts and Consciences: whence [...], &c. Plut. [...]. p. 916. they become aliens from home, wholly unacquainted with themselves, most igno­rant of their own nearest [...]—Arist. 9. 4. concernments, no faithfull friends or pleasant compani­ons to themselves: so for refuge and ease they unseasonably run into idle or lewd conversation, where they disorder and defile themselves. But the pious man is (like Scipio) never less alone, Nonquam minùs solus, quàm cùm so­lus. then when alone: his solitude and retire­ment is not onely tolerable, but com­monly the most gratefull and fruitfull part of his life: he can ever with much pleasure, and more advantage, converse with Acquiescit sibi, cogitati­onibus suis traditus. Sen. Ep. 9. Sapiens [...]unquam solus esse potest, [...]abet secum om­nes qui sunt, quique un­quam fuerunt boni; & a­nimum liberum quócunque vult transfert: quod cor­pore non potest, cogitatione complectitur; & si hominum inops fuerit, loquitur cum Deo. Nunquam minús solus erit, quàm cùm s lus fuerit. Hier. adv. Jovin. 1. 28. himself; digesting and mar­shalling his thoughts, his af­fections, his purposes into good order; searching and discussing his heart, reflec­ting on his past ways, enfor­cing his former good resolu­tions, and framing new ones; enquiring after edifying [Page 114] truths, stretching his meditations toward the best and sublimest objects, raising his hopes and warming his affections to­ward spiritual and heavenly things; asking himself pertinent questions, and resolving incident doubts concerning his practice; in fine, conversing with his best Friend in devotion; with ad­miration and love contemplating the Divine perfections, displayed in the works of nature, of providence, of grace; praising God for his excellent benefits and mercies; confessing his defects and offences; deprecating wrath, and im­ploring pardon, with grace and ability to amend; praying for the supply of all his wants. All which performances yield both unconceivable benefit, and unexpressible comfort. So that Soli­tude (that which is to common nature so offensive, to corrupt nature so abo­minable) is to the pious man extreme­ly commodious and comfortable: which is a great advantage peculiar to Piety, and the last which I shall mention.

So many, and many more then I can express, vastly great and precious ad­vantages do accrue from Piety: so that well may we conclude with S. Paul, that Godliness is profitable for all things.

[Page 115] It remaineth that, if we be wise, we should, if we yet have it not ingraffed in us, labour to acquire it; if we have it, that we should endeavour to improve it, by constant exercise, to the praise of God, the good of our neighbour, and our own comfort. Which that we may effectually perform, Almighty God in mercy vouchsafe, by his grace, through Jesus Christ our Lord; to whom for e­ver be all glory and praise.

Amen.

The Fourth Sermon.

THE words are in the strictest sense the word of God, uttered immediately by God himself; and may thence command from us an especial attention and regard. The Hi­story of that which occasioned them is, I presume, well known, neither shall I make any descant or reflexion thereon; but do take the words separately, as a Proposition of it self, affording a com­pleat instruction, and ample matter of discourse. And as such, they plainly imply two things: a Duty required of us, to honour God; and a Reward pro­fered to us, upon performance of that Duty, being honoured by God. It is na­tural for us, before we are willing to undertake any work, to consider the reward or benefit accruing from it; and [Page 117] it is necessary, before we can perform any duty, to understand the nature thereof. To this our method of action I shall suit the method of my Discourse; first endeavouring to estimate the Re­ward, then to explain the Duty. After­ward I mean to shew briefly why in reason the Duty is injoyned; how in effect the Reward is conferred.

1. The Reward may be considered either absolutely, (as what it is in it self;) or relatively, (as to its rise, and whence it comes.)

1. For it self, it is Honour; a thing, if valued according to the rate it bears in the common market, of highest price among all the objects of humane desire; the chief reward which the greatest actions, and which the best actions do pretend unto, or are capable of; that which usually bears most sway in the hearts, and hath strongest influence up­on the lives of men: the desire of ob­taining and maintaining which doth commonly overbear other most potent inclinations. The love of pleasure stoops thereto: for men, to get or keep Re­putation, will decline the most pleasant enjoyments, will embrace the hardest [Page 118] pains. Yea, it often prevails over the love of life it self, [...]. Isocr. Orat. ad Philip. which men do not onely fre­quently expose to danger, but sometimes devote to cer­tain loss, for its sake. If we observe what is done in the world, we may discern it to be the source of most under­takings Mors tum aequissimo ani­mo appetitur, cùm suis se laudibus vit a occidens con­solari potest. Cic. 1. Tusc. therein: that it not onely moveth the wheels of publick action, (that not onely for it great Princes contend, great armies march, —Laudis avidi pecuniae liberales erant, gloriam in­gentem divitias honest as volebant; hanc ardentissi­mè dilexerunt, propter hanc vivere voluerunt, pro hac & mori non dubitaverunt. Cae­teras cupiditates hujus u­nius ingenti cupiditate pres­serunt. Aug. de Civ. D. 5. 12. great battels are fought;) but that from it most pri­vate business derives its life and vigour: that for Ho­nour especially the Souldier undergoes hardship, toil, and hazzard; the Scholar plods and beats his brains; the Merchant runs about so busily, and adventures so far; yea, that for its sake the meanest Labourer and Artificer doth spend his sweat. and stretch his sinews. The principal drift of all this [...]. Arist. Eth. IV. 3. care and industry (the great reason of all this scuffling for Power, this searching for Knowledge, [Page 119] this scraping and scrambling for wealth) doth seem to be, Honos alit artes, omnés­que incenduntur ad studia gloriâ, &c. Cic. Tusc. Qu. I. that men would live in some credit, would raise them­selves above contempt.

In such request, of such force doth Honour appear to be. If we examine why, we may find more then meer fa­shion (or mutual imitation and consent) to ground the experiment upon. There is one obvious reason why no mean re­gard Vid Hier. Ep. ad Ce­lant. Conscientia nobis neces­saria, est, sa­ma pro [...]ima. Qui conscien­tiâ fidens, sa­mam negli­git, crudelis est. Aug. [...]. Galen. Nec verò neg­ligenda fa­ma est; nec mediocre te­lum ad res gerendas e [...]i­stimare opor­tet benevo­lentiam civi­um. Cic. de Amic. Vid. Chrys. Tom. 6. Orar. 17. should be had thereto, its great convenience and usefulness: for that a man cannot himself live safely, quietly or pleasantly, without some competent measure thereof; cannot well serve the publick, perform offices of duty to his relations, of kindness to his friends, of charity to his neighbours, but under its protection, and with its aid: it being an engine very requisite for the mana­ging any business, for the compassing any design, at least sweetly and smooth­ly; it procuring to us many furtheran­ces in our proceedings, removing divers obstacles out of our way, guarding a man's person from offences, adding weight to his words, putting an edge upon his endeavours: for every one allows a favourable ear to his discourse, [Page 120] lends an assisting hand to his attempts, grants a ready credence to his testimony, and makes a fair construction of his do­ings, whom he esteems and respects. So is Honour plainly valuable among the bona utilia, as no small accommoda­tion of life; and as such, Reason ap­proves it to our judgment.

But searching farther, we shall find the appetite of Honour to have a dee­per ground, and that it is rooted even in our Nature it self. For we may descry it budding forth in mens first Infancy, (before the use of reason, or speech;) even little Children being ambitious to Vidi ego & expertus sum zelantem parvulum, &c. Aug. be made much of, maintaining among themselves petty emulations and com­petitions, as it were, about punctilio's of Honour. We may observe it grow­ing with Age, waxing bigger and stron­ger together with the encrease of wit and knowledge, of civil culture and experience: that the maturest age doth most resent and relish it; that it pre­vails most in civilized nations; that men of the best parts, of the highest im­provements, of the weightiest employ­ments, do most zealously affect it and stand upon it; that they who most struggle with it, do most feel its might, [Page 121] how difficult it is to resist or restrain it, how impossible it is to stifle or extin­guish it. For the Philosopher with all his reasons and considerations cannot dispute it down, or persuade it away; the Anchoret cannot with all his auste­rities starve it, or by his retirements shun it: no affliction, no poverty, no wretchedness of condition can totally suppress it. 'Tis a spirit that not onely haunts our Courts and Palaces, but fre­quents our Schools and Cloisters, yea creeps into Cottages, into Hospitals, in­to Insolitudine sitis, subrepit superbia. Hier. Prisons, and even doggs men into Desarts and Solitudes: so close it sticks to our nature. Plato says it is the last coat which a wise man doth put off. But I question whether he could shew us that wise man who had done it, or could tell us where he dwelt, except perhaps in his own Utopian Republick. For they who most pretend to have done it, (who in their discourse most vilifie Honour; who talk like Chrysip­pus, Cic. de Fin. 3. that a wise man for Reputation sake will not so much as stretch out his finger, or like Seneca, that we should Nihil opinio­nis causâ, omnia consci­entiae faci­am. Sen. de V. B. doe every thing purely for conscience sake, without any regard to mens opi­nion; who make harangues and write [Page 122] volumes against Glory,) do yet appear by their practice, sometimes, by so do­ing, Nil sit i [...]i cum ambitio­ne famâque commune, si­bi placeat. Epist. 113. Justum esse gratis opor­tet. ib. Id. de Ira 3. 41. to aim at it: even as men do usual­ly complain of and eagerly quarrel with that which they most affect and wooe. Chrysippus wrote, as we are Laë [...]t. told, above 700 books, most of them concerning Logical quirks, and such as one can hardly imagine what other drift he could have in composing them, beside ostentation of his subtilty and sharpness of wit. Seneca, if history do not wrong him, and the face of his actions do not misrepresent him, was not in his heart exempt from a spice of Ambition. Yea, that excellent Emperour M. Aurelius, who would often speak like a Stoick, could not but commonly act like a Man, more by his practice commending Ho­nour, then he disparaged it in his words. For Story represents him very carefull Erat famae suae [...]uriosis­simus, & ma­lè loquentium dictis vel li­teris vel ser­mone respon­debat. Capi [...]. and jealous of his credit, very diligent to preserve it, and to repair it. Terr. Apol. Ter­tullian calls such Philosophers negotia­tores famae, (Merchants for fame:) and it is perchance some part of their cun­ning in that trade, which makes them strive to beat down the price of this commodity, that they may more easily engrosse it to themselves. However, [Page 123] experience proves that such words are but words; (words spoken out of af­fectation and pretence, rather then in good earnest and according to truth;) that endeavours to banish or to extir­pate this desire are but fond and fruit­less attempts. The reason why is clear: for 'tis as if one should dispute against eating and drinking, or should labour to free himself from hunger and thirst; Ut quidam morbo aliquo & sensû, stu­pore suavita­tem cibi non sentiunt; sic libidinosi, a­vari, facino­rosi verae lau­dis gustum non habent. Cic. Phi­lipp. 2. the appetite of Honour being indeed, as that of Food, innate unto us, so as not to be quenched or smothered, ex­cept by some violent distemper or in­disposition of mind; even by the wise Authour of our nature originally im­planted therein, for very good ends and uses, respecting both the private and publick benefit of men; as an engage­ment to Vertue, and a restraint from Vice; as an excitement of industry, an incentive of courage, a support of con­stancy in the prosecution of worthy en­terprises; as a serviceable instrument for the constitution, conservation and improvement of humane society. For did not some love of Honour glow in mens breasts, were that noble spark quite extinct, few men probably would study for honourable qualities, or per­form [Page 124] laudable deeds; there would be nothing to keep some men within bounds of honesty and decency, to de­terr them from doing odious and ugly things; men, not caring what others [...]. Naz. Carm. 56. thought of them, would not regard what they did themselves; a barbarous sloth or brutish stupidity would over­spread the world, withdrawing from common life most of its ornaments, much of its convenience; men gene­rally would, if not altogether shun so­ciety, yet at least decline the cares and burthens requisite to the promoting its welfare, for the sustaining which usual­ly the chief encouragement, the main recompence, is this of Honour. That men therefore have so tender and deli­cate a sense of their Reputation, (so that touching it is like pricking a nerve, as soon felt and as smartly offensive,) is an excellent provision in nature; in regard whereto Honour may pass among the bona naturalia, as a Good necessary for the satisfaction of nature, and for securing the accomplishment of its best designs.

A moderate regard to Honour is also commendable as an instance of humanity Negligere quid de se quisque sen­tiat, arrogan­tis est & dis­soluti. Cic. de Offic. 1. or good will to men, yea, as an argu­ment [Page 125] of humility, or a sober conceit of our selves. For to desire another man's esteem, and consequently his love, (which in some kind or degree is an in­separable companion of esteem,) doth imply somewhat of reciprocal esteem and affection toward him; and to prize the judgment of other men concerning us, doth signifie, that we are not over­satisfied with our own.

We might for its farther commenda­tion allege the authority of the more cool and candid sort of Philosophers, (such as grounded their judgment of things upon notions agreeable to com­mon sense and experience; who adap­ted their rules of practice to the nature of man, such as they found it in the world, not such as they framed it in their own fancies,) who have ranked Honour among the princi­pal of things desirable, and [...]. Plat. de Leg. IV. adorned it with fairest elo­gies; terming it a divine [...]. Idem, de Rep. XII. thing, the best of exteriour goods, the most honest fruit and most ample reward of true Vertue; adjudging, that [...]. Arist. Et [...]. IV. 3. to neglect the opinions of men (especially of persons [Page 126] worthy and laudable) is a sign of stupid baseness, that to contemn them is an effect of unreasonable haughtiness; representing the love of Ho­nour Levis est animi, justam gloriam, qui est fructus virtutis honestissimus, re­pudiare. Cic. in Pis. (rightly grounded and duly moderated) not onely as the parent and guardian (as productive and preserva­tive) Ex omnibus praemiis vir­tutis amplissimum est prae­mium gloria. Idem, pro Mil. of other Vertues, but as a Vertue it self, of no small magnitude and lustre in the Constel­lation of Vertues, the Vertue of Ge­nerosity. A Vertue which, next to the spirit of true Religion, (next to a hearty reverence toward the Su­preme Blessed Goodness, and that ho­ly Charity toward men which sprin­geth thence,) doth lift a man up nea­rest to Heaven; doth raise his mind a­bove the sordid desires, the sorry cares, the fond humours, the perverse and fro­ward passions, with which men com­monly are possessed and acted: that Vertue, which enflames a man with Courage, so that he dares perform what reason and duty require of him, that he disdains to doe what is bad or base; which inspires him with Sincerity, that he values his honesty before all other interests and respects, that he abhorrs [Page 127] to wrong or deceive, to flatter or abuse any man, that he cannot endure to seem otherwise then he is, to speak otherwise then he means, to act otherwise then he promises and professes; which endows him with Courtesie, that he is ready to yield every man his due respect, to af­ford any man what help and succour he is able: that Vertue, which renders a man upright in all his dealings, and cor­respondent to all his obligations; a loy­all Subject to his Prince, and a true lo­ver of his Country, a candid judge of persons and things, an earnest favourer Trahimur om­nes laudis studio, & op­timus quisque maximè glo­riâ. ducitur. Cic. pro Arch. [...], Plausible and active men do (saith Aristotle) place Happi­ness in Ho­nour. (Eth. 1. 4.) of what-ever is good and commendable, a faithfull and hearty friend, a beneficial and usefull neighbour, a gratefull resen­ter and requiter of courtesies, hospitable to the stranger, bountifull to the poor, kind and good to all the world: that Vertue, in fine, which constitutes a man of honour, who surely is the best man next to a man of conscience. Thus may Honour be valued from natural light, and according to common sense.

But beyond all this, the Holy Scrip­ture (that most certain standard by which we may examine and determine the true worth of things) doth not teach us to slight Honour, but rather in [Page 128] its fit order and just measure to love and prize it. It indeed instructs us to ground it well: (not upon bad quali­ties or wicked deeds, that's villainous madness; not upon things of a mean and indifferent nature, that's vanity; not upon counterfeit shews and preten­ces, that's hypocrisie; but upon reall worth and goodness, that may consist with modesty and sobriety:) it enjoyns us not to be immoderate in our desires thereof, or complacencies therein, not to be irregular in the pursuit or acquist of it; (to be so is pride and ambition;) but to affect it calmly, to purchase it fairly: it directs us not to make a re­gard thereto our chief principle, not to propound it as our main end of acti­on: it charges us to bear contentedly the want or loss thereof, (as of other temporal goods:) yea, in some cases, for Conscience sake or for God's ser­vice, (that is, for a good incomparably better then it,) it obliges us willingly to prostitute and sacrifice it, chusing ra­ther to be infamous then impious, (to Non vis esse justus sine gloria? at mehercule sae­pe justus esse debes cum in­famia. Sen. Epist. 113. be in disgrace with men, rather then in disfavour with God:) it, in fine, com­mands us to seek and embrace it onely in subordination and with final refe­rence [Page 129] to God's honour. Which distinc­tions and cautions being provided, Ho­nour is represented in Holy Scripture as a thing considerably good, which may be regarded without blame, which some­times in duty must be regarded. It is there preferred before other good things, in themselves not despicable. For, A Eccles 7. 1. good name is better then precious oint­ment; yea, A good name is rather to be chosen then great riches, (saith the Wise Prov. 22. 1. man.) 'Tis called a Gift of God: for, There is a man (saith the Preacher) to whom God hath given riches and honour. Eccles 6. 2. Yea, not onely a simple Gift, but a Bles­sing, conferr'd in kindness, as a reward and encouragement of goodness: for, By humility and the fear of the Lord, Prov. 22. 4. saith he again, are riches and honour. Whence it is to be acknowledged as an especial benefit, and a fit ground of thanksgiving; as is practised by the Psalmist in his Royal Hymn: Honour Psal. 21. 5. (saith he) and Majesty hast thou laid upon him. Wisedom also is described unto us bearing in her left hand riches Prov. 3. 16. and honour: and Wisedom surely will not take into any hand of hers, or hold therein, what is worth nothing. No, we are therefore moved to procure her, [Page 130] because, exalting her, she shall promote us. Prov. 4. 8, 9. —She shall give unto our head an orna­ment of grace, a crown of glory shall she deliver to us. We are also enjoyned to render Honour as the best expressi­on of good will and gratitude toward them who best deserve in themselves, or most deserve of us; to our Prince, to our Parents, to our Priests, (especi­ally 1 Pet. 2. 17. to such of them as govern and teach 1 Tim. 5. 3, 17. well,) to all good men, (Have such in reputation, says the Apostle.) And were Philip. 2. 29. not Honour a good thing, such injunc­tions would be unreasonable. Yea, be­cause we are obliged to bear good will toward all men, S. Peter bids us to ho­nour 1 Pet. 2. 17. all men. From hence also, that we are especially bound to render Honour unto God himself, we may well infer with Aristotle, that Honour is the best Aristot. Eth. IV. 3. thing in our power to offer. To these considerations may be added, that we are commanded to walk [...], (decently, or speciously, which implies Rom. 13. 13. a regard to mens opinion;) to provide things honest in the sight of all men, ( [...], Rom. 12. 17. that is, not onely things good in substance, but goodly in appearance;) to have our conversation honest before the 1 Pet. 2. 12. Gentiles, ( [...] again, that is, fair, or [Page 131] comely, and plausible, such as may com­mend us and our profession to the judgment of them who observe us.) S. Paul also exhorts us to mind, not one­ly Phil. 4. 8. what things are true, are just, are pure; but also [...], (what-ever things are venerable, or apt to beget respect,) [...], (what-ever things are lovely, or gracious in mens eyes and esteem,) [...], (what-ever things are well repor­ted, or well reputed of.) He requires us not onely, if there be any vertue, (any thing very good in it self,) but, if there be any praise, (any thing much appro­ved in common esteem,) that we should mind such things. Lastly, the blessed state hereafter (the highest instance of Divine bounty, the compleat reward of goodness) is represented and recom­mended to us as a state of Honour and Glory; to be ambitious whereof is the character of a good man. To every man (saith S. Paul) shall God render accor­ding Rom. 2. 7. to his works: to them who by pati­ent continuance in well doing seek glory, and honour, and immortality, Eternal life.

Such is the Reward propounded to us in it self; no vile or contemptible thing, but upon various accounts much [Page 132] valuable; that which the common ap­prehensions of men, plain dictates of reason, a predominant instinct of na­ture, the judgments of very wise men, and Divine attestation it self conspire to commend unto us as very considerable and precious. Such a Reward our Text prescribes us the certain, the onely way of attaining.

2. Such a benefit is here tendred to us (that which yet more highly commends it, and exceedingly enhances its worth) by God himself: I (saith he) will ho­nour. 'Tis sanctified by coming from his holy hand; 'tis dignified by follow­ing his most wise and just disposal; 'tis fortified and assured by depending on his unquestionable word, and uncon­trollable power; who as he is the prime Authour of all good, so he is in especial manner the sovereign dispenser of Ho­nour. The King (we say) is the foun­tain of honour. What any King, as the Representative and Delegate of God, is in his particular Kingdom, that is Al­mighty God absolutely and indepen­dently in all the world. Both riches and 1 Chron. 29. 12. honour (said good King David) come of thee, for thou rulest over all: in thine hand is power and might; in thine hand [Page 133] it is to make great, and to give strength unto all. He whose grants are in effect onely sure and valid, whose favours onely do in the end turn to good ac­count, he freely offers us most desira­ble preferment: he doth himself gra­ciously hold forth most authentick pa­tents, by virtue of which we may all become right honourable, and persons of quality indeed; having not onely the names and titles, the outward ensigns and badges of dignity, (such as earthly Princes conferr,) but the substantial re­ality, the assured enjoyment thereof. (For man can onely impose law upon tongues and gestures; God alone com­mandeth and inclineth hearts, wherein Honour chiefly resideth) He offers it, I say, most freely indeed, yet not abso­lutely: he doth not goe to sell it for a price, yet he propounds it under a con­dition; as a most just and equal, so a very gentle and easy condition. 'Tis but an exchange of Honour for Honour; of honour from God, which is a free gift, for honour from us, which is a just duty; of honour from him our so­vereign Lord, for honour from us his poor vassals; of honour from the most High Majesty of Heaven, for honour [Page 134] from us vile worms creeping upon earth. Such an overture one would think it not onely reasonable to accept, but impossi­ble to refuse. For can any man dare not to honour invincible Power, infallible Wisedom, inflexible Justice? will any man forbear to honour immense Good­ness and Bounty? Yes, it seems there are men so mad as to reject so fair an offer, so bad as to neglect so equal a duty. Let us therefore consider what it is that is here required of us, or wherein this ho­nouring of God consists, that we may thereby discern when we perform this duty, when we are deficient therein.

II. There are several ways of honouring God, or several parts and degrees of this Duty; all which we may referr to two sorts, conceiving the Duty as a com­pound made up of two main ingredi­ents, (correspondent to those two parts in which they reside, and of which our nature consists; which distinction S. Paul suggesteth, when he saith, Glorifie God 1 Cor. 6. 20. in your body, and in your spirit, which are God's,) one of them being, as it were, the form and Soul, the other as the matter and Body of the Duty.

1. The Soul of that Honour which [Page 135] is required of us toward God, is that internal esteem and reverence which we should bear in our hearts towards him; importing that we have impressed upon our minds such conceptions about him as are worthy of him, sutable to the per­fection of his nature, to the eminency of his state, to the just quality of his works and actions: that we apprehend him to be, what he really is, in his nature, superlatively good, wise, powerfull, ho­ly, and just: that we ascribe unto him the production and conservation of all beings, together with an intire superin­tendency over and absolute disposal of all events: that we conceive our selves obliged to submit unto and acquiesce in all his dispensations of Providence, as most wise and most righteous; to re­ly upon the declarations of his mind, (whether in way of assertion, or pro­mise,) as infallibly true and certain. In such acts of mind the honouring of God doth primarily consist. In Acts, I say: not in speculative Opinions concerning the Divine Excellencies, (such as all men have, who are not downright A­theists or Infidels,) floating in the fan­cy, or dormant in the mind; but in con­tinually-present, lively, effectual acts of [Page 136] apprehension and judgment, sinking down into the heart and affections, and quickning them to a congruous reall performance. Such an apprehension of God's Power, as shall make us to dread his irresistible hand, shall cause us to de­spair of prospering in bad courses, shall dispose us to confide in him, as able to perform what-ever he wills us to ex­pect from him: such an opinion of his Wisedom, as shall keep us from questio­ning whether that is best which God declares to be so; as shall hinder us from presuming (in compliance with our own shallow reason, or vain fancy) to doe any thing against God's judgment and advice: such a conceit of God's Justice, as shall render us carefull to perform what his Law promises to re­ward, and fearfull to commit what it threatens to punish: such a persuasion concerning God's Goodness, as shall kindle in us an hearty affection toward him, shall make us very sensible of his bounty, and ready to yield returns of duty and gratitude unto him; as shall preserve us from being distrustfull of his Providence, or doubtfull in our need and distress of finding relief from him: such a vigorous and fruitfull esteem of [Page 137] God in all respects, as shall produce in as dispositions of mind, and actions of life, agreeable to our various relations and obligations to him; becoming us as his creatures and children, as his sub­jects and servants. This is indeed the Soul of the duty, which being absent, all exteriour (how specious soever) either professions or performances are but as pictures, having in them some­what of resemblance in shape and co­lour, nothing of life: yea rather, as carkases, not onely dead and senseless; but rotten and filthy in God's sight. This people (saith God) do honour me with their lips, but their heart is far Matt. 15. 8. from me. Such honour is indeed no ho­nour at all, but impudent abuse and profane mockery: for what can be more abominably vain, then for a man to court and cajoul him who knows his whole heart, who sees that he either minds not, or means not what he says? It behoves us therefore by all proper means (by contemplating the Works and actions of God, (his admirable works of Nature, the wise proceedings of his Providence, the glorious dispen­sations of his Grace) by meditating on his Word, by praying for his Grace, by [Page 138] observing his Laws and will) to raise up in our hearts, to foment and cherish this internal Reverence, which is the true spring of all Piety, the principle which forms and actuates that other sort, coming next to be touched on, being the Body of our due Honour to God; concurring in its order to the integrity thereof, as without which the interiour part would be a kind of Ghost, too thin in substance, too remote from sense, too destitute of good fruit and use.

2. This Bodily part consists in out­ward expressions and performances, whereby we declare our esteem and re­verence of God, and produce or pro­mote the like in others. For our thus honouring God respects those two ends and effects, the uttering our own, the exciting in others a reverence toward him. And it we may first view in the general, or gross bulk thereof; then sur­vey its principal members.

First, in general, God is honoured by a willing and carefull practice of all Pi­ety and Vertue for conscience sake, or in avowed obedience to his holy will. This is the most natural expression of our Reverence toward him, and the [Page 139] most effectual way of promoting the same in others. A Subject cannot better demonstrate the Reverence he bears to­ward his Prince, then by (with a chear­full diligence) observing his Laws: for by so doing he declares that he ac­knowledgeth the Authority, and reve­reth the Majesty which enacted them; that he approves the Wisedom which devised them, and the Goodness which designed them for publick benefit; that he dreads his Prince's Power, which can maintain them, and his Justice, which will vindicate them; that he relies up­on his Fidelity, in making good what of protection or of recompence he pro­pounds to the observers of them. No less pregnant a signification of our Re­verence toward God do we yield in our gladly and strictly obeying his Laws; thereby evidencing our submission to God's sovereign Authority, our esteem of his Wisedom and Goodness, our aw­full regard to his Power and Justice, our confidence in him, and dependence up­on his word. As also the practice of wholsome Laws, visibly producing good fruits, (peace and prosperity in the commonwealth,) doth conciliate respect unto the Prince, he thereby ap­pearing [Page 140] wise and good, able to discern, and willing to chuse what conferrs to publick benefit: so actions conformable to the Divine Law, being (by God's wise and gracious disposal) both in themselves comely and lovely, and in effect (as S. Paul saith) good and profi­table to men, (conducing indeed not Tit. 3. 8. onely to private, but also to publick Neh. 9. 13. welfare, to the rendring humane Soci­ety Deut. 10. 13. comfortable, to the settling and se­curing common tranquillity,) the per­formance of them must needs bring great commendation to the authour and ordainer of them. By observing them we shall (as S. Peter speaks) set forth the vertues of him that called us to such a 1 Pe [...]. 2. 9. practice. The light and lustre of good works, done in regard to Divine com­mand, will cause men to see clearly the Excellencies of our most wise and graci­ous Lord; will consequently induce and excite them to glorifie our Father which is in Heaven. In this (saith our Matt. 5. 16. Joh. 15. 8. Saviour) is my Father glorified, if you bear much fruit. The goodliness to the sight, the pleasantness to the tast, which is ever perceptible in those fruits which genuine Piety beareth, the beauty men see in a calm mind and a sober conver­sation, [Page 141] the sweetness they tast from works of justice and charity, will cer­tainly produce veneration to the Doc­trine which teacheth such things, and to the Authority which enjoyns them. It is an aggravation of Impiety, often insisted upon in Scripture, that it slurrs Rom. 2. 23. Tit. 2. 5. 2 Sam. 12. 14. Isa. 52. 5. Ezek. 36. 20. (as it were) and defames God, brings reproach and obloquy upon him, causes his Name to be profaned, to be cursed, to be blasphemed; and 'tis answerably a commendation of Piety, that by the practice thereof we (not onely pro­cure many great advantages to our selves, many blessings and comforts here, all joys and felicities hereafter; but do also thereby) beget esteem to God himself, and sanctifie his ever-bles­sed Eph. 4. 1. Phil. 1. 27. Colos. 1. 10. 1 Thes. 2. 12. Name; cause him to be regarded and reverenced, his Name to be praised and blessed among men. It is by exem­plary Piety, by Rom. 12. 17. providing things honest in the sight of all men, by doing things honourable and laudable, (such are all things which God hath been pleased to command us,) that we shall be sure to fulfill that precept of S. Paul, of doing 1 Cor. 10. 31. all things to the glory of God: which is the Body of that duty we speak of.

Secondly, But there are, deserving a [Page 142] particular inspection, some members thereof, which in a peculiar and emi­nent manner do constitute this Honour; some acts which more signally conduce to the illustration of God's glory. Such are,

1. The frequent and constant perfor­mance (in a serious and reverent man­ner) of all religious Duties, or Devo­tions immediately addressed to God, or conversant about him: that which the Psalmist styles, Giving the Lord the ho­nour Psal. 29. 2. due to his Name, worshipping the Lord in the beauty of Holiness.

2. Using all things peculiarly related unto God (his holy Name, his holy Word, his holy Places, (the places where Psal. 26. 8. his honour dwelleth,) his holy Times, religious Fasts and Festivities,) with Isa. 58. 13. especial respect.

3. Yielding due observance to the Deputies and Ministers of God (both Rom. 13. 4. Mal. 2. 7. Civil and Ecclesiastical) as such, or be­cause of their relation to God: the do­ing of which God declares that he in­terprets 1 Sam. 8. 7. Matt. 10. 40. Joh. 13. 20. and accepts as done unto him­self.

4. Freely spending what God hath given us (out of respect unto him) in works of Piety, Charity, and Mercy; 2 Cor. 9. 13. [Page 143] that which the Wise man calls Honouring Prov. 3. 9. the Lord with our substance. 14. 31.

5. All penitential Acts, by which we submit unto God, and humble our selves before him. (As Achan, by confessing of Josh. 7. 19. Apoc. 16. 9. his sin, is said to give glory to the Lord God of Israel.)

6. Chearfull undergoing afflictions, losses, disgraces, for the profession of God's truth, or for obedience to God's commands. (As S. Peter is said by his Joh. 21. 19. death, suffered upon such accounts, to glorifie God.)

These signal instances of this duty (represented as such in Holy Scripture) for brevitie's sake I pass over; craving leave onely to consider one, most per­tinent to our present business, and in­deed a very comprehensive one; which is this:

7. We shall especially honour God, by discharging faithfully those offices which God hath intrusted us with; by improving diligently those talents which God hath committed to us; by using carefully those means and opportunities, which God hath vouchsafed us, of do­ing him service, and promoting his glo­ry. Thus he to whom God hath given Wealth, if he expend it (not to the [Page 144] nourishment of pride and luxury, not onely to the gratifying his own pleasure or humour, but) to the furtherance of God's honour, or to the succour of his indigent neighbour, (in any pious or charitable way,) he doth thereby in espe­ciall manner honour God. He also on whom God hath bestowed Wit and parts, if he employ them (not so much in contriving projects to advance his own petty interests, or in procuring vain applause to himself, as) in advantage­ously setting forth God's praise, hand­somely recommending goodness, dexte­rously engaging men in ways of vertue, (doing which things is true wit and ex­cellent policy indeed,) he doth thereby remarkably honour God. He likewise that hath Honour conferr'd upon him, if he subordinate it to God's honour, if he use his own credit as an instrument of bringing credit to goodness, thereby adorning and illustrating Piety, he by so doing doth eminently practise this duty. The like may be said of any o­ther good quality, any capacity or ad­vantage of doing good; by the right use thereof we honour God: for that men, beholding the worth of such good gifts, and feeling the benefit emergent [Page 145] from them, will be apt to bless the do­nour of them; as did they in the Go­spel, who, seeing our Saviour cure the Paralytick man, did presently glorifie Matt. 9. 8. God, who had given such power unto men. But especially they to whom Power and Authority is committed, as they have the chief capacity, so they are under an especial obligation thus to honour God: they are particularly concerned to hear and observe that Royall proclamation, Give unto the Lord, O ye mighty, give Psal. 29. 1, 2. unto the Lord glory and strength; Give unto the Lord the honour due unto his name. When such persons (like King Nebuchadnezzar returned to his right senses) do seriously acknowledge their power and eminency derived from God Dan. 4. 34. I blessed the most High, and praised and hon ured him, &c. alone; when they profess subjection unto him, and express it in their practice, not onely driving others by their pow­er, but drawing them by their example, to piety and goodness; when they cause God's Name to be duly worshipped, and his Laws to be strictly observed; when they favour and encourage Ver­tue, discourage and chastise wickedness; when they take care that justice be im­partially administred, innocence pro­tected, necessity relieved, all iniquity [Page 146] and oppression, all violence and disor­der, yea, (so much as may be) all af­fliction and wretchedness be prevented, or removed; when they by all means strive to promote both the service of God, and the happiness of men; (dispen­sing Matt. 24. 45. equally and benignly, to the family over which their Lord hath set them, their meat in due season; providing that men under them may live a peaceable and 1 Tim. 2. 2. quiet life in all godliness and honesty; doing which is the business allotted to them, the interest (as it were) of God, which he declares himself concernedly to tender, and by their ministry to pro­secute:) when they carefully doe such things, then do they indeed approve themselves worthy honourers of their High Master, and Heavenly King; then do they truly act God's part, and repre­sent his person decently. When the actions of these visible Gods are so di­vinely good and beneficial, men will be easily induced, yea, can hardly for­bear to reverence and magnifie the in­visible Founder of their Authority. By so doing, as they will set before mens eyes the best pattern of Loyalty; as they will impress upon mens hearts the strongest argument for Obedience and [Page 147] respect toward themselves; as they shall both more plainly inform, and more ef­fectually persuade people to the perfor­mance of their duty unto them, then by all the law and all the force in the world; as they will thereby conse­quently best secure and maintain their own honour, and their own welfare: (for men will never be heartily loyal, and submissive to Authority, till they become really good; nor will they e­ver be very good, till they see their Lea­ders such:) so they will together great­ly advance the praise and glory of Him in whose name they rule, to whose fa­vour they owe their power and digni­ty; in whose hand (as the Prophet saith) Dan. 5. 23. is their breath, and whose are all their ways. For all men will be ready most awfully to dread Him, unto whom they see Princes themselves humbly to stoop and bow: no man will be ashamed or unwilling to serve Him, whom he shall observe that his Lords and Governours do concern themselves to worship: the world cannot but have a good opinion of Him, a participation of whose power and majesty yields such excellent fruits; it will not fail to adore Him, whose sha­dows and images are so venerable. 'Tis [Page 148] a most notorious thing, both to reason and in experience, what extreme advan­tage Great persons have, especially by the influence of their practice, to bring God himself, as it were, into credit; how much it is in their power easily to render Piety a thing in fashion and re­quest. For in what they doe, they ne­ver are alone, or are ill attended; whi­ther they goe, they carry the world a­long with them: they lead crowds of people after them, as well when they goe in the right way, as when they run astray. The custom of living well, no less then other modes and garbs, will be soon convey'd and propagated from the Court; the City and Country will readily draw good manners thence, (good manners truly so called, not one­ly superficial forms of civility, but real practices of goodness.) For the main body of men goeth not quà eundum, sed quà itur, not according to rules and rea­sons, but after examples and authorities; especially of great persons, who are like stars, shining in high and conspicuous places, by which men steer their course: their actions are to be reckon'd not as single or solitary ones, but are, like their persons, of a publick and representative [Page 149] nature, involving the practice of others, who are by them awed, or shamed into compliance. Their good example espe­cially hath this advantage, that men can find no excuse, can have no pretence why they should not follow it. Piety is not onely beautified, but fortified by their dignity; it not onely shines in them with a clearer lustre, but with a mightier force and influence: a word, a look (the least intimation) from them will doe more good, then others best eloquence, clearest reason, most earnest endeavours. For it is in them, if they would apply themselves to it, as the wisest Prince implies, to scatter ini­quity with their eyes. A smile of theirs Prov. 20. 8. were able to enliven Vertue, and diffuse it all about; a frown might suffice to mortifie and dissipate wickedness. Such apparently is their power of honouring God; and in proportion thereto surely great is their obligation to doe it: of them peculiarly God expects it, and all equity exacts it. What the meaner rank of servants (who are employ'd in ba­ser drudgeries, whose fare is more course, whose wages are more scant, who stand at greater distance from their Lord, and receive no such ample or ex­press [Page 150] marks of his favour, what these) doe is of some consequence indeed, but doth not import so much to the Ma­ster's reputation; their good word con­cerning him, their good carriage toward him doth not credit him so much. But those whom he employs in matters of highest trust, and importance to his af­fairs, whom he places in the nearest de­gree unto himself, (seats even in his own throne, upon his own tribunal,) whom he feeds plentifully and daintily, maintains in a handsome garb, allows largely, as their deportment doth much reflect on their Lord's esteem, as they are highly capable of advancing his re­pute; so all the rules of ingenuity and gratitude, all the laws of justice and e­quity do oblige them earnestly to en­deavour it. And it is indeed no less their concernment to doe so. For if there be disorders, prejudicial to the Master's honour and interest, frequent­ly committed in the family, 'tis those servants must be responsible: if due or­der be there kept to his glory and ad­vantage, they shall chiefly be commen­ded, and peculiarly hear the Euge, bone Matt. 25. 23. Luk. 12. 48. serve. They must be loaded with other mens faults, or crowned for other mens [Page 151] vertues, as their behaviour hath respec­tively contributed to them. Those uni­versal Rules of equity, proposed in the Gospel, will, in God's reckoning with and requiting men, be punctually obser­ved: To whomsoever much is given, of him much shall be required: answerable to the improvement of what is delive­red in trust, shall the acceptance be.

I have insisted somewhat more large­ly on this point, because our Text hath a particular aspect thereon; the words being uttered upon occasion of Eli, then Judge in Israel, his not using au­thority to these purposes; his forbea­ring to redress a grievous abuse, com­mitted by his own Sons, to the disser­vice and dishonour of God. Whence to persons of his rank is this law especi­ally directed; upon them is this duty chiefly incumbent; on them assuredly, (as sure as God is true,) if they will observe the Duty, the Reward shall be conferred. God will certainly not one­ly preserve the Honour they have alrea­dy, but will accumulate more Honours on them.

These are general Truths; the parti­cular application of them is ours. God, I pray, vouchsafe his grace and blessing, [Page 152] that it may be made to our benefit and comfort.

III. I should now shew why the Du­ty is required of us, or how reasonable it is. I must not (and the matter is so palpable that I need not) spend many words on that. God surely doth not exact honour from us because he needs it, because he is the better for it, be­cause [...]. Chrys. in Psal. 144. & vide in Psal. 103. he (for its self) delights therein. For (beside that he cannot want any thing without himself, that he cannot any­wise need mortal breath to praise him, or hands of flesh to serve him, who hath millions of better creatures then we ab­solutely at his devotion, and can with a word create millions of millions more fitter then we to honour him) the best estimation we can have of him is much below him; the best expression we can make is very unworthy of him. He is infinitely excellent beyond what we can imagine or declare: his Name is ex­alted above all blessing and praise; his Nehem. 9. 5. Psal. 148. 13. Ecclus 43. 30. glory is above the earth and heaven. So that all our endeavours to honour him are, in comparison to what is due, but defects, and in a manner disparagements to him. 'Tis onely then (which should [Page 153] affect our ingenuity to consider) his pure goodness that moves him, for our benefit and advantage, to demand it of us.

1. For that to honour God is the most proper work of Reason; that for which primarily we were design'd and framed: (for as other things were made to afford the matter and occasion, so Man was designed to exercise the act of glorifying God:) whence the perfor­mance thereof doth preserve and perfect Sen. Ep. 76. our nature; to neglect it being unnatu­ral and monstrous.

2. For that also it is a most pleasant duty. He is not a man (hath lost all natural ingenuity and humanity) who doth not delight to make some returns thither, where he hath found much good will, whence he hath felt great kindness. Since then all the good we have, we have received from God's fa­vour, it cannot but be very pleasant to render somewhat of requital (as it were) unto him; and we can render no other but this. We cannot make God more rich, more joyfull, more happy then he is: all that we can doe is, to express our reverence toward him.

[Page 154] 3. For that likewise our honouring God disposes us to the imitation of him, (for what we do reverence we would resemble,) that is, to the doing those things wherein our chief perfection and happiness consists, whence our best con­tent and joy doth spring.

4. In fine, for that the practice of this duty is most profitable and benefi­cial to us; unto it by an eternal rule of justice our final welfare and prosperity being annexed: whence God hath de­clared it to be the way and condition of our attaining that thing which we so like and prize, Honour to our selves; the which by promise he hath engaged himself to confer on those who honour him. And,

IV. This promise he makes good se­veral ways: Some of them I shall briefly suggest.

1. The honouring God is of it self an honourable thing; the employment which ennobles Heaven it self, wherein the highest Angels do rejoyce and glory. 'Tis the greatest honour of a Servant to bring credit to his Master, of a Subject to spread his Prince's renown, and (up­on grounds vastly more obliging) of a [Page 155] Creature to glorifie his Maker: that we may doe so is an honour we should be glad, may be proud of.

2. By honouring God we are imme­diately instated in great Honour; we enter into most noble relations, acquire most illustrious titles, enjoy most glori­ous privileges: we become the friends and favourites of Heaven, are adopted into God's family, and are styled his Children; do obtain a free access unto him, a sure protection under him, a rea­dy assistence from him in all our needs. And what honour can exceed, can equal this?

3. God hath so ordered it, that Ho­nour is naturally conse­quent upon the honou­ring [...], &c. Naz. Orat. de Paup. him. God hath made Goodness a noble and a state­ly thing; hath impressed upon it that beauty and ma­jesty Is gloriâ maximè excel­lit, qui virtute plurimùm praestat. Cic. which commands an universal love and venerati­on, [...]. Aristor. Eth. 4. 3. which strikes presently both a kindly and an awfull respect into the minds of all men. The Prov. 12. 26. righteous is (not onely in Adeò gratiosa virtus est, ut insitum sit etiam malis probare meliora. Sen. de Be­nef: 4. 17. himself, but in common e­steem) more excellent then [Page 156] his neighbour. Power may be dreaded, Riches may be courted, Wit and Know­ledge may be admired; but onely Goodness is truly esteemed and honou­red. Not onely men of goodness and [...]. Plat. de Repub. XII. discretion, but even the vulgar sort of men (yea, as Plato hath well observed, the worst men) do pass this judgment, do prefertrue Goodness above all things.

4. God by his extraordinary provi­dence, as there is reason and occasion, doth interpose, so as to procure Ho­nour to them, to maintain and further their reputation, who honour him. God fashioneth the hearts of men: The hearts Psal. 33. 15. of the greatest men are in his hand; he Prov. 21. 1. turneth them as the rivers of waters, whi­thersoever he will: he consequently rai­seth or depresseth us, as he pleases, in the judgments and affections of men. When Prov. 16. 7. a man's ways please the Lord, he maketh even his enemies to be at peace with him, saith the Wise man; that is, he disposeth the most averse minds to love and ho­nour him. No envy can supplant, no slander can deface the credit of such a person; since God hath taken it into [Page 157] his charge and care, since he hath said it, that he will bring forth his righteousness Psal. 37. 6. as the light, and his judgment as the noon-day. God also by secret methods and undiscernible trains, ordereth all e­vents, managing our thoughts and de­signs, Psal. 30. 7. & 90. 17. our enterprizes and actions so, that the result of them shall be matter of benefit, comfort, and reputation, or of disaster, regret, and disgrace, as he thinks good. Victory and success he ab­solutely disposeth of, and consequently of the Honour that follows them; and they do usually attend the honourers of God: for (as it is in the Psalm) A good Psal. 111. 10. Prov. 3. 4. success have they who keep his command­ments. Many are the instances of per­sons (such as Abraham, Joseph, Moses, David, Job and Daniel) who, for their signal honouring of God, from a base and obscure, or from an afflicted and for­lorn condition, have, in ways strange and wonderfull, been advanced to emi­nent dignity, have been rendred most illustrious, by the providence of him who raiseth the poor out of the dust, and 1 Sam. 2. 8. Psal. 107. 41. lifteth the beggar out of the dunghill, to set them among Princes, and to make them inherit the throne of glory. He doeth it in an evident manner, and emi­nent [Page 158] degree, to some; he doeth it in a convenient way, and competent mea­sure, to all that honour him.

5. Whereas men are naturally incli­ned to bear much regard to the judg­ment Cic. Tusc. I. of Posterity concerning them, are desirous to leave a Good name behind them, and to have their memory re­tained in esteem: God so disposes things, that the memory of the just shall be bles­sed; Prov. 10. 7. that his righteousness shall be had in Psal. 112. 6. everlasting remembrance; that his light Prov. 13. 9. shall rejoyce, (or burn clearly and pleasantly, even when [...]. Plat. E­pist. 2. his life is put out here.) No spices can so embalm a man, no monument can so pre­serve his name and memo­ry, as a pious conversation, whereby God hath been ho­noured, and men benefited. The fame of such a person is, in the best judgments, far more precious and tru­ly glorious, then is the fame of those who have excelled in any other deeds or qualities. For what sober man doth not in his thoughts afford a more high and hearty respect to those poor Fisher­men, who by their heroical activity and patience did honour God in the [Page 159] propagation of his heavenly Truth, then to all those Hectors in Chivalry, those Conquerours and atchievers of mighty exploits, (those Alexanders and Caesars,) who have been renowned for doing things which seemed great, rather then for performing what was truly good? To the honour of those excellent poor men conspicuous monuments have been erected every-where; anni­versary memorials of their [...], &c. Chrys. in 2 Cor. Or. 27. names and vertues are cele­brated; they are never men­tioned or thought of with­out respect; their commen­dations are interwoven with the praises of their great Lord and Maker, whom they honoured.

6. Lastly, to those who honour God here, God hath reserved an honour in­finitely great and excellent, in compa­rison whereto all Honours here are but dreams, the loudest acclamations of mortal men are but empty sounds, the brightest glories of this world are but duskish and fleeting shadows; an ho­nour most solid, most durable; an eter­nal weight of glory. They shall in the 2 Cor. 4. 17. face of all the world be approved by the most righteous Judge his unquestio­nable [Page 160] Sentence; they shall be esteemed in the unanimous opinion of Angels and Saints; they shall be applauded by the general voice and attestation of Heaven; thev shall then be seated upon unmovable Thrones, their heads encir­cled with unfading Crowns, their faces shining with rays of unconceivable Glo­ry and majesty. The less of Honour they have received here, in this transi­tory moment of life, the more thereof they shall enjoy in that future eternal state: where, with him who, through the whole course of his life, sought not Joh. 8. 49, 50. his own honour, but the honour of him that sent him; who, for the suffering of Heb. 2. 9. death, was crowned with glory and ho­nour; who, for the joy that was set be­fore 12. 2. him, endured the cross, despising the shame, and is set at the right hand of God; with those who consecrated all their en­deavours, and who sacrificed their lives to the promoting of God's Honour, they shall possess everlasting glory. Which, together with them, God Al­mighty of his infinite mercy grant unto us all, through Jesus Christ our Lord; to whom, with God the Father, and God the Holy Ghost, be for ever all Honour and Praise.

Amen.

The Fifth Sermon.

THE world is much addicted to the Politicks; the heads of men are very busie in contrivance, and their mouths are full of talk about the ways of consulting our safety, and securing our interests. May we not therefore presume, that an infallible Maxim of Policy, proposing the most expedite and certain method of security in all our transactions, will be entertai­ned with acceptance? Such an one the greatest Politician and wisest man for business (if we may take God's own word for it) that ever was, or will be, 1 King. 3. 12. doth here suggest to us. For the prac­tice couched in our Text he otherwhere voucheth for a point of Policy, telling us, that A man of understanding walketh uprightly: and here he recommendeth Prov. 15. 21. [Page 162] it as a method of Security, He that wal­keth uprightly, walketh surely.

Treating upon which Aphorism, I shall, by God's help, endeavour, first, in way of Explication, briefly to de­scribe the practice it self; then, in way of Proof, by some Considerations to de­clare, that Security doth attend it.

For Explication. To walk (as well in the style of Holy Scripture, as in other Writings, and even in common speech) doth signifie our usual course of dealing, or the constant tenour of our practice.

Uprightly, according to the original, might be rendred, in perfection, or, with [...] integrity: And by the Greek Transla­tours in several places is supposed chief­ly to denote Sincerity and Purity of in­tention.

In effect, the Phrase, He that walketh uprightly, doth import, One who is con­stantly disposed in his designs and dea­lings to bear a principal regard to the rules of his Duty, and the dictates of his He that wal­keth in his uprightness, seareth the Lord. Prov. 14 2. Conscience; who in every case emer­gent is ready to perform that which up­on good deliberation doth appear most just and fit, in conformity to God's Law and sound Reason, without being sway­ed [Page 163] by any appetite, any passion, any si­nister respect to his own private interest of profit, credit, or pleasure, to the com­mission of any unlawfull, irregular, un­worthy or base act; who generally doth act out of good principles; (name­ly, reverence to God, charity to men, sober regard to his own true welfare;) who doth aim at good ends, that is, at God's honour, publick benefit, his own Salvation, other good things subordinate to those, or well consistent with them; who doth prosecute his designs by law­full means, in fair ways, such as honest providence and industry, veracity and fidelity, dependence upon God's help, and prayer for his blessing: In short, One who never advisedly doth under­take any bad thing, nor any good thing to ill purposes; nor doth use any foul means to compass his intents.

For Proof. That such an one doth e­ver proceed with much security, from the following Considerations may appear.

I. An upright walker is secure of ea­sily finding his way. For it commonly requireth no reach of wit or depth of judgment, no laborious diligence of en­quiry, [Page 164] no curious intentness of obser­vation, no solicitous care, or plodding study, to discern in any case what is just; we need not much trouble our heads about it, for we can hardly be to seek for it. If we will but open our eyes, it lieth in view before us, being the plain, straight, obvious road, which common Reason prompteth, or which ordinary Instruction pointeth out to us: so that usually that direction of Solomon is sufficient, Let thine eyes look right on, Prov. 4. 25, 27 & 17. 24. & 14. 6. and let thine eye-lids look straight before thee—Turn not to the right hand, nor to the left.

The ways of iniquity and vanity, (if we may call them ways, which indeed are but exorbitancies and seductions from the way,) ill designs, and bad means of executing designs, are very un­intelligible, very obscure, abstruse and intricate; being infinitely various, and utterly uncertain: so that out of them to pick and fix [...]n this or that, may puzzle our head [...] and perplex our hearts; as to pursue any of them, may involve us in great difficulty and trou­ble. But the ways of Truth, of Right, of Vertue, are so very simple and uni­form, so fixed and permanent, so clear [Page 165] and notorious, that we can hardly miss them, or (except wilfully) swarve from them. For they by Divine wise­dom were chalked out, not onely for ingenious and subtle persons, (men of great parts, of refined wits, of long ex­perience,) but rather for the vulgar community of men, the great Body of God's subjects, consisting in persons of meanest capacity, and smallest improve­ment: being designed to make wise the Psal. 19. 7. & 119. 130. Prov. 8. 5. Prov. 1. 4. Psal. 119. 9. simple, to give the young man knowledge and discretion; to direct all sorts of people in their duty, toward their hap­piness; according to that in the Pro­phet, A high way shall be there, and it Isa. 35. 8. [...], LXX. shall be called the way of Holiness—the wayfaring-man, though fools, shall not erre therein.

They are in very legible characters graven by the finger of God upon our Rom. 2. 15. Isa. 30. 21. Psal. 37. 31. hearts and consciences, so that by any considerate reflexion inwards we may easily reade them: or they are extant in God's Word, there written as with a Sun-beam, so perspicuously expressed, so frequently inculcated, that without gross negligence or strange dulness we cannot but descry them. For who with half an eye may not see, that the prac­tice [Page 166] of pious love and reverence toward God, of entire justice and charity to­ward our neighbour, of sober tempe­rance and purity toward our selves, is approved by Reason, is prescribed by God to us?

Hence in the Holy Scripture, as bad ways are called dark, croo­ked, Prov. 4. 19. & 2. 13, 15. Joh. 8. 12. Psal. 82. 5. & 125. 5. & 35. 6. & 73. 18. Jer. 23. 12. rough, slippery ways; so the good ways are said to be Heb. 12. 13. Psal. 5. 8. Luke 3. 5. Prov. 3. 23. Deut. 5. 32. & 28. 14. clear, plain, direct, e­ven ways. Prov. 4. 18. Prov. 8. 8, 9. & 14. 6. The path of the just (say they) is as a shining light. All the words of my mouth are plain to him that [...], LXX. understandeth, (or, that con­sidereth them.) My foot stan­deth Psal. 26. 12. in an even place. The Law of his God is in his heart: Psal. 37. 21. & 26. 1. & 17. 5. & 18. 36. none of his steps shall slide.

Hence it is affirmed, that an upright man doth hardly need any conduct be­side his own honesty. For, The integri­ty Prov. 11. 3. (saith Solomon) of the upright shall guide them; and, The righteousness of the Prov. 11. 5. perfect shall direct his way.

But in case such an one should ever be at a stand or at a loss, in doubt of his course, he hath always at hand a most sure guide to conduct or direct him. It [Page 167] is but asking the way of him, or saying, with the Psalmist, Shew me thy Psal. 25. 4. & 16. 11. & 17. 5. Psal. 143. 10. & 139. 24. & 119. 27. Psal. 119. 10, 27, 33, 35, &c. ways, O Lord, teach me thy paths; Teach me to doe thy will, and, Lead me in the way everlasting; O let me not wander from thy commandments: and then Isa. 30. 21. his ears (as the Prophet saith) shall hear a word behind him saying, This is the way, walk you in it; then the words of the Psalmist shall be verified, What man is he Psal. 25. 9. 12. & 37. 23. that feareth the Lord? him shall he teach in the way that he shall chuse. The meek will he guide in judgment, and the meek he will teach his way.

Hence is the upright man happily se­cured from tiring pains in the search, from racking anxieties in the choice, from grating scruples and galling re­grets in the pursuit of his way.

II. The upright walker doth tread (Prov. 12. 5.) upon firm ground. He doth build his practice, not upon the perillous bogs, the treacherous quagmires, the de­vouring quick-sands of uncouth, bold, impious Paradoxes, (such as have been vented by Epicurus, by Machiavel, by others more lately, whose infamous names are too well known, as the ef­fects of their pestilent notions are too [Page 168] much felt;) but upon solid, safe, ap­proved, and well-tried principles; viz. these, and the like coherent with them: That there is an eternal God, incom­prehensibly powerfull, wise, just, and good; who is always present with us, and ever intent upon us; viewing not onely all our external actions, (open and secret,) but our inmost cogitations, desires, and intentions, by the which our actions chiefly are to be estimated: That He, as Governour of the world, and Judge of men, doth concern him­self in all humane affairs, disposing and managing all events according to his righteous pleasure; exacting punc­tual obedience to his laws, and dispen­sing recompences answerable thereto; with impartial justice rewarding each man according to the purposes of his heart, and the practices of his life: That all our good and happiness doth abso­lutely depend on God's favour; so that to please him can onely be true wise­dom, and to offend him the great folly: That Vertue is incomparably the best endowment whereof we are capable, and Sin the worst mischief to which we are liable: That no worldly good or evil is considerable in comparison with [Page 169] goods or evils spiritual: That nothing can be really profitable or advantage­ous to us, which doth not consist with our duty to God, doth not some-wise conduce to our spiritual interest, and eternal welfare: yea, That every thing not serviceable to those purposes is ei­ther a frivolous trifle, or a dangerous snare, or a notable dammage, or a wo­full bane to us: That content of mind, springing from innocence of life, from the faithfull discharge of our duty, from satisfaction of Conscience, from a good hope in regard to God and our future state, is in our esteem and choice much to be preferred before all the delights which any temporal possession or frui­tion can afford: and, That a bad mind is the sorest adversity which can befall us. Such are the grounds of upright practice, more firm then any rock, more unshakeable then the foundations of heaven and earth; the which are assu­red by the Sacred Oracles, and attested by many remarkable Providences; have ever been avowed by the wiser sort, and admitted by the general consent of men, as for their truth, most agreeable to Reason, and for their usefulness, ap­proved by constant experience. The [Page 170] belief of them having apparently most wholsome influence upon all the con­cerns of life, both publick and private; indeed, being absolutely needfull for upholding Government, and preserving humane Society; no obligation, no faith or confidence between men, no friendship or peace being able to sub­sist without it. Whence the practice built on such foundations must be very secure. And if God shall not cease to be, if he will not let go the reins, if his Word cannot deceive, if the wi­sest men are not infatuated, if the com­mon sense of mankind do not prove extravagant, if the main props of life and pillars of Society do not fail; he that walketh uprightly doth proceed on sure grounds.

III. The upright person doth walk steddily, maintaining his principal reso­lutions, and holding his main course, through all occasions, without flin­ching or wavering, or desultory incon­sistence and sickleness; his integrity being an excellent ballast, holding him tight and well-poised in his deportment; so that waves of temptation dashing on him do not make him roll in uncertain­ty, [Page 171] or topple over into unworthy prac­tices.

Lust, passion, humour, interest, are things very mutable, as depending up­on temper of body, casualties of time, the winds and tides of this vertiginous world: whence he that is guided or moved by them must needs be many­minded, and unstable in all his ways; Jam. 1. 8. will reel to and fro like a drunken man, Psal. 107. 27. and be at his wit's ends; never enjoying any settled rest of mind, or observing a smooth tenour of action. But good Conscience is very stable, and persisteth unvaried through all circumstances of time, in all vicissitudes of fortune. For it steereth by immovable pole-stars, the inviolable rules of duty; it aimeth at marks which no force can stir out of their place; its objects of mind and af­fection are not transitory; its hopes and confidences are fixed on the rock of ages. Whence an upright person in all cases, and all conditions, (prosperous or ad­verse,) is the same man, and goeth the same way. Contingencies of affairs do not [...]. unhindge his mind from its good pur­poses, Justum & tenacem pro­positi virum, &c. Hor. or divert his foot from the right course. Let the weather be fair or foul, let the world smile or frown, let him [Page 172] get or lose by it, let him be favoured or crossed, commended or reproached, (by 2 Cor. 6. 8. honour and dishonour, by evil report and good report,) he will doe what his duty requireth: the external state of things must not alter the moral reason of things with him. This is that which the Psal­mist observeth of him; He shall not be Psal. 112. 7, 8. Prov. 3. 25. afraid of evil tidings, for his heart stan­deth fast, and believeth in the Lord. His heart is stablished, and will not shrink. And this the Wise man promiseth to him; Commit thy works unto the Lord, Prov. 16. 3. and thy thoughts shall be established.

Hence a man is secured from diffi­dence in himself, and distraction in his mind, from frequently being off the hooks, from leading an unequal life, clashing with it self, from deluding and disappointing those with whom he con­verseth or dealeth, and consequently from the inconveniencies issuing thence.

IV. The way of Uprightness is the surest for dispatch, and the shortest cut toward the execution or attainment of any good purpose; securing a man from irksome expectations and tedious delays, the which (as the Wise man saith) do make the heart sick. Prov. 13. 12.

[Page 173] It in Scripture is called the straight Luk. 3. 5. and the plain way. And as in Geometry, of all lines or surfaces contained within the same bounds, the straight line and the plain surface are the shortest; so it is also in morality: by the right line of Justice, upon the plain ground of Ver­tue, a man soonest will arrive to any well-chosen end.

In this way there are no bewildring intrigues and mazes, no crooked win­dings and turnings, no occasions forcing men to dance hither and thither, to skip backward and forward, to doe and undoe; which courses do protract bu­siness, and commonly do hinder from ever dispatching it. But a man acting justly and fairly, doth continually pro­ceed on in the direct open road, without retreat, excursion, or deflexion; not tur­ning Prov. 4. 27. Deut. 5. 32. & 28. 14. aside (as the phrase is in Holy Writ) to the right hand, or to the left.

To clamber over fences of Duty, to break through hedges of Right, to tres­pass upon hallowed enclosures, may seem the most short and compendious ways of getting thither where one would be: But doth not a man ven­ture breaking his neck, or scratching his face, incurring mischief and trouble [Page 174] thereby? Is he not liable to the fate to which the Preacher doometh him, He that diggeth a pit shall fall into it: Eccles 10. 8. and whoso breaketh a hedge, a serpent shall bite him? For instance, to grow rich, fraud, extortion, corruption, oppression, over-reaching and supplanting may seem the readiest and most expedite ways; but in truth they are the farthest ways about, or rather no ways at all: for that which is got by those means is not our own; nor is the possession of it truly wealth, but usurpation, or deten­tion of spoil or rapine, which we ought to disgorge. And however, to the getting it there are often migh­ty difficulties occurring from men, there are commonly insuperable obstacles in­terposed (Prov. 23. 10, 11.) by God; who hath expresly condemned and cursed those ways, de­claring, that Wealth gotten by vanity (or Prov. 13. 11. Prov. 22. 16. cozenage) shall be diminished; that He that oppresseth to encrease his riches, shall surely come to want; that He who (thus) Prov. 28. 22, 20. & 13. 11. & 21. 6. hasteth to be rich, hath an evil eye, and considereth not that poverty shall come upon him; that, As the partridge sitteth on Jer. 17. 11. eggs, and hatcheth them not: so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his [Page 175] end shall be a fool. Whereas the plain way of honest harmless industry, (joyned with a pious regard to him who is the dispenser of all good things,) how slow soever it may seem, is the most speedy, because the onely safe, way to thrive; having, beside all secondary advantages, the security of those Oracles; The hand Prov. 10. 4. & 28. 19. Prov. 13. 11. Prov. 22. 4. Psal. 112. 3. of the diligent shall make rich: He that gathereth by labour, shall increase: By humility and the fear of the Lord are riches, and honour, and life.

V. The way of Uprightness is in it Prov. 28. 18. Prov. 16. 17. & 13. 6. & 10. 29. self very safe, free of danger, tending to no mischief; according to those say­ings of the Wise man; There shall no evil Prov. 12. 21. happen to the just: In the way of righteous­ness Prov. 12. 28. is life; and in the path thereof there is no death.

He who designeth onely that which is just and reasonable, who innocently and fairly prosecuteth his intent, can run no great hazzard, cannot fall into any extreme disaster, cannot irrecove­rably sink into miserable disappoint­ment. Psal. 37. 24.

He probably will not receive much harm from men, or trouble from the world: for, as he meaneth innocently, [Page 176] as he dealeth inoffensively, (not vio­lently assailing, not fraudulently cir­cumventing, not any-wise injuriously or maliciously abusing any man,) as he doth yield no just provocation or ur­gent temptation to oppose him; so he is not very likely to meet with obstruc­tions or crosses thwarting his designs. He can hardly raise up adversaries; at least such as will prove very formidable, or very fierce and implacable toward him.

He may be sure that few wise men, and no good men will trouble him; but that such rather will afford their countenance and furtherance to his un­dertakings.

But assuredly he shall have the fa­vourable protection of Almighty God, who throughly knowing his heart, and observing the righteousness of his in­tentions and proceedings, will not suf­fer him to incurr any notable, destruc­tive, remediless calamity. His prayer, Psal. 25. 21. (Prov. 13. 6. & 11. 6.) Prov. 2. 7. & 18. 10. & 28. 18. & 29. 25. Psal. 18. 2, 30, 35. & 23. 4. & 24. 4, 5. Job 11. 14, 15. dictated by good conscience, Let inte­grity and uprightness preserve me, will certainly be heard; God having passed his word for it in numberless places of Scripture; particularly in those remar­kable words of Isay: Isa. 33. 15, 16. He that walketh [Page 177] righteously and speaketh uprightly, he that despiseth the gain of oppressions, that sha­keth his hands from holding of bribes, that stoppeth his ears from hearing of bloud, and shutteth his eyes from seeing evil; He shall dwell on high, his place of defence shall be the munitions of rocks, his bread shall be given him, his water shall be sure. That is, A man who is constantly upright in his dealings, shall by the Divine Providence be infallibly and impregnably preserved from any grievous mischief, from any sore want, from any extreme distress.

The way of Uprightness is ever guar­ded with Angels, ready to promote the affairs of the honest person, or at least to protect him from evil. He may hope­fully say to himself, as Abraham did to his Servant, The Lord, before whom I Gen. 24. 40. walk, will send his Angel with thee, and prosper thy way: or he confidently may apply to himself that of the Psalmist, He shall give his Angels charge over thee, to keep thee in all thy ways: They shall Psal. 91. 11, 12. bear thee up in their hands, lest thou dash thy foot against a stone.

However, the sequele will be tole­rable: what-ever the success of his un­dertaking be, it can be no ruine, no [Page 178] slurr, no heart-breaking to him. His Conscience is safe, his credit is ent re, his hopes are good; he is perfectly se­cure from being tainted with foul guilt, from being exposed to due reproach, from being stung with vexatious re­morse, from being plunged into a gulf of desperation or disconsolateness. For,

VI. The way of Uprightness is fair and pleasant. He that walketh in it hath good weather, and a clear skie a­bout him; a hopefull confidence, and a chearfull satisfaction do ever wait up­on him. It is joy (as the Wise man Prov. 21. 15. saith) to the just to doe judgment.

Being conscious to himself of an ho­nest (Prov. 23. 17, 18.) meaning, and a due course of pro­secuting it, he feeleth no check or struggling of mind, no regret or sting of heart; being thoroughly satisfied and pleased with what he is about, his judg­ment approving, and his will acquie­scing in his procedure, as worthy of himself, agreeable to reason, and con­formable to his duty.

He therefore briskly moveth forward with alacrity and courage; there be­ing within him nothing to controll or countermand him, to pull him back, to [Page 179] make him halt, to distract or disturb him.

Nor hardly can any thing abroad dismay or discourage him. For he may reasonably hope for the good will of men, and cannot hugely dread their opposition. He may strongly presume upon the propitious aspect and favou­rable succour of Heaven, which always smileth and casteth benign influences Prov. 11. 20. on honest undertakings.

He that hath chosen a good way, may with assurance commend his way to Jer. 32. 19. Prov. 24. 14. God's providence; he may depend up­on God for his concurrent benediction; he with an humble boldness may ad­dress Heb. 4. 16. prayers to God for his protection and aid. He so doing hath interest in divers clear declarations and express promises of good success; such as those: Commit thy Psal. 37. 5. & 55. 22. Prov. 16. 3. Ecclus 2. 10. Psal. 34. 22. & 26. 1. & 33. 21. Prov. 10. 24. way unto the Lord, trust also in him, and he shall bring it to pass. The Lord is nigh unto Psal. 145. 18, 19. & 34. 15. & 26. 11. Job 22. 27. all that call upon him in truth: He will fulfill the desire of them that fear him; he will hear their cry, and will save them.

He may dare to refer his case to the severest examination: saying with Job, [Page 180] Let me be weighed in an even balance, Job 31. 6. that God may know mine integrity; and with the Psalmist, Judge me, O Lord, Psal. 7. 8. & 26. 1. according to my righteousness, and accor­ding to mine integrity that is in me.

He with an humble confidence can appeal to God, borrowing the words of Hezekiah, I beseech thee, O Lord, re­member 2 King. 20. 3. how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight.

Hence, The Hope of the righteous (as Prov. 10. 28. the Wise man telleth us) is gladness. He considering the goodness, the justice, the fidelity of God, whereof his inte­grity doth render him capable and a proper object, cannot but conceive a comfortable hope of a good issue.

And obtaining success, he doth not onely enjoy the material pleasure there­of, but the formal satisfaction that it is indeed good success, or a blessing in­dulged to him by special favour of God; enabling him to say with the Psalmist, The Lord rewarded me according to my Psal. 18. 20, 21. righteousness; according to the cleanness of my hands hath he recompensed me. For I have kept the ways of the Lord, and have not wickedly departed from my God.

[Page 181] However, an upright dealer hath this comfortable reserve, that what-ever doth befall him, however the business goeth, he shall not condemn, and pu­nish himself with remorse; he shall not want a consolation able to support and to erect his mind. He shall triumph, if not in the felicity of his success, yet in (Prov. 24. 16.) the integrity of his heart, and the inno­cence of his deportment; even as Bles­sed Job did under all the pressures of his adversity: for, Till I die, (said he) I will not remove my integrity from me. Job 27. 5, 6. My righteousness I hold fast, and will not let it goe: my heart shall not reproach me so long as I live.

So true it is upon all accounts, that, according to that assertion in the Psalm, Light is sown for the righteous, and joy­full Psal. 97. 11. gladness for the upright in heart.

VII. He that walketh uprightly is secure as to his honour and credit. He is sure not to come off disgracefully, either at home in his own apprehensi­ons, or abroad in the estimations of men. He doth not blush at what he is doing, nor doth reproach himself for what he hath done. No blemish or blame can stick upon his proceeding.

[Page 182] By pure Integrity a man first main­taineth a due respect and esteem for himself, then preserveth an entire repu­tation with others: he reflecteth on his own heart with complacence, and loo­keth upon the world with confidence. He hath no fear of being detected, or care to smother his intents. He is con­tent that his thoughts should be soun­ded, and his actions sifted to the bot­tom. He could even wish, that his breast had windows, that his heart were trans­parent, that all the world might see through him, and descry the clearness of his intentions. The more curiously his ways are marked, the more exactly his dealings are scann'd, the more thoroughly his designs are penetrated and known; the greater approbation he is sure to receive.

The issue of things assuredly will be creditable to him; and when the day­light hath scattered all mists, hath clea­red all misprisions and mistakes, his re­putation will shine most brightly: the event declaring, that he had no corrupt ends; the course of his proceedings be­ing justified by the very light of things.

God himself will be concerned to vindicate his reputation, not suffering [Page 183] him to be considerably defamed; accor­ding to that promise, He shall bring forth thy righteousness as the light, and thy Psal. 37. 6, 19. & 34. 5. 1 Pet. 2. 6. judgment as the noon-day. That in Job will be made good to him, Then shalt Job 11. 15. thou lift up thy face without spot: and he may confidently averre with the Psal­mist, Then shall I not be ashamed, when Psal. 119. 6, 39, 46. I have respect to all thy commandments.

If he findeth good success, it will not be invidious, appearing well de­served, and fairly procured: it will be truly honourable as a fruit and recom­pence Psal. 91. 15. of Vertue, as a mark and pledge of the Divine favour toward him.

If he seemeth disappointed, yet he will not be disparaged: wise and can­did men will excuse him; good men will patronize his cause; no man of sense and ingenuity will insult on his misfortune. He shall not (as the Psal­mist Psal. 37. 19. assureth) be ashamed in an evil time. Yea, often his repute from under a cloud will shine, if not with so glaring splen­dour, yet with a pleasant lustre; Up­rightness disposing him to bear adverse events with a gracefull decency.

VIII. The particular methods of ac­ting which Uprightness disposeth to ob­serve, [Page 184] do yield great security from trou­bles and crosses in their transactions.

What is the conduct of the upright man? He is clear, frank, candid, harm­less, consistent in all his behaviour, his discourse, his dealing. His heart com­monly Prov. 13. 5. Psal. 36. 3, 4. & 34. 13. & 15. 3. may be seen in his face, his mind doth ever sute with his speech, his deeds have a just correspondence with his pro­fessions: he never faileth to perform what he doth promise, and to satisfie the expectations which he hath raised.

He doth not wrap himself in clouds, that none may see where he is, or know how to find him; may discern what he is about, or whither he tendeth.

He disguiseth not his intents with fal­lacious Prov. 10. 18. pretences of conscience, of pu­blick good, of special friendship, and re­spect.

He doth use no disingenuous, spite­full, unjust tricks or sleights to serve the present turn.

He laieth no baits or snares to catch Jer. 5. 26. (Psal. 64. 5. & 56. 6. & 9. 15. & 7. 15. & 10. 2. & 57. 6. & 35. 7. & 140. 5. Prov. 26. 27. Eccles 10. 8.) men, alluring them into mischief or in­convenience.

As he doth not affect any poor base ends, so he will not defile his fair inten­tions by sordid means of compassing them; such as are illusive simulations, [Page 185] and subdolous artifices, treacherous col­lusions, Psal. 10. & 55. 21. & 64. 6. & 10. 9, 10. & 56. 5. Rom. 16. 18. Ecclus 19. 26. 2 Sam. 15. 5. Prov. 11. 9. & 26. 25. slie insinuations, and sycophan­tick detractions, versatile whifflings and dodgings, flattering colloguings and glozings, servile crouchings and faw­nings, and the like.

He hath little of the Serpent, (none of its lurking insidiousness, of its surpri­zing violence, of its rancorous venom, of its keen mordacity,) but much of the Dove, (all its simplicity, its gentleness, its fidelity, its innocence,) in his con­versation and commerce.

His wisedom is ever tempered with sincerity, and seasoned with humanity, with meekness, with charity; being the wisedom which is from above, first pure, Jam. 3. 17. then peaceable, gentle, easie to be entrea­ted, full of good fruits, without partiali­ty, and without hypocrisie.

He sometime may prudently reserve Prov. 14. 33. & 29. 11. & 13. 16. & 13. 3. & 21. 23. & 12. 23. Ecclus 20. 7. his mind, not venting it by foolish lo­quacity: but his words do never clash with his meaning, so as to deceive or disappoint any man.

He may warily prevent harm and de­cline Prov. 22. 3. & 27. 12. & 14. 8. & 14. 15, 16. perils: but it is without hurtfull countermining, or deriving mischief on his neighbour.

He may discreetly pick out seasons, Eccles 8. 5. [Page 186] and embrace opportunities of righting or benefiting himself: but he never will seek or lay hold of advantages to preju­dice others.

He sometimes may repress insurrections of anger or disgust: but he never doth Prov. 12. 16. 19. 11. allow them to bake into rancour or ma­lice.

He may be apt to use courteous, affa­ble, obliging demeanour, serving to breed friendships, and to stifle enmities: but he never thereby meaneth to gull, inveigle and entrap men; or to procure instruments and aids of any perverse de­sign.

He is no enemy to himself, but (ac­cording to the obligations of reason and conscience) he hath always a regard to the good of others; nor is ever so selfish, as to be unjust or uncharitable to any man.

The principal engines he doth em­ploy for atchieving his enterprises are, a carefull and cautious providence in contriving, a sedulous and steddy dili­gence in acting, a circumspect heedful­ness not to provoke any man by offen­sive carriage, by injury, by discourtesie, to obstruct him, but rather by kind de­monstrations and real beneficence to en­gage [Page 187] men to further him in his procee­dings: but especially his main instrument, wherein he most consideth, is devout supplication to God for his succour and blessing.

Now is not this conduct the most se­cure that can be? doth it not afford many great commodities and advantages? doth it not exempt from manifold fears, and cares, and crosses, and slaveries?

It cannot but derive blessings from the God of truth, the great friend of simplicity and sincerity, the hater of falshood and guile.

And humanely regarding things, he that useth these methods, doth from them obtain many conveniencies. He doth not lie under perpetual constraint, engaged to keep a constant guard upon himself, to watch his memory, to curb his tongue, to manage his very looks and gestures, lest they betray his inten­tions, and disclose his plots. He is not at the trouble of stopping holes, of mending flaws, of patching up repug­nancies in his actions, that his mind do not break through them. He is not a­fraid of the disappointment and shame which attend the detection of unwor­thy designs. He is not at pains to obvi­ate [Page 188] the jealousies, the surmises, the diffi­dences, the counterplots, the preven­tive oppositions and assaults, which gloomy closeness and crafty dissimulati­on Prov. 26. 25. 10. 18. 21. 6. ever do raise against the practisers of them. In fine, men do not shun the con­versation Psal. 26. 4. and the commerce of an up­right person, but gladly do consort and deal with him; do seek his acquaintance and alliance: they are not apt to distrust him, to suspect him, to be shy and re­served in their intercourse with him; but readily do place an entire confi­dence in him, and use a clear frankness toward him. No man doth fear him as dangerous, or will cross him as an ad­versary. Whence as he seldom hath cause to fear, or occasion to contest with others; so he doth undisturbedly enjoy the benefits of Society with great safety, ease, and comfort.

IX. Lastly, An upright walker hath perfect security, as to the final result of affairs, that he shall not be quite baffled in his expectations and desires. And if prosperity doth consist in a satisfaction of mind concerning events, he cannot fail of most prosperous success. Whatsoever Psal. 1. 3. Prov. 12. 21. he doeth (saith the Psalmist of him) it [Page 189] shall prosper. How is that? Doth he, if he warreth, always get the victory? is he perpetually, when he tradeth, a con­siderable gainer? will he certainly after sowing reap a plentifull crop? Probably yea; and perhaps no: Yet assuredly he shall prosper, in the true notion of pro­sperity, explained by those Divine Say­ings; Mark the perfect man, and behold the Psal. 37. 37. upright: for the end of that man is peace. The work of righteousness shall be peace, Isa. 32. 17. and the effect of righteousness quietness and assurance for ever. Surely I know it Eccles 8. 12. shall be well with them that fear God.

He cannot be much defeated in his purposes: for, as to his general, princi­pal, absolute designs, (that is, his design of pleasing God, and procuring his fa­vour; his design of satisfying himself, and discharging his Conscience; his de­sign of promoting his own spiritual in­terest, and saving his Soul; his design of doing good, of exercising charity to his neighbour, of serving the publick, of obliging the world by vertuous ex­ample, and by real beneficence,) these he cannot fail thoroughly to accom­plish; nothing can obstruct him in the prosecution, nothing can debarre him from the execution of those underta­kings; [Page 190] in spite of all the world, by the succour of that Divine grace which e­ver doth favour and further such de­signs, he most happily will atchieve them. And for other inferiour designs, he can hardly be crossed in regard to them: for it is an essential part of inte­grity, not otherwise to affect or aim at private secular interests, then under con­dition, and with a reservation, if it be God's pleasure, if it seem good to Di­vine Wisedom. He knoweth that his pains employed on any honest purpose, in a fair way, (be it to procure some worldly advantage for himself, for his relations, for his friend,) are not lost, if they have the fruit of submission to God's will, and acquiescence in the e­vent disposed by him. He is assured that it is good luck to have his project blasted, and that missing is better then getting, when by Sovereign Wisedom it is so determined. He therefore could not so fix his heart, or engage his affecti­on in any such concern, that his mind is surprized, or his passions discomposed by a seeming adversness of events to his en­deavours. So that in effect he can have no bad success. For how can that oc­currence be deemed bad, which plain [Page 191] reason dictateth in certain judgment to be most expedient for him; about which he ever was very indifferent, and with which at present he is not heartily displeased? How can it be taken for disappointment and misfortune, which one was prepared to embrace with satis­faction and complacence?

Yea, to a person so disposed, that suc­cess which seemeth most adverse, justly may be reputed the best and most hap­py, as promoting ends incomparably more excellent then any worldly gain; as producing fruits exceedingly more wholsome and more savoury then any temporal commodity; as exercising and improving the divinest Vertues, (Hu­mility, Patience, Meekness, Moderation, Contentedness) a grain whereof is worth all the wealth, all the preferment, all that is desirable in the world.

Wherefore let the worst that can ar­rive, (or that which humane blindness and fondness do count the worst,) yet upright persons do not come off ill, or so (matters being rightly stated) as to be losers upon the foot of the accompt.

If this do not satisfie grosser appre­hensions, we may adde, that even in these meaner concerns Almighty God is [Page 192] pleased commonly to reward and en­courage upright persons by the best suc­cess. For He hath as it were a natural inclination to gratifie those who desire to please him; and (as the Psalmist ex­presseth it) hath pleasure in the prosperi­ty Psal. 35. 27. Prov. 11. 20. 15. 9. of his servants. He may seem concer­ned in honour to countenance those who have regard to his will, and who repose confidence in his aid; discrimi­nating them from such as presume to act against or without him, in defiance to his will, with no deference to his Pro­vidence. As they do render him his due respect, by submitting to his authority, Prov. 14. 2. and avowing his power; so he will ac­knowledge them by signally favouring their concerns. Even his truth and fi­delity are engaged in their behalf; see­ing he very often hath declared and Deut. 28. 2, &c. & 30. 9. Ps. 128. 1, 2. & 91. 1—. & 34. 9, 10. & 84. 11. Ma [...]t. 6. 33. Eccles 8. 5. Prov. 28. 10, 20. & 10. 6. promised, that in all matters, and upon all occasions, he will be ready to bless them.

X. To conclude; It is an infinite ad­vantage of upright dealing, that at the last issue, when all things shall be most accurately tried and impartially decided, a man is assured to be fully justified in it, and plentifully rewarded for it. As (Pro. 11. 18.) [Page 193] then all the deceits, which now pass un­der specious masks, shall be laid bare; all varnish of pretence shall be wiped off; all perverse intrigues shall be un­ravelled; all wicked and base intenti­ons shall be quite stripp'd of the veils which now enfold them; all shrewd contrivers and engineers of mischief, all practisers of unjust and malicious guile, shall be exposed to shame, shall lie down in sorrow: So then The righte­ous man shall stand in grent boldness; his case will be rightly stated, and fully cleared from slanderous aspersions, from odious surmises, from unlucky prejudi­ces and mistakes: what he hath done, shall be approved; what he hath suffe­red, shall be repaired. So that it then evidently will appear, that upright sim­plicity is the deepest wisedom, and per­verse craft the meerest shallowness: that he who is true and just to others, is most faithfull and friendly to himself: that who-ever doth abuse his neigh­bour, is his own greatest cheater and foe. For, In the day when God shall Rom. 2. 16. judge the secrets of men by-Jesus Christ, every man's work shall be made manifest. 1 Cor. 3. 13. The Lord will bring to light the hidden 1 Cor. 4. 5. things of darkness, and will make mani­fest [Page 194] the counsels of the hearts; and then shall every man have praise of God. Unto which our upright Judge, the King e­ternal, 1 Tim. 1. 17. immortal, invisible, the onely wise God, be honour and glory for ever and ever.

Amen.

The Sixth Sermon.

IT is the manner of S. Paul in his E­pistles, after that he hath discussed some main Points of doctrine or di­scipline, (which occasion required that he should clear and settle,) to propose severall good advices and rules, in the observance whereof the life of Christi­an practice doth consist. So that he thereby hath furnished us with so rich a variety of moral and spiritual precepts, concerning special matters, subordinate to the general laws of Piety and Ver­tue; that out of them might well be compiled a Body of Ethicks, or System of precepts de officiis, in truth and in compleatness far excelling those which any Philosophy hath been able to de­vise, or deliver. These he rangeth not in any formal method, nor linketh to­gether [Page 196] with strict connexion, but freely scattereth them so as from his mind (as out of a fertil soil, impregnated with all seeds of wisedom and goodness) they did haply spring up, or as they were suggested by that Holy Spirit which con­tinually guided and governed him.

Among divers such delivered here, this is one, which shall be the Subject of my present Discourse; the which, having no other plain coherence (ex­cept by affinity of matter) with the rest enclosing it, I shall consider absolutely by it self, endeavouring somewhat to explain it, and to urge its practice.

Pray without ceasing. For understan­ding these words, let us first consider what is meant by the act injoyned, Praying; then, what the qualification or circumstance adjoyned, without cea­sing, doth import.

1. The word Prayer doth in its usual latitude of acception comprehend all sorts of Devotion, or all that part of Religious practice wherein we do im­mediately address our selves to God, ha­ving by speech (oral or mental) a kind of intercourse and conversation with him. So it includeth that Praise which we should yield to God, implying our [Page 197] due esteem of his most excellent Perfec­tions, most glorious Works, most just and wise dispensations of Providence and Grace; that Thanksgiving where­by we should express an affectionate re­sentment of our obligation to him for the numberless great benefits we receive from him; that Acknowledgment of our entire dependence upon him, or our to­tall subjection to his power and pleasure, together with that Profession of Faith in him, and avowing of service to him, which we do owe as his natural crea­tures, and subjects; that humble Con­fession of our infirmity, our vileness, our guilt, our misery, (joyned with depre­cation of wrath and vengeance,) which is due from us as wretched men, and grievous sinners; that Petition of things needfull or convenient for us, (of sup­ply in our wants, of succour and com­fort in our distresses, of direction and assistence in our undertakings, of mer­cy and pardon for our offences,) which our natural state (our poor, weak, sad and sinfull state) doth engage us to seek; that Intercession for others, which general charity, or special relation do require from us, as concerned or obli­ged to desire and promote their good. [Page 198] All these Religious performances Prayer in its larger notion doth comprise: ac­cording whereto in common use the whole Body of Divine Service, contai­ning all such acts, is termed Prayer; and Temples, consecrated to the per­formance of all holy duties, are styled Houses of prayer; and that brief Direc­tory, or pregnant Form of all Devotion, which our Lord dictated, is called his Prayer: and in numberless places of Scripture it is so taken.

In a stricter sense, it doth onely sig­nifie one particular act among those, the Petition of things needfull or usefull for us.

But according to the former more comprehensive meaning I chuse to un­derstand it here; both because it is most commonly so used, (then, especially, when no distinctive limitation is an­nexed, or the nature of the subject mat­ter doth not restrain it,) and because general reasons do equally oblige to per­formance of all these duties in the man­ner here prescribed: nor is there any ground to exclude any part of Devoti­on from continual use; we being obli­ged no less incessantly to praise God for his excellencies, and thank him for his [Page 199] benefits, to avow his Sovereign Maje­sty and Authority, to confess our infir­mities and miscarriages, then to beg help and mercy from God. All Devo­tion therefore, all sorts of proper and due address to God (that [...], all prayer and supplication, which Eph. 6. 18. S. Paul otherwise speaketh of) are here injoyned, according to the manner adjoyned, without ceasing, [...], that is, indefinently, or continually.

2. For the meaning of which expres­sion, we must suppose, that it must not be understood as if we were obliged in every instant or singular point of time actually to apply our minds to this prac­tice: for to doe thus is in it self impos­sible, and therefore can be no matter of duty; it is inconsistent with other duties, and therefore must not be prac­tised; yea, will not consist with it self; for, that we may pray, we must live, that we may live, we must eat, that we may eat, we must work, and must therefore attend other matters; so that actual Devotion neither must, nor can swal­low up all our time and care. The de­liberate operations of our mind are sometimes interrupted by sleep, some­times will be taken up in satisfying our [Page 200] natural appetites, sometimes must be spent in attendence upon other reaso­nable employments, commanded or al­lowed by God; whence there can be no obligation to this practice according to that unlimited interpretation. This Precept therefore (as divers others of a like general purport and expression) must be understood, not in a natural, but moral sense, according as the exi­gence of things permitteth, or as the reason of the case requireth; so far as it is conveniently practicable, or as it is reasonably compatible with other du­ties, and needs. But we must not so re­strain it as to wrong it, by pinching it within too narrow bounds. How then it may be understood, and how far it should extend, we shall endeavour to declare by propounding divers senses Adoro Scrip­turae plenitu­dinem. Ter­tull. whereof it is capable, grounded upon plain testimonies of Scripture, and en­forcible by good Reason; according to which senses we shall together press the observance thereof.

I. First then, Praying incessantly may import the maintaining in our Souls a ready disposition or habitual inclination to Devotion; that which in Scripture [Page 201] is termed the spirit of supplication. This Zech. 12. 10. in moral esteem, and according to cur­rent language, derived thence, amoun­teth to a continual practice; a man be­ing reckoned and said to doe that, to which he is ever prompt and propense: as it is said of the righteous man, that he is ever mercifull, and lendeth, because Psal. 37. 26. he is constantly disposed to supply his neighbour with needfull relief; al­though Ut quamvis tacet Hermo­genes, cantor tamen aequè est, &c. Hor. he doth not ever actually dis­pense alms, or furnish his neighbour with supplies for his necessity. The words may signifie this; they do at least by consequence imply so much: for if we do not in this, we can hardly per­form the duty in any sense; without a good temper fitting, and a good appe­tite prompting to Devotion, we scarce can, or will ever apply our selves there­to. If there be not in our heart a root of Devotion, whence should it spring? how can it live, or thrive? If the or­gans of Prayer be out of kelter, or out of tune, how can we pray? If we be not accincti, have not the loins of our mind girt, and our feet shod in prepara­tion 1 Pet. 1. 13. Luk. 12. 35. Eph. 6. 14. to the service, when shall we set forward thereto? My heart (said Da­vid) Psal. 108. 1. is fixed, I will sing and give praise: [Page 202] fixed, that is, readily prepared, and (a Chr. 30. 19. Ezr. 7. 10.) steddily inclined to Devotion. So should ours constantly be. As a true friend is ever ready to entertain his friend with a frank courtesie and com­placency; as he ever is apt upon oc­casion for advice and assistence to have recourse to him: so should we be al­ways disposed chearfully and decently to converse with God, when he freely cometh to us, or we have need to ap­ply our selves to him. If there be (from stupidity of mind, from cold­ness of affection, from sluggishness of spirit, from worldly distraction) any indisposition or averseness thereto, we should by serious consideration and in­dustrious care labour to remove them; rousing our spirits, and kindling in our affections some fervency of desire to­ward spiritual things: otherwise we shall be apt to shun, or to slip the op­portunities inviting to Devotion; our hearts will be so resty, or listless, that hardly we shall be induced to perform it, when it is most necessary or usefull for us.

II. Praying incessanty may denote a vigilant attendence (with earnest regard, [Page 203] and firm purpose) employed upon De­votion: such attendence as men usually bestow on their affairs, whereof although the actual prosecution sometime doth stick, yet the design continually procee­deth; the mind ever so directing its eye toward them, as quickly to espy, and readily to snatch any advantages of pro­moting them. This is a kind of conti­nuance in practice, and is commonly so termed: as we say that such an one is building a house, is writing a book, is occupying such land, although he be at present sleeping, or eating, or, following any other business; because his main design never sleepeth, and his purpose continues uninterrupted. This is that which is so often injoyned under the phrase of watching about Prayer. Watch Luk. 21. 36. ye therefore, and pray always, saith our Lord. Continue in prayer, and watch in Col. 4. 2. Eph. 6. 18. 1 Pet. 4. 7. Matt. 24. 42. 25. 13. the same, saith S. Paul. Be ye sober, and watch unto prayer, saith S. Peter. Which expressions import a most constant and carefull attendence upon this duty: that we do not make it a [...], or by­business in our life, (a matter of small consideration or indifference, of curio­sity, of chance,) to be transacted drow­zily or faintly, with a desultorious and [Page 204] slight endeavour, by fits, as the humour taketh us; but that, accounting it a bu­siness of the choicest nature and weigh­tiest moment, we do adhere thereto with unmovable purpose, regard it with undistracted attention, pursue it with unwearied diligence, being always up­on the guard, wakefull and expedite, intent upon, and apt to close with any occasion suggesting matter thereof. That we should doe thus reason also doth oblige: for that, as in truth no business doth better deserve our utmost resoluti­on and care, so none doth more need them; nature being so backward, and occasion so slippery, that if we do not e­ver mind it, we shall seldom practise it.

III. Praying incessantly may signifie, 2 Pet. 1. 12. [...]. Gal. 4. 18. [...]. that we do actually embrace all fit sea­sons and emergent occasions of Devo­tion. This in moral computation doth pass for continual performance: as a tree is said to bear that fruit, which it produceth in the season; and a man is accounted to work in that trade, which he exerciseth when-ever he is called thereto. This sense is in several Pre­cepts parallel to that in hand plainly expressed. Pray (saith S. Paul) with Eph. 6. 18. [Page 205] all prayer and supplication [...] and, Watch (saith our Lord) [...], Luk. 21. 30. praying in every season, or upon every opportunity. Devotion indeed is rarely unseasonable, or imper­tinent; we may offer it [...], in season, and out of season; that is, 2 Tim. 4. 2. not onely taking opportunities presen­ted for it, or urgently requiring it, but catching at them, and creating them to our selves, when there is no such appa­rent and pressing need of it. But there are some special occasions, which more importunately and indispensably do exact it: some seasons there are (either mini­stred by extrinsecal accidents, or sprin­ging from internal dispositions) when, without both great blame, and much dammage to our selves, we cannot neg­lect it: times there be most proper, and acceptable, when we do especially need to pray, and when we are likely to speed well therein. Every one (saith Psal. 32. 6. the Psalmist) that is godly will pray un­to thee in a time when thou mayest be found: and, My prayer (saith he again) Psal. 69. 13. 2 Cor. 6. 2. Isa. 49. 8. is unto thee in an acceptable time.

Thus, when we have received any singular blessing or notable favour from God, when prosperous success hath at­tended [Page 206] our honest enterprises, when we have been happily rescued from immi­nent dangers, when we have been sup­ported in difficulties, or relieved in wants and streights; then is it seasonable to render sacrifices of Thanksgiving and praise to the God of victory, help, and mercy; to admire and celebrate him, who is our strength, and our deliverer, Psal. 18. 1, 2. our faithfull refuge in trouble, our for­tress, & 71. 3. &c. and the rock of our salvation. To omit this piece of Devotion then, is vile ingratitude, or stupid negligence and sloth.

When any rare object or remarkable occurrence doth upon this theater of the world present it self to our view, in sur­veying the glorious works of Nature, or the strange events of Providence; then is a proper occasion suggested to send up hymns of Praise to the power, the wisedom, the goodness of the World's great Creatour and Governour.

When we undertake any business of [...] Marc. Erem. special moment and difficulty; then it is expedient (wisedom prompting it) to sue for God's aid, to commit our af­fairs into his hand, to recommend our endeavours to the blessing of him, by whose guidance all things are ordered, [Page 207] without whose concourse nothing can be effected, upon whose arbitrary dis­posal all success dependeth.

The beginning of any design or bu­siness (although ordinary, if considera­ble) is a proper season of Prayer unto him, to whose bounty and favour we owe our ability to act, support in our proceedings, any comfortable issue of what we doe: (for All our sufficiency is 2 Cor. 3. 5. of him: without him we can doe nothing.) Joh. 15. 5. Whence we can never apply our selves to any business or work, not go to eat, to sleep, to travel, to trade, to study, with any true content, any reasonable security, any satisfactory hope, if we do not first humbly implore the favou­rable protection, guidance, and assi­stence of God.

When we do fall into doubts, or darknesses, (in the course either of our spiritual or secular affairs,) not know­ing what course to steer, or which way to turn our selves; (a case which to so blind and silly creatures, as we are, must often happen;) then doth the time bid us to consult the great Oracle of truth, the mighty Counsellour, the Fa­ther Jer. 10. 23. Prov. 20. 24. 16. 9. of lights, seeking resolution and sa­tisfaction, light and wisedom from him; Isa. 9. 6. Jam. 1. 17. [Page 208] saying with the Psalmist, Shew me thy Psal. 25. 4, 5, 8. & 27. 11. & 86. 11. & 143. 10. & 32. 8. & 119 125. Psal. 119. 133. ways, O Lord, lead me in thy truth, and teach me; for thou art the God of my sal­vation: Order my steps in thy word, and let not any iniquity have dominion over me; following the advice of S. James, If any man lack wisedom, let him ask of Jam. 1. 5. Prov. 2. 6. Isa. 30. 1. God, that giveth to all men liberally, and upbraideth not, and it shall be given him.

When any storm of danger blustereth Psal. 56. 3. & 34. 4. & 18. 3. about us, perillously threatning, or fu­riously assailing us with mischief, (so that hardly by our own strength or wit we can hope to evade;) then with the wings of ardent Devotion we should fly unto God for shelter, and for relief.

When any anxious care distracteth, or any heavy burthen presseth our minds, we should by Prayer ease our selves of them, and discharge them up­on God, committing the matter of them to his care and providence; according to that direction of S. Paul, Be carefull Phil. 4. 6. for nothing: but in every thing by prayer and supplication with thanksgiving, let your requests be made known to God.

When we do lie under any irksome trouble, or sore distress, (of want, pain, disgrace;) then, for succour and support, for ease and comfort, we should have [Page 209] recourse to the Father of pities, and 2 Cor. 1. 3. God of all consolation; who is nigh to all Psal. 145. 18, 19. & 147. 3. that call upon him, will also hear their cry, and will save them; who, when the righteous cry doth hear them, and Psal. 34. 17. delivereth them out of all their troubles; who is so often stvled the hiding place Psal. 18. 1, 2. & 56. 3. & 84. 9. & 32. 7. & 33. 20. & 71. 3. from troubles, the help and strength, the shield and buckler, the rock, the fortress, the high tower, the horn of salvation, to all good and distressed people. To him we should in such a condition have re­course, imitating the pious Psalmist, whose practice was this; In the day of Psal. 77. 2. & 18. 6. & 142. 2. my trouble I sought the Lord: I poured out my complaint before him, I shewed be­fore him my trouble: I called unto the Psal. 118. 5. Lord in my distress; the Lord answered me, and set me in a large place.

When any strong temptation doth in­vade us, with which by our own strength we cannot grapple, but are like to sink and faulter under it; then is it oppor­tune and needfull that we should seek to God for a supply of spiritual forces, and the succour of his Almighty grace, as S. Paul did: when there was given to him a thorn in the flesh, a messenger of 2 Cor. 12. 7, 8, 9. Satan to buffet him; then he besought the Lord thrice that it might depart from [Page 210] him: and he had this return from God, My grace is sufficient for thee.

When also (from ignorance, or mis­take, from inadvertency, negligence, or rashness, from weakness, from wanton­ness, from presumption) we have trans­gressed our duty, and incurred sinfull guilt; then, (for avoiding the conse­quent danger and vengeance, for un­loading our Consciences of the burthen and discomfort thereof,) with humble confession in our mouths, and serious contrition in our hearts, we should ap­ply our selves to the God of mercy, de­precating his wrath, and imploring par­don from him; remembring that promise of S. John, If we confess our sins, he is 1 Joh. 1. 9. faithfull and just to forgive us our sins, and to cleanse us from all iniquity; and that declaration of the Wise man, He Prov. 28. 13. that covereth his sins shall not prosper: but he that confesseth and forsaketh them Psal. 32. 5. & 51. 1, &c. Job 7. 20. shall have mercy.

In these and the like cases God by our necessities doth invite and summon us to come unto him; and no less foo­lish then impious we are, if we do then slink away, or fly from him. Then we should (as the Apostle to the Hebrews exhorteth) come boldly unto the throne Heb. 4. 16. [Page 211] of grace, that we may obtain mercy, and find grace to help in time of need, (or, [...]. for seasonable relief.)

And beside those outwardly promp­ting and urging us, there be other op­portunities, springing from within us, which we are no less obliged and con­cerned to embrace. When God by his gentle whispers calleth us, or by his soft impulses draweth us into his presence; we should then take heed of stopping Jer. 35. 15. Prov. 1. 24. Isa. 50. 2. & 65. 12. & 66. 4. our ears, or turning our hearts from him, refusing to hearken, or to comply. We must not any-wise quench or damp any sparks of devout affection kindled in us by the Divine Spirit; we must not repell or resist any of his kindly suggestions or motions.

When-ever we find our selves well affected to, or well framed for Devoti­on; that we have a lively sense of, and a coming appetite to spiritual things; that our spirits are brisk and pure, our fancy calm and clear, our hearts tender and supple, our affections warm and nimble; then a fair season offereth it self: and when the iron is so hot, we should strike.

If at any time we feel any forward inclinations or good dispositions to the [Page 212] practice of this duty, we should never check or curb them, but rather should promote and advance them; pushing our selves forward in this hopefull ca­reer; letting out the stream of our af­fections into this right chanel, that it may run freely therein, that it may o­verflow and diffuse it self in exuberance of Devotion. Farther,

IV. Praying incessantly may signifie, that we should with assiduous urgency drive on the intent of our Prayers, ne­ver quitting it, or desisting, till our re­quests are granted, or our desires are accomplished. Thus doing, we may be said to pray continually: as he that go­eth forward in his journey, (although he sometime doth bait, sometime doth rest and repose himself,) is said yet to be in travel; or as he that doth not wave the prosecution of his cause, (al­though some demurrs intervene) is dee­med still to be in suit. This is that which our Lord did in the Gospel pre­scribe, and persuade, where 'tis recor­ded of him, that He spake a parable unto Luk. 18. 1. them, that men ought always to pray, and not to faint. That praying always the ensuing discourse sheweth to import [Page 213] restless importunity, and perseverance in prayer: the same which so often is commended to us by the phrases of [...], not to faint or faulter; [...], Luk. 18. 1. not to cease, or give over; [...], Col. 1. 9. Eph. 1. 16. Rom. 12. 12. Col. 4. 2, 12. to continue instant, or hold out stoutly; [...], to strive ear­nestly, or contest and struggle in prayers; [...], to abide at suppli­cations; 1 Tim. 5. 5. [...], to watch with all perseverance. That Eph. 6. 18. which also is implied by those terms, which in Scriptural style do commonly expresse Devotion: by Psal. 10. 4. & 9. 10. & 14. 2. & 24. 6. & 63. 1. & 69. 6, 32. & 70. 4. & 83. 16. Job 8. 5. Deut. 4. 29. Prov. 8. 17. Psal. 77. 6. see­king God; which implieth, that God doth not present­ly, upon any slight address, discover himself in benefici­al effects answerable to our desires, but after a carefull and painfull continuance in our applications to him: by Psal. 123. 2. & 69. 3. & 130. 5. & 37. 7. & 25. 5. & 27. 14. & 37. 34. & 25. 21. & 52. 9. & 59. 9. & 145. 15. Isa. 8. 17. & 40. 31. & 49. 23. Hos. 12. 6. Lam. 3. 25, 26. Prov. 20. 22. waiting upon God; which signifieth, that if God do not presently appear granting our requests, we should pa­tiently stay, expecting till he be pleased to doe it in his own best time, accor­ding to that in the Psalm, Our eyes wait Psal. 123. 2. upon the Lord our God, untill he have [Page 214] mercy upon us: by knocking; which in­timateth, Luk. 12. 36. Matt. 7. 7. that the door of grace doth not ever stand open, or that we can have an effectual access to God, untill he, warned and (as it were) excited by our earnest importunity, pleaseth to listen, to disclose himself, to come forth unto us.

And this practice Reason also doth en­force. For there are some good things absolutely necessary for our spiritual life and welfare, (such as are freedom from Vid. Chrys. Tom. 6. Orat. 8 ad The­od. 2. bad inclinations, disorderly affections, vicious habits, and noxious errours; the sanctifying presence and influence of God's Holy Spirit, with the blessed Graces and sweet fruits thereof; growth in Vertue, delight in spiritual things, the sense of God's love and favour, with the like,) which good reason en­gageth us so perseveringly to seek, as never to rest, or be satisfied, till we have acquired them in perfect degree; since we cannot ever doe well without them, or ever get enough of them. In begging other inferiour things, it may become us to be reserved, indifferent, and modest; but about these matters [...]. (wherein all our felicity is extreamly concerned) it were a folly to be slack [Page 215] or timorous: as we cannot be said im­moderately to desire them, so we can­not be supposed immodestly to seek them there, where onely they can be found, in God's presence and hand. The case doth bear, yea doth require, that we should be eager and hot, reso­lute and stiff, free and bold, yea, in a manner peremptory and impudent soli­citours with God for them. So our Sa­viour intimateth, where, comparing the manner of God's proceeding with that of men, he representeth one friend yiel­ding needfull succour to another, not barely upon the score of friendship, but [...], for his impudence; that Luk. 11. 8. is, for his confident and continued ur­gency, admitting no refusal or excuse. So doth God in such cases allow, and oblige us to deal with him, being in­stant and pertinacious in our requests; giving him no rest, (as the phrase is in Isa. 62. 7. the Prophet;) not enduring to be put off, or brooking any repulse; never being discouraged, or cast into despair, by any delay, or semblance of neglect. We may wrastle with God, like Jacob, and with Jacob may say, I will not let Gen. 32. 26. thee go, except thou bless me. Thus God suffereth himself to be prevailed upon, [Page 216] and is willingly overcome: thus Omni­potence may be mastered, and a happy victory may begained over Invincibility it self. Heaven sometime may be for­ced by storm; (or by the assaults of ex­treamly-servent prayer;) it assuredly will yield to a long siege. God will not ever hold out against the attempts of an obstinate suppliant. So the King­dom Matt. 11. 12. of Heaven suffereth violence, and the violent take it by force. We reade in S. John's Gospel of a man, that, being Joh. 5. 5. thirty eight years diseased, did wait at the pool of Bethesda seeking relief: him Vid Chrys. Tom. 5. Orat. 40. & in Joh. Or. 36. our Lord pitied, and helped, crowning his patience with miraculous relief, and proposing it for an example to us of perseverance. It is said of the Patriarch Isaac, that he intreated the Lord for his Gen. 25. 21. wife, because she was barren; and the Lord was intreated of him, and Rebekah his wife conceived. Whereupon S. Vid. Tom. 6. Orat. 68. Chry­sostome doth observe, that he had perse­vered twenty years in that petition.

Of good success to this practice we have many assurances in Holy Scripture. The Lord is good unto them that wait for Lam. 3. 25. Is. 30 18. & 49 23. Psal. 25. 3. & 37. 9. him, to the soul that seeketh him. Blessed are all they that wait for him. None that wait on him shall be ashamed. Isa. 40. 31. They [Page 217] that wait upon the Lord shall renew their 1 Chr. 28. 9. Ezr. 8. 22. Amos 5. 4. 2 Chr. 15. 2. Psal. 9. 10. Seeking God the periphra­sis of a reli­gious man. Psal. 14. 2. & 24. 6. & 69. 6. & 70. 4. & 119. 2. & 10. 4. strength, they shall mount up with wings as eagles; they shall run, and not be wea­ry; they shall walk, and not faint. So hath God assured by his Word, and en­gaged himself by promise, that he will yield unto constant and patient Devo­tion; so that it shall never want good success.

Without this practice we cannot in­deed hope to obtain those precious things; they will not come at an easie rate, or be given for a song; a lazy wish or two cannot fetch them down from Heaven. God will not bestow them at first asking, or deal them out in one lump: but it is upon assiduous soliciting, and by gradual communica­tion, that he dispenseth them. So his wise good will for many special reasons disposeth him to proceed: that we may (as it becometh and behoveth us) abide under a continual sense of our natural impotency and penury; of our depen­dence upon God, and obligation to him for the free collation of those best gifts: that by some difficulty of procu­ring them we may be minded of their worth, and induced the more to prize them: that by earnestly seeking them [Page 218] we may improve our spiritual appetites, and excite holy affections: that by much conversing with Heaven, our minds may be raised above earthly things, and our hearts purified from sordid desires: that we may have a con­stant employment answerable to the best capacities of our Souls, worthy our care and pain, yielding most solid pro­fit and pure delight unto us: that, in fine, by our greater endeavour in reli­gious practice we may obtain a more ample reward thereof.

For the same reason indeed that we pray at all, we should pray thus, with continued instance. We do not pray to instruct or advise God; not to tell him news, or inform him of our wants: (He knows them, as our Saviour telleth Matt. 6. 8. us, before we ask:) nor do we pray by dint of argument to persuade God, and bring him to our bent; nor that by fair speech we may cajoul him, or move his affections toward us by pathetical orations: not for any such purpose are we obliged to pray. But for that it be­cometh, and it behoveth us so to doe; because it is a proper instrument of bet­tering, ennobling, and perfecting our Souls; because it breedeth most holy [Page 219] affections, and pure satisfactions, and worthy resolutions; because it fitteth us for the enjoyment of happiness, and lea­deth us thither: for such ends Devoti­on is prescribed; and constant perseve­rance therein being needfull to those purposes, (praying by fits and starts not sufficing to accomplish them,) there­fore such perseverance is required of us. Farther,

V. Praying incessantly may import, that we do with all our occupations and all occurrences interlace devout e­jaculations of prayer and praise; lifting up our hearts to God, and breathing forth expressions of devotion, sutable to the objects and occasions which pre­sent themselves. This as it nearly doth approach to the punctual accomplish­ment of what our Text prescribeth; so it seemeth required by S. Paul, when he biddeth us pray always [...], in Eph. 6. 18. & 5. 19. Col. 3. 16. spirit, and to sing [...], in the heart: that is, with very frequent ele­vations of spirit in holy thoughts, and desires toward Heaven; with oppor­tune resentments of heart, directing thanks and praise to God. We cannot ever be framing or venting long Prayers [Page 220] with our lips, but almost e­ver our mind can throw pi­ous Sed non satis perspiciunt quantum natura humani in­genii valeat, quae it à est a­gilis & velox, sic in omnem partem (ut ità dixerim) spectat, ut nè possit quidem aliquid agere tantùm unum; in plura verò non eodem die modò, sed eodem temporis mo­mento, vim suam impendat. Quint. I. 12. glances, our heart may dart good wishes upwards; so that hardly any moment (any considerable space of time) shall pass without some lightsome flashes of Devotion. As bodily respi­ration, without intermission or impediment, doth con­curr [...]. Naz. Or. 33. with all our actions: so may that breathing of Soul, which preserveth our spiritual life, and ventilateth that holy flame within us, well conspire with all other occupations. For Devotion is of a nature so spiritual, so subtile and pe­netrant, that no matter can exclude or obstruct it. Our Minds are so excee­dingly nimble and active, that no busi­ness can hold pace with them, or ex­haust their attention and activity. We can never be so fully possessed by any employment, but that divers vacuities of time do intercurr, wherein our thoughts and affections will be diverted to other matters. As a Covetous man, what-ever beside he is doing, will be carking about his bags and treasures; [Page 221] an Ambitious man will be devising on his plots and projects; a Voluptuous man will have his mind in his dishes; a Lascivious man will be doting on his amours; a Studious man will be musing on his notions; every man, according to his particular inclination, will lard his business, and besprinkle all his acti­ons Vid. Chrys. Orat. 5. in Annam, Tom. V. p. 78, 79. with cares and wishes tending to the enjoyment of what he most estee­meth and affecteth: so may a good Christian, through all his undertakings, wind in devout reflexions and pious motions of Soul toward the chief ob­ject of his mind and affection. Most bu­sinesses have wide gaps, all have some chinks, at which Devotion may slip in. Be we never so urgently set, or closely intent upon any work, (be we feeding, be we travelling, be we trading, be we studying,) nothing yet can forbid, but that we may together wedge in a thought concerning God's Goodness, and bolt forth a word of praise for it; but that we may reflect on our sins, and spend a penitential sigh on them; but [...]. Chrys. ibid. that we may descry our need of God's help, and dispatch a brief petition for it: a God be praised, a Lord have mer­cy, a God bless or God help me, will no­wise [Page 222] interrupt or disturb our procee­dings. As worldly cares and desires do often intrude and creep into our Devo­tions, distracting and defiling them: so may spiritual thoughts and holy affecti­ons insinuate themselves into, and hal­low our secular transactions. This prac­tice is very possible, and it is no less ex­pedient: for that if our employments be not thus seasoned, they can have no true life or savour in them; they will in themselves be dead and putrid, they will be foul and noisome, or at least flat and insipid unto us.

There are some other good meanings of this Precept, according to which Ho­ly Scripture (back'd with good Rea­son) obligeth us to observe it: but those, (together with the general In­ducements to the practice of this Duty,) that I may not farther now trespass on your patience, I shall reserve to ano­ther opportunity.

The Seventh Sermon.

WHAT the Prayer here in­joyned by S. Paul doth im­port, and how by it univer­sally all sorts of Devotion should be un­derstood, we did formerly discourse. How also according to divers senses (grounded in Holy Scripture, and en­forced by good Reason) we may per­form this duty incessantly, we did then declare; five such senses we did menti­on, and prosecute: I shall now adde two or three more, and press them.

VI. Praying then incessantly may im­ply, that we do appoint certain times conveniently distant for the practice of Devotion, and carefully observe them. To keep the Jews in a constant exercise of Divine worship, God did constitute [Page 224] a Sacrifice, which was called Tamidh, Dan. 8. 11. Heb. 13. 15. Neh 10. 33. ( [...]) the continual sacri­fice. And as that Sacrifice, being con­stantly offered at set times, was thence denominated continual; so may we, by punctually observing fit returns of De­votion, be said to pray incessantly.

And great reason there is that we should doe so. For we know that all persons who would not lead a loose and slattering life, but design with good assu­rance and advantage to prosecute an or­derly course of action, are wont to dis­tribute their time into several parcells; Cur ipsi ali­quid forensi­bus negotiis, aliquid desi­deriis amico­rum, aliquid rationibus do­mesticis, ali­quid curae cor­poris, nonnihil volupt [...]ti quo­tidie damus? Quint. I. 12. assigning some part thereof to the neces­sary refection of their bodies, some to the convenient relaxation of their minds, some to the dispatch of their ordinary affairs, some also to familiar conversati­on, and interchanging good offices with their friends; considering, that other­wise they shall be uncertain, and unsta­ble in all their ways. And in this distribu­tion of time Devotion surely should not lack its share: it rather justly claimeth the choicest portion to be allotted thereto; as being incomparably the no­blest part of our duty, and mainest con­cernment of our lives. The feeding our Souls and nourishing our spiritual life, [Page 225] the refreshing our spirits with those no less pleasant then wholsome exercises, the driving on our correspondence and commerce with Heaven, the improving our friendship and interest with God, are affairs which above all others do best deserve, and most need being secu­red. They must not therefore be left at random, to be done by the bye, as it hitteth by chance, or as the fancy ta­keth us. If we do not depute vacant seasons, and fix periodical returns for Devotion, engaging our selves by firm resolution, and inuring our minds by constant usage to the strict observance of them, secluding from them, as from sacred enclosures, all other businesses; we shall often be dangerously tempted to neglect it, we shall be commonly listless to it, prone to defer it, easily se­duced from it by the encroachment of other affairs, or enticement of other pleasures. It is requisite that our Souls also (no less then our Bodies) should have their meals, settled at such inter­valls as the maintenance of their life, their health, their strength and vigour do require; that they may not perish or languish for want of timely repasts; that a good appetite may duly spring [Page 226] up, prompting and instigating to them; that a sound temper and robust consti­tution of Soul may be preserved by them.

Prayers are the bulwarks of Piety and good Conscience, the which ought to be placed so as to flank and relieve one another, together with the inter­jacent spaces of our life; that the ene­my (the sin which doth so easily beset Heb. 12. 1. us) may not come on between, or at any time assault us, without a force suf­ficiently near to reach and repell him.

In determining these seasons and mea­sures of time according to just propor­tion, honest prudence (weighing the several conditions, capacities and cir­cumstances of each person) must arbi­trate. For some difference is to be made between a Merchant and a Monk; be­tween those who follow a Court, and those who reside in a Cloister or a Col­lege. Some men having great encumbran­ces of business and duty, by necessity imposed on them, which consume much of their time, and engage their thoughts; of them in reason neither so frequent recourses to, nor so long continuance in prayer can be demanded, as from those who enjoy more abundant leisure, and [Page 227] freer scope of thoughts. But some fit times all may, and must allow, which no avocation of business, no distraction of care should purloin from them.

Certain seasons and periods of this kind Nature it self (in correspondence to her unalterable revolutions) doth seem to define and prescribe: those which the Royal Prophet recommen­deth, when he faith, It is a good thing Psal. 92. 1. 55. 17. to give thanks unto the Lord, and to sing praises unto thy Name, O thou most High: To shew forth thy loving-kindness every morning, and thy faithfulness every night. Every Day we do recover and receive a new life from God; every Morning we do commence business, or revive it; from our bed of rest and security we then issue forth, exposing our selves to the cares and toils, to the dangers, trou­bles and temptations of the world: then especially therefore it is reasonable, that we should sacrifice thanks to the gracious Preserver of our life, and the faithfull Restorer of its supports and comforts; that we should crave his di­rection and help in the pursuit of our honest undertakings; that to his pro­tection from sin and mischief we should recommend our selves and our affairs; [Page 228] that, by offering up to him the first­fruits of our diurnal labours, we should consecrate and consign them all to his blessing; that as we are then wont to salute all the world, so then chiefly with humble obeisance we should ac­cost him, who is ever present with us, and continually watchfull over us. Then also peculiarly Devotion is most seaso­nable, because then our minds being less prepossessed and pestered with other cares, our fancies becoming lively and gay, our memories fresh and prompt, our spirits copious and brisk, we are better disposed for it.

Every Night also reason calleth for these Duties; requiring that we should close our business, and wind up all our cares in Devotion; that we should then bless God for his gracious preservation of us from the manifold hazzards and the sins to which we stood obnoxious; that we should implore his mercy for the manifold neglects and transgressions of our duty, which through the day past we have incurred; that our minds being then so tired with study and care, our spirits so wasted with labour and toil, that we cannot any longer sustain our selves, but do of our own accord sink [Page 229] down into a posture of death, we should, as dying men, resign our Souls into God's hand, depositing our selves and our concernments into his custody, who alone doth never sleep nor slumber; praying that he would guard us from all the dangers and disturbances inci­dent to us in that state of forgetfulness, and interregnum of our Reason; that he would grant us a happy resurrection in safety and health, with a good and chearfull mind, enabling us thereafter comfortably to enjoy our selves, and delightfully to serve him.

Thus if we do constantly bound and circumscribe our days, dedicating those most remarkable breaks of time unto God's service, since beginning and end do comprehend the whole, seeing in the computation and style of Moses E­vening and Morning do constitute a Day; we may with some good congruity be said to pray incessantly.

Especially if at the middle distance be­tween those extremes we are wont to interpose somewhat of Devotion. For as then usually our spirits, being some­what shattered and spent, do need a re­cruit, enabling us to pass through the residue of the day with its incumbent [Page 230] business: so then it would doe well, and may be requisite, in a meal of Devoti­on to refresh our Souls with spiritual sustenance, drawn from the never-fai­ling store-house of Divine grace; which may so fortifie us, that with due vigour and alacrity we may perform the ensu­ing duties to God's honour, and our own comfort. Thus to practise was the resolution of the Psalmist, that great Master of Devotion; Evening, (said he) Psal. 55. 17. and morning, and at noon will I pray, and cry aloud. And this was the custom of the noble Daniel, from which no occa­sion could divert, no hazzard could de­terr him: He kneeled, saith the story, up­on Dan. 6. 10. his knees three times a day, and prayed, and gave thanks before his God.

These are times which it is necessary, or very expedient, that all men (even persons of highest rank, and greatest em­ployment) should observe. These even of old were the practices of Religious persons, not expressely prescribed by God's Law, but assumed by themselves; good reason suggesting them to the first practisers, and the consenting example of pious men afterward enforcing them.

God indeed did himself in his Law, or by his Prophets, appoint publick and [Page 231] solemn celebrations of worship to him­self, in Sacrifices (involving Prayer, and accompanied therewith) constant­ly to be offered every morning and e­vening; religious Princes also did insti­tute 2 Chro. 2. 4. 1 Chron. 16. 40, 41. & 23. 30. Ezr. 3. 3. services of thanksgiving and praise to be performed at those times: but there doth not appear any direct insti­tution of private Devotion, or its cir­cumstances; but the practice thereof seemeth originally to have been purely voluntary, managed and measured ac­cording to the reason, by the choice of each person: yet so, that the practice of eminently-good men leading, and others following, it grew into a kind of com­mon law, or standing rule, (seeming to carry an obligation with it,) to ob­serve the times specified.

Besides those three times, there were farther other middle times observed by devout people, who had leisure, and disposition of mind thereto; once be­tween morning and noon, and once be­tween noon and evening were seque­stred to that purpose: whence in the Acts the ninth hour of the day (that is, the middle intervall between noon and evening) is called the hour of pray­er. Acts 3. 1. Yea, some did impose on themselves [Page 232] the observation of two other times, one between evening and midnight, the o­ther between midnight and morn. To which practice those places in the Psalms do seem to allude; My mouth Psal. 63. 5, 6. shall praise thee with joyfull lips, when I remember thee on my bed, and meditate on thee in the night-watches. I preven­ted Psal. 119. 147, 148. the dawning of the morning, and cri­ed: Mine eyes prevent the night-watches, that I may meditate on thy word. And plainly the whole number of those times, which the Psalmist observed, is expres­sed in those words, Seven times a day Ps. 119. 164. will I praise thee, because of thy righte­ous judgments. Which examples who­ever shall chuse to follow, (in any measure) he shall doe wisely and com­mendably; he shall certainly have no cause to repent; he will find it richly worth his while; great benefit and com­fort will thence accrue unto him.

If indeed Jews were so liberal in as­signing, so punctual in affording such portions of time for yielding praise and offering supplications unto God; how much more free and ready, more care­full and diligent should we be in this way of practice? we, who have a Re­ligion so far more spiritual, and exempt [Page 233] from corporeal incumbrances; Precepts so more express and clear; so much higher obligations, and stronger encou­ragements to this duty; whom God in especial manner so graciously doth in­vite, so powerfully doth attract unto himself? But farther,

VII. More especially this Precept may be supposed to exact from us a compliance in carefully observing the times of Devotion ordained by publick Levir. 19. 30. & 26. 2. Ye shall keep my Sabbaths, and reverence my Sanctuary. Authority, or settled by general Cu­stom. This in a popular and legal sense is doing a thing indesinently, when we perform it so often as is required by law or custom. So the Apostle to the He­brews saith of the Priests, that they Heb. 9. 6. went always into the Tabernacle, accom­plishing the service of God: always, that is, at all the solemn times appointed. And thus of the Apostles it is affirmed by S. Luke, that they were continually in the Temple, blessing and praising God; Luk. 24. 53. that is, they constantly resorted thither at the stated times of concourse for prayer. This good Reason also plainly doth injoyn: For that the neglecting it is not onely a disorderly behaviour in a matter of high consequence; a criminal [Page 234] disregard and disobedience to Authori­ty; a scandalous contempt of our neigh­bours, from whose laudable fashion we discost; a wrongfull deserting the pu­blick, to whose good, mainly promo­ted by the publick worship of God, we do owe the contribution of our en­deavour: but a hainous affront to Al­mighty God, who thereby is plainly dishonoured, and in a manner openly disavowed; a huge prejudice to Reli­gion, the credit and power whereof, without visible profession, exemplary compliance, mutual consent and encou­ragement, cannot be upheld. Were there times by law or custom defined, (as in some places indeed there are,) when all men should be required in person solemnly to attend on their Prince, for professing their Allegeance, or deferring any Homage to him; would not those who should wilfully refuse or decline appearance, be justly chargeable as guilty of dishonouring and wronging him? would not their such defailance pass for sufficient proof, that they do not acknowledge him, that at least they do not much regard or va­lue him? So by not joyning at stated times in celebration of Divine worship, [Page 235] we may be well conceived wholly to dis­claim God, or greatly to disesteem him; to slight Religion, as a thing insignificant and unprofitable. Do we not indeed thereby more then intimate, that we little believe God to be our Sovereign Lord, and Governour; that we stand in no great awe or dread of him; that we are not much sensible of his benefits and mercies; that we repose small trust or hope in him; that we do not take our selves much to want his protection, his guidance, his assistence, his favour and mercy? Are we not in effect like unto those in Job, who say unto God, Depart Job 21. 14, 15. from us; for we desire not the knowledge of thy ways? What is the Almighty, that we should serve him? or what profit shall we have, if we pray unto him? Thus the standers by commonly (some so as to be much offended at, others so as to be corrupted by our bad example) will interpret this neglect: and so assuredly God himself will take it from us, and accordingly deal with us. As he clai­meth this publick attendence on him for his due: (Give, proclaimeth he by the mouth of one of his great Heralds, Give unto the Lord, O ye mighty, give unto the Psal. 29. 1. 2. 66. 2. Lord glory and strength: Give unto the [Page 236] Lord the glory due to his Name; worship the Lord in the beauty of Holiness:) so if we to his wrong and disgrace refuse to yield it, we shall certainly find an­swerable resentment and recompence from him; that as we are careless [...] serve him, so he will be unmindfull to bless us; as we are backward to avow and glorifie him, so he will not be for­ward to own and grace us; as we do so deny him before men, so he will deny us 2 Tim. 2. 12. Matt. 10. 33. Luk. 9. 26. 12. 9. before them also. What other measure indeed can we imagine, or expect to re­ceive? Will God, think we, be so par­tial and fond to us, so disregardfull and injurious toward himself, that he will vouchsafe to appear in favour to us, when we deign not to appear in re­spect to him? that he will openly ten­der our repute, when we apparently disregard his honour? that he will em­ploy his wisedom, or exert his power in our behalf, when we scarce will think a thought, or stir a step for his ser­vice? Can we hope, that he will free­ly dispense prosperous success to our en­terprises, when we either care not, or scorn to implore his help? that he will reach forth undeserved blessings to us, when we subtract due praises from him? [Page 237] that he will any-wise shew himself boun­tifull and mercifull toward us, when we so palpably are injust and ingratefull to­ward him? No, Surely he scorneth the Prov. 3. 34. 1 Sam. 2. 30. scorners; and, Whosoever despiseth him, shall be lightly esteemed: so he expressely hath threatned; and, seeing he is both infallibly true, and invincibly able, we may reasonably presume that he will ac­complish his word.

VIII. Lastly, Praying incessantly may import at large a frequency in Devoti­on. This the words at least do exact, or necessarily imply, however expoun­ded. For doing incessantly cannot im­ply less then doing frequently: in no tolerable sense can we be said to doe that continually, which we doe seldom; but it is an ordinary scheme of speech to say that a man doeth that always, which he is wont to doe, and perfor­meth often. As of the pious souldier Cornelius it is said, that he gave much alms to the people, and prayed to God al­ways; Acts 10. 2. and of Anna the Prophetess, that she departed not from the Temple, but ser­ved Luk. 2. 37. God with prayers and fastings night and day; that is, she frequently resor­ted to the Temple, and served God [Page 238] with an assiduous constancy. As the words may bear, and do involve this sense, so doth the reason of the case in­force it: for very just, very fit, very needfull it is to practise thus. There is ever at hand abundant reason for, and apposite matter of Devotion; therefore no large space of time should pass with­out it: there be perpetually depending many causes thereof; whence there is not to be allowed any long vacation from it. As every moment we from God's mercy and bounty partake great favours; so should we often render thanks and praise for them: for perpe­tually to receive courtesies, and rarely to return acknowledgments, is notorious ingratitude and iniquity. We frequent­ly (and in a manner continually) do fall into sins; often therefore we are ob­liged to confess sins, we are concerned to deprecate wrath, and beg mercy: other­wise we must long croutch under the sore burthen of guilt, the sad dread of punishment, the bitter pangs of re­morse, or the desperate hazzard of stu­pid obduration. What-ever we design or undertake, toward the good ma­nagement and happy success thereof we (being ignorant and impotent creatures) [Page 239] do need the guidance, the assistence, and the blessing of God: so often therefore it is requisite that we should be seeking and suing for them: if not, we do not onely transgress our duties, but fondly neglect, or foully betray our own con­cernments. The Causes therefore of Devotion being so constant, the Effects in some correspondence should be fre­quent.

Such frequency is indeed necessary for the breeding, the nourishment, the growth and improvement of all Piety. Devotion is that holy and heavenly fire, which darteth into our minds the light of spiritual knowledge, which kindleth in our hearts the warmth of holy desires: if therefore we do con­tinue long absent from it, a night of darkness will overspread our minds, a deadning coldness will seise upon our affections. It is the best food of our Souls, which preserveth their life and health, which repaireth their strength and vigour, which rendreth them lusty and active: if we therefore long abstain from it, we shall starve, or pine away; we shall be faint and feeble in all reli­gious performances; we shall have none at all, or a very languid and meager Piety.

[Page 240] To maintain in us a constant and steddy disposition to obedience, to cor­rect our perverse inclinations, to curb our unruly passions, to strengthen us against temptations, to comfort us in anxieties and distresses, we do need continual supplies of grace from God; the which ordinarily are communicated in Devotion, as the chanel which con­veyeth, or the instrument which hel­peth to procure it, or the condition up­on which it is granted. Faith, Hope, Love, spiritual Comfort and Joy, all Divine Graces are chiefly elicited, ex­pressed, exercised therein and thereby: it is therefore needfull that it should frequently be used; seeing otherwise we shall be in danger to fail in dischar­ging our chief Duties, and to want the best Graces.

It is frequency of Devotion also which maintaineth that Friendship with God, which is the soul of Piety. As familiar conversation (wherein men do express their minds and affections mu­tually) breedeth acquaintance, and che­risheth good will of men to one ano­ther; but long forbearence thereof dis­solveth, or slackneth the bonds of ami­ty, breaking their intimacy, and cooling [Page 241] their kindness: so is it in respect to God; it is frequent converse with him which begetteth a particular acquain­tance with him, a mindfull regard of him, a hearty liking to him, a delight­full tast of his goodness, and consequent­ly a sincere and solid good will toward him: but intermission thereof produ­ceth estrangement, or enmity toward him. If we seldom come at God, we shall little know him, not much care for him, scarce remember him, rest insen­sible of his love, and regardless of his favour; a coldness, a shyness, a distast, an antipathy toward him will by de­grees creep upon us. Abstinence from his company and presence will cast us in­to conversations destructive, or prejudici­al to our friendship with him; wherein soon we shall contract familiarity and friendship with his enemies, (the World and the Flesh,) which are inconsistent with love to him, which will dispose us to forget him, or to dislike and loath him.

It is, in fine, the frequency of De­votion which alone can secure any practice thereof, at least any practice thereof duly qualified; so hearty, so easy, so sweet and delightfull as it should be. We have all a naturall [Page 242] averseness or indisposition thereto, as requiring an abstraction of thoughts and affections from sensible things, and a fastning them upon objects purely spiritual; a rearing our heavy spirits above their common pitch; a staying and settling our roving fancies; a com­posing our vain hearts in a sober and steddy frame, agreeable to Devotion: to effect which things is a matter of no small difficulty and pain; which there­fore without much use and exercise can­not be accomplished; but with it, may; so that by frequent practice the bent of our heart being turned, the strangeness of the thing ceasing, the difficulty of the work being surmounted, we shall obtain a good propension to the duty, and a great satisfaction therein.

This will render the way into God's presence smooth and passable; remo­ving, as all other obstacles, so particu­larly those of fear and doubt in respect to God, which may deterr or discourage us from approaching to him. God be­ing most holy and pure, most great and glorious, we, sensible of our corruption and vileness, may be fearfull and shy of coming near unto him. But when, coming into his presence, we do find, [Page 243] that such as his Majesty is, such is his Mercy; when we do tast and see that Psal. 34. 8. the Lord is good; when by experience we feel, that in his presence there is ful­ness Psal. 16. 11. of joy; being abundantly satisfied with the fatness of his house; having our Psal. 36. 8. Souls there satisfied as with marrow and Psal. 63. 5. fatness; finding, that a day in his courts Psal. 84. 10. is better then a thousand spent other­where; perceiving that he biddeth us welcome, that he treateth us kindly, that he sendeth us away refreshed with sweetest comforts, and rewarded with most excellent benefits: this will not onely reconcile our hearts to Devoti­on, but draw us into a cordial liking, and earnest desire thereof; such as the Psalmist expresseth, when he saith, My Psal. 84. 2. soul longeth, yea even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God. This will engage us into strong resolutions of constantly practising it; such as the same Holy person again declareth in those words, I love the Lord, because he Psal. 116. 1. 138. 2. hath heard my voice and my supplications: Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. Hence, in stead of a suspicious estrangedness, a servile dread, or an ho­stile [Page 244] disaffection toward God, there will spring up an humble confidence, a kind­ly reverence, a hearty love toward him; which will upon all occasions drive us to him, hoping for his friendly succour, longing after his kind embraces. So will the frequency of Devotion render it facil and pleasant. Whereas, on the contrary, disuse thereof will make it at any time hard and irksome; strengthe­ning and encreasing our natural averse­ness thereto: performing it seldom, we shall never perform it well; with that attention, that affection, that prompti­tude, that willingness and alacrity, which are due thereto.

According to so many senses, in so many respects, may we, and should we observe this Precept. From thus pray­ing continually there can be no good exception, or just excuse. The most common pleas that will be alledged for the omission thereof are two; one drawn from external avocations, the other from internal indispositions, ob­structing it: both of which are so far from being good, that, being scanned, they will soon appear serving rather to aggravate, then to excuse, or abate the neglect.

[Page 245] I. I cannot (saith one) now attend to Prayers, because I am not at liberty, or at leisure, being urgently called a­way, and otherwise engaged by impor­tant affairs. How much a flamme this Apology is, we shall presently descry, by asking a few Questions about it.

1. Do we take Devotion it self to be no business, or a business of no con­sideration? Do we conceit, when we pay God his debts, or discharge our duties toward him, when we crave his aid or mercy, when we solicit the main concernments of our Soul, (yea, of our body also, and its estate,) that we are idle, or misemployed? that we lavish our time, or lose our pains?

2. What other affairs can we have of greater moment or necessity then this? Can there be any obligation more in­dispensable, then is that of yielding due respect and service to our Maker, our great Patron, our most liberal Bene­factour? Can there be any interest more close or weighty then this, of pro­viding for our Souls eternal health and happiness? Is not this indeed the great work, the onely necessary matter, in com­parison whereto all other occupations Luk. 10. 24. Job 23. 12. [Page 246] are meer trifling, or unprofitable fid­dling [...]. Const. Apost. 2. 61. about nothing? What will all o­ther business signifie, what will come of it, if this be neglected? Busie we may be, we may plod, we may drudge eter­nally; but all to no end. All our care is in effect improvidence, all our indu­stry may be well reckoned idleness, if God be not served, if our Souls are not secured.

3. If we survey and prize all worldly businesses, which among them will ap­pear so importunate as to demand, so greedy as to devour, so worthy at least as to deserve all our time, that we can­not spare a few minutes for maintaining our most pleasant intercourse, and most gainfull commerce with Heaven? What are the great businesses of the world? what but scraping and scrambling for pelf, contriving and compassing designs of ambition, courting the favour and respect of men, making provision for carnal pleasure, gratifying fond curio­sity or vain homour? And do any of these deserve to be put into the scale against, shall all of them together be able to sway down our spiritual em­ployments? Shall these images, these shadows of business supplant or crowd [Page 247] out Devotion; that which procureth wealth inestimably precious, pleasure infinitely satisfactory, honour incompa­rably noble above all this world can af­ford? If the expence of time be (as the Philosopher said) [...], Theophr. the most precious expence that can be; how can it better be laid out, then upon the worthiest things, such as De­votion alone can afford the purchace and possession of? True Vertue, sound Wisedom, a quiet Conscience, and sted­dy tranquillity of mind, the love and favour of God, a title unto endless joy and bliss, are purely the gifts of Hea­ven; and thence they will not descend of themselves, but Prayer must fetch them down. If nothing then in the world be comparable to those things, how can any time be so well spent as in Prayer, which acquireth them; which also best secureth what-ever we have, and is the readiest way to procure what­ever we want?

4. Should we not farther, honestly comparing things, easily discern, that it is no such indispensable business, but rather indeed some base dotage on lucre, some inveigling bait of pleasure, some be witching transport of fancy, that cros­seth [Page 248] our Devotion? Is it not often a complemental visit, an appointment to tattle or to tipple, a match for sport, a wild ramble in vice or folly, that so deeply engageth us to put off our du­ty?

5. Yea, is it not commonly sloth ra­ther then activity, an averseness from this rather then an inclination to any other employment, which diverteth us from our Prayers? Is not, I say, the true reason why we pray so seldom, not because we are very busie, but because we are extreamly idle; so idle, that we cannot willingly take the pains to un­screw our affections from sensible things, to reduce our wandring thoughts, to compose our hearts into a right frame, to bend our untoward inclinations to a compliance with our duty? Is it not because we do not feel that favour and satisfaction in these, which we do in o­ther trivial and worthless employments, nor will be at the trouble to work such dispositions in our Souls? Do we not betake our selves to other conversati­ons and commerces meerly for refuge, shunning this intercourse with God, and with our selves? These, I fear, are oft­ner the real causes of our neglecting [Page 249] Devotion, then any such mighty avoca­tions which we pretend.

6. But were there indeed not onely a counterfeit or imaginary, but a real competition between Devotion and o­ther lawfull business; which, in reason, should carry it? in conscience, which of the two should be forborn or suspen­ded? Is it not evidently better, that the pursuit of our temporal interests, what-ever they be, should be a little checked, then that our affairs of ever­lasting consequence should be quite laid aside? that we should venture a small impairing of our estate, then sure­ly endammage our Souls? that we hazzard to disappoint or displease a man, then dare to affront and offend the Almighty God?

7. Were it not strangely absurd and unhandsome to say, I cannot wait on God, because I must speak with a friend; I cannot go to Church, although God calleth me thither, because I must haste to market; I cannot stand to pray, be­cause I am to receive money, or to make up a bargain; I cannot discharge my duty to God, because a greater ob­ligation then that doth lie upon me? How unconceivable an honour, how [Page 250] unvaluable a benefit is it, that the in­comprehensibly-great and glorious Ma­jesty of Heaven doth vouchsafe us the liberty to approach so near unto him, to converse so freely with him, to de­mand and derive from his hand the sup­ply of all our needs, and satisfaction of all our reasonable desires? and is it then just or seemly, by such comparisons to disparage his favour, by such pretences to baffle with his goodness?

Put the case our Prince should call for us to speak with him about matters nearly touching his service, and our welfare; would it be according unto duty, discretion, or decency, to reply, that we are at present busie, and have no leisure, and must therefore hold our selves excused; but that if he will stay a while, at another time, when we have less to doe, we shall be perhaps dispo­sed to wait upon him? The case is pro­pounded by our Lord in that Parable, wherein God is represented as a great man, that had prepared a feast, and in­vited many guests thereto; but they excused themselves: One said, that he Matt. 22. 2, &c. Luk. 14. 16, &c. had purchased land, and must needs go out to see it; another had bought five yoaks of oxen, and must go to prove them; [Page 251] another had married a wife, and therefore [...], &c. Chrys. in Joh. Orat. 11. could not come. These indeed were af­fairs very considerable, as this world hath any; but yet the excuses did not satisfie: for, notwithstanding, the great person was angry, and took the neglect in huge disdain.

8. Moreover, if we reflect what vast portions of time we squander away up­on our petty matters, upon voluptuous enjoyments, upon fruitless pastimes, upon impertinent talk; how can we satisfie our selves in not allotting com­petent time upon God's Service, our own Salvation, and the future everla­sting state? Doth not he, who with the continuance of our life bestoweth on us all our time, deserve that a pit­tance of it should be reserved for him­self? Can all the world duly claim so great an allowance thereof? May not our Soul (which is far our noblest part, which indeed is all our selves) justly challenge a good share of our time to be expended on it? or shall this mortal husk engross it all? Must Eternity, which comprehendeth all Time, have no time belonging to it, or allotted for its concernments?

[Page 252] 9. Again, is it not great imprudence so to lay our [...]. Chrys. in Joh. 1. 14. (Or. 11.) business, that any other mat­ter shall thwart or thrust out Devotion? Easily with a little providence may things be so ordered, that it, with­out interfering or justling, may well consist with all other, both needfull business, and con­venient divertisement; so that it shall neither obstruct them, nor they extrude it: and are we not very culpable, if we do not use so much providence?

10. In truth, attending upon Devo­tion can be no obstacle, but will be great furtherance to all other good bu­siness. It is the most sure, most plea­sant, most advantageous and compendi­ous way of transacting affairs, to mix Prayers and Praises with them: it is the best oil that can be, to make the wheels of action go on smoothly and speedily: it not onely sanctifieth our undertakings, but much promoteth and exceedingly sweetneth the management of them. For the conscience of having rendred unto God his due respect and service, of ha­ving intrusted our affairs to his care, of having consequently engaged his pro­tection [Page 253] and assistence for us, will dispose us to doe things with a courageous ala­crity and comfortable satisfaction; will fill us with a good hope of prospering; will prepare us however to be satisfied with the event, what-ever it shall be; will in effect procure a blessing and happy success, such as we may truly rejoyce and triumph in, as conferred by God in favour to us. Whereas neglec­ting these duties, we can have no solid content or savoury complacence in any thing we undertake: reflecting on such misbehaviour (if we be not downright infidels, or obdurate reprobates in im­piety) will quash or damp our courage: having thence forfeited all pretence to God's succour, and provoked him to cross us, we must needs suspect disap­pointment: as we have no reasonable ground to hope for success; so we can­not, if success arriveth, be heartily sa­tisfied therein, or take it for a bles­sing.

He therefore that is such a niggard of his time, that he grudgeth to withhold any part thereof from his worldly oc­casions, deeming all time cast away that is laid out in waiting upon God, is really most unthristy and prodigal [Page 254] thereof: by sparing a little, he wasteth all his time to no purpose; by so eager­ly pursuing, he effectually setteth back his designs; by preposterously affecting to dispatch his affairs, he rendreth them endless, or, which is the same, altoge­ther unprofitable.

In fine, we may be sure that no time is spent even so prudently and politick­ly, with so great advantage, and so real fruit to our selves, as that which is em­ployed upon Devotion. In sacrificing his time, his pains, his substance, any thing he hath or can doe, to God's ser­vice, no man can be a loser.

We have also many examples plainly demonstrating the consistency of this practice with all other business. Who ever had more or greater affairs to ma­nage, and who ever managed them with greater success, then David; upon whom did ly the burthen of a Royal estate, and the care over a most popu­lous nation; the which he fed with a Psal. 78. 73. faithfull and true heart, and ruled pru­dently with all his power; who waged great wars, vanquished mighty enemies, atchieved many glorious exploits, un­derwent many grievous troubles? Yet could not such engagements distract or [Page 255] depress his mind from a constant atten­dence on Devotion. I will bless the Psal. 34. 1. & 71. 6. & 145. 2. Psal. 35. 28. Lord at all times, his praise shall be con­tinually in my mouth. My mouth shall shew forth thy righteousness, and thy sal­vation all the day. I will abide in thy Psal. 61. 4. tabernacle for ever. So he declareth his resolution, and his practice. Who is more pressingly employed then was Da­niel, first President over so vast a King­dom, chief Minister of State to the grea­test Monarch on earth? Yet constantly thrice a day did he pray, and give thanks Dan. 6. 10. before his God. Who can be more entan­gled in varieties and intricacies of care, of pains, of trouble, then was he that prescribeth unto us this rule of Praying continually? Upon him didly the care 2 Cor. 11. 28. of all the Churches; Night and Day with 2 Thess. 3. 8. labour and toil did he work for the suste­nance of his life, that he might not (to the disparagement of the Gospel) bur­then any man; perpetually he was en­gaged in all sorts of labour and travail, ever conflicting with perils, with wants, with inconveniencies numberless: yet did he exactly conform his practice to his rule, being no less indefatigable and incessant in his Devotion then he was in his business. Who ever managed a [Page 256] greater Empire then Constantine? Yet every day (as Eusebius reporteth) at sta­ted [...]. Euseb. de Vita const. 4. 22. times, shutting himself up, he alone privately did converse with his God. The most pious men indeed have never been idle or careless men, but always most busie and active, most industrious in their callings, most provident for their families, most officious toward their friends, most ready to serve their coun­try, most abundant in all good works: yet have they always been most con­stant in Devotion. So that experience clearly doth evidence, how reconci­lable much Devotion is to much busi­ness; and that, consequently, the pro­secution of the one cannot well palli­ate the neglect of the other.

II. No better can any man ward him­self from blame, by imputing the neg­lect of Devotion to some indispositi­on within him thereto. For this is one­ly to cover one fault with another, or to lay on a patch more ugly then the sore. 'Tis, in effect, to say we may sin, because we have a mind to it, or care not to doe otherwise. Our indisposition it self is criminal; and, as signifying somewhat habitual or settled, is worse [Page 257] then a single omission: it ought there­fore to be corrected and cured; and the way to doe it is, by setting present­ly upon the practice of the Duty, and persisting resolutely therein: otherwise how is it possible that it should ever be removed? The longer we forbear it, the more seldom we perform it, the stronger surely will our indisposition grow, and the more difficult it will be to remove it. But if (with any degree of seriousness and good intention) we come indisposed to Prayer, we may thereby be formed into better dispositi­on; and by continual attendence there­on, we shall (God's grace co-opera­ting, which never is wanting to serious and honest intentions) grow toward a perfect fitness for it: Prayer by degrees will become natural and delightfull to us.

The Eighth Sermon.

THESE words, although (as the very Syntax doth immediately discover) they bear a relation to, and have a fit coherence with those that precede, may yet, (especially con­sidering S. Paul's style, and manner of expression in the preceptive and exhor­tative part of his Epistles,) without a­ny Vid. Rom. 12. Ephes. 6. &c. violence, or prejudice on either hand, be severed from the Context, and considered distinctly by themselves. And (to avoid encumbrance by far­ther comparison) so taking them, we may observe, that every single word a­mong them carries with it something of notable emphasis, and especial signifi­cancy. The first [Giving thanks] ex­presses the substance of a Duty, to [Page 259] which we are exhorted. The next (I mean, in order of construction) [to God] denotes the Object, or Term to which it is directed. The following [always] determines the main Circum­stance of this and all other Duties, the Time of performance. The last [for all things] declares the adequate Matter of the Duty, and how far it should extend. These particulars I shall consider seve­rally, and in order.

I. First then, concerning the Duty it self, to give thanks, or rather, to be thankfull; (for [...] doth not one­ly signifie gratias agere, reddere, dicere, to give, render, or declare thanks, but al­so gratias habere, gratè affectum esse, to be thankfully disposed, to entertain a gratefull affection, sense, or memory: in which more comprehensive notion I mean to consider it, as including the whole Duty or Vertue of Gratitude due to Almighty God for all his bene­fits, favours and mercies:) I say, con­cerning this Duty it self, (abstractedly considered,) as it involves a respect to benefits or good things received; so in its employment about them it imports, requires; or supposes these following particulars.

[Page 260] 1. It implies a right Apprehension of, and consequently a considerate At­tention unto Benefits conferred. For he that is either wholly ignorant of his ob­ligations, or mistakes them, or passes them over with a slight and superficial view, can no-wise be gratefull. Whoso Psal. 107. 43. is wise, and will observe these things, e­ven they shall understand the loving­kindness of the Lord. Men shall fear, Psal. 64. 9. and shall declare the work of God; for they shall wisely consider of his doings. The works of the Lord are great, sought Psal. 111. 2. out of all that have pleasure therein. O Psal. 34. 8. tast (first) and (then) see that the Lord is good.

This is the method that great Master of Thanksgiving prescribes; first expe­rimental notice, then wise considerati­on, then gratefull sense, then publick acknowledgment. And those we find both by him, and by the Prophet Isai­as (in the very same words) reprehen­ded, as wickedly ingratefull persons, who regarded not the work of the Lord, nor considered the operation of his hands. Psal. 28. 5. Isa. 5. 12. 'Tis part therefore of this Duty incum­bent on us, to take notice of diligent­ly, and carefully to consider the Divine Benefits; not to let them pass undiscer­ned [Page 261] and unregarded by us, as persons either wofully blind, or stupidly drow­zie, or totally unconcerned.

'Tis a general fault, that the most common and frequent, the most obvi­ous and conspicuous favours of God, (like the ordinary Phaenomena of Na­ture, which, as Aristotle observes, though in themselves most admirable, are yet least admired,) the constant rising of the Sun upon us, the descent of fruit­full Showrs, the recourse of temperate Seasons, the continuance of our Life, the enjoyment of Health, the providen­tial dispensation of Wealth and com­petent means of livelihood, the daily Protection from incident dangers, the helps of improving Knowledge, obtai­ning Vertue, becoming happy, and such like most excellent Benefits, we com­monly little mind or regard; and conse­quently seldom return the thanks due for them. Possibly some rare accidents of Providence, some extraordinary Judgment, some miraculous delive­rance may rouze and awaken our at­tention: (as it is said of the Israelites, When he slew them, then they sought him, Ps. 78. 34, 35. and remembred that God was their Rock, and the high God their Redeemer:) but [Page 262] such advertency is not the effect so much of Gratitude, as of curiosity, or of necessity: the notable rarity invites, or some powerfull impulse commands our notice. But the truly gratefull in­dustriously design, and are studious to know thoroughly their obligations, that they may be able to render answerable returns for them.

2. This Duty requires a faithfull Re­tention of Benefits in memory, and con­sequently [...]. frequent Reflexions upon them. For, he that is no longer affec­ted with a Benefit then it incurrs the sense, and suffers not it self to be disre­garded, is far from being gratefull; nay, if we believe the Philosopher, is ingrate­full in the worst kind, and highest de­gree. For, Ingratus est, (saith he) qui Sen. 3. de Be­nef. cap. 1. beneficium accepisse se negat, quod acce­pit; ingratus est, qui dissimulat; ingra­tus, qui non reddit: ingratissimus omni­um, qui oblitus est. He that falsly denies the reception of a Benefit, and he that dis­sembles it, and he that doth not repay it, is ingratefull; but most ingratefull of all is he that forgets it. It is a sign the Be­nefit made no deep impression on his mind, since it left no discernible foot­step there; that he hardly ever thought [Page 263] of making recompence, since he hath suffered himself to become altogether uncapable of doing it: neither is there any hope of his amending the past neg­lect; no shame, no repentance, no fair occasion can redeem him from Ingrati­tude, in whom the very remembrance of his obligation is extinguished.

If to be sensible of a present good turn, deserved the title of Gratitude, all men certainly would be gratefull: the Jews questionless were so. When Al­mighty God, by his wonderfull power, in extraordinary ways, delivered them from the tyranny and oppression of their prevalent enemies; when he caused streams to gush forth from the bowels of a hard rock, to refresh their thirst; when bread descended from Heaven in showrs, and the winds were winged with flesh, to satisfie their greedy desires; then surely they were not altogether unsensible of the Divine goodness; then could they acknowledge his power, and be forward enough to engage them­selves in promises of correspondent ob­servance toward him for the future. But the mischief was, immediately af­ter, as the Psalmist complains, They for­gat his works, and the wonders he had Ps. 78. 11, 42. [Page 264] shewed them: They remembred not his hand, nor the day when he delivered them from the enemy. They refused to obey, Neh. 9. 17. neither were mindfull of the wonders that God did among them; as Nehemiah con­fesses in their behalf. Of the Rock that Deut. 32. 18. Begat them they were unmindfull, and forgot the God that formed them; as it is in Deuteronomy. They distrusted his Promises, repined at his dealings, dis­obeyed his Laws, and treacherously a­postatized from his Covenant. Such were the fruits of their ungratefull for­getfulness; which therefore that people is so often charged with, and so sharply reproved for by the Prophets.

On the contrary, we find that great pattern of Gratitude, the Royal Prophet David, continually revolving in his Thy loving­kindness is e­ver before mine eyes. Psal. 26. 3. thoughts, imprinting upon his fancy, studying and meditating upon, recollec­ting and renewing in his memory the results of Divine favour. I will remem­ber, Ps. 77. 11, 12. saith he, thy wonders of old; I will meditate of all thy works, and talk of thy doings: and, I remember the days of old, Psal. 143. 5. I meditate on all thy works, I muse on the works of thy hands: and, Bless the Lord, Psal. 103. 2. O my soul, and forget not all his benefits: and, My mouth shall praise thee with joy­full Ps. 63. 5, 6, 7. [Page 265] lips, when I remember thee upon my bed, and meditate on thee in the night­watches, because thou hast been my help. No place unfit, it seems, no time un­seasonable, for the practice of this Du­ty; not the place designed for rest, not the time due to sleep, but, as David thought, more due to a wakefull con­templation of the Divine goodness. Whose vigilant Gratitude we should strive to imitate, devoting our most so­litary and retired, our most sad and seri­ous thoughts (not the studies onely of our closet, but the consultations also of our pillow) to the preservation of those blessed Idea's; that neither length of time may deface them in our fancy, nor other care thrust them out thence.

It was a satyrical answer, (that of A­ristotle,) and highly opprobrious to man­kind; who being asked, [...]; What doth the soonest grow old? replied, [...], Thanks: and so was that adagiall verse, [...]. No sooner the courtesie born, then the resentment thereof dead. Such re­proachfull Aphorisms we should labour to confute, especially as they are appli­cable to the Divine favours, by so main­taining and cherishing our thanks for [Page 266] them, that they neither decay with age, nor prematurely die, nor be buried in oblivion; but may resemble the pic­tures and poetical descriptions of the Graces, those goodly Daughters of Hea­ven, smiling always with a never-fa­ding serenity of countenance, and flou­rishing in an immortal youth.

The middle, we may observe, and the safest, and the fairest, and the most con­spicuous places in Cities are usually de­puted for the erections of Statues and Monuments dedicated to the memory of worthy men, who have nobly deser­ved of their Countries. In like manner should we in the heart and centre of our Soul, in the best and highest appart­ments thereof, in the places most expo­sed to ordinary observation, and most se­cure from the invasions of worldly care, erect lively representations of, and la­sting memorials unto the Divine boun­ty; constantly attending to which we may be disposed to Gratitude. Not one blessing, not the least favourable pas­sage of Providence ought to perish with us, though long since past, and remo­ved out of the sphere of present sense.

We must not in our Old age forget who formed us in the Womb, who Psal. 71. 6. [Page 267] brought us into the light, who suckled our Infancy, who educated our Child­hood, who governed our Youth, who conducted our Manhood through the manifold hazzards, troubles and disa­sters of life. Nor in our Prosperity, our affluence of good things, our possession of Canaan, should we be unmindfull of Deut. 6. 12. 8. 11. him who relieved us in our streights, who supplied our wants, sustained our adversity, who redeemed us from E­gypt, and led us through the wilderness. A succession of new and fresh Benefits should not (as among some Savages the manner is for the young to make away the old) supplant and expunge ancient ones, but make them rather more dear and venerable to us. Time should not weaken or diminish, but rather con­firm and radicate in us the remembrance of God's goodness; to render it, as it doth gold and wine, more precious, and more strong. We have usually a memo­ry more then enough tenacious of inju­ries and ill turns done us: let it never be said, to the disgrace of that noble fa­culty, that we can hardly forget the dis­courtesies of man, but not easily re­member the favours of God. But far­ther,

[Page 268] 3. This Duty implies a due Esteem and valuation of Benefits; that the na­ture and quality, the measure and quan­tity, the circumstances and consequen­ces of them be well expended: else the Gratitude is like to be none, or very defective. For we commensurate our thankfulness, not so much to the intrin­sick excellency of things, as to our pe­culiar estimations of them. A Cynick, perhaps, would not return more thanks for a diamond, then for a pebble; nor more gratefully receive a talent of gold, then an ounce of copper: because he equally values, or rather alike contemns both.

Wherefore we find our (never-to-be-forgotten) example, the devout Thanksgiver David, continually decla­ring the great price he set upon the Di­vine favours; admiring and displaying their transcendent perfections, their wonderfull greatness, their boundless extension, their excessive multitude, their endless duration, their advantage­ous circumstances, (the excellent need­fulness, convenience, and seasonableness of them; together with the admirable freeness, wisedom and power of the Be­nefactour shining forth in and by them.) [Page 269] I will praise thee, O Lord, (saith he) Ps. 108. 3, 4. among the people, I will sing unto thee a­mong the nations: For thy mercy is great unto the heavens, and thy faithfulness reacheth unto the clouds: and, Remember the marvellous works that he hath done, Ps. 105. 5, 7. his wonders, and the judgments of his mouth. He is the Lord our God, his judgements are in all the earth: and a­gain, Thy mercy, O Lord, is in the hea­vens, thy faithfulness reacheth unto the Ps. 36. 5, 6, 7. clouds. Thy righteousness is like the great mountains; thy judgments are a great deep: O Lord, thou preservest man and beast. How excellent is thy loving-kind­ness, O God! and, How precious are thy Ps. 139. 17, 18. thoughts unto me, O Lord! O how great is the sum of them! If I should count them, they are more in number then the sand: and again, His work is honourable and Psal. 111. 3. glorious, his righteousness endureth for e­ver: and, The Lord is good to all, and Psal. 145. 9. his tender mercies are over all his works: and, Blessed be the Lord, who daily loa­deth us with his benefits. Psal. 68. 19.

In such manner ought we diligently to survey, and judiciously to estimate the effects of Divine beneficence, exa­mining every part, and descanting upon every circumstance thereof: like those [Page 270] that contemplate some rare beauty, or some excellent picture; some commen­ding the exact proportions, some the gracefull features, some the lively co­lours discernible therein. There is not the least of the Divine favours, which, if we consider the condescensive ten­derness, the clear intention, the unde­served frankness, the chearfull debonai­rity expressed therein, hath not dimen­sions larger then our comprehension, colours too fair, and lineaments too comely for our weak sight thoroughly to discern; requiring therefore our highest esteem, and our utmost thanks.

'Tis, perhaps, somewhat dangerous to affix a determinate value upon any of God's Benefits: (for to value them seems to undervalue them, they being really inestimable:) what then is it to extenuate, to vilifie, to despise the grea­test? We should esteem them, as we measure the Heavens with our eye, as we compute the sands upon the shore, as we would prize inexhaustible mines of gold, and treasures of pearl; that is, by confessing heartily their worth sur­passes the strength of our imagination to conceive, and of our speech to utter; that they are immense, innumerable, un­conceivable [Page 271] and unexpressible. But still,

4. Giving thanks imports, that Be­nefits be received with a willing mind, a hearty sense, a vehement affection. The forementioned particulars are in­deed necessary properties, inseparable concomitants, or prerequisite conditi­ons to; but a chearfull and cordial ac­ceptance of Benefits is the form (as it were) and soul, the life and spirit, the principal and most essential ingredient of this Duty.

It was not altogether unreasonable, though it went for a Paradox, that dic­tate of the Stoicks, That animus sufficit animo, and, That qui libenter accepit, be­neficium reddidit: that he, who with a willing and well-affected mind receives a courtesie, hath fully discharged the duty of Gratitude; that other endea­vours of return and compensation are rather handsome accessions to it, then indispensably requisite to the completi­on thereof. For as in the Collation, 'tis not the gold or the silver, the food or the apparel, in which the Benefit con­sists, but the will and benevolent inten­tion of him that bestows them: so re­ciprocally 'tis the good acceptance, the [Page 272] sensibleness of, and acquiescence in the Benefactour's goodness, that constitutes the Gratitude; which who affords, though he be never capable of yielding other satisfaction, voluntate voluntati sa­tisfecit; and, Regum aequavit opes ani­mo—. 'Tis ingenuity that constitutes (respectively) both a bountifull Gi­ver, and a thankfull Receiver. A truly­noble Quoties quod proposuit quis consequitur, capit operis sui fructum. Qui benefici­um dat, quid proponit sibi? prodesse ei cui dat, & sibi voluptati es­se: Non sibi invicem red­di voluit; aut non fuit beneficium, sed negotiatio. Beneficii proprium est, nihil de re­ditu cogitare. Senec. Nec est dubium quin is qui liberalis benignúsque dicitur, officium, non fructum, sequatur. Cic. de Leg. I. Benefactour purely aimeth at not any material reward, or advantage to himself; (it were trading this, not be­neficence;) but the good, profit, and content of him to whom he dispenseth his favour: of which being assured, he rests satisfied, aud accounts himself roy­ally recompensed.

Such a Benefactour is Almighty God, and such a tribute he requires of us; a ready embracement of, and a joyfull complacency in his kindness; even such as he expressed, who said, Because thy loving-kindness is better then life, my Psal. 63. 3. Psal. 104. 33. & 71. 22. Psal. 63. 5. lips shall praise thee: and, My soul shall be filled as with marrow and fatness, and my mouth shall praise thee with joyfull [Page 273] lips: and, I will praise thee with my Psal. 9. 1, 2. whole heart; I will be glad and rejoyce in thee: and, Bless the Lord, O my soul; Psal. 103. 1. and all that is within me, praise his holy Name.

No Holocaust is so acceptable to God, as a Heart enflamed with the sense of his Goodness. He loves not onely [...], (a merry giver,) but [...], 2 Cor. 9. 7. (a chearfull receiver) also. He would have us, as to desire his favour with a greedy appetite, so to tast it with a savoury relish. He designs not onely to fill our mouths with food, but Acts 14. 17. our hearts also with gladness.

We must not seem to grudge or re­pine, to murmur or disdain, that we are necessitated to be beholden to him; lest it happen to us as it did to them of whom 'tis said, While the meat was yet in their mouths, the wrath of God came Ps. 78. 30, 31. upon them, and slew the fattest of them. Yea, 'tis our duty, not to be contented onely, but to be delighted, to be trans­ported, to be ravished with the emana­tions of his love: to entertain them with such a disposition of mind, as the dry and parched ground imbibes the soft dew and gentle showrs; as the chill and darksome air admits the benign in­fluences [Page 274] of heavenly light; as the thir­sty soul takes in the sweet and cooling stream. He that with a sullen look, a dead heart, a faint sense, a cold hand, embraces the gifts of Heaven, is really unthankfull, though with deluges of wine and oil he makes the altars to o'reflow, and clouds the sky with the steam of his sacrifices. But yet far­ther,

5. This Duty requires due Acknow­ledgment of our obligation, significati­ons of our notice, declarations of our esteem and good acceptance of favours conferr'd. 'Tis the worst and most de­testable of ingratitudes, that which pro­ceeds from pride and scorn: and such is he guilty of, who is either unwilling, or ashamed to confess himself obliged; who purposely dissembles a Benefit, or disavows the Benefactour; who refuses to render those most mani­festly due, and most [...]. Chrys. Tom. I. pag. 54. easily discharged, those neither toilsome, nor expensive ob­lations of praise and acknow­ledgment. This part of our duty requires, that we offer to God, not costly Hecatombs, but the calves onely of our lips, (as the Prophet Hos. 14. 2. [Page 275] Hoseah speaks;) not the fruit of our hands, but [...] onely, (as the Apostle to the Hebrews styles it,) the Heb. 13. 15. fruit of our lips, [...]. confessing to his name: that we employ some few blasts of the breath he gave us on the celebration of his goodness, and advancement of his repute. I will praise the name of God Psal. 69. 30, 31. with a song, and will magnifie him with thanksgiving. This shall please the Lord better then an oxe or bullock that hath horns and hoofs, saith David.

And surely 'tis the least homage we in gratitude owe, and can pay to Al­mighty God, to avow our dependence upon and obligation to him for the good things we enjoy, to acknowledge that his favours do deserve thanks, to publish to the world our experience of his goodness, to proclaim solemnly with the voice of thanksgiving his most de­served praise; resembling him who a­bounds in such expressions as these: I will sing of the mercies of the Lord for Psal. 89. 1. ever, with my mouth will I make known his faithfulness to all generations. I will Psal. 26. 7. publish with the voice of thanksgiving, and tell of all his wondrous works. I will Psal. 145. 5. speak of the glorious honour of thy Maje­sty, and of thy wondrous works. I have Psal. 40. 10. [Page 276] not hid thy righteousness in my heart, I have declared thy faithfulness and thy salvation: I have not concealed thy lo­ving-kindness Vid. Psal. 66. 5. O come hither, and behold the works of God, &c. and thy truth from the great congregation.

Thus if a gratefull affection live in our hearts, it will respire through our mouths, and discover it self in the mo­tion of our lips. There will be a con­spiracy and faithfull correspondence be­tween our mind, and our tongue: if the one be sensible, the other will not be silent; as if the spring works, the wheels will turn about, and the bell not fail to speak. Neither shall we con­tent our selves in lonesome tunes, and private soliloquies, to whisper out the Divine praises; but shall loudly excite and provoke others to a melodious con­sonance with us. We shall, with the sweet Singer of Israel, cite and invoke Heaven and Earth, the celestial quire of Angels, the several estates and gene­rations of Men, the numberless com­pany of all the Creatures, to assist and joyn in consort with us, in celebrating the worthy deeds, and magnifying the glorious name of our most mighty Crea­tour, of our most bountifull Benefac­tour.

[Page 277] Gratitude is of a fruitfull and diffu­sive nature, of a free and communica­tive disposition, of an open and sociable temper: it will be imparting, discove­ring, and propagating it self; it affects light, company, and liberty; it cannor endure to be smothered in privacy and obscurity. Its best instrument therefore is Speech, that most natural, proper, and easie mean of conversa­tion, of signifying our con­ceptions, [...], &c. Clem. Alexan. Strom. I. pag. 270. of conveying, and, as it were, ttansfunding our thoughts and our passions into each other. This there­fore glory of ours, and best organ that Psal. 57. 8. we have, (as the Psalmist seems to call it,) our Tongue, we should in all rea­son devote to the honour, and conse­crate to the praise of him who made it, and who conserves it still in tune.

And the farther to provoke us, we may consider, that it hath been the manner, prompted by Nature, and au­thorized by general practice, for men of all nations, and all times, and all ways, by composed Hymns and pane­gyrical Elogies, to express their grati­tude for the gifts of Nature, and for the Benefits indulged by Providence; in [Page 278] their publick Sacrifices and solemn Fe­stivities extolling the excellent quali­ties of their imaginary Deities; and re­citing the famous atchievements of their Heroes, and supposed Benefactours: to whose favourable help and blessing, in their conceit, they owed the fruits of the earth, the comforts of life, the de­fence and patronage of their countries: being indeed mistaken in the object, but not transgressing in the substance of the Duty; paying a due debt, though to false creditours. And I wish we were as ready to imitate them in the one, as we are, perhaps, prone to blame them for the other. For, certainly, acknow­ledgments of the Divine Goodness, and solemn testifications of our thankfull sense thereof, (what-ever the abused world may now imagine,) was always, is now, and ever will be the principal and most noble part of all Religion immediately addressed to God. But moreover,

6. This Duty requires endeavours 1 Sam. 12. 24. Onely fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you. of real Compensation, and a satisfacto­ry Requital of Benefits, according to the ability and opportunity of the re­ceiver: that we do not onely verbally dicere, and agnoscere; but really agere, [Page 279] and referre gratias: that to him who hath by his beneficence obliged us, we minister reciprocal assistence, comfort and relief, if he need them, and be ca­pable to receive them; however, by evident testimonies to discover our rea­dy disposition to make such real re­turns; and withall, to sute our actions to his good liking, and in our carriage to comply with his reasonable desires. For, as the earth, which drinketh the rain often coming upon it, and having Heb. 6. 7, 8. been by great labour tilled, and manu­red with expence, yieldeth yet no meet [...]. herbage, or fruit agreeable to the expecta­tion of him that dresseth it, but is either wholly barren, or produceth onely thorns and briars, is (as the Apostle to the He­brews tells us) to be reprobated, and nigh unto cursing; that is, deserves no farther care or culture to be employed on it, and is to be reputed desperately worthless: so is he (that we may apply an Apodosis to the Apostle's comparison) who, daily partaking the influences of Divine Providence and Bounty, affords no answerable return, to be accounted execrably unthankfull, and unworthy of any farther favour to be shewed to­ward him.

[Page 280] 'Tis true, our righteousness (or bene­ficence, Psal. 16. 2. so the word there signifies) doth not extend unto God: His Benefits exceed all possibility of any proportio­nable requitall: He doth not need, nor can ever immediately receive any ad­vantage from us: we cannot enrich him with our gifts, who by unquestionable right, and in unalterable possession, is Lord and Master of all things that do actually, or can possibly exist; nor ad­vance him by our weak commendations, who already enjoyeth the supreme pitch of glory; nor any way contribute to his in it self compleat and indefectible Beatitude. Yet we may by apposite significations declare our willingness to serve and exalt him: we may by our obsequious demeanour highly please and content him: we may, by our charity and benignity to those whose good he tenders, yield (though not an adequate, yet) an acceptable return to his Benefits. What shall I render unto Psal. 116. 12. the Lord for all his benefits? saith Da­vid, in way of counsell and deliberati­on: and thereupon resolves, I will take Vers. 13, 14. the cup of salvation, and call upon the Name of the Lord: I will pay my vows unto the Lord. Seasonable benedictions, [Page 281] officious addresses, and faithfull perfor­mances of vows, he intimates to bear some shadow at least, some resemblance of compensation. And so did his wise Son likewise, when he thus advised, Honour the Lord with thy substance, and with the first-fruits of thy encrease. Prov. 3. 9.

Almighty God, though he really doth, and cannot otherwise doe, yet will not seem to bestow his favours altogether gratis, but to expect some competent return, some small use and income from them. He will assert his rightfull title, and be acknowledged the chief proprie­tary by signal expressions of our fealty, and the payment of some, though in­considerable, quit-rent, for our posses­sions derived from him: he will rather himself be seemingly indigent, then permit us to be really ingratefull. For, [...]. S. Chrys. in Psal. 144. pag. 885. Savil. knowing well that our performance of duty and respect toward him greatly conduceth to our comfort and happi­ness, he requireth of us such demonstra­tions of them, as we conveniently are able to exhibit; he appoints services expressive of thankfulness, exacts tri­butes and customs, demands loans and benevolences, encourages and accepts free-will-offerings from us. Thou shalt Exod. 23. 15. [Page 282] not appear empty before the Lord, was a Statute to the Jews, qualified and mo­derated by certain measures: The First­fruits of their Lands, the First-born of their Cattel and of themselves, the Tenths of their annual encrease, and a certain allotment from the Spoils acqui­red in wars, did God challenge to him­self, as fitting recompences due for his bounty to and care over them.

Neither did the Gentiles conceive themselves exempted from the like ob­ligation. For the [...], the top or chief of the Corn-heaps, they were wont to consecrate unto him who had blessed their fields with encrease; and the [...], the first and best of the prey, they dedicated to the adornment of his temple by whose favourable disposal they had obtained the victory. Neither would they sooner begin their meal, and partake of their necessary refresh­ment, then, by pouring forth their gratulatory libation, they had perfor­med some homage to Heaven for it.

[...], was the custom, it seems, in Homer's time. I shall not insist upon their [...], their anniversary or their ca­suall [Page 283] Sacrifices; but onely observe, (what, if seasonable, might by many sufficient testimonies be evinced,) that those men (at least the most intelligent of them) were not so senseless as to imagine, that the Gods to whom they performed those services, and devoted Vid. Platonis Alcib. II. pag. 459. [...], &c. those oblations, did any-wise need, or were truly benefited by them; but that they esteemed it a comely thing, by the most significant means they could in­vent, to declare their gratefull sense of the Divine goodness and indulgence to­ward them.

And though we are, perhaps, disobli­ged now from the circumstantial man­ner, yet are we no-wise freed from (but rather more strongly engaged to) the substantial performance of this sort of Gratitude. We are to offer still, not dead bulls and goats, but (as S. Paul saith) our own bodies, living sacrifices, holy and acceptable to God. We are ex­cused Rom. 12. 1. from materiall, but are yet bound to yield [...], spiritual 1 Pet. 2. 5. sacrifices unto God, as S. Peter tells us. We must burn incense still, that of fer­vent Devotion; and send up conti­nually to Heaven [...], that thank-offering of praise, which the Heb. 13. 15. [Page 284] Apostle to the Hebrews mentions. We must consecrate the first-born of our Souls, (pure and holy Thoughts,) and the first-fruits of our strength, (our most active Endeavours,) to God's Ser­vice. We must slay our impure desires, mortifie our corrupt affections, and a­bandon our selfish respects for his sake. We must give him our Hearts, and pre­sent our Wills entirely to his disposall. We must vow to him, and pay the dai­ly oblation of sincere Obedience. We must officiously attend his pleasure, and [...]. C [...]m. Alex. Strom. 7 p. 511. labour to content him by an innocent and unblemished conversation. With these things Almighty God is effectually gratified; he approves of and accepts these, as real testimonies of our Thank­fulness, and competent returns for his Benefits.

Especially our Charity and Benefi­cence, our exhibiting love and respect to good men, (his faithfull servants and near relations,) our affording help and succour to persons in need and distress, he accounts a sutable retaliation of his kindness, acknowledges to be an obli­gation laid upon himself, and hath by settled rules and indispensable promises obliged himself to requite them. For, [Page 285] He that hath pity on the poor, lendeth Prov. 19. 17. unto the Lord; and that which he hath given, he will pay him again: and, God is not unrighteous, to forget your work, Heb. 6. 10. and labour of love, which ye have shewed toward his Name, in that ye have mini­stred to the Saints, and do minister: and, To doe good and communicate, forget Heb. 13. 16. not; for with such sacrifices God is well pleased: and, I desire fruit (saith S. Paul Phil. 4. 17. 18. to the Philipians) that may abound to your account. But I have all, and a­bound; I am full, having received of E­paphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God. And, Inasmuch as ye have done it to (that Matt. 25 40. is, fed, and cloathed, and comforted) the least of these my brethren, ye have done it unto me, saith our Saviour; ma­nifestly declaring, that the good we doe, and the respect we shew unto good and needy men, God reckons it done unto himself.

And this point I shall conclude with the sayings of the wise Hebrew Philoso­pher Ben-Sirach. He that keepeth the Ecclus 35. 1, 2, 3. Law, bringeth offerings enough: he that taketh heed to the Commandment, offereth a peace-offering. He that requiteth a good [Page 286] turn, offereth fine flower: and he that gi­veth alms, sacrificeth praise. To depart from wickedness, is a thing pleasing to the Lord: and to forsake unrighteousness, is a propitiation. To these I shall onely adde this one particular,

7. That true Gratitude for Benefits is always attended with the Esteem, Ve­neration, and love of the Benefactour. Beneficence is a Royal and God-like thing, an argument of eminent Good­ness and Power conspiring; and neces­sarily therefore, as in them that per­ceive, and duly consider it, it begets Respect and Reverence, so peculiarly in those that feel its benign influence, it produces Love and Affection: like the heavenly Light, which to all that be­hold it appears glorious; but more powerfully warms those that are direct­ly subject to its rays, and is by them more vigorously reflected.

And as to those that are immediately concerned therein, it imports more par­ticular Regard and Good will; so, if they be duly sensible thereof, it engages them, in mutual correspondence, to an extraordinary esteem and Benevolence: such as David upon this account pro­fesses to have been in himself toward [Page 287] God, and frequently excites others to. I will love thee, O Lord my strength. Psal. 18. 1. I will call upon the Lord, who is worthy Verse 3. to be praised. The Lord liveth, and bles­sed Verse 46. be my rock; and let the God of my salvation be exalted. I love the Lord, be­cause Psal. 116. 1. he hath heard my voice, and my sup­plications. And, (in the Gospel) Because Luk. 7. 47. her sins, being many, were forgiven, there­fore she loved much. So true it is, that [...]. Soph. sense of favour indulged is naturally productive of love.

Thus have I plainly and simply pre­sented you with what my meditations suggested concerning the Nature and Substance of this Duty, with the several branches sprouting from the main stock thereof: I proceed now to that which will exceedingly enlarge the worth, and engage to the performance there­of.

II. The Object and Term to which it is to be directed; we are to give thanks to God. To God, I say; that is, to Him unto whom we are obliged, not for some small and inconsiderable trifles, but for the most weighty and valuable Benefits: from whom we receive, not few or some, but all good things; what­ever [Page 288] is necessary for our sustenance, convenient for our use, pleasant for our enjoyment; not onely those that come immediately from his hand, but what we obtain from others, who from him receive both the will and the power, the means and the opportunities of do­ing us good: to whom we owe, not onely what we ever did, or do at pre­sent possess, or can hereafter hope for of good; but that we were, are, or shall ever be in capacity to receive any: to the authour, upholder and preserver of our being; without whose good­ness we had never been, and without whose care we cannot subsist one mo­ment.

To Him who is the Lord and true ow­ner of all things we partake of; whose air we breathe, whose ground we tread on, whose food sustains us; whose wholly we are our selves, both the Bo­dies we carry about us, (which is the work of his hands,) and the Soul we think with, which was breathed from his mouth.

To Him who hath created a whole World to serve us, a spacious, a beauti­full, a stately World for us to inhabit, and to disport in: who hath subjected [Page 289] so fair a territory to our dominion, and consigned to our use so numerous a pro­geny of goodly creatures, to be mana­ged, to be governed, to be enjoyed by us.

So that where-ever we direct our eyes, whether we reflect them inwards upon our selves, we behold his good­ness to occupy and penetrate the very root and centre of our beings; or ex­tend them abroad toward the things about us, we may perceive our selves enclosed wholly, and surrounded with his Benefits. At home we find a come­ly Body framed by his curious artifice, various Organs fitly proportioned, situ­ated, and tempered for strength, orna­ment, and motion, actuated by a gentle heat, and invigorated with lively spi­rits, disposed to health, and qualified for a long endurance; subservient to a Soul endued with divers Senses, Facul­ties and Powers, apt to enquire after, pursue and perceive various delights and contents. To the satisfaction of which all extrinsecal things do minister matter and help; by his kind disposal, who furnishes our Palats with variety of delicious fare, entertains our Eyes with pleasant spectacles, ravishes our [Page 290] Ears with harmonious sounds, perfumes our Nostrils with fragrant odours, chears our Spirits with comfortable gales, fills our Hearts with food and gladness, sup­plies our manifold needs, and protects us from innumerable dangers.

To Him, who hath inspired us with immortal Minds, and impressed upon them perspicuous characters of his own Divine Essence; hath made us, not in some superficial lineaments, but in our most intimate constitution, to resemble Himself, and to partake of his most ex­cellent Perfections; an extensive Know­ledge of truth, a vehement Complacency in good, a forward Capacity of being compleatly happy, (according to our degree, and within our sphere.) To which blessed End by all sutable means (of eternal ministry and interiour assi­stance) he faithfully conducts us; revea­ling to us the way, urging us in our pro­cess, reclaiming us when we deviate; engaging us by his Commands, soliciting us by gentle Advices, encouraging us by gracious Promises; instructing us by his holy Word, and admonishing us by his loving Spirit.

To Him, who vouchfafes to grant us a free access unto, a constant intercourse [Page 291] and a familiar acquaintance with Him­self; to esteem and style us his Friends and Children; to invite us frequently, and entertain us kindly with those most pleasant delicacies of spiritual repast; yea, to visit us often at our home, and (if we admit) to abide and dwell with us; indulging us the enjoyment of that Presence, wherein the life of all joy and comfort consists, and to behold the light of his all-chearing countenance.

Is there any thing more? Yes: To Him who, to redeem us from Misery, and to advance our estate, hath infinitely debased Himself, and eclipsed the bright­ness of his glorious Majesty; not dis­daining to assume us into a near affinity, yea, into a perfect union with himself; to inhabit our frail and mortal nature, to undergo the laws and conditions of Humanity, to appear in our shape, and converse, as it were, upon equal terms with us, and at last to tast the bitter Cup of a most painful and disgraceful Death for us.

Yea, To Him, who not only descen­ded from his Imperial Throne, became a Subject, and (which is more) a Servant for our sake; but designed thereby to exalt us to a participation of his royal [Page 292] dignity, his Divine nature, his eternal glory and bliss; submitting Crowns and Sceptres to our choice; Crowns that cannot fade, and Sceptres that can never be extorted from us.

Farther yet, To Him, the excellent quality, the noble end, the most obli­ging manner of whose Beneficence doth surpass the matter thereof, and hugely augment the Benefits: who, not com­pelled by any necessity, not obliged by any law, (or previous compact,) not in­duced by any extrinsick arguments, not inclined by our merits, not wearied with our importunities, not instigated by troublesome passions of pity, shame, or fear, (as we are wont to be,) not flattered with promises of recompence, nor bribed with expectation of emolu­ment thence to accrue unto himself; but being absolute Master of his own actions, only both Law-giver and Coun­sellor to himself, al-sufficient, and in­capable of admitting any accession to his perfect blissfulness; most willingly and freely, out of pure bounty and good will, is our friend and benefactour; preventing not only our desires, but our knowledge; surpassing not our de­serts only, but our wishes, yea, even [Page 293] our conceits, in the dispensation of his inestimable and unrequitable benefits; having no other drift in the collation of them, beside our real good and welfare, our profit and advantage, our pleasure and content.

To Him, who not lately began, or sud­denly will cease, that is either uncertain or mutable in his intentions, but from everlasting designed, continues daily, and will (if we suffer him) to all eternity persevere unmovable in his resolutions to do us good.

To Him, whom no ingratitude, no un­dutiful carriage, no rebellious disobe­dience of ours could for one minute wholly remove, or divert from his sted­dy purpose of caring for us: who re­gards us, though we do not attend to him; procures our welfare, though we neglect his concernments; employs his restless thought, extends his watchful eye, exerts his powerful arm, is always mindful, and always busy to do us good; watching over us, when we sleep, and remembring us, when we for­get our selves: in whom yet 'tis insinite condescension to think of us, who are placed so far beneath his thoughts; to value us, who are but dust, and dirt; [Page 294] not to despise and hate us, who are real­ly so despicable and unworthy. For, though he dwelleth on high, (saith the Psal­mist truly and emphatically,) he hum­bleth Psal 113. 5, 6. himself to behold the things that are done in heaven and earth.

To Him that is as merciful and graci­ous, as liberal and munificent toward us: that not only bestows on us more gifts, but pardons us more debts, and forgives us more sins, then we live minutes: that with infinite patience endures, not on­ly our manifold infirmities and imper­fections, but our petulant follies, our obstinate perversnesses, our treacherous insidelities; overlooks our careless neg­lects, and our wilful miscarriages; puts up the exceeding-many outragious af­fronts, injuries and contumelies conti­nually offered to his Supreme Majesty, by us base worms, whom he hath always under his feet, and can crush to nothing at his pleasure.

To Him yet, who (as St. James saith) giveth freely, and upbraideth no man: Jam. 1. 5. who calls us neither very frequently, nor over-strictly to accounts: who ex­acts of us no impossible, no very diffi­cult, no greatly-burdensome, or cost­ly returns; being satisfied with the [Page 295] chearful acceptance of his favours, the hearty acknowledgments of his good­ness, the sincere performance of such duties to which our own welfare, com­fort and advantage (rightly apprehen­ded) would otherwise abundantly dis­pose us.

To Him, lastly, whose Benefits to ac­knowledg, is the greatest Benefit of all; to be enabled to thank whom, deserves our greatest thanks; to be sensible of whose Beneficence, to meditate on whose Goodness, to admire whose Excellency, to celebrate whose Praise, is Heaven it self and Paradise, the life of Angels, the quintessence of Joy, the supreme degree of Felicity.

In a word, To Him, whose Benefits are immensely great, innumerably many, un­expressibly good and precious. For, Who Psal. 106. can utter the mighty acts of the Lord? who can shew forth his praise? said he, who had imployed often his most active thoughts, and his utmost endeavours thereupon, and was incomparably better able to do it.

To this God, to this great, to this only Benefactour of ours, we owe this most natural and easie, this most just and equal, this most sweet and pleasant Du­ty [Page 296] of giving Thanks. To whom if we wilfully refuse, if we carelesly neglect to pay it, I shall only say thus much, That we are not onely monstrously in­grateful, and horribly wicked; but a­bominably foolish, and deplorably mi­serable. I shall repeat this sentence once again, and wish it may have its due ef­fect upon us: To this great, to this on­ly Patron and Benefactour of ours, if we do not in some measure discharge our due debt of Gratitude, for his in­estimable Benefits and Mercies, we are to be adjudged not onely most prodigi­ously unthankful, most detestably impi­ous; but most wofully stupid also and senseless, most desperately wretched and unhappy.

I should now proceed to consider the Circumstance of Time, determined in the word Always; and the extension of the Matter implied in those words, for all things: and then to subjoyn some far­ther inducements, or arguments persua­sive to the practice of this Duty. But the time (and, I fear, your patience) failing, I shall reserve them to some o­ther opportunity.

The Ninth Sermon.

HAving formerly discoursed upon these words, I observed in them Four Particulars considerable; 1. the substance of a Duty, to which we are exhorted, to give thanks; 2. the Term unto which it is directed, to God; 3. the Circumstance of time, determi­ned in that word, always; 4. the Extent of the Matter about which the Duty is employed, for all things. Concerning the Two former Particulars, wherein the Duty consisted, and wherefore espe­cially related unto God, I then repre­sented what did occur to my medita­tion.

III. I proceed now to the Third, the Circumstance of Time allotted to the performance of this Duty, expressed by [Page 298] that universal and unlimited term, Always.

Which yet is not so to be understood, as if thereby we were obliged in every instant (or singular point of time) actu­ally to remember, to consider, to be af­fected with, and to acknowledge the Divine Benefits: for the deliberate ope­rations of our minds being sometimes wholly interrupted by sleep, otherwhile pre-occupied by the indispensible care of serving our natural necessities, (and with attendence upon other reasonable imployments,) it were impossible to comply with an obligation to the per­formance of this Duty so interpreted. And those Maxims of Law, Impossibili­um nulla est obligatio; and, Quae rerum naturâ prohibentur, nullâ Lege confirmata sunt, (that is, No Law or Precept can ob­lige to Impossibilities,) being evidently grounded upon natural equity, seem yet more valid in relation to his Laws, who is the Judge of all the World, and in his dispensations most transcendently just and equal.

We may therefore observe that the Hebrews are wont (in way of Synecdo­che, or grammatical Hyperbole) so to use words of this kind, that their uni­versal importance ought to be restrai­ned [Page 299] by the quality or circumstances of the matter about which they converse. As when our Saviour saith, Ye shall be hated by all men for my sake; All is not Matt. 10. 22. to be taken for every singular person, (since there were some that loved our Saviour, and embraced the Evangelical Doctrine,) but for many, or the most. And when David saith, There is none that doeth good; he seemeth only to mean, Psal. 14. 1 [...] that in the general corruption of his times, there were few righteous persons to be found. And so for ever is often used, not for a perpetual and endless, but for a long and lasting duration; and always, not for a continual (unintermit­ed) state of being, or action, but for such a perseverance as agrees to the conditi­on of the thing to which it is applied.

'Tis (for instance) prescribed in Exo­dus, that Aaron should bear the judgment of the Children of Israel (the Urim and Exod. 28. 30 Thummim) upon his heart before the Lord continually; that is (not in absolute and rigorous acception continually, but) constantly, ever when he went into the Holy Place to discharge the Pontifical function, as the context declares. And our Saviour in the Gospel saith of him­self, [...], I always taught Joh. 18. 20. [Page 300] in the Temple; that is, very often, and ever when fit occasion was presented. And the Apostles, immediately after Christ's ascension, [...], were (as St. Luke tells us) continu­ally Luk. 24. 53. in the Temple, praising and blessing God; that is, they resorted thither con­stantly at the usual times, or canonical hours of prayer; in like manner those injunctions (of nearest affinity) of re­joycing, 1 Thess. 5. 16, 18. of giving thanks always, and par­ticularly of praying without ceasing, (as I have shewn more largly in ano­ther Eph. 6. 18. Luke 18. 1. 1 Thess. 5. 17. Discourse,) are to be taken in a sense so qualified, that the observance of them may be at least morally pos­sible.

Thus far warrantably we may limit the extension, and mollifie the rigour of this seemingly-boundless term: but we can hardly allow any farther restric­tion, without destroying the natural sig­nification, or diminishing the due empha­sis thereof. As far therefore as 'tis pos­sible for us, we must endeavour always to perform this duty of Gratitude to Al­mighty God: and consequently,

1. Hereby is required a Frequent per­formance thereof; that we do often ac­tually meditate upon, be sensible of, [Page 301] confess and celebrate the Divine Bene­ficence. For what is done but seldom or never, (as we commonly say) cannot be understood done always, without a Catachresis, or abuse of words too enor­mous. As therefore no moment of our life wants sufficient matter, and every considerable portion of time ministers notable occasion of blessing God; as he allows himself no spacious inter­valls, or discontinuances of doing us good: so ought we not to suffer any of those many days (vouchsafed by his goodness) to flow beside us, void of the signall expressions of our dutifull Thankfulness to him; nor to admit in our course of life any long vacations from this Duty. If God incessantly, and through every minute, demonstrates himself gracious unto us; we in all reason are obliged frequently and dai­ly to declare our selves gratefull unto him.

So at least did David, (that most emi­nent example in this kind, and there­fore most apposite to illustrate our Doc­trine, and to enforce the practice there­of;) for, Every day, saith he, I will Psal. 145. 2. bless thee; I will praise thy Name for ever and ever. Every day. The Hea­venly [Page 302] bodies did not more constantly observe their course, then he his diur­nal revolutions of praise: Every day in his Kalendar was as it were Festival, and consecrated to Thansgiving. Nei­ther did he adjudge it sufficient to de­vote some small parcels of each day to this Service: for, My Tongue (saith he) Psal. 35. 28 shall speak of thy Righteousness, and of thy praise all the day long: and again, My mouth shall shew forth thy righteous­ness, Plal. 71. 8, 15, 24. and thy salvation all the day; for I know not the numbers thereof. The Be­nefits of God he apprehended so great and numerous, that no definite space of time would serve to consider and com­memorate them. He resolves therefore otherwhere to bestow his whole life upon that employment: While I live, I will praise the Lord; I will sing praises Psal. 146. 2. & 104. 33. unto my God, while I have any being: and, I will bless the Lord at all times; Psal. 34. 1. & Psal. 71. 6. his praise shall continually be in my mouth. No man can reasonably pretend greater impediments, or oftner avo­cations from the practice of [...]; &c. Chrysost. Tom. V. pag. 76. this duty, then he, upon whom the burthen of a roy­al estate, and the care of governing a populous nati­on [Page 303] were incumbent: yet could not they thrust out of his memory, nor extinguish in his heart the lively sense of Divine goodness; which (notwithstanding the company of other secular encumbran­ces) was always present to his mind, and, like a spirit, excluded from no place by any corporeal resistence,) did mingle with and penetrate all his thoughts, and affections, and actions. So that he seems to have approached very near to the compleat performance of this Duty, according to the extremity of a literal interpretation; and to have been always without any intermission em­ployed in giving thanks to God. The consideration (methinks) of so noble a pattern, adjoyned to the evident reasonableness of the Duty, should en­gage us to the frequent practice there­of.

But if the consideration of this ex­cellent example do not, yet certainly that may both provoke us to emulation, and confound us with shame, of Epicte­tus, a Heathen Man, whose words to this purpose seem very remarkable: [...], (saith he in Arrian's Lib. I. cap. 17. Dissert.) [...], [Page 304] &c. That is, in our language, If we under­stood our selves, what other thing should we doe, either publickly, or privately, than sing Hymns [...]. Cle­mens Alexand. Strom. VII. pag. 517. to, and speak well of God, and perform Thanks unto him? Ought we not, when we were digging, or plowing, or eating, to sing a (sutable) Hymn to him? Great is God, in that he hath bestow­ed on us those instruments wherewith we till the ground: Great is God, because he hath given us hands, a throat, a belly; that we grow insensibly, that sleeping we breath. Thus (proceeds he) should we upon every occurrence celebrate God, and superadd of all the most excellent and most Divine Hymn, for that he hath gi­ven us the faculty of apprehending and using these things orderly. Wherefore since most men are blind and ignorant of this, should not there be some one, who should discharge this office, and who should for the rest utter this Hymn to God? And what can I, a lame (and [Page 305] decrepit) old man do else, then celebrate God? Were I indeed a Nightingale, I would do what belongs to a Nightingale; if a Swan, what becomes a Swan: but since now I am indued with Reason, I ought to praise God. This is my duty and concern­ment, and so I do; neither will I desert this employment, while it is in my power: and to the same song I exhort you all. Thus that worthy Philosopher, not instructing us only, and exhorting with pathetical discourse, but by his practice inciting us to be continually expressing our Gra­titude to God.

And although neither the admoniti­on of Prophets, nor precepts of Philo­sophers, nor the examples of both, should prevail; yet the precedents (methinks) of dumb and senseless creatures should animate us thereto; which never cease to obey the law imposed on them by their Maker, and without intermission glorifie him. For, The Heavens declare Psal. 19. 1, 2, 3. the Glory of God, and the Firmament sheweth his handy-work. Day unto day uttereth speech, and Night unto Night sheweth Knowledge. There is no speech nor language, where their voice is not heard. 'Tis St. Chrysostom's Argumen­tation: [...], saith he, [...] Psal. 144. [Page 306] [...], &c. 'Twere an ugly thing, that Man, endued with Reason, and the most Honourable of all things visible, should in rendring Thanks and Praise be exceeded by other Creatures: neither is it onely base, but absurd. For, how can it be otherwise, since other creatures every day, and every hour, send up a doxology to their Lord and Maker? For, The Heavens declare the Glory of God, &c.

If the busie Heavens are always at leisure, and the stupid Earth is perpe­tually active in manifesting the Wise­dom, Power, and Goodness of their Creatour; how shameful is it, that we (the flower of his creation, the most ob­liged, and most capable of doing it) should commonly be either too busie, or too idle to do it; should seldom or never be disposed to contribute our en­deavours to the advancement of his Glory? But,

2. Giving thanks always may import our Appointing, and punctually Obser­ving certain convenient times of per­forming this Duty; that is, of serious [Page 307] meditation upon, and affectionate ac­knowledgment of the Divine Bounty. We know that all persons, who design with advantage to prosecute an order­ly course of action, and would not lead a tumultuary life, are wont to distin­guish their portions of time, assigning some to the necessary refections of their Body, others to the divertisement of their Minds, and a great part to the dispatch of their ordinary business: otherwise (like St. James his double­minded Jam. 1. 8. man) they would be unstable in all their ways; they would ever fluctu­ate in their resolutions, and be uncer­tain when, and how, and to what they should apply themselves. And so, this main Concernment of ours, this most ex­cellent part of our Duty, if we do not depute some vacant seasons for it, and observe some periodical recourses there­of, we shall be tempted often to omit it; we shall be listless to do it, apt to defer it, and easily diverted from it by the encroachments of other less-beho­ving affairs.

The Jews, to preserve them in the constant exercise of this Duty, had in­stituted by God a Sacrifice called [...] Dan. 8. 11. (Juge,) rendred by the Greek Transla­tours [Page 308] [...], the continual Sa­crifice; to which the Divine Authour of the Epistle to the Hebrews seems to al­lude, when in these words he exhorts: [...]. By him therefore let us offer the sacrifice of Praise to God conti­nually, Heb. 13. 15. (or the continual sacrifice of Praise,) the fruit of our lips, giving thanks to his Name. As that sacrifice therefore, being offered constantly at a set time, was thence denominated con­tinual; so perhaps may we, by constant­ly observing some fit returns of praise and thanksgiving, be said always to give thanks.

In determining the seasons and pro­portions of which, what other rule or standard can we better conform to, then that of the Royal Prophet? I shall not urge his example so much; (according to which we should be obliged to a greater frequency;) for, Seven times a Tsal. 119. 64. day (saith he) do I praise thee, because of thy righteous judgments: but rather allege his general direction and opinion, proposed to us in those words of his; It is a good thing to give thanks unto the Psal. 92. 1, 2. Lord, and to sing praises unto thy Name, O thou Most high; to shew forth thy lo­ving-kindness [Page 309] every morning, and thy Psal. 55. 17. faithfulness every night. It is a good thing; that is, a seemly, a convenient, a commendable, a due performance: every morning; that is, when our spirits, being recreated with sleep, are become more vigorous, our memories more fresh, our fancies more quick, and active: to shew forth thy loving-kindness; that is, from a hearty sense of our obligation, to acknowledge the free bounty of him, who, in pursuance of his former kind­ness, hath been pleased to accumulate new favours on us; to guard us by his watchful care, when we were buried, as it were, in a senseless ignorance, and total neglect of our own welfare; to raise us from that temporary death, and to confer a new life upon us, restoring us to our health, to our means of sub­sistence, to all the necessary supports, and the desirable comforts of life: every night also; that is, when our spirits are exhausted with action, and our minds tired with thoughtfulness; when we are become weary, not of doing only, but almost of being; we should con­clude our toils, and wrap up our cares in the sweet sense, and grateful memo­ry of his goodness, who hath protected [Page 310] us so many hours from the manifold dangers, and more sins, to which by our weakness, and our folly, and our bad in­clinations, we are through every minute exposed; and withal hath provided us so easie, and so delightful a means of re­covering our spent activity, of repairing our decayed strength.

Thus if we constantly begin, and thus close up, thus bound and circum­scribe our days, dedicating those most remarkable periods of time to blessing God, and making (as the Psalmist speaks) the out-goings of the morning and evening Psal. 65. 8. to rejoyce in him; (since beginning and ending do in a manner comprehend the whole; and the morning and evening, in Moses his computation and style, do constitute a day;) we may (not incon­gruously) be supposed and said to give thanks always. But yet farther, this may import

3. A Vigilant attendance upon this Duty, such as men bestow on their em­ployments, whereof though the actual prosecution ceases, yet the design con­tinuedly proceeds. As we say, such a one is writing a Book, building a House, occupying a piece of Land, though he be at that present peradventure sleep­ing, [Page 311] or eating, or satisfying some other desire; because his design never sleeps, and his purpose persists uninterrupted. And thus it seems we are to understand our Saviour, and the Apostles, when they exhort us [...], to continue Rom. 12. 12. instant in prayer, and thanksgiving; and [...], to watch with all perseverance; and [...], to Ephes. 6. 18. wake in thanksgiving; and [...], Coloss. 4. 2. not to give over giving thanks: and, to Ephes. 1. 16. perform these duties [...], inces­santly, or without giving off; [...], 1 Thess. 5. 17. not to grow worse, faint, or faulter: (which Luk. 18. 1. is, in that place, made equivalent to, and explicatory of doing Duty always.) Which expressions denote a most dili­gent attendence on these Duties: that we make them not a [...], a diversi­on or by-business of our lives, allowing only a perfunctory and desultorious en­deavour on them; but esteem them a weighty business, to be pursued with stedfast resolution, and unwearied in­dustry.

As our beings and powers did pro­ceed from the Goodness, so the results of them naturally tend to the Glory of God; and the deliberations of our Will ought to conspire with the in­stincts [Page 312] of our Nature: it should be the principal design which our Intention should aim at, and our Endeavour al­ways drive on, to glorifie our Maker. Which doing, we may be reputed to discharge this Duty, and in some sense said alwayes to give thanks. But far­ther,

4. This term [always] doth necessa­rily imply a Ready disposition, or ha­bitual inclination to give Thanks, ever permanent in us: that our Hearts, as David's was, be fixed always (that is, fit­tingly Psal. 108. 1. prepared, and steadily resolved) to thank and praise God: that our Af­fections be like tinder, though notal­ways inflamed, yet easily inflamable by the sense of his Goodness.

'Tis said of the righteous man, that he is ever merciful, and lendeth: not for Psal. 37. 25. that he doth ever actually dispense alms, or furnish his poor neighbour with sup­plies; but because his mind is ever in­clinable to do it, when need requires. So a grateful man doth always give thanks, by being disposed to do it up­on all fit occasions. 'Tis the habit that qualifies and denominates a man such or such in any kind or degree of mora­lity. A good man is in Scripture fre­quently [Page 313] compared to a Tree bringing forth fruit in due season; and the root thereof is this habitual disposition, which being nourished by the dew of Heaven, and quickned by the benign influence of Divine Grace, sprouts forth oppor­tunely, and yields a plentiful increase of good fruit. Though we cannot always sing, our organs may be always rightly tuned for praise; at least they should never be unstrung, (and wholly out of kelter.)

We should maintain in our selves a constant good temper of mind, that no opportunity surprise, and find us unpre­pared to entertain worthily the effects of Divine favour: otherwise we shall as well lose the benefit, as God the thanks and glory due to them. That we be always thus disposed, is not impossi­ble, and therefore requisit. But more­over,

5. Lastly, Giving thanks always imports, that we readily embrace every oppor­tunity of actually expressing our Thank­fulness. For so, what in some places of Scripture is injoyned to be done con­tinually and without ceasing, is in others only required to be done upon all op­portunities. Which shews, that [...] [Page 314] is to be expounded, not so much [...], at all times, as [...], in every season. So [...], praying upon every op­portunity in your spirit: and, [...], Ephes. 6. 18. Be watchfull, praying in every season. And this sense Luk. 21. 36. seems probably to be chiefly intend­ed by this Apostle, when-ever he hath (as he hath often) this expression, [...], that we embrace e­very overture, or fit occasion of giving thanks,

'Tis true, no time is unseasonable to do it; every moment we receive Fa­vours and therefore every minute we owe Thanks: yet there are some espe­cial seasons, that do more importunate­ly require them. We should be like those trees, that bear fruit (more or less) continually; but then more kindly, and more abundantly, when more powerfully cherished by the heavenly warmth.

When any fresh, any rare, any remar­kable Benefit happens to us; when prosperous success attends our honest endeavours; when unexpected favours fall as it were of their own accord into our bosoms; (like the grain in the Gol­den [Page 315] age springing up [...], without our care, or our toil, for our use and enjoyment;) when we are de­livered from streights in our apprehen­sion inextricable, surmount difficulties seeming insuperable, escape hazzards (as we suspected) inevitable: Then is a special season presented us of offering up the sacrifice of praise to the God of mercy, help, and victory.

When we revolve in our minds (as we should often do) the favourable passages of Providence, that in the whole course of our lives have befallen us: how in our extreme poverty and distress (when, perhaps, no help ap­peared, and all hopes seemed to fail us) God hath raised us up friends, who have commiserated, comforted, and suc­coured us; and not only so, but hath changed our sorrowful condition into a state of joy; hath (to use the Psal­mist's expressions) turned our mourning into dancing; hath put off our sackcloath, and girded us with gladness; hath con­sidered Psal. 30. 11. our trouble, and known our soul Psal. 31. 7, 8. in adversity; hath set our feet in a large room, and, furnished us with plentiful means of subsistence: how in the vari­ous changes and adventures, and tra­vails [Page 316] of our life, upon Sea and Land, at home and abroad, among friends and strangers and enemies, he hath protec­ted us from wants and dangers; from devouring diseases, and the distempera­tures of infectious air; from the assaults of bloody thieves, and barbarous pirats; from the rage of fire, and fury of tem­pests; from disastrous casualties; from treacherous surprises; from open mis­chiefs, that with a dreadful face ap­proached, and threatned our destructi­on: Then most opportunely should we with all thankful exultation of mind ad­mire and celebrate our strength, and our deliverer; our faithful refuge in trouble, and the rock of our salvation.

Also when the ordinary effects of Di­vine Providence do in any advantage­ous manner present themselves to our view; when we peruse the volumes of story, and therein observe the various events of humane action; especially the seasonable rewards of Vertue, the no­table protections and deliverances of In­nocence, and the unexpected punish­ments of malicious Wickedness: Then we should with thankful acclamations celebrate the Divine Goodness and Ju­stice; joyning in consort with that Hea­venly [Page 317] quire, and saying, Allelujah; Sal­vation, and glory, and honour, and power unto the Lord our God: for true and righ­teous are his judgments. Apoc. 19. 1, 2.

Or, when we contemplate the won­derful works of Nature, and walking about at our leisure, gaze upon this am­ple theatre of the world, considering the stately beauty, constant order, and sump­tuous furniture thereof; the glorious splendour, and uniform motion of the Heavens; the pleasant fertility of the Earth, the curious figure and fragrant sweetness of Plants; the exquisite frame of Animals; and all other amazing mi­racles of Nature, wherein the glorious Attributes of God (especially his tran­scendent Goodness) are most conspicu­ously displayed; (so that by them not only large acknowledgments, but even gratulatory Hymns, as it were, of praise, have been extorted from the mouths of Aristotle, Pliny, Galen, and such like men, never suspected guilty of an excessive devotion) Then should our hearts be affected with thankfull sense, and our lips break forth into his praise.

Yea, from every object of Sense, from every event of Providence, from eve­ry [Page 318] common occurrence we may extract fit matter of Thanksgiving: as did our Saviour, when, considering the stupid in­fidelity of those proud people of Chora­zin, Bethsaida, and Capernaum, (who were not at all affected by his miraculous Works, nor moved to repentance by his pathetical Discourses) and comparing it with the pious credulity of his meaner Disciples, he brake forth into that Di­vine ejaculation; I thank thee, O Father, Luke 10. 21. Lord of Heaven and Earth, that thou hast concealed these things from the wise and prudent, and hast revealed them unto babes. [...], saith the Evangelical Narration; Upon that occasion Jesus thus spake: he em­braced that convenient opportunity of thankfully acknowledging God's wise and gracious Dispensation. And fre­quent occasion is afforded us daily (were our minds sutably disposed) of doing the like.

But so much concerning the Time of performing this Duty.

IV. We proceed to the Matter there­of, For all things. St. Chrysostom (in his Commentary upon the 145 Psalm) having enumerated several particulars [Page 319] for which we are bound to thank God; ‘Because (I recite his words punc­tually rendred) Because (saith he) he hath made us, who before had no being, and made us such as we are; because he upholds us being made, and takes care of us continually, both publickly and privately, secretly and openly, with and without our know­ledge; for all visible things created for our sake, the ministery of them afforded to us; the conformation of our Bodies, the Nobleness of our Souls; his daily Dispensations by Mi­racles, by Laws, by Punishments; his various and incomprehensible Provi­dence; for the chief of all, that he hath not spared his onely-begotten Son for our sake; the Benefits con­ferred on us by Baptism, and the other holy Mysteries, (or Sacraments;) the ineffable good things to be bestowed on us hereafter, the Kingdom of Hea­ven, the Resurrection, the enjoyment of perfect Bliss;’ having, I say, in these words comprised the things for which we are obliged to thank and praise God, he thus despondently concludes: ( [...].) ‘ [Page 320] If any one shall endeavour to recount parti­cularly every one of these things, he will but plunge himself into an unex­pressible depth of Benefits, and then perceive for how unexpressibly and inconceivably many good things he stands engaged to God.’ And to the like Non-plus doth the devout Psalmist seem to be reduced, when he thus ex­claims; How precious are thy thoughts unto me, O God? how great is the sum of them? Psal. 139. 17, 18. Psal. 36. 5, 6, 7. If I should count them, they are more in number then the sand.

I shall not therefore confound my self, by launching too far into this im­mense Ocean; nor strive minutely to compute the incomprehensible summe of the Divine Benefits: but onely ob­serve, that in gross, according to our Apostle's calculation, all things, which how-ever happen to us, are ingredients thereof. No occurrence (great or small, common or particular, present or past, pleasant or sad, perpetual or transito­ry) is excluded from being the subject of our Thanksgiving: each one may prove beneficial to us; and we are with a chearful contentedness, and a grate­full refentment, to receive them all from [Page 321] God's hand. But to observe some little distinction: I say,

1. We are to give thanks, not only for great and notable Benefits, but for the least and most ordinary Favours of God: though indeed none of God's Fa­vours are in themselves small and incon­siderable. Men are wont to bless them­selves, if they receive but a transient glance from a Prince's eye; a smile from a great personage; any slender in­timation of regard from him that is in capacity to do them good: what is it then to receive the least testimony of his good will, from whom alone every good thing can be expected; upon whose disposal all happy success of our wishes, our hopes, and our endeavours do entirely depend? We repute him in­just, who withholds the least part of what is due from the true owner: and is not he ingrateful then, that omits to render thanks for the least of Divine Mercies?

There is one glory of the Sun, another 1 Cor. 15. 41. of the Moon, another of the Stars, saith S. Paul. Some works of God indeed ex­cel in lustre; yet all are glorious, all are to be discerned, all to be esteemed, and thankfully entertained by us. The [Page 322] brightness of the one should not whol­ly obscure the other; if it do, it ar­gues the weakness of our sense, the dul­ness of our spiritual faculty. For every beam of light that delights our eye, for every breath of Air that chears our spirits, for every drop of pleasant Li­quour that cools our thirst, for every minute of comfortable repose, for every step we safely take, for the happy issue of the least undertaking, for escaping the vengeance due to an idle word, or a wanton thought, we owe a hymn of praise to God. But,

2. We are to render thanks, not on­ly for new and present Benefits, but for all we have formerly, all that we may hereafter receive. We find David not only frequently acknowledging the gra­cious dispensations of Providence to­ward him through the whole course of his life, but looking back in his thank­ful Devotions as far as his very original being, and praising God for favours con­ferred on him beyond his memory, yea before his life. I will praise thee, saith Psal. 139. 14, 15, 16. he, for I am fearfully and wonderfully made: marvellous are thy works, and that my soul knoweth right well. My sub­stance was not hid from thee, when I was [Page 323] made in secret, and curiously wrought in the lower parts of the Earth. Thine eyes did see my substance yet being imperfect, and in thy book all my members wère writ­ten, which in continuance were fashioned, when as yet there was none of them. And S. Paul, yet farther reflecting his grate­ful consideration, blesses God for his favour commenced before the begin­ning of things. Blessed (saith he) be the Ephes. 1. 3, 4. God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual bles­sings in heavenly places in Christ, accor­ding as he hath chosen us before the founda­tion of the world.

Neither doth the memory only of former, and the enjoyment of present, but the hope and foresight also of future Blessings worthily claim our thanks. For, (saith S. Peter) Blessed be the 1 Pet. 1. 3, 4. God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead: to an inheritance incorruptible and undefiled, reserved in Heaven for you. Beasts only, and men not much better then they, are affected with present good turns: but men of honest and ge­nerous tempers resent indifferently the [Page 324] obligations of all times. Sense doth not confine their Gratitude, nor absence re­move, nor age wear it out. What once is done, is ever done to them; and what of courtesie is purposed, seems to them performed. But having before discoursed somewhat largely concerning the remembrance of Benefits, I leave this point. Furthermore,

3. We should bless God, not only for new, rare, extraordinary accidents of Providence, but for the common and daily benefits and indulgences thereof. These Favours are usually the greatest, and most valuable in their own nature. (For what can be imagined of higher consequence to us, Quem verò astrcrum or­dines, quem dierum nocti­ùmque v [...]cissitudines, quem mensium temperatio, quém­que ea quae nobis gignuntur ad fruendum non gratum esse cogant; hunc hominem omnino numerare qui decet? Cic. de Leg II. then the preservation of our Lives, and of our Estates, by which they are comfortably maintained; then the con­tinuance of our Bodies in good health, and our Minds in their right wits; then the knowledg of heavenly Truth, the encouragements to Vertue and Piety, the assistences of Divine Grace, and the promises of eter­nal Bliss continually exhibited to us?) Shall the commonness and continuance of these exceeding Favours, that they [Page 325] are not given us once only, and transi­torily, but continued, (that is, given us so often as time hath instants,) and with an uninterrupted perseverance re­newed unto us; shall this abate and e­nervate our Gratitude, which in all rea­son should mainly encrease and confirm it? But this point I also touched be­fore, and therefore forbearing to insist thereon, I proceed.

4. We should give thanks, not only for private and particular, but for pub­lick Benefits also, and for such as befal others. I exhort therefore (saith S. Paul) 1 Tim. 2. 1. before all things, that supplications, pray­ers, intercessions and thanksgivings be made for all men: not prayers only, for good things to be bestowed on others; but thanksgivings also, for the Benefits received by others. (And [...] in our Text, however otherwise com­monly interpreted, may well admit this sense also; and be taken indifferently, pro omnibus, for all persons, and propter omnia, for all things.)

We are all Citizens of the World, and concerned in its good constitution; and Vid. Chrys. in 2 Cor. Or. 2. thence obliged thankfully to adore the mighty Upholder and wise Governour thereof, praising him for all the general [Page 326] Benefits liberally poured forth upon mankind. We partake in the commodi­ties of Civil Society; and therefore should heartily thank him, by whose gracious disposal Order is maintained, Peace continued, Justice administred, Plenty provided, our Lives made safe and sweet to us therein. We are Mem­bers of a Church, and highly interested in the prosperous estate and well-being thereof: when Unity therefore is pre­served, and Charity abounds: when Knowledg is encreased, and Vertue en­couraged; when Piety flourishes, and Truth triumphs therein; we are bound to render all possible thanks to the gra­cious Bestower of those inestimable Blessings.

We are much mistaken in our ac­count, if we either determine our own concernments, or measure this Duty, by the narrow rule of our private advan­tage: for, subducting either the Bene­fits commonly indulged to mankind, or those which accrue from the welfare of publick society, what possibility will remain of subsistence, of safety, of con­tent unto us? what but confusion, want, violence, and disquiet?

As we are concerned with our ut­most [Page 327] endeavours to promote, to wish and pray for, to delight and rejoyce in the publick good of mankind, the peace of our Country, the prosperity of Sion; so we are to bless and thank him, by whose gracious help and furtherance they are attained.

If we consult all History, (Sacred, and Civil,) we shall find it to contain hardly any thing else considerable, but the earnest endeavours of good men for publick benefit, and their thankful ac­knowledgments to the Divine goodness for it. Moses, David, Nehemiah, S. Paul, all the Prophets, and all the Apostles, what other things memorable did they do, but serve God in procuring pub­lick Good, and bless God for confer­ring it?

Neither only as we are combined with others in common interest, but without selfish respects, purely out of charity, and humanity, and ingenuous pity, are we obliged to thank God for the Benefits he is pleased to impart to others. If upon these accounts we are commanded to do good to all men; to re­joyce with those that rejoyce; to love even Gal. 6. 10. Rom. [...] 1 [...]. Ma [...]. [...]. those that hate us, and bless those that curse us; 'tis (by fair consequence) surely in­tended, [Page 328] that we should also bless God for the good issue of our honest endea­vours, or of our good wishes for them.

And verily could we become endow­ed with this excellent quality of deligh­ting in others good, and heartily thank­ing God for it, we needed not to en­vy the wealth and splendour of the greatest Princes, not the wisdom of the profoundest Doctours, not the reli­gion of the devoutest Anchorets, no, nor the happiness of the highest Angels: for upon this supposition, as the glory of all is God's, so the content in all would be ours. All the fruit they can perceive of their happy condition (of what kind soever) is, to rejoyce in it themselves, and to praise God for it: and this should we then do as well as they. My Neighbour's good Success is mine, if I equally triumph therein: his Riches are mine, if I delight to see him enjoy them: his Health is mine, if it refresh my spi­rits: his Vertue mine, if I by it am bet­ter'd, and have hearty complacence therein. By this means a man derives a confluence of all joy upon himself, and makes himself, as it were, the centre of all Felicity; enriches himself with the plenty, and satiates himself with the [Page 329] pleasure of the whole world: reserving to God the praise, he enjoys the satis­faction of all good that happens to any.

Thus we see David frequently thank­ing God, not for his Favour only and mercy shewed peculiarly to himself, but for his common munificence toward all; for (to use his own phrases) his good­ness Psal. 145. 9. is to all, and his tender mercies over all his works; for executing judgment in be­half Psal. 146. 7, 8, 9. of the oppressed; for feeding the hun­gry; for loosening the prisoners; for ope­ning the eyes of the blind; for raising them that are bowed down; for preserving the strangers, and relieving the fatherless and widow; for lifting up the meek; for Psal. 147. 6. 1 Pet. 5. 7. Psal. 5. 11. Psal. 104. 28. & 145. 16. loving, and caring for, and defending the righteous; for opening his hand, and sa­tisfying the desire of every living thing; for giving to the beast his food, and to the Psal. 147. 9. young ravens when they cry unto him; in a word, for his goodness to every par­ticular creature, not excluding the most contemptible, nor the most savage of all. And how affectionately doth Saint Paul every-where thank God for the growth in Grace and spiritual Wisdom, for the patience in affliction, and perse­verance in faith, of those good Christi­ans he writes unto? So should, with an [Page 330] unrestrained exuberance, both our Cha­rity to men, and our Gratitude to God abound. But moreover,

5. We are obliged to give thanks, not only for pleasant and prosperous occurrences of Providence, but for those also which are adverse to our de­sire, and distastful unto our natural sense; for Poverty, Sickness, Dis­grace; for all the Sorrows and Trou­bles, the Disasters and Disappointments that befal us. We are bound to pay thanks, not for our Food only, but for our Physick also: (which though ingrateful to our palate, is profitable for our health:) We are obliged, in the School of Providence, not only for the good Instructions, but for the seasona­ble Corrections also vouch­safed unto us, (whereby [...], &c. Chry [...]ost. in Psal. 148. though our senses are offen­ded, our manners are bet­tered.) What-ever proceeds from good purpose, and tends to a happy end, that is graciously designed, and effectually conduces to our good; is a fit subject of Thanksgi­ving: and such may all Adversities prove unto us. They proceed usually from love and kind intention toward us: [Page 331] for, Whom God loveth, he chasteneth, and Heb. 12. 6. scourgeth every son whom he receiveth: and, I know, O Lord, (saith David) Psal. 119. 75. that thy judgments are right, and that thou in faithfulness hast afflicted me: in faithfulness, that is, with a sincere inten­tion of doing me good.

God throughly knows our constitu­tion, what is noxious to our health, and what may remedy our distempers; and therefore accordingly disposeth to us —pro jucundis aptissima quaeque—; in stead of pleasant Hony, he sometimes prescribes wholsome wormwood for us. We are our selves greatly ignorant of what is conducible to our real good; and, were the choice of our condition wholly permitted to us, should make very foolish, very disadvantageous e­lections.

We should (be sure) all of us em­brace a rich and plentiful Estate: when­as, God knows, that would make us slothful and luxurious, swell us with pride and haughty thoughts, encumber us with anxious cares, and expose us to dangerous temptations; would ren­der us forgetful of our selves, and neg­lectful of him. Therefore he wisely disposeth Poverty unto us; Poverty, [Page 332] the mother of Sobriety, the nurse of Industry, the mistress of Wisdom; which will make us understand our selves, and our dependence on him, and force us to have recourse unto his help. And is there not reason we should be thankful for the means by which we are delivered from those desperate mischiefs, and obtain these excellent advantages?

We should all (certainly) chuse the favour and applause of men: but this, God also knows, would corrupt our minds with vain conceit, would intoxi­cate our fancies with spurious pleasure, would tempt us to ascribe immoderately to our selves, and sacrilegiously to de­prive God of his due honour. There­fore he advisedly suffers us to incur the Disgrace and Displeasure, the Hatred and Contempt of men; that so we may place our glory only in the hopes of his Favour, and may pursue more ear­nestly the purer delights of a good Con­science. And doth not this part of Divine Providence highly merit our thanks?

We would all climb into high Places, not considering the precipices on which they stand, nor the vertiginousness of [Page 333] our own brains: but God keeps us safe in the humble Valleys, allotting to us employments which we are more ca­pable to manage.

We should perhaps insolently abuse Power, were it committed to us: we should employ great Parts on unwieldy Projects, as many do, to the disturbance of others, and their own ruine: vast Knowledge would cause us to over­value our selves, and contemn others: enjoying continual Health, we should not perceive the benefit thereof, nor be mindful of him that gave it. A sutable mediocrity therefore of these things the Divine Goodness allotteth unto us, that we may neither starve for want, nor surfeit with plenty.

In fine, the advantages arising from Afflictions are so many, and so great, that (had I time, and were it seasonable to insist largely upon this subject) it were easie to demonstrate, that we have great reason, not only to be contented with, but to rejoyce in, and to be very thank­ful for all the crosses and vexations we meet with: to receive them chearfully at God's hand, as the medicines of our Soul, and the condiments of our for­tune; as the arguments of his Good [Page 334] will, and the instruments of Vertue; as solid grounds of Hope, and comfor­table presages of future Joy unto us.

6. Lastly, We are obliged to thank God, not only for Corporeal and Tem­poral Benefits, but also (and that prin­cipally) for Spiritual and eternal Bles­sings. We are apt, as to desire more vehemently, to rejoyce more heartily in the fruition, and more passionately to bewail the loss of temporal good things; so more sincerely and seriously to express our gratitude for the recep­tion of them, then for others relating to our Spiritual good, to our everlasting welfare. Wherein we misjudge and misbehave our selves extreamly. For, as much as the reasonable Soul (that goodly Image of the Divine Essence, breathed from the mouth of God) doth in dignity of nature, and purity of sub­stance, excel this feculent lump of orga­nized clay, our Body; as the blissful ravishments of Spirit surpass the dull sa­tisfactions of Sense; as the bottomless depth of Eternity exceeds that shallow furface of Time, which terminates this transitory life: in such proportion should our appetite unto, our complacence in, our gratitude for spiritual Blessings tran­scend [Page 335] the affections (respectively) en­gaged about these corporeal accommo­dations.

Consider that injunction of our Sa­viour to his Disciples; In this rejoyce not, that the spirits are subject unto you: Luke 10. 20. but rather rejoyce, because your names are written in Heaven. Rejoyce not, that is, be not at all affected with this, (al­though in it self very rare accomplish­ment, eminent priviledg, glorious pow­er of working that indeed greatest of Miracles, subjecting Devils; that is, baffling the shrewdest craft, and subdu­ing the strongest force in nature,) in comparison of that delight, which the consideration of the Divine Favour in order to your eternal Felicity doth af­ford.

We are, 'tis true, greatly indebted to God for our Creation, for that he hath extracted us from nothing, and placed us in so lofty a rank among his crea­tures; for the excellent Faculties of Soul and Body, wherewith he hath en­dued us; and for many most admirable prerogatives of our outward Estate: but much more for our Redemption, and the wonderful circumstances of unexpressible love and grace therein [Page 336] declared; for his descending to a con­junction with our Nature, aad elevating us to a participation of his; for digni­fying us with more illustrious Titles, and instating us in a sure capacity of a much superiour Happiness. Our daily Food deserves well a Grace to be said before and after it: but how much more that constant Provision of Hea­venly Manna, the Evangelical Verity; those savoury delicacies of Devotion, whereby our Souls are nourished to eternal Life? 'Tis a laudable custom, when we are demanded concerning our health, to answer, Well, I thank God: but much more reason have we to say so, if our Conscience can attest concer­ning that sound constitution of Mind, whereby we are disposed vigorously to perform those vertuous functions, due from reasonable nature, and conforma­ble to the Divine Law. If for the prosperous success of our worldly at­tempts; for avoiding dangers, that threatned corporal pain and dammage to us; for defeating the adversaries of our secular quiet, we make Te Deum laudamus our [...], (our song for victory:) how much more for the hap­py progress of our Spiritual Affairs; [Page 337] (affairs of incomparably-highest conse­quence;) for escaping those dreadful hazzards of utter ruine, of endless tor­ture; for vanquishing Sin and Hell, those irreconcilable enemies to our e­verlasting peace; are we obliged to utter triumphal Anthymns of joy and thankfulness?

This is the order observed by the Psalmist: inciting his Soul to bless God Psal. 103. 1, &c. for all his benefits, he begins with the consideration of God's mercy in pardo­ning his Sins; then proceeds to his good­ness in bestowing temporal Favours. Who forgiveth all thy sins, leads the van; Who satisfieth thy mouth with good things, brings up the rere in the enumeration and acknowledgment of God's Benefits. That our minds are illustrated with the knowledg of God and his glorious At­tributes, of Christ and his blessed Go­spel, of that streight path which con­ducteth to true Happiness; that by Di­vine assistence we are enabled to elude the allurements, to withstand the vio­lences of temptation, to asswage immo­derate desires, to bridle exorbitant pas­sions, to correct vicious inclinations of mind; requires more our hearty thanks, then for that we were able by our na­tural [Page 338] wit to penetrate the abstrusest Mysteries; or to subjugate Empires by our bodily strength. The forgiveness of our Sins doth more oblige us to a grateful acknowledgment of the Divine Goodness, then should God enrich us with all the treasures contained in the bowels of the Earth, or bottom of the Ocean. One glimpse of his favourable countenance should more enflame our affections, then being invested with all the imaginable splendour of worldly glory.

Of these inestimable Benefits, and all the advantageous circumstances where­with they are attended, we ought to maintain in our hearts constant resent­ments; to excite our thankfulness, to kindle our love, to quicken our obe­dience, by the frequent contemplation of them.

Thus have I (though, I confess, much more slightly then so worthy a subject did require) prosecuted the several par­ticulars observable in these words. I should conclude with certain Induce­ments persuasive to the practice of this Duty; whereof I have in the tenour both of the former and present Dis­course [Page 339] insinuated divers, and could pro­pound many more: but (in compliance with the time) I shall content my self briefly to consider only these three very obvious ones.

First therefore, We may consider, that there is no disposition what-ever I. more deeply radicated in the original constitution of all Souls endued with any kind of perception or passion, then being sensible of Benefits received; being kindly affected with love and re­spect toward them that exhibit them; being ready with sutable expressions to acknowledge them, and to endeavour competent recompences for them. The worst of men, the most devoid of all not only piety, but humanity and com­mon ingenuity, the most barbarous and most wicked, (whom neither sense of Equity nor respect to Law, no promise of reward or fear of vengeance, can any­wise engage to do things just and fit­ting, or restrain from enormous acti­ons,) retain notwithstanding something of this natural inclination, and are u­sually sensible of good turns done unto them. Experience teaches us thus much; and so doth that sure Oracle of our Sa­viour: If (saith he) you do good to Luke 6. 33. [Page 340] those who do good to you, what thanks is it? for even sinners (that is, men of apparently leud and dissolute conversa­tion) do the same.

Yea even Beasts, and those not only the most gentle and sociable of them, (the officious Dog, the tractable Horse, the docile Elephant,) but the wildest also and fiercest of them (the untamable Lion, the cruel Tiger, and ravenous Bear, as stories tell us, and experience attests) bear some kindness, shew some Vid. Gell. lib. V. cap. 14. grateful affection to those that provide for them.

Neither wild Beasts only, but even inanimate creatures seem not altogether insensible of Benefits, and lively re­present unto us a natural abhorrence of Ingratitude. The Rivers openly dis­charge into the Sea those waters, which by indiscernible conduits they derived thence: the Heavens remit in bounti­ful showrs what from the Earth they had exhaled in vapour: and the Earth by a fruitful increase repays the culture bestowed thereon; if not, (as the Apostle to the Hebrews doth pro­nounce,) it deserves cursing and reproba­tion. So monstrous a thing, and uni­versally Heb. 6. 8. abominable to nature, is all In­gratitude. [Page 341] And how execrable a prodi­gy is it then toward God, from whom alone we receive what-ever we enjoy, what-ever we can expect of good?

The Second Obligation to this Duty II. is most just and equal. For, (as Laberius. he said well) Beneficium qui dare nescit, in­justè petit; He injustly requires (much more injustly receives) a benefit, who is not minded to requite it. In all reason we are indebted for what is freely gi­ven, as well as for what is lent unto us. For the freeness of the giver, his not exacting security, nor expressing con­ditions of return, doth not diminish, but rather increase the debt. He that gives, indeed, according to humane (or political) Law, (which, in order to pre­servation of publick peace, requires on­ly a punctual performance of contracts,) transfers his right, and alienates his pos­session: but according to that more noble and perfect rule of ingenuity, (the Law which God and Angels and good men chiefly observe, and govern themselves by,) what is given is but committed to the faith, deposited in [...]. the hand, treasured up in the custody of him that receives it: and what more palpable iniquity is there, then to be­tray [Page 342] the trust, or to detain the pledge, not of some inconsiderable trifle, but of inestimable good will? Exceptâ Mace­donum De Benef. lib. 3. cap. 6. gente, (saith Seneca) non est ulla data adversus ingratum actio: In no Na­tion (excepting the Macedonians) an action could be preferred against ingrate­ful persons, as so. (Though Xenophon, no mean Authour, reports, that among the Persians also there were judgments assigned, and punishments appointed for Ingratitude.) However, in the court of Heaven, and at the tribunal of Con­science, no offender is more constantly arraigned, none more surely condem­ned, none more severely punished, then the ingrateful man.

Since therefore we have received all from the Divine Bounty; if God should in requital exact, that we sacrifice our lives to the testimony of his Truth; that we employ our utmost pains, ex­pend our whole estate, adventure our health, and prostitute all our earthly contents to his service; since he did but revoke his own, 'twere great in­justice to refuse compliance with his demands: how much more, when he only expects from us, and requires some few acknowledgments of our obliga­tion [Page 343] to him, some little portions of our substance, for the relief of them that need, some easie observances of his most reasonable commands?

Thirdly, This is a most sweet and de­lightful III. Duty. Praise the Lord, (saith Psal. 135. 3. the most experienced Psalmist) for the Lord is good; sing praises to his Name, for it is pleasant: and otherwhere, Praise Psal. 147. 1. the Lord, for it is good to sing praises to our God; for it is pleasant, and praise is Vid. Psal. 9 1. comely. The performance of this Duty, as it especially proceeds from good hu­mour, and a chearful disposition of mind; so it feeds and foments them; both root and fruit thereof are hugely sweet and sapid. Whence S. James; If any man be afflicted, let him pray; is any merry, let him sing Psalms. (Psalms, Jam 5. 13. the proper matter of which is praise and thanksgiving.)

Other Duties of Devotion have some­thing laborious in them, something dis­gustful to our sense. Prayer minds us of our wants and imperfections; Con­fession induces a sad remembrance of our misdeeds and bad deserts: but Thanksgiving includes nothing uneasie or unpleasant; nothing but the memo­ry and sense of exceeding Goodness.

[Page 344] All Love is sweet; but that especial­ly which arises, not from a bare appre­hension only of the object's worth and dignity, but from a feeling of its singular beneficence and usefulness unto us. And what thought can enter into the heart of man more comfortable and delicious then this, That the great Master of all things, the most wise and mighty King of Heaven and Earth hath entertained a gracious regard, hath expressed a real kindness toward us? that we are in capacity to honour, to please, to pre­sent an acceptable sacrifice to him, who can render us perfectly happy? that we are admitted to the practice of that wherein the supreme joy of Paradise, and the perfection of Angelical bliss consists? For Praise and Thansgiving are the most delectable business of Hea­ven; and God grant they may be our greatest delight, our most frequent em­ployment upon earth.

To these I might add such farther considerations. That this Duty is of all most acceptable to God, and most Vid. Psal. 69. 30, 31. Psal. 50. 13, 14, 23. profitable to us. That Gratitude for Benefits procures more, disposing God to bestow, and qualifying us to receive them. That the serious performance of [Page 345] this Duty efficaciously promotes, and facilitates the practice of other Duties; since the more we are sensible of our obligations to God, the more ready we shall be to please him, by obedience to his Commandments. What S. Chrysostom Vid. diviniss. Chrysost. lo­cum Tom. V. pag. 76. saith of Prayer, It is impossible that he who with competent promptitude of mind doth constantly apply himself thereto, should ever sin, is most espe­cially true of this part of Devotion: for how can we at the same time be sensible of God's Goodness to us, and willingly offend him? That the me­mory of past Benefits, and sense of pre­sent, confirms our Faith, and nourishes our hope of future. That the circumstan­ces of the Divine Beneficence mightily strengthen the obligation of this Duty; especially his absolute freeness in gi­ving, and our total unworthiness to receive; our very Ingratitude it self affording strong inducements to Gra­titude. That giving thanks hath de facto been always the principal part of all Religion; (whether instituted by Divine Command, or prompted by na­tural Reason, or propagated by general Tradition;) the Ethnick devotion con­sisting (as it were totally) in the praise [Page 346] of their gods, and acknowledgment of their Benefits; the Jewish, more then half in Eucharistical oblations, and in solemn commemorations of providen­tial favours; and that of the ancient Christians so far forth, that by-standers Plin. Epist. could hardly discern any other thing in their religious practice, then that they sang Hymns to Christ, and by mutual Sacraments obliged themselves to abstain from all Villany. But I will rather wholly omit the prosecu­tion of these pregnant Arguments, then be farther offensive to your pa­tience.

Now the Blessed Fountain of all Goodness and Mercy inspire our hearts with his heavenly Grace, and thereby enable us, rightly to apprehend, dili­gently to consider, faithfully to remem­ber, worthily to esteem, to be hearti­ly affected with, to render all due ac­knowledgment, praise, love, and thank­ful obedience for all his (infinitely­great and innumerably-many) Favours, Mercies, and Benefits freely conferr'd upon us: and let us say with David, Blessed be the Lord God of Israel, who Psal. 72. 18, 19. only doeth wondrous things; and bles­sed [Page 347] be his glorious Name for ever, and let the whole Earth be filled with his Glory. Blessed be the Lord God of Israel Psal. 106, 48. from everlasting to everlasting: And let all the People say,

Amen.

The Tenth Sermon. On May 29.

SAint Paul in his preceding dis­course having insinuated directi­ons 1 Tim. 1. 3. to his Scholar, and Spiritual Son, Timothy, concerning the discharge of his Office, of instructing men in their Duty according to the Evangelical Doc­trine; (the main design whereof he tea­cheth to consist, not (as some men con­ceited) in fond stories, or vain specula­tions, Verse 6. but in practice of substantial Du­ties, holding a sincere Faith, maintai­ning Ver. 5, 19. a good Conscience, performing Offi­ces of pure and hearty Charity;) in pursu­ance of such general Duty, and as a principal instance thereof, he doth here [Page 349] first of all exhort, or doth exhort that first of all, all kinds of Devotion should be offered to God, as for all men ge­nerally, so particularly for Kings and Magistrates. From whence we may col­lect two particulars. 1. That the ma­king of Prayers for Kings is a Christian Duty of great importance. (S. Paul judging fit to exhort thereto [...], before all other things; or, to exhort [...]. that before all things it should be perfor­med.) 2. That it is incumbent on the Pastours of the Church, (such as S. Ti­mothy was,) to take special care, that this Duty should be performed in the Church; both publickly in the Congre­gations, and privately in the Retire­ments of each Christian: according to what the Apostle, after the proposing divers enforcements of this Duty, sub­sumeth in the 8th ver. I will therefore, that men pray every-where, lifting up holy hands, without wrath or doubting.

The first of these particulars, That it is a Duty of great importance to pray for Kings, I shall insist upon: it being indeed now very fit and seasonable to urge the practice of it, when it is per­haps commonly not much considered, or not well observed; and when there [Page 350] is most need of it, in regard to the ef­fects and consequences which may pro­ceed from the conscionable discharge of it.

My endeavour therefore shall be to press it by divers Considerations, dis­covering our obligation thereto, and serving to induce us to its observance: some whereof shall be general, or com­mon to all times; some particular, or sutable to the present circumstances of things.

I. The Apostle exhorteth Christians to pray for Kings with all sorts of Pray­er: with [...], or deprecations, for a­verting evils from them; with [...], or petitions, for obtaining good things to them; with [...], or occa­sional intercessions, for needful gifts and graces to be collated on them: as, after S. Austin, Interpreters, in expounding S. Paul's words, commonly distinguish; Aug. Ep. 59. Beza, Groti­us, &c. how accurately, I shall not discuss; it sufficing, that assuredly the Apostle meaneth, under this variety of expressi­on, to comprehend all kinds of Prayer. And to this I say we are obliged upon divers accounts.

1. Common Charity should dispose [Page 351] us to pray for Kings. This Christian disposition inclineth to universal bene­volence and beneficence; according to that Apostolical precept, As we have op­portunity, let us do good unto all men: Gal. 6. 10. it consequently will excite us to pray for all men; seeing this is a way of ex­erting good will, and exercising benefi­cence, which any man at any time, if he hath the will and heart, may have op­portunity and ability to pursue.

No man indeed otherwise can benefit all; few men otherwise can benefit ma­ny; some men otherwise can benefit none: but in this way any man is able to benefit all, or unconfinedly to oblige mankind, deriving on any somewhat of God's immense beneficence. By per­forming this good Office, at the expence of a few good wishes addressed to the Sovereign Goodness, the poorest may prove benefactours to the richest, the meanest to the highest, the weakest to the mightiest of men: so we may bene­fit even those who are most remote from us, most strangers and quite unknown to us. Our Prayers can reach the ut­most ends of the Earth; and by them our Charity may embrace all the world.

And from them surely Kings must [Page 352] not be excluded. For if because all men are our Fellow-creatures, and brethren by the same Heavenly Father, because all men are allied to us by cognation and similitude of Nature, because all men are the objects of God's particular fa­vour and care; if because all men are partakers of the common Redemption, by the undertakings of him who is the common Mediatour and Saviour of all men; and because all men, according to the gracious intent and desire of God, are designed for a consortship in the same blessed Inheritance; (which en­forcements S. Paul in the Context doth 1 Tim. 2. 4, 5, 6. intimate;) if, in fine, because all men do need Prayers, and are capable of benefit from them, we should be chari­tably disposed to pray for them: then must we also pray for Kings, who even in their personal capacity, as men, do share in all those conditions. Thus may we conceive S. Paul here to argue: For all men, saith he, for Kings; that is, con­sequently for Kings, or, particularly for Kings; to pray for whom, at least no less then for other men, universal Cha­rity should dispose us.

Indeed, even on this account we may say, especially for Kings; the law of [Page 353] general Charity with peculiar advan­tage being applicable to them: for that Law commonly is expressed with refe­rence to our Neighbour, that is, to per­sons with whom we have to do, who come under our particular notice, who by any intercourse are approximated to us; and such are Kings especially. For whereas the greatest part of men (by reason of their distance from us, from the obscurity of their condition, or for want of opportunity to converse with them) must needs slip beside us, so that we cannot employ any distinct thought or affection toward them: it is not so with Kings, who by their emi­nent and illustrious Station become ve­ry observable by us; with whom we have frequent transactions, and mutual concerns; who therefore in the strictest acception are our neighbours, whom we are charged to love as our selves; to whom consequently we must perform this most charitable office of praying for them.

2. To impress which consideration, we may reflect, that commonly we have Privatorum ist a copia est, inter so esse munificos. Auson. ad Grati [...]n. only this way granted us of exercising our Charity toward Princes; they be­ing situated alost above the reach of pri­vate [Page 354] beneficence: so that we cannot en­rich them, or relieve them by our alms; Absit, Augu­ste, & illud Sancta Divi­nitas omen a­vertat, ut tu â quoquam mortalium exspectes vi­cem beneficii. Mamerc. ad Julian. we cannot help to exalt or prefer them to a better state; we can hardly come to impart good advice, seasonable con­solation, or wholsome reproof to them; we cannot profit or please them by fa­miliar conversation. For as in divers other respects they resemble the Divini­ty; so in this they are like it, that we may say to them, as the Psalmist to God, Thou art my Lord; my goodness exten­deth Psal. 16. 2. not to thee. Yet this case may be reserved, wherein the poorest Soul may benefit the greatest Prince, imparting the richest and choicest goods to him: He may be indebted for his safety, for the prosperity of his affairs, for God's mercy and favour toward him, to the Prayers of his meanest vassal. And thus to oblige Princes, methinks, we should be very desirous; we should be glad to use such an advantage, we should be am­bitious of such an honour.

3. We are bound to pray for Kings out of Charity to the Publick; because their Good is a general Good, and the Communities of men (both Church and State) are greatly concerned in the Bles­sings by Prayer derived on them.

[Page 355] The safety of a Prince is a great part of the common welfare; the Common­wealth, as it were, living and breathing in him: his fall, like that of a tall Ce­dar, (to which he is compared,) sha­king Isa. 2. [...]3. the Earth, and discomposing the State; putting things out of course, and drawing them into new channels; tran­slating the administration of affairs into [...]ntried hands, and an uncertain condi­tion. Hence, Let the King live, (which 1 King. 1. [...]5. 2 King. 11. 12. 2 Chr. 23. 11. our Translatours render, God save the King,) was an usual form of salutati­on, or prayer: and, O King, live for ever, was a customary address to Prin­ces, 1 King. 1. 31. Dan. 2. 4. & 3. 9. & 5. 10. & 6. 6. whereto the best men did conform, even in application to none of the best Princes; as Nehemiah to King Artaxer­xes, and Daniel to King Darius. Hence Neh. 2. 3. Dan. 6. 21. not only good King David is called the light of Israel; (Thou shalt not, said A­bishai, 2 Sam. 21. 17. any more go out with us to battel, that thou quench not the light of Israel;) but even the wicked and perverse King 2 Kings 24. 19. Zedekiah, is by the Prophet Jeremy him­self (who had been so misused by him) Jer. 32. 3. styled the breath of our nostrils. (The Lam. 4. 20. breath, saith he, of our nostrils, the anoin­ted of the Lord, was taken in their pits.) Hence not only the fall of good King [Page 356] Josiah was so grievously lamented; but Zech. 12. 11. 2 Chr. 35. 24. a solemn mourning was due to that of Saul; and, Ye daughters of Jerusalem, 2 Sam. 1. 12. 24. weep for Saul, was a strain becoming the mouth of his great Successour King Da­vid. Hence the Primitive Christians, who could not be constrained to swear by the Genius of Caesar, did not yet, in Sed & jura­mus, sicut non per genios Caesarum, it à per salutem eorum, quae est augustior omnibus geni­is. Tert. A­pol. c. 32. compliance with the usual practice, scruple to swear by their health, or safe­ty; that is, to express their wishing it, with appeal to God's testimony of their sincerity therein; as Joseph may be con­ceived to have sworn Gen. 42. 15, 16. 2 Sam. 18. 3. by the life of Pha­raoh. Hence well might the people tell King David, Thou art worth ten thou­sand of us; seeing the publick was so much interested in his safety, and had suffered more in the loss of him, then if a myriad of others had miscarried.

The Honour likewise of a Prince is the glory of his People; seeing it is founded on qualities or deeds tending to their advantage; seeing it can hard­ly be supposed that he should acquire Honour without their aid and concur­rence, or that he should retain it with­out their support and their satisfaction. And as the chief grace and beauty of a body is in the head, and the fairest or­naments Prov. 4. 9. [Page 357] of the whole are placed there; so is any Commonwealth most digni­fied and beautified by the reputation of its Prince.

The Wealth and Power of a Prince are the supports, and securities of a State: he thereby being enabled to up­hold and defend its safety, its order, its peace; to protect his people from for­reign injuries and invasions; to secure them from intestine broils and factions; to repress outrages and oppressions an­noying Psal. 72. 4— them.

The Prosperity of a Prince is in­separable from the prosperity of his People; they ever partaking of his fortunes, and thriving or suffering with him. For as when the Sun shineth brightly, there is a clear day, and fair weather over the world: so when a Prince is not over-clouded with adversity, or disasterous occurrences, the publick State must be serene, and a pleasant state of things will appear. Then is the Ship in a good conditi­on, when the Pilot in open Sea, with full sails and a brisk gale, chear­fully steereth on toward his designed port.

Especially the Piety and Goodness of [Page 358] a Prince is of vast consequence, and yieldeth infinite benefit to his Country. Flexibiles in quamcunque partem ducimur à Principe, atque, ut it à dicam sequa­ces sumus. Huio enim cha­ri, huic probats esse cupimus; quod frustrà speraverint dis­similes. Eóque obsequii con­tinuatione perven [...]mus, ut pro [...]è omnes homines unius moribus vi vamus. Plin. Paneg. For, Vita Principis Censura est, The life of a Prince is a calling of other mens lives to an account. Vita Principis censura est, eáque perpetua; ad hanc dirigimur, ad hanc conver­timur; nec tam imperio no­bis opus est, quàm exemplo. Ibid. His Ecclus 10. 2. Example hath an unspeakable in­fluence on the manners of his people, who are apt in all his garb, and every fashi­on to imitate him. His Prac­tice is more powerful then his Commands, and often doth controll them. His Authority hath the great stroke in encouraging Ver­tue, and checking Vice, if it bendeth that way; the dispensation of honours and rewards, with the in­fliction of ignominies and corrections, being in his hand, and passing from it according to his inclinations. His Pow­er is the shield of innocence, the fence of right, the shelter of weakness and simplicity against violences and frauds. His very Look (a smile or a frown of his countenance) is sufficient to advance goodness, and suppress wickedness; ac­cording to that of Solomon, A King sit­ting Prov. 20. 8. in the throne of judgment scattereth [Page 359] away all evil with his eyes. His Goodness pleasing God procureth his favour, and therewith deduceth from Heaven all kinds of blessings on his people. And if those politick Aphorisms of the Wise man be true, That righteousness exalteth Prov. 14. 3, 4. & 16. 12. 2 Sam. 7. 16. Prov. 11. 10, 11. [...] nation, and establisheth a throne; That when it goeth well with the righteous, the City rejoyceth; and the same by the bles­sing of the upright is exalted: then upon his inclinations to Vertue, the advance­ment and stability of publick welfare do mainly depend. So for instance, how did Piety flourish in the times of David, who loved, favoured, and practi­sed it? and what abundance of prosperi­ty 2 Sam. 7 9. did attend it? What showrs of bles­sings (what peace, what wealth, what (Psal. 72. 7.) credit and glory) did God then pour down upon Israel? How did the good­ness of that Prince transmit favours and mercies on his Country till a long time after his decease? How often did God (2 Sam. 7. 16. profess for his servant David's sake to pre­serve 1 King. 11. 13. Jer. 33. 21. Psal. 89. 29. & 132. 10.) Judah from destruction? so that e­ven in the days of Hezekiah, when the King of Assy [...]ia did invade that Country, God by the mouth of Isaiah declared, I Isa. 27. 35. (1 King. 11. 32, 34. will defend this City to save it for mine own sake, and for my servant David's sake.

[Page 360] We may indeed observe, that, accor­ding to the representation of things in Holy Scripture, there is a kind of moral connexion, or a communication of me­rit and guilt, between Prince and Peo­ple; so that mutually each of them is rewarded for the Vertues, each is puni­shed for the Vices of the other. As for the iniquities of a People, God with­draweth from their Prince the free com­munications of his Grace and of his Fa­vour, (suffering him to incur sin, or to fall into misfortune; which was the case of that incomparably-good King Josiah, and hath been the fate of divers 2 King. 23. 25. Isa. 3. 1, &c. excellent Princes, whom God hath snat­ched away from people unworthy of them, or involved with such a people in common calamities; according to the rule propounded in the Law, of God's Deut. 28. 36. dealing with the Israelites in the case of their disobedience; and according to that of Samuel, If ye shall do wickedly, 1 Sam. 12. 25. (Prov. 28. 2.) ye shall be consumed, both ye and your King:) so reciprocally, for the misde­meanours of Princes, (or in them, and by them,) God doth chastise their peo­ple. 1 King. 11. 33. For what confusions in Israel did 1 King. 15. 30. the offences of Solomon create? what mischiefs did issue thereon from Jerobo­am's 2 King 17. 21. [Page 361] wicked behaviour? How did the sins of Manasseh stick to his Country, since that even after that notable Re­formation wrought by Josiah, it is said, Notwithstanding the Lord turned not 2 King. 23. 26. from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations wherewith Manasses had provoked him? And how sorely, by a tedious three 2 Sam. 21. 1. years famine, did God avenge Saul's cruelty towards the Gibeonites?

Nor are only the sins of bad Princes affixed to people conspiring with them (Jer. 32. 32.) in impiety; for even of King Hezekiah it is said, But Hezekiah rendred not again 2 Chr. 32. 25. according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Ju­dah and Jerusalem. So the pride and in­gratitude of an excellent Prince were avenged on his Subjects. And when good King David (God averting his Grace from him) did fall into that ar­rogant transgression of counting his for­ces, that, as Joab prudently foretold, became a cause of trespass to Israel: 1 Chr. 21. 3, 7. and God (saith the Text) was dis­pleased with this thing, therefore he smote Israel.

[Page 362] David indeed seemed to apprehend some iniquity in this proceeding, expo­stulating thus, Is it not I that commanded 1 Chr. 21. 17. the people to be numbred? even I it is that have sinned, and done evil indeed: but as for these sheep, what have they done? But God had no regard to his plea, nor returned any answer to it: for indeed God's wrath began with the People, and their King's sin was but a judgment executed on them: for, The anger (it 2 Sam. 24. 1. is said) of the Lord was kindled against Israel, (by their sin surely, which is the only incentive of Divine wrath,) and he moved David against them, to say, Go number Israel and Judah.

So indeed it is, that Princes are bad, that they incur great errours, or com­mit notable trespasses, is commonly im­putable to the fault of Subjects; and is a just judgment by Divine Providence laid on them, as for other provocations, so especially for their want of Devotion, and neglecting duly to pray for them. For if they constantly with hearty sin­cerity and earnest fervency would in their behalf sue to God, who fashioneth Psal. 33. 15. all the hearts of men, who especially holdeth the hearts of Kings in his hand, Prov. 21. 1. and turneth them whither-soever he will; [Page 363] we reasonably might presume, that God by his Grace would direct them into the right way, and incline their hearts to goodness; that he would accomplish his own word in the Prophet, I will Isa. 60. 17. make thy Officers peace, and thine Exac­tors righteousness; that we might have occasion to pay thanksgivings like that of Ezra, Blessed be the Lord God of our Ezr. 7. 27. fathers, who hath put such things as this in the King's heart, to beautifie the house of the Lord, which is at Jerusalem.

We are apt to impute the ill manage­ment of things, and the bad success waiting on it, unto Princes, being in appearance the immediate Agents and Instruments of it: but we commonly do therein mistake, not considering that our selves are most guilty, and bla­mable for it; that it is an impious peo­ple which maketh an unhappy Prince; that their offences do pervert his coun­sels, and blast his undertakings; that their prophaneness and indevotion do incense God's displeasure, and cause him to desert Princes, withdrawing his gracious conduct from them, and per­mitting them to be miss-led by tempta­tion, by ill advice, by their own infir­mities, lusts, and passions, into courses [Page 364] fit to punish a naughty people. So these were the causes of Moses his spea­king Psal. 106. 32, 33. unadvisedly with his lips, and that it went ill with him for their sakes: of Aaron's forming the molten Calf; of Exod. 32. Deut. 9. David's numbring the people; of Jo­siah's unadvised enterprise against Pha­raoh Neco; of Zedekiah's rebellion a­gainst the Assyrians, (notwithstanding the strong dissuasions of the Prophet Jeremy;) concerning which it is said, For through the anger of the Lord it came 2 King. 24. 20. to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the King of Babylon.

Considering which things, it is ap­parent, that Prayer for our Prince is a great office of Charity to the Publick; and that in praying for his safety, for his Honour, for his Wealth, for his Pro­sperity, for his Vertue, we do in effect pray for the same Benefits respectively to our Country; that in praying for his Welfare, we do in consequence pray for the good of all our Neighbours, our Friends, our Relations, our Fami­lies, whose good is wrapped in his Welfare, doth flow from it, doth hang upon it.

[Page 365] We are bound, and it is a very noble piece of Charity, to love our Country, sincerely to desire and earnestly to fur­ther its happiness, and therefore to pray for it; according to the advice and practice of the Psalmist, O pray for the Psal. 122. 6. (128. 5.) peace of Jerusalem; they shall prosper that love thee. Peace be within thy walls, and Psal. 122. 7. prosperity within thy palaces. We are obliged more especially upon the high­est accounts, with dearest affection to love the Church, (our Heavenly Com­monwealth, the Society of our Spiritual Brethren,) most ardently to tender its good, and seek its advantages; and therefore most urgently to sue for God's favour toward it: being ready to say after David, Do good, O God, in thy Psal. 51. 18. good pleasure to Sion, build the walls of Jerusalem. Arise, O Lord, and have mer­cy Psal. 102. 13, 16. (Isa. 61. 1—) upon Sion; for the time to favour her, yea the set time is come. Now these du­ties we cannot more easily, more com­pendiously, or more effectually dis­charge, then by earnestly praying for our Prince; seeing that if we do by our Prayers procure God's favour to him, we do certainly draw it on the State, and the Church. If God, moved by our devout importunities, shall please [Page 366] to guard his Person from dangers, and to grant him a long life; to endue his Psal. 21. 4. Heart with Grace, with the love and fear of himself, with a zeal of furthering publick good, of favouring piety, of discountenancing sin; if God shall vouchsafe to inspire him with Wisdom, and to guide his counsels, to bless his proceedings, and to crown his under­takings with good success: then assu­redly we have much promoted the pub­lick interest; then infallibly, together with these, all other blessings shall de­scend on us, all good will flourish in our Land. This was the ancient practice of Christians, and directed to this end. For, Cui nos quotidianis pre­cibus supplicamus, ut te in­primis, quem rerum custo­dem voluit esse, custodiat; deinde inspiret tibi volun­tatem, quâ semper in amo­re Divini nominis persere­res; quod estomnibus saluta­re, & tibi ad felicitatem, & nobis ad quietem. Lact. 7. 26. We (saith Lactantius to Constantine) with daily prayers do suppli­cate God, that he would first of all keep thee, whom he hath willed to be the keeper of things; then that he would inspire into thee a will, where­by thou mayest ever persevere in the love of God's Name; which is salu­tary to all, both to thee for thy happiness, and to us for our quiet.

4. Wherefore consequently our own interest, and Charity to our selves [Page 367] should dispose us to pray for our Prince. We being nearly concerned in his wel­fare, as parts of the publick, and as en­joying many private advantages there­by; we cannot but partake of his good, we cannot but suffer with him. We cannot live quietly, if our Prince is disturbed; we cannot live happily, if he be unfortunate; we can hardly live vertuously, if Divine Grace do not in­cline him to favour us therein, or at least restrain him from hindring us. Nescio an plus moribus conferat Princeps, qui bonos esse patitur, quàm qui cogit. Plin. Pan­egyr. This is S. Paul's own consideration: I exhort you, saith he, to make prayers for Kings—that we may lead a quiet and peaceable life in all godliness and ho­nesty. Upon such an account God did command the Jews to pray for the wel­fare of that Heathen State, under which they lived in Captivity: And seek, said Jer. 29. 7. he, the peace of the City, whither I have caused you to be carried away captives, and pray unto the Lord for it; for in the peace thereof ye shall have peace. And for the like cause the Christians of old deemed themselves bound to pray for the Gentile Magistrates; ac­cording to that of Tertullian, Vobiscum enim concutitur imperium: concussis etiam caeteris membris ejus, uti­que & nos, licēt extranei à turbis aestimemur, in aliquo loco caius invenimur. Tert. Apol. c. 32. We pray for you, because with you the Empire is shaken: [Page 368] and the other members of it being shaken, assuredly even we, how far soever we may be thought from troubles, are found in some place of the fall. Farther;

5. Let us consider, that Subjects are obliged in gratitude and ingenuity, yea in equity and justice, to pray for their Princes. For,

They are most nearly related to us, and allied by the most sa­cred bands; being consti­tuted Quem sciens (Christia nus) à Deo suo constitui, necesse est, ut & ipsum di­ligat, & revereatur, & ho­noret, & salvum velit.—Tert. ad Scap. 2. by God, in his own room, the Parents and Guardians of their Coun­try; being also avowed and accepted for such by solemn Vows, and most holy Sacraments of Al­legeance: whence unto them as such we owe an humble piety, a very respect­ful affection, a most dutiful obser­vance; Jurant per Deum, & per Christum, & per Spiritum S. & per Majestatem Imperatoris, quae secundùm Deum generi humano diligenda est, & colenda. Veget. 2. 5. the which we cannot better ex­press or exercise, then in our heartiest Prayers for their welfare.

They by God are destined to be the Protectours of the Church, the Patrons of Religion, the Fosterers and cherishers [Page 369] of Truth, of Vertue, of Piety: for of the Church in the Evangelical times it was prophesied, Kings shall be thy nur­sing Isa. 49. 23. & 60. 16. Fathers; Thou shalt suck the breasts of Kings; Kings shall minister to thee: ver. 10. wherefore to them, not only as men and Citizens, but peculiarly as Christi­ans, we owe the highest duty; and consequently we must pay the best De­votion for them.

To them we stand indebted for the greatest Benefits of common life: they necessarily do take much care, they undergo great trouble, they are ex­posed to many hazzards for our advan­tage; that under their shadow we may Lam. 4. 20. enjoy safety and quiet, we may reap the fruits of our industry, we may pos­sess the comforts and conveniencies of our life, with security from rapine, from contention, from solicitude, from the continual fears of wrong and out­rage.

To their industry and vigilancy un­der God we owe the fair administrati­on of Justice, the protection of Right and Innocence, the preservation of Or­der and Peace, the encouragement of Goodness, and correction of Wicked­ness: for they, as the Apostle telleth [Page 370] us, are God's Ministers, attending con­tinually Rom. 13. 6. on these very things. They in­deed so attend, as to deny themselves, and to forgoe much of their own ease, their pleasure, their satisfaction; being frequently perplexed with cares, con­tinually enslaved to business, and sub­ject to various inconveniencies, ren­dring their life to considerate Specta­tors very little desirable.

As therefore, according to our Lord's observation, they are usually styled Benefactours, so they really are; even Luke 22: 25. the worst of them (such as Claudius, or Nero, of whom our Apostles speak) in considerable measure; at least in com­parison of Anarchy, and considering the mischiefs issuing from want of Govern­ment. [...]: [...]—Chrys. in 1 Tim. 2. 1. The matter is not flattery; (saith S. Chry­sostome, himself of all men farthest from a flatterer;) but according to the reason of the case we must esteem our selves much obliged to them for the pains they sustain in our behalf, and for the bene­fits we receive from them. For he in­deed must be a very bad Governour, to whom that Speech of the Oratour Ter­tullus may not without glozing be ac­commodated; Seeing that by thee we en­joy Acts 24. 2, 3. [Page 371] great quietness, and that very worthy deeds are done unto this Nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness.

However, what Seneca saith of Phi­losophers, that they of all men are most obliged and Nulli adversus Magistra­tus ac Reges gratiores sunt­nec immeritò, nullis enim plus praestant, quàm quibus frui tranquillo otio licet. Ita­que hi quibus ad proposituna benè vivendi confert securi­tas publica, necesse est au­ctorem hujus boni ut paren­tem colant—Sen. Ep. 73. most grateful to Kings and Magistrates, because from their care they enjoy the lei­sure, quiet, and security of contemplating, and practising the best things; upon which account, saith he, they could not but reverence the authors of so great a good, as Parents; that is, or should be, far more true of Christians. That leisure (to use his words) which is spent with God, Quanti aestimamus hoc o­tium, quod inter Deos agi­tur, quod Deos facit? Ibid. and which rendreth us like to God; the liberty of stu­dying Divine Truth, and of serving God with security and quiet; are inestimable benefits, for the which they are indebted to the protection of Magistrates: Therefore in all rea­son a grateful retribution of good will, and of all good offices, particular­ly of our Prayers, is to be payed to [Page 372] them. Is it not very absurd, saith S. Chry­sostome, [...], &c? Chrys. ubi supra. that they should labour, and venture for us, and we not pray for them?

6. Whereas we are by Divine com­mand frequently injoyned to fear and 1 Pet. 2. 13, 17. Rom. 13. 1— Tit. 3. 1. Prov. 24. 21. reverence, to honour, to obey Kings, we should look on Prayer for them as a principal branch, and the neglect thereof as a notable breach of those du­ties. For,

As to Honour and Reverence, it is plain, that no exteriour signification, in ceremonious unveiling or cringing to them, can so demonstrate it, as doth the wishing them well in our hearts, and from thence framing particular ad­dresses to the Divine Majesty for their welfare. Then which practice there can be no surer argument, that we hold them in great account and consideration. And how indeed can we much honour them, for whom we do not vouchsafe so much as to offer our good wishes, or to mention them in our intercessions unto him, who requireth us to make them for all men, and particularly for those for whom we are concerned? Doth not this omission evidently place them in the lowest rank, beneath the [Page 373] meanest of our friends and relations? doth it not imply a very slender regard had to them?

And as for Obedience, Prayer for Prin­ces is clearly an instance thereof; see­ing it may be supposed, that all Princes do require it from their Subjects. Not only Christian Princes, who believe God the sole Dispenser of all good things, and the great efficacy of Devo­tion in procuring them from him, may be deemed to exact this beneficial office from us; but even Heathens and Infi­dels, from their dim notion of a So­vereign Providence, (which hath ever been common in the World,) have made an account of this practice: as we may see by that Decree of the Per­sian King in Ezra, charging his Officers to furnish the Jewish Elders with sacri­fices, that, said he, they may offer sacri­fices Ezr. 6. 10. of sweet savour unto the God of Hea­ven, and pray for the life of the King, and of his Sons. And that such was the practice of the Romans even in their Heathenish State, doth appear from those words of Pliny; We have, Nuncupar [...] vota & pro aeternitate Imperii, & pro salute Ci­vium, im [...] pro salute Principum, ac propter il­los pro aeter­nitate Imperii, solebamus. Plin. Paneg. saith he, been wont to make vows for the eternity of the Empire, and for the wel­fare of the Citizens, yea for the welfare of [Page 374] the Princes, and in their behalf for the eternity of the Empire.

Not only pious Princes with a seri­ous desire will expect this Duty from us; but even profane ones in policy will demand it, as a decent testimony of respect to them, and a proper means of upholding their State; that they may seem to have place in the most serious regards, and solemn performan­ces of their Subjects. So that to neg­lect this Duty, is ever a violation of our due obedience, and a kind of dis­loyalty to them. Again,

7. The Praying for Princes is a ser­vice peculiarly honourable, and very acceptable to God; which he will in­terpret as a great respect done to him­self; for that thereby we honour his Deo vel pri­vatus, vel militans ser­vit, cùm fide­liter eum di­ligit, qui Deo regnat autore. Ve­get. 2. 5. image and character in them, yielding in his presence this special respect to them as his Representatives; for that thereby we avow his Government of the world by them as his Ministers and Deputies; for that thereby we acknow­ledg all Power derived from him, and depending on his pleasure; we ascribe to him an Authority paramount above [Page 375] all earthly Potentates; we imply our persuasion, that he alone is absolute Sovereign of the world, the King of 1 Tim. 6. 15. Kings, and Lord of Lords, so that Prin­ces are nothing otherwise than in subordination to Temperans Majestatem Caesaris infra De [...]m, ma­gis illum commendo Deo. Tert. Apol. c. 33. him, can do nothing with­out his succour, do owe to him all their power, their safety, their prosperity and welfare; for that, in fine, thereby, disclaiming all other confidences in any son of man, we signifie our intire submission to God's Psal. 146. 3. & 118. 8, 9. will, and sole confidence in his Provi­dence. This service therefore is a very grateful kind of adoring our Almighty Lord; and as such S. Paul recommen­deth it in the words immediately sub­joyned to our Text, For this (saith he) is good, and acceptable in the sight of God, 1 Tim. 2. 3. our Saviour.

8. Let us consider, that whereas wise­dom guiding our Piety and Charity, will especially incline us to place our Devotion there where it will be most needful and useful, we therefore chief­ly must pray for Kings, because they do most need our Prayers.

Their Office is most high, and hard to discharge well or happy: where­fore [Page 376] they need extraordinary supplies of Gifts and Graces from the Divine bounty.

Their Affairs are of greatest weight and importance, requiring answerable skill, and strength to steer and wield them: wherefore they need from the Fountain of wisdom and power, special communications of light, of courage, of ability to conduct, to support, to fortifie them in their managements; they need that God should uphold them [...], Psal. 51. 12. with that Princely Spi­rit, for which King David prayed.

They often are to deliberate about matters of dark and uncertain conse­quence; they are to judge in cases of dubious and intricate nature; the which to resolve prudently, or to determine uprightly, no humane wisdom suffici­ently can enable: wherefore they need the spirit of counsel, and the spirit of judg­ment, Isa. 11. 2. & 28. 6. from the sole dispenser of them, the great Counsellor, and most righteous Judge. The wisest and ablest of them Isa. 9. 6. Psal. 7. 11. hath reason to pray with Solomon, Give thy servant an understanding heart, to 1 Kings 3. 9. Sap 9. 4— (Psal. 72. 1.) judge thy people, that I may discern be­tween good and bad: for who is able to judge this thy so great a people? That [Page 377] so what the Wise man saith may be ve­rified, A divine sentence is in the lips of Prov. 16. 10. the King, his mouth transgresseth not in judgment: and that of the wise woman, As an Angel of God, so is my Lord the 2 Sam. 14. 17. King to discern good and bad.

They commonly are engaged in en­terprises of greatest difficulty, insupera­ble by the might or industry of man; in regard to which we may say with H [...]nnah, By strength shall no man prevail; 1 Sam. 2. 9. with the Preacher, The race is not to the Eccles. 9. 11. swift, nor the battel to the strong; with the Psalmist, There is no King saved by Psal. 33. 16. the multitude of an host: wherefore they need aid and succour from the Al­mighty, to carry them through, and bless their designs with success.

They are most exposed to Dangers and Disasters; (standing like high towers, most obnoxious to the winds and tem­pests offortune;) having usually many en­vious ill-willers, many disaffected male­contents, many both open enemies and close insidiatours; from whose force or treachery no humane providence can sufficiently guard them: they do there­fore need the protection of the ever-vi­gilant Keeper of Israel, to secure them: Psal. 121. 4. & 91. 1— Psal. 127. 1. for, Except the Lord keepeth the City, the [Page 378] watchman waketh but in vain; Except the Lord preserve the King, his guards, Psal. 33. 16. his armies surround him to no purpose.

They have the natural Infirmities of other men, and far beyond other men are subject to external Temptations. The malicious Spirit (as in the case of Job, of David, of Ahab, of Joshua the High Zech. 3. 1. Priest is expressed) is ever waiting for occasion, ever craving permission of God to seduce and pervert them; suc­cess therein being extreamly conducible to his villainous designs. The World continually doth assault them with all its advantages; with all its baits of pleasure, with all its incitements to pride and vanity, to oppression and in­justice, to sloth, to luxury, to exorbi­tant self-will and self-conceit, to every sort of vicious practice. Their eminen­cy of state, their affluence of wealth, their uncontrollable power, their ex­emption Eccles. 8. 4. from common restraints, their continual distractions and encumbrances by varieties of care and business, their multitude of obsequious followers, and scarcity of faithful friends, to advise, or reprove them, their having no obsta­cles before them to check their wills, to cross their humours, to curb their lusts [Page 379] and passions, are so many dangerous [...]nares unto them: wherefore they do need plentifull measures of Grace, and mighty assistances from God, to preserve them from the worst errours and sins; into which otherwise 'tis almost a mira­cle if they are not plunged.

And being they are so liable to sin, [...]. they must consequently stand often in need of God's mercy to bear with them, and to pardon them.

They therefore upon so many ac­counts needing special help and grace from Heaven, do most need Prayers to derive it thence for them.

All Princes indeed do need them. Good Princes need many Prayers for God's help, to uphold and confirm them in their Vertue: Bad Princes need de­precations of God's wrath and judg­ment toward them, for offending his Majesty; together with supplications for God's Grace to convert and reform them: the most desperate and incorri­gible need Prayers, that God would o­ver-rule and restrain them from doing mischief to themselves, and others. All Princes having many avocations, and temptations, hindring them to pray e­nough for themselves, do need supple­mental [Page 380] aids from the Devotions of o­thers.

Wherefore if we love Them, if we love our Country, if we love our Selves, if we tender the interests of Truth, of Piety, of common Good, we, considering their case, and manifold need of Prayers, will not fail earnestly to sue for them; that God would afford needful assistance to them in the admi­nistration of their high Office, in the improvement of their great talents, in the conduct and management of their arduous Affairs; that he graciously would direct them in their perplexed Counsels, would back them in their dif­ficult Undertakings, would protect their Persons from dangers, would keep their Hearts from the prevalency of tempta­tions, would pardon their Failings and Trespasses. Again,

9. Whereas God hath declared, that he hath special regard to Princes, and a more than ordinary care over them, because they have a peculiar relation to him, as his Representatives, the Mini­sters Sap. 6. 4. of his Kingdom, the main instru­ments of his Providence, whereby he conveyeth his favours, and dispenseth his justice to men; because also the [Page 381] good of mankind, which he especially tendereth, is mainly concerned in their welfare; whereas, I say, it is he that gi­veth Psal. 144. 10. & 21. 1. Psal. 18. 50. (63. 11.) 2 Sam. 22. 51. Prov. 21. 1. Dan. 5. 23. salvation unto Kings; that giveth great deliverance to his King, and shew­eth mercy to his Anointed; that hath the King's heart, and his breath, and all his ways in his hand: even upon this ac­count our prayers for them are the more required. For it is a method of God, and an established rule of Divine Pro­vidence, not to dispense special Bles­sings without particular Conditions, and the concurrence of our duty in obser­vance of what he prescribeth in respect to them. Seeing then He hath enjoy­ned, that in order to our obtaining those great Benefits, which issue from his special care over Princes, we should pray for it, and seek it from his hands; the omission of this duty will intercept it, or bereave us of its advantages; nor in that case may we expect any blessings of that kind. As without praying for our selves, we must not expect private favours from Heaven; so without pray­ing for our Prince, we cannot well hope for publick blessings. For, as a profane person (who in effect disavoweth God, by not regarding to seek his favour and [Page 382] aid) is not qualified to receive any good from him: so a profane Nation (which disclaimeth God's Government of the world, by not invoking his Bene­diction on those who moderate it under him) is not well capable of common benefits. It is upon all accounts true which Ezra said, The hand of our God is Ezra 8. 22. upon all them for good that seek him: but his power and his wrath is against all Liv. 5. 51. Hor. Od. 3. 6. them that forsake him. If therefore we desire that our Prince should not lose God's special regard, if we would not forfeit the benefits thereof to our selves, we must conspire in hearty Prayers for him.

10. To engage and encourage us in which practice, we may farther consider, that such Prayers, offered duly, (with frequency and constancy, with sincerity and zeal,) do always turn to good ac­count, and never want good effect: the which if it be not always easily discer­nible, yet it is certainly real; if it be not perfect as we may desire, yet it is competent, as expediency requireth, or as the condition of things will bear.

There may be impediments to a full success of the best Prayers; they may not ever prevail to render Princes com­pleatly [Page 383] good, or extreamly prosperous: For some concurrence of their own will is requisite to produce their Vertue, God rarely working with irresistible power, or fatal efficacy; and the state of things, or capacities of Persons, are not always fitly suted for prosperity. Yet are not such Prayers ever wholly vain or fruitless: For God never pre­scribeth means unavailable to the end; he never would have commanded us particularly to pray for Kings, if he did not mean to bestow a good issue to that practice.

And, surely, he that hath promised to hear all requests with faith, and sinceri­ty, and incessant earnestness presented to him, cannot fail to hear those which are of such consequence, which are so agreeable to his will, which do include so much honesty and charity. In this case, surely, we may have some confi­dence, according to that of S. John, This 1 John 5. 14. is the confidence we have in him, that if we ask any thing according to his will, he heareth us.

As the good Bishop, observing S. Au­stin's Mother, with what constancy and passionateness she did pray for her Son, being then engaged in ways of errour [Page 384] and vanity, did encourage her, saying, It is impossible that a Son of those devoti­ons Fieri non po­test, ut filius istarum lacry­marum pere­at. Aug. Conf. 4. 12. should perish: so may we hopefully presume, and encourage our selves, that a Prince will not miscarry, for whose welfare many good people do earnestly solicit; Fieri non potest, ut Princeps ista­rum lacrymarum pereat.

You know in general the mighty effi­cacy Jam. 5. 16. of Prayer, what pregnant assuran­ces there are, and how wonderful in­stances thereof occurre in Holy Scrip­ture, both in relation to publick and private blessings: How it is often pro­mised, that All things, whatsoever we shall Mat. 21. 22. ask in prayer, believing, we shall receive; and that whoever asketh, receiveth, and Mat. 7. 8. he that seeketh, findeth, and to him that knocketh, it shall be opened: How the prayer of Abraham did heal Abimelech, and his family of barrenness; how the Gen. 20. 17. prayers of Moses did quench the fire; Num. 11. 2. & 21. 7— (Psal. 106. 30. O. T.) Josh. 10. 12. 1 Sam. 1. 10— Luke 4. 25. Jam. 5. 17, 18. and cure the bitings of the fiery Ser­pents; how the prayer of Joshua did arrest the Sun; how the prayer of Han­nah did procure Samuel to her, as his name doth import; how Elias his pray­ers did open and shut the heavens; how the same Holy Prophet's prayer did re­duce 1 Kings 17. 21, 22. a departed Soul, and that of Eli­sha [Page 385] did effect the same, and that of ano­ther 2 King. 4. 33— 1 King. 13. 6. Prophet did restore Jeroboam's wi­thered hand; how the prayers of God's people frequently did raise them up Sa­viours; Deut. 4. 29— Neh. 9. 27. Psal. 106. 44. & 107. 6, 13, 19, 28. Judg. 3. 15. & 4. 3. & 6. 7. & 10. 12. and when they cried unto the Lord in their trouble, he delivered them out of their distresses; how the prayers of 2 Chr. 14. 11— 2 Chr. 20. 3,—12, 23. 2 Chr. 32. 203 21. 2 Chr. 33. 12, 13. Esth. 4. 16. Neh. 1. 11, & 2. 4. Dan. chap. 2. 4. 5, 7, 8, 9, 10, 11, 12. Asa discomfited a million of Arabians; and those of Jehoshaphat destroyed a nume­rous army of his enemies by their own hands; and those of Hezekiah brought down an Angel from Heaven to cut off the Assyrians; and those of Manasses re­stored him to his Kingdom; and those of Esther saved her people from the brink of ruine; and those of Nehemiah inclined a Pagan King's heart to favour his pious design for re-edifying Jerusa­lem; and those of Daniel obtaining strange visions and discoveries; how Ezek. 14. 14. Jer. 15. 1. Noah, Job, Daniel, Moses and Samuel, are represen­ted as powerful intercessours with God, and consequently it is intimated, that the great things atchieved by them were chiefly done by the force of their prayers.

And seeing prayers in so many cases are so effectual, and work such miracles; what may we hope from them in this, wherein God so expressly and particu­larly [Page 386] directeth us to use them? If our Prayers can so much avail to our perso­nal and private advantage, if they may be very helpful to our friends; how much shall the Devotions of many good men, all levelled at one mark, and ai­ming at a publick most considerable good, be prevalent with the Divine Goodness? However, if God be not moved by Prayers to convert a Prince from all sin, to make him do all the good he might, to bless him in all mat­ters; yet he may thence be induced to restrain him from much evil, to keep him from being worse, or from doing worse then otherwise would be; he may dispose him to do many things well, or better then of himself he would do; he may preserve him from many disasters otherwise incident to him: which will be considerable effects of Prayer.

11. I shall add but one general Con­sideration more, which is this, That Prayer is the only allowable way of redressing our case, if we do suffer by, or for Princes.

Are they bad, or do they misdemean themselves in their administration of go­vernment and justice? we may not by any [Page 387] violent or rough way attempt to re­d [...]lm them; for they are not accoun­table to us, or liable to our correcti­on. Where the word of a King is, there Eccles. 8. 4. [...] power: and who shall say to him, What dost thou? was the Preacher's doc­trine.

Do they oppress us, or abuse us? do they treat us harshly, or cruelly perse­tute us? we must not kick against them, or strive to right ourselves by resistence. [...]or, Against a King (saith the Wise-man) Prov. 30. 31. there is no rising up: and, Who (said 1 Sam. 26. 9. David) can stretch out his hand against the Lord's Anointed, and be guiltless? and, They (saith S. Paul) that resist, Rom. 13. [...]. shall receive to themselves damnation.

We must not so much as ease our sto­mach, or discharge our passion, by rai­ [...]ing or enveighing against them. For, Thou shalt not speak evil of the Ruler of thy Fxod. 22. 28. Acts 23. 5. people, is a Divine law; and, to 2 Pet. 2. 10. Jude 8. blaspheme, or revile Dignities, is by S. Peter and S. Jude, reprehended as a notable crime.

We must not be bold or free in tax­ing their actions. For, Is it fit, saith Eli­ [...], Job 34. 18. to say to a King, Thon art wicked, and to Princes, Ye are ungodly? and, to re­proach the footsteps of God's Anointed, is Psal. 89. 91. implied to be an impious practice.

[Page 388] We must forbear even complaining and murmuring against them. For, Mur­murers J [...]de 16. are condemned as no mean sor [...] of offenders; and the Jews in the wil­derness were sorely punished for such behaviour.

We must not (according to the Preacher's advice) so much as curse Eccles. 10. 20. (Isa. 8 21.) them in our thought; or not entertain ill conceits, and ill wishes in our minds to­ward them.

To do these things is not only high presumption in regard to them, (incon­sistent with the dutiful affection and respect which we owe to them,) but it is flat impiety toward God, and an in­vasion of his Authority; who alone is King of Kings, and hath reserved to himself the prerogative of judging, of rebuking, of punishing Kings, when he findeth cause.

These were the misdemeanours of those in the Late Times, who in stead of praying for their Sovereign, did cla­mour and rail at him, did asperse him with foul Imputations, did accuse his proceedings, did raise Tumults, and le­vy War against him, pretending by rude force to reduce him unto his Duty; so usurping on their Prince, or rather on [Page 389] God himself, assuming his right, and [...]king his work out of his hands; dis­ [...]overing also therein great profaneness of mind, and distrust of God's Provi­ [...]ence; as if God, being implored by Prayer, could not, or would not, had [...]t been needful, without such irregular courses, have redressed those evils in Church or State, which they pretended to feel, or fear.

Nothing therefore in such cases is left to us for our remedy or ease, but having recourse to God himself, and seeking relief from his hand Absit enim ut indignè fe­ramus ea nos pati quae op­tamus, aut ulttonem à nobis aliquam machinemur, quam à Deo exspectamus. Tert. ad Scap. 2. in his good time, by conver­ting our Prince, or directing him into a good course; however comforting our selves in the conscience of submitting to God's will.

This is the only method S. Paul did prescribe, even when Nero, a most vile, flagitious man, Qui non dicam Regum, sed omnium hominum, & vel bestiarum sordidissimus, dignus extitit qui persecu­tionem in Christianos pri­mus inci eret S [...]lp. Sev. 2. 40. a sorry and naughty Gover­nour as could be, a mon­strous Tyrant, and most bloody Persecutour, (the very inventer of Persecuti­on,) did sway the Empire. He did not advise Christians to stand upon their [Page 390] guard, to contrive plots, to provide arms, to raise mutinies and insurrecti­ons against him; but to of­fer supplications, prayers, It à nos magis oramus pro salute Imperatoris, ab eo eam postulantes qui praesta­ [...]e potest. Et utique ex di­sciplina patientiae Divinae a­gere nos, satis manifestum esse vobis potest, cùm tanta hominum multitudo, pars penè major civitatis cujus­que, in silentio & modestia agimus. Tert. ad Scap. 2. and intercessions for him, as the best means of their secu­rity, and comfort. And this was the course of the Pri­mitive Christians, during their hard condition under the domination of Heathen Princes, impugners of their Religion: Prayers and Tears Fundendo sanguinem, & patiendo magis quàm faci­endo contumelias, Christi fundata est Ecclesia; perse­cutignibus crevit, &c. Hier. Ep. 62. were then the only Arms of the Church; whereby they long defended it from ruine, and at last advanced it to most glorious prosperity.

Indeed, if, not assuming the liberty to find fault with Princes, we would practise the duty of seeking God for his blessing on their proceedings; if, for­bearing to scan and censure Acts of State, we would earnestly implore God's direction of them; if, leaving to conceive disgusts, and vent complaints about the state of things, we would as­siduously petition God for the settle­ment of them in good order; if, in stead of being shrewd Politicians, or [Page 391] smart Judges in such matters, we would be devout Oratours and humble Solici­ [...]ours at the Throne of Grace; our en­deavours surely would find much bet­ter effect toward publick advantage: we certainly might do more good in our closets by a few hearty wishes utte­red there, then by all our tattling or jangling Politicks in corners.

There are great contrivances to set­tle things; every one hath his model of State, or method of Policy, to commu­nicate for ordering the State; each is zealous for his own conceit, and apt to be displeased with those who dissent from him: but it is, as the fairest and justest, so the surest and likeliest way of reducing things to a firm composure, (without more a-do, letting the world alone to move on its own hindges, and not impertinently troubling our selves or others with the conduct of it,) sim­ply to request of Almighty God, the Sovereign Governour and sole Disposer of things, that he would lead his own Vicegerents in the management of the charge by himself committed to them. Be careful for nothing; but in every Phil. 4. 6. thing., by prayer and supplication with thanksgiving, let your requests be made [Page 392] known to God, is a rule very applicable to this case.

As God's Providence is the only sure ground of our confidence, or hope for the preservation of Church and State, or for the restitution of things into a stable quiet: so it is only our hearty Prayers, joyned with a consciencious observance of God's Laws, whereby we can incline Providence to favour us. By them alone we may hope to save things from sinking into disorder, we may asswage the factions, we may de­feat the machinations against the pub­lick welfare.

12. Seeing then we have so many good arguments and motives inducing to pray for Kings, it is no wonder, that, to back them, we may also allege the practice of the Church, continually in all times performing this duty in its most Sacred Offices, especially in the celebra­tion Const. Apost. 8. 13. 2. 57. of the Holy Communion.

S. Paul indeed, when he saith, I ex­hort first of all, that prayers be made, doth chiefly impose this Duty on Timo­thy, or supposeth it incumbent on the Pastours of the Church, to take special care, that Prayers be made for this pur­pose, and offered up in the Church [Page 393] joyntly by all Christians: 1 Tim. 2. 8. and accordingly, the ancient Polycarp. ad Philip. c 12 Christians, as Tertullian doth Precantes sumus semper pro omnibus Imperatoribus vitam [...]llis prolixam, impe­rium securum, domum tu­tam, exercitus fortes, se­natum fidelem, populum pro­bum, orbem quietum, quae­cunque hominis & Caesari [...] vota sunt. Tert. Apol. cap. 30. assure us, did always pray for all the Emperours, that God would grant them a long life, a secure Reign, a safe family, valiant Armies, a faithful Senate, a loyal peo­ple, a quiet world, and what­ever they as Men, or as Em­perours, could wish. Thus Hoc agite, boni Praesules, extorquete animam Deo sup­plicantem pro Imperatore. Ibid. (addeth he) even for their Persecutours, and in the ve­ry pangs of their sufferings, they did not fail to practise. Likewise of the Church in his time S. Chrysostome telleth us, that all Communicants did know [...] Chrys. in 1 Tim. 2. 1. how every day, both at even and morning, they did make supplication for all the world, and for the Emperour, and for all that are in authority.

And in the Greek Liturgies, (the composure whereof is fathered on S. Chrysostome,) there are divers Pray­ers interspersed for the Emperours, couched in terms very pregnant and re­spectful.

[Page 394] If the Offices of the Roman Church, and of the Churches truckling under it, in latter times, shall seem more defec­tive or sparing in this point of service; the reason may be, for that a superla­tive regard to the Solar or Pontifical Au­thority (as Pope Innocent III distin­guished) did obscure their devotion for the Lunar or Regal Majesty. But our Church hath been abundantly care­ful, that we should in most ample man­ner discharge this Duty; having in each of her Holy Offices directed us to pray for our King in expressions most full, hearty, and lively.

She hath indeed been charged as somewhat lavish or over-liberal of her Devotions in this case. But it is a good fault, and we little nead fear over-do­ing in observance of a Precept so very reasonable, and so important; suppo­sing that we have a due care to joyn our heart with the Churche's words, and to the frequency of Prayers for our Prince do confer a sutable fervency, If we be not dead, or meerly formal, we can hardly be too copious in this kind of Devotion; reiteration of words can do no harm, being accompanied with renovation of our desires. Our Text it [Page 395] self will bear us out in such a practice; the Apostle therein by variety of ex­pression appearing solicitous, that abun­dance of Prayers for Kings should be offered in the Church, and no sort of them omitted.

There are so many General Induce­ments to this Duty at all times; and there are beside divers Particular Rea­sons enforcing it now, in the present state and posture of things.

Times of trouble, of dan­ger, Psal. 145. 18—& 18. 6 & 77. 2. & 86. 7. & 118 5 & 142. 1.—.& 107. 6—Jam. 5. 13. 2 Chr. 6. 36— Inops Senatus auxilii hu­mani ad deos populum ac vot a vertit.—Liv. 3. 7. & 5. 16. of fear, of darkness and perplexity, of distraction and distress, of guilt, and deser­ved wrath, are most season­able for recourse to the Di­vine help and mercy in Prayer.

And are not Ours such? are they not much like to those of which the Psal­mist saith, They know not, neither will Psal. 82. 5. they understand; they walk on in dark­ness: all the foundations of the earth are out of course? or like those of which our Lord spake, when there was upon the earth distress of nations, with perplexity; Luke 21. 25, 26. (2 King. 19. 3.) mens hearts failing them for fear, and for looking after those things which were coming on the earth?

[Page 396] Are not the days gloomy, so that no humane providence can see far, no wis­dom can descry the issue of things?

Is it not a very unsettled world, wherein all the publick frames are sha­ken almost off the hindges, and the minds of men extremely discomposed Psal. 107. 27. with various passions; with fear, suspi­cion, anger, discontent and impatience? How from dissentions in Opinion do violent factions and feuds rage; the hearts of men boiling with fierce ani­mosities, and being exasperated against one another, beyond any hopes or visi­ble means of reconcilement?

Are not the fences of Discipline cast down? is there any conscience made of violating Laws? is not the dread of Authority exceedingly abated, and all Government overborn by unbridled li­cenciousness?

How many Adversaries are there, bearing ill will to our Sion? how many Psal. 129. 5. & 83. 5— turbulent, malicious, crafty spirits, ea­gerly bent, and watching for occasion to subvert the Church, to disturb the State, to introduce confusion in all things? how many Edomites, who say of Jerusalem, (both Ecclesiastical and Ci­vil,) Down with it, down with it even to the Psal. 137. 7. ground?

[Page 397] Have we not great reason to be fear­ful of God's. just displeasure, and that heavy judgments will be poured on us for our manifold hainous provocations, and crying Sins; for the prodigious growth of Atheism, Infidelity, and Pro­faneness; for the rife practice of all Im­pieties, Iniquities, and Impurities, with most impudent boldness, or rather with outragious insolence; for the extream Dissoluteness in manners, the gross Neg­lect or contempt of all Duties, the great Stupidity and coldness of People gene­rally as to all concerns of Religion; for the want of Religious Awe toward God, of Charity toward our Neighbour, of Respect to our Superiours, of Sobri­ety in our conversation; for our Ingra­titude for many great Mercies, and In­corrigibleness under many sore Chastise­ments, our Insensibleness of many plain Warnings, loudly calling us to repen­tance?

Is not all the world about us in com­bustion, cruel Wars raging every-where, and Christendom weltering in blood? and although at present, by God's mer­cy, we are free, who knows but that soon, by God's justice, the neighbou­ring flames may catch our houses?

[Page 398] In fine, is not our case palpably such, that for any good composure or re-in­statement of things in good order, for upholding Truth and sound Doctrine, for reducing Charity and Peace, for re­viving the spirit of Piety, and bringing Vertue again into request, for preser­ving State and Church from ruine, we can have no confidence or reasonable hope, but in the good Providence and merciful succour of Almighty God; beside whom there is no Saviour; who a­lone Isa. 43. 11. Hos. 13. 4. Jer. 14. 8. is the hope of Israel, and Saviour thereof in time of trouble: we now ha­ving great cause to pray with our Lord's Disciples in the storm, Lord, save us, we Mat. 8. 25. perish.

Upon such Considerations, and others whereof I suppose you are sufficiently apprehensive, we now especially are obliged earnestly to pray for our King, that God in mercy would preserve his Royal Person, and inspire his Mind with Light, and endue his Heart with Grace, and in all things bless him to us, to be a repairer of our breaches, and a re­storer Isa. 58. 12. of paths to dwell in; so that under him we may lead a quiet life in all godli­ness and honesty.

I have done with the First Duty, [Page 399] (Prayer for Kings,) upon which I have the rather so largely insisted, be­cause it is very seasonable to our present condition.

II. The Other (Thanksgiving) I shall but touch, and need not perhaps to do more. For,

1. As to general Inducements, they are the same, or very like to those which are for Prayer; it being plain, that what-ever we are concerned to pray for, when we want it, that we are bound to thank God for, when he vouchsafeth to bestow it. And if com­mon Charity should dispose us to resent the Good of Princes with complacence; if their Welfare be a publick benefit; if our selves are interested in it, and par­take great advantages thereby; if in equity and ingenuity we are bound to seek it; then, surely, we are much en­gaged to thank God, the bountiful Do­nour of it, for his goodness in confer­ring it.

2. As for particular Motives, suting the present Occasion, I need not by in­formation or impression of them farther to stretch your patience; seeing you cannot be ignorant or insensible of the [Page 400] grand Benefits by the Divine Goodness bestowed on our King, and on our selves, which this day we are bound with all grateful acknowledgment to commemorate. Wherefore in stead of reciting trite stories, and urging obvious reasons, (which a small recollection will suggest to you,) I shall only request you to joyn with me in the practice of the Duty, and in acclamation of praise to God. Even so

Blessed be God, who hath given to 1 King. 1. 48. us so Gracious and Benign a Prince, (the experiments of whose Clemency and Goodness no History can parallel) to sit on the throne of his Blessed Fa­ther, and renowned Ancestours.

Blessed be God, who hath protected him in so many encounters, hath saved Psal. 18 46—89. 22, 23. him from so many dangers and snares, hath delivered him from so great trou­bles.

Blessed be God, who in so wonder­ful a manner, by such miraculous trains of Providence, did reduce him to his Country, and re-instate him in the pos­session of his Rights; thereby vindica­ting his own just Providence, declaring Psal. 98. 2— his salvation, and openly shewing his righ­teousness in the sight of all people.

[Page 401] Blessed be God, who in Him and with Him did restore to us our antient good constitution of Government, our Laws and Liberties, our Peace and Quiet; rescuing us from lawless Usurpations and tyrannical Yoaks, from the insultings of Errour and Iniquity, from horrible Di­stractions and Confusions.

Ever blessed be God, who hath tur­ned Psal. 126. 1. the captivity of Sion; hath raised our Church from the dust, and re-esta­blished the sound Doctrine, the decent Order, the wholsome Discipline there­of; hath restored true Religion with its supports, advantages and encourage­ments. (If. 30. 20—)

Blessed be the Lord, who hath gran­ted us to continue these sixteen years in the peaceable fruition of those Blessings.

Praised be God, who hath not cast out our prayer, nor turned his mercy from us. Psal. 66. 20.

Praised be God, who hath turned our 30. 11. heaviness into joy, hath put off our sack­cloath, and girded us with gladness.

Let our mouth speak the praise of the Lord; and let all flesh bless his holy Name 145. 21. for ever and ever.

The Lord liveth, and blessed be our 18. 46. Rock; and let the God of our salvation be exalted.

[Page 402] Blessed be the Lord God of Israel, who Psal. 72. 18, 19. onely doeth wondrous things; and blessed be his glorious Name for ever; and let the whole earth be filled with his glory. A­men and Amen.

Blessed be the Lord God of Israel from Psal. 106. 48. 41. 13. 89. 52. 68. 34.— 1 Chron. 16. 8—36. everlasting to everlasting: and let all the people say, Amen. Praise ye the Lord.

The Eleventh Sermon. On Novem. 5. 1673.

IF we should search about for a Case parallel to that which we do now commemorate, we should perhaps, hardly find one more patly such, then is that which is implied in this Psalm: and if we would know the Duties in­cumbent on us in reference to such an Occasion, we could scarce better learn them other-where then in our Text.

With attention perusing the Psalm, we may therein observe, That its great Authour was apprehensive of a despe­rate Plot by a confederacy of wicked and spitefull enemies, with great craft [Page 404] and secrecy, contrived against his safety. They, saith he, encourage themselves in an Vers. 5. evil matter; they commune of laying snares privily; they say, who shall see them? That for preventing the blow threatned by this design, (whereof he had some glimpse, or some presumption, ground­ed upon the knowledge of their impla­cable and active malice) he doth implore Divine protection: Hide me, saith he, from the secret counsel of the wicked, from Vers. 2. the insurrection of the workers of iniquity. That he did conside in God's Mercy and Justice for the seasonable defeating, for the fit avenging their machination: God, saith he, shall shoot at them with Vers. 7. an arrow; suddenly shall they be wound­ed. That they should themselves become the detectours of their crime, and the instruments of the exemplary punish­ment due thereunto: They (added he) shall make their own tongue to fall upon Vers. 8. themselves: all that see them, shall flee away.

Such was the Case; the which unto what passage in the history it doth re­late, or whether it belongeth to any we have recorded, it may not be easie to determine. Expositours commonly do refer it to the designs of Saul upon [Page 405] David's life. But this seeming purely conjecture, not founded upon any ex­press words, or pregnant intimations in the text, I shall leave that inquiry in its own uncertainty. It sufficeth to make good its pertinency, that there was such a mischievous Conspiracy, deeply projected against David; (a very great personage, in whose safety the publick state of God's people was principally concerned; he being then King of Israel, at least in designation, and therefore in the precedent Psalm, endited in Saul's time, is so styled;) Psal. 63. 11. from the peril whereof he by the spe­cial Providence of God was rescued, with the notable disappointment and grievous confusion of those who mana­ged it. The which Case (at least in kind, if not in degree) beareth a plain resemblance to that which lieth before us.

And the Duties which upon that oc­casion are signified to concern people then, do no less now sort to us; the which, as they lie couched in our Text, are these: 1. wisely to consider God's do­ing; 2. to fear; 3. to declare God's work; 4. to be glad in the Lord; 5. to trust in God; 6. to glory. Of which the [Page 406] First Three are represented as more ge­nerally concerning men; the others as appertaining more peculiarly to righte­ous and upright persons.

These Duties it shall be my endea­vour somewhat to explain and press, in a manner applicable to the present case. I call them Duties; and to warrant the doing so, it is requisite to consider, that all these particulars may be understood in a double manner, either as declara­tive of event, or as directive of practice upon such emergencies.

When God doth so interpose his hand, as signally to check and confound mischievous enterprises; it will be apt to stir up in the minds of men an appre­hension of God's special Providence, to strike into their hearts a dread of his Power and Justice, to wring from their mouths sutable declarations and ac­knowledgments; and particularly then good men will be affected with pious joy, they will be incouraged to con­fide in God, they will be moved to glory, or to express a triumphant satis­faction in God's proceedings. These e­vents naturally do result from such pro­vidential occurrences; for production of these events such occurrences are [Page 407] purposely designed; and accordingly (where men are not by profane opini­ons or affections much indisposed) they do commonly follow.

But yet they are not purposed simply as Events, but also as matters of Duty: for men are obliged readily to admit such impressions upon their minds, hearts, and lives, from the special works of Providence: they are bound, not to cross those natural tendencies, not to frustrate those wise intents of God, ai­ming at the production of such good dispositions and good practices: whence if those effects do not arise, as often no­toriously they do not in some persons, men thereby do incurre much guilt and blame.

It is indeed ordinary to represent mat­ter of duty in this way, expressing those practices consequent in effect, which in obligation should follow, according to God's purpose, and the nature of causes ordered by him. As when, for instance, God in the Law had prescribed Duty, and threatned sore punishment on the disobedient, it is subjoyned, And all the people shall hear, and fear, and do no Deut. 117. 1 [...]. & 13. 11. & 19. 20. more presumptuously: the meaning is, that such exemplary punishment is in [Page 408] its nature apt, and its design tendeth to produce such effects, although not ever, questionless with due success, so as to prevent all transgression of those laws. So also, When (saith the Prophet) thy Isa. 26. 9. judgments are in the land, the inhabi­tants of the world will learn righteousness: the sense is, that Divine judgments in themselves are instructive of Duty, it is their drift to inform men therein, and men ought to learn that lesson from them; although in effect divers there be, whom no judgments can make wi­ser or better; such as those of whom in the same Prophet it is said, The people turneth not unto him that smiteth them; Isa. 9. 13. Jer. 2. 30. & 5. 3. Neh. 9. 29. and in another, in vain have I smitten your children, they received no correction. As therefore frequently otherwhere, so also here, this kind of expression may be taken chiefly to import Duty. To be­gin then with the First of these Du­ties.

I. We are upon such occasions obli­ged wisely to consider (or, as the Greek rendereth it, [...], to understand, or, [...]. to perceive, as our Old Translation hath it) God's doing. This I put in the first place, as previous in nature, and influ­ential [Page 409] upon the rest: whence (although in the Hebrew it be knit to the rest, as they all are to one another, by the con­junctive parcicle ve, and, yet) we do translate it causally, for they shall wisely consider, for they shall perceive; because indeed without duly considering, and rightly understanding such occurrences to proceed from God, none of the other acts can, or will be performed: atten­tive consideration is needful to beget knowledge and persuasion, these to breed affection and practice.

There are many who, in such cases, are no-wise apprehensive of God's spe­cial Providence, or affected with it; be­cause they do not consider, or do not consider wisely and intelligently.

Some are very inobservant and care­less in regard to things of this nature; so drowzy and heedless, as not to at­tend to what-ever passeth, or to mind what God acteth in the world: such as those of whom the Prophet saith, The Isa. 5. 12. Harp and the Viol, the Tabret and Pipe, and Wine are in their feasts; but they re­gard Psal. 28. 5. & 10. 4. not the work of the Lord, nor the operation of his hands: that is, their minds are so amused by wanton divertisements, their hearts are so immersed in sensual [Page 410] enjoyments, as no-wise to observe the most notable occurrences of Provi­dence.

Others, (although they do ken and re­gard what is done, as matter of news, or story, entertaining curiosity and talk; yet) out of sloth or stupidity, do little consider it, or study whence it sprin­geth; contenting themselves with none, or with any superficial account, which fancy or appearance suggesteth: like beasts, they do take in things obvious to their sense, and perhaps stand gazing on them; but do not make any careful reflexion, or inquiry into their original causes and reasons; taking (as a dog, when he biteth the stone flung at him, or as a child that is angry with the log he falleth on) what-ever appeareth next, to be the principal cause: such as the Psalmist again toucheth, when he saith, A brutish man knoweth not, neither doth a Psal. 92. 6. fool understand this: and as he doth ac­knowledg himself on one occasion to have been; So foolish was I, and ignorant; Psal 73. 22; I was as a beast before thee.

Others pretend to consider much, and seem very inquisitive; yet (being misguided by vain prejudices, or foul affections) do not consider wisely, or [Page 411] well understand these matters; the re­sult of their care and study about them being to father them on wrong causes, ascribing them to the meer conduct and agency of visible causes, hurried by a necessary swindge, or rolling on by a casual fluctuation of things; not descry­ing God's hand in them, but profanely discarding and disclaiming it: such as those in the Psalms, who so reflected on Providence, as to say, How doth God Psal. 73. 11. know? and is there knowledge in the Most High? The Lord doth not see, nei­ther Psal. 94. 7. & 10. 11. doth the God of Jacob regard it: such as have been the brood of Epicure­an and profane considerers in all times, who have earnestly plodded, and strai­ned their wits, to exclude God from any inspection or influence upon our af­fairs.

Some indeed there have been so very dull and stupid, or so perverse and pro­fane, as not to discern God's Hand, when it was made bare, raised up, and stretched out in the atchievement of Isa. 52. 10. Exod. 14. 8. Deut. 26. 8. Isa. 26. 11. Lord, when thy hand is lifted up, they will not see, &c. most prodigious works; not to reade Providence, when set forth in the lar­gest and fairest print: such as those of whom 'tis said in the Psalm, Psal. 106. 7. Our fathers understood not thy wonders in Aegypt; [Page 412] and those of whom 'tis observed in the Gospel, Though he had done so many mi­racles Joh. 12. 37. before them, yet they believed not: such as the mutinous people, who, al­though they beheld the earth swallowing Num. 16. 32, 35, 41. up Corah with his Complices, and a Fire from the Lord consuming the men that offered Incense; yet presently did fall a­charging Moses and Aaron, saying, Ye have killed the People of the Lord. No wonder then, if many do not perceive the same Hand, when it is wrapp'd up in a complication with inferiour causes; when it is not lifted up so high, or so far extended in miraculous performan­ces.

The special Providence of God in events here effected or ordered by him, is indeed commonly not discernible without good judgment and great care; it is not commonly impressed upon e­vents in characters so big and clear, as to be legible to every eye, or to any eye not endued with a sharp perspica­cy, not implying an industrious heed­fulness: the tracts thereof are too fine and subtil to be descried by a dimme sight, with a transient glance, or upon a gross veiw: it is seldome so very con­spicuous, that persons incredulous, or [Page 413] any-wise indisposed to admit it, can easily be convinced thereof, or constrai­ned to acknowledg it: it is often (up­on many accounts, from many causes) very obscure, and not easily discernible to the most sagacious, most watchful, most willing observers. For, the in­struments of Providence being free a­gents, acting with unaccountable varie­ty, nothing can happen, which may not be imputed to them, with some colou­rable pretence. Divine and humane in­fluences are so twisted and knit toge­ther, that it is hard to sever them. The manner of Divine efficacy is so very soft and gentle, that we cannot easily trace its footsteps. God designeth not com­monly to exert his hand in a notorious way, but often purposely doth conceal it. Whereas also it is not fit to charge upon God's special hand of Providence any event, wherein special ends of wise­dom or goodness do not shine; it is of­ten hard to discover such ends, which usually are wrap'd in perplexities; be­cause God acteth variously, (according to the circumstances of things, and the disposition, capacity, or state of ob­jects,) so as to doe the same thing for different ends, and different things for [Page 414] the same end: because there are diffe­rent ends, unto which Providence in various order and measure hath regard, which our short and narrow prospect cannot reach: because God, in prose­cution of his ends, is not wont to pro­ceed in the most direct and compendi­ous way; but windeth about in a large circuit, enfolding many concurrent and subordinate designs: because the expe­diency of things to be permitted or per­formed, doth not consist in single acts or events, but in many conspiring to one common end: because we cannot apprehend the consequences, nor bal­lance the conveniencies of things in or­der to good ends: because we are apt to measure things by their congruity to our opinions, expectations, and af­fections: because many proceedings of God depend upon grounds inaccessible to our apprehension; such as his own secret Decrees, the knowledge of mens thoughts, close purposes, clandestine de­signes, true qualifications and merits; his prescience of contingent events and what the result will be from the com­bination of numberless causes: because sometimes he doth act in methods of Wisdom, and by rules of Justice, sur­passing [Page 415] our capacity to know either from the finiteness of our nature, or the [...]eebleness of our reason, or the meanness of our state, and circumstances here: because also the Divine administration of affairs hath no compleat determina­tion or final issue here; that being re­served to the great day of reckoning and judgment. It is further also expe­dient, that many occurrences should be puzzling to us, to quash our presump­tion, to exercise our faith, to quicken our industry, to engage us upon ado­ [...]ing that Wisedom which we cannot comprehend. Upon such accounts, for such causes, (which time will not give me leave to explain and exemplifie) the special Providence of God is often cloudy, is seldom so clear, that without great heed and confideration we can perceive it. But however to do so is plainly our duty; and therefore pos­sible.

For our Reason was not given us to be idle upon so important occasions; or that we should be as brute Specta­tours of what God doeth. He, surely, in the Governance of his noblest crea­ture here discovereth his Being, and displayeth his Attributes, we therefore [Page 416] carefully should observe it. He there­by (and no otherwise in a publick way) doth continually speak, and signifie to us his mind: and fit it is, that we his Psal. 50. 1. & 60. 6. & 62. 11. subjects should hear, should attend to the least intimations of his pleasure. To him thence glory should accrue, the which who but we can render? and that we may render it, we must know the grounds of it. In fine, for the sup­port of God's Kingdom, for upholding the reverence due to his administration of Justice among us, it is requisite, that by apparent dispensation of recompen­ces, Duty should be encouraged, and Disobedience checked.: very foolish therefore we must be, if we regard not such dispensations.

So Reason dictateth, and Holy Scrip­ture more plainly declareth our obliga­tion to consider, and perceive God's do­ings. To doe so is recommended to us as a singular point of wisedom: whose Psal. 107. 43. is wise, and will observe these things, they shall understand the loving-kindness of the Lord. Let him that glorieth, glory in this, that he understandeth and knoweth Jer. 9. 24. me, that I am the Lord, which exercise loving-kindness, judgment and righteous­ness in the earth. Who is wise? and Hos. 14. 9. [Page 417] he shall understand these things; pru­dent? and he shall know them. For the ways of the Lord are right, &c. We are vehemently provoked thereto: Under­stand, Psal. 94. 8. ye brutish among the people; and, ye fools, when will ye be wise? They are reproved for neglect and defailance, Psal. 28. 5. & 10. 4. who do not regard the work of the Lord, nor the operation of his hand. The not Isa. 5. 12. discerning Providence, is reproached as a piece of shameful folly; A brutish Psal. 92. 6. man knoweth not, neither doth a fool understand: and of woful pravity; (Isa. 26 11.) Lord, whe thy hand is lifted up, they will not see. Luk. 12. 56. Matt. 16. 3. O ye hypocrites, ye can discern the face of the Skie; but how is it that ye cannot discern this time? To contemplate and study Providence is the practice of Good men: I will meditate on all thy works, saith the Psalmist, chiefly respec­ting Psal. 77. 12. & 143. 5. Psal. 111. 2. works of this kind: and, The works of the Lord are great, sought out of all them that have pleasure therein. It is a fit matter of Devotion, warranted by the practice of good men, to implore God's manifestation of his Justice and Power this way. O Lord God, to whom Psal. 94. 1, 2. vengeance belongeth, shew thy self; lift up thy self, thou Judge of the earth. It is God's manner hereby to notifie him­self. The Lord is known by the judg­ment Psal. 9. 16. [Page 418] that he executeth. He for this ve­ry purpose doth interpose his Hand, that men may know that it is his Hand, Psal. 109. 27. and that the Lord hath done it; that (as it is in Esay) they may see, and know, Isa. 41. 20. and consider, and understand together, that the Hand of the Lord hath done this, (Ezek. 7. 27.) and the Holy one of Israel hath created it. He manageth God thereby doth sup­port and encourage good men. He doth thereby convince and confound ill men. Psal. 9. 19, 20. He thereby doth instruct all men. Isa 26, 9, things so, that men may be brought to know, may be induced to acknowledge his authority, and his equity in the management thereof; that they may know, that he whose Name Psal. 59. 13. & 83. 18. & 67. 2. Psal. 58. 11. is Jehovah, is the most High over all the earth; that they may say, Verily there is a reward for the righteous, verily there is a God that judgeth the earth. In fine, the knowledge of God's special Pro­vidence is frequently represented as a mean of nourishing our faith and hope in him, as a ground of thankfulness and praise to him, as an incentive of the best affections (of holy joy, and hum­ble fear, and hearty love) toward him: wherefore we ought to seek it, and we may attain it.

There are consequently some distinc­tive marks or characters, by which we [Page 419] may perceive God's Hand: and such may these be which follow, (drawn from the special nature, manner, ad­juncts, and consequences of events:) up­on which may be grounded Rules de­clarative of special Providence, such as commonly will hold; although some­times they may admit exceptions, and should be warily applied.

1. The wonderfull Strangeness of Events, compared with the ordinary course of things, or the natural influ­ence of causes: when effects are per­formed by no visible means; or by means disproportionate, unsutable, re­pugnant to the effect. Sometimes great exploits are atchieved, mighty forces are discomfited, huge structures are de­molished, designs backed with all ad­vantages of wit and strength are con­founded, none knows how, by no con­siderable means that appear; Nature rising up in arms against them; panick fears seising on the Abetters of them; dissensions and treacheries springing up among the actours; sudden deaths snat­ching away the principal instruments of them. As, when the stars in their Judg. 5. 20. Aug. de Civ. D. 5. 26. courses fought against Sisera: when the winds and skies became auxiliaries to [Page 420] Theodosius: when the Lord thundered 1 Sam. 7. 10. 2 Sam. 22. 14, 15. with a great thunder upon the Philistines, and discomfited them, and they were smit­ten before Israel: when the Lord made 2 King. 7. 6. Psal. 53. 5. & 48. 6. the host of Syrians to hear a noise of chariots, of horses, of a great host;—whence they arose and fled: when the children of Ammon and Moab stood up 2 Chron. 20. 23. against the inhabitants of mount Seir, utterly to slay and destroy them; and when they had made an end of the inha­bitants of Seir, every one helped to de­stroy another: when the Angel of the 2 King. 19. 35. Lord went out, and smote in the camp of the Assyrians 185000 men; and when they arose early in the morning, behold they were all dead corpses: when the mighty power of Antiochus was, as it is said, to be broken without hands, and Dan. 8. 25. when, as it is foretold, a stone cut out of the mountain without hands should break Dan. 2. 45. in pieces the iron, the brass, the clay, the silver, and the gold. Such Events do speak God to be their cause, by his in­visible efficacy supplying the defect of apparent means.

So likewise, when by weak forces great fears are Vid. Artabani Orat. apud Herod Polymn. pag. 246. Hom. Il. [...] ver. 688. accomplished, and impoten­cy triumpheth over might: [Page 421] when (as the Prophet saith) the captives Isa. 49. 25. of the mighty are taken away, and the prey of the terrible is delivered: when One man (as is promised) doth chase a Josh. 23. 10. Lev. 26. 8. Deut. 32. 30. thousand, and two put ten thousand to flight: when 1 Sam. 17. 5, 40. a strippling, furnished onely with faith and a pebble, shall knock down a monstrous Giant, armed with a helmet of brass, and a coat of mail, with a huge target, sword and spear: when successes arrive like those recorded in Scripture, under the con­duct of Joshua, Gideon, Jonathan, Asa, Je­hosaphat; Judg. 7. 7. 1 Sam. 14. 6— 2 Chron. 14. 11.—& 20. 12, 17. wherein very small forces, by uncouth means, did subdue formidable powers: This doth argue that God doth interpose; 2 Chror. 14. 11. 1 Sam. 14 6. with whom (as it is said) it is all one to save by many, or by few, and those that have no power; whose po­wer is perfected in weakness; who breaketh 2 Cor. 12. 9. the arm of the wicked, and weakneth the Job. 12. 21. & 38. 15. Psal. 10. 15. & 37. 17. & 35. 10. (Psal. 76. 5.) Hom. ' [...]. vers. 11. strength of the mighty, and delivereth the poor from him that is too strong for him.

Also, when great policy and craft do effect nothing, but are blasted of them­selves, or baffled by simplicity; when cunningly-laid designs are soon thwar­ted and overturned: when most perspi­cacious and profound counsellours are 2 Sam. 15. 31. [Page 422] so blinded, or so infatuated, as to mis­take in plain cases, to oversee things most obvious and palpable: when pro­fane, malicious, subtil, treacherous Po­liticians (such as Abimelech, Achitophel, Ruffinus, S. Paul, d' Ancre. de Luna, &c. Aman, Sejanus, Stilico, Borgia, with ma­ny like occurring in story) are not on­ly supplanted in their wicked contri­vances, but dismally chastised for them. These occurrences do more then insi­nuate Divine wisdom to intervene, countermining and confounding such devices. For he it is who (as the Scrip­ture tells us) maketh the Diviners mad; turneth wise men backward, and maketh Isa. 44. 25. their knowledge foolish; disappointeth the devices of the crafty, so that their hands Job. 5. 12, 13. (Psal. 33. 10) cannot perform their enterprize; taketh the wise in their own craftiness, and turneth [...]. down the counsel of the froward head­long.

When-ever a just cause, or honest de­sign, without any support or succour of wordly means, (without authority, power, wit, learning, eloquence,) doth against all opposition of violence and art prevail: this signifieth him to yield a special countenance and aid thereto, who (to depress humane pride, and ad­vance his own glory) hath chosen the 1 Cor. 1. 27, 28. [Page 432] foolish things of the world, to confound the wise; and the weak things of the world, to confound the things that are mighty; and base things of the world, and things which are despised, and things that are not, to bring to nought things that are: (that are with us in most request and esteem.)

Again, when Plots, with extream caution and secrecy contrived in dark­ness, are by improbable means, by un­accountable accidents disclosed and brought to light: a bird of the air (as Eccles. 10. 20. the wise man speaketh) telling the mat­ter; the stones in the wall (as it is in Hab. 2. 11. the Prophet) crying out Treason. The King cannot sleep; to divert him the Chronicle is called for; Mordecai's ser­vice is there pitched on; an inquiry is made concerning his recompence; ho­nour is decreed him: so doth Aman's cruel device come out. Pity seiseth on a pitiless heart toward one among a huge number of innocents devoted to slaughter; that he may be saved, a Let­ter must be sent; in that, words inser­ted suggesting the manner of execution; that carried to the wise King, who pre­sently smelleth it out: so This day's Plot was discovered. Such events, whence [Page 424] can they well proceed, but from the all-piercing and ever-watchful care of (Psal. 121. 4.) Job 34. 21. him, whose eyes (as Elihu saith) are up­on the ways of man, and he seeth all his goings? There is no darkness, nor shadow Job 34. 22. of death, where the workers of iniquity shall hide themselves: For Hell is naked Job 26. 6. Psa. 132. 2, &c. Heb. 4. 13. Am. 9. 2. before him, and destruction hath no co­vering.

Also, when ill men by their perverse wiliness do notably befool and ensnare themselves, laying trains to blow up their own designs, involving themselves in that ruine and mischief into which they studied to draw others; as when Saul, exposing David's life to hazzard, 1 Sam. 18. 25. encreaseth his honour; when the Per­sian Nobles incensing the King against Daniel, do occasion his growth in fa­vour, with their own destruction; when Aman, by contriving to destroy God's Dan. 6. 24. people, doth advance them, and rearing a gallows for Mordecai, doth prepare it for himself: when it happeneth accor­ding to those passages in the Psalms, Psal. 10. 2. & 9. 15. & 35. 8. & 140. 5. & 7. 15. & 57. 6. & 7. 16. & [...]. 10. The wicked are taken in the devices that they imagined; In the net which they bid is their own foot taken; He made a pit and digged it, and is fallen into the ditch which he made; His mischief shall [Page 425] return upon his own head, and his violent dealings shall come upon his own pate. These are pregnant evidences of God's just and wise Providence: for, the Lord is known by the judgment that he execu­teth; Psal. 9. 2. the wicked is snared in the work of his own hand.

All such occurrences, containing in them somewhat, if not down-rightly mi­raculous, yet very admirable, in like manner deflecting from the stream of humane affairs, as miracles do surmount the course of nature, most reasonably may, most justly should be ascribed to the special operation of him, who only Psal. 72. 18. & 86. 10. doeth wonderful things.

2. Another character of special Pro­vidence is, the Seasonableness, and Sud­denness of Events. When that which in it self is not ordinary, nor could well be expected, doth fall out happily, in the nick of an exigency, for the relief of innocence, the encouragement of good­ness, the support of a good cause, the furtherance of any good purpose; (so that there is occasion to acknowledge with the Prophet, Thou didst terrible things, that we looked not for:) This is Isa. 64 3. a shrewd indication, that God's Hand is then concerned; not onely the event [Page 426] being notable, but the connexion thereof with circumstances of need being more admirable.

Thus in time of distress and despon­dency, when a man is utterly forlorn, and destitute of all visible relief, when (as the Psalmist speaketh) refuge faileth Psal. 142. 4. (Psal. 44. 25. & 108. 12.) him, and no man careth for his soul; if then Heb. 4. 16. [...], an opportune succour doth arrive; he is then unreaso­nable, and ingrateful, if he doth not avow a special Providence, and thank­fully ascribe that event unto him who is our refuge and strength, a very present Psal. 46. 1. & 99. & 44. 24—& 37. 29. & 27. 5. & 69. 14—& 18. 6. help in trouble; Isa. 25. 4. & 33. 2. a strength to the poor, a strength to the needy in his distress, a re­fuge from the storm, a shadow from the heat; Jer. 14. 8. Job 34. 1. 8. the hope of Israel, and the Saviour thereof in time of trouble. This is that, for which in the 107 Psalm the Divine Goodness is so magnificently celebrated; this is the burden of that pathetical Psal. 107. 8, 15, 21, 31. rapture, wherein we by repeated wishes and exhortations are instigated to bless God; his wonderfully relieving the children of men in their need and dis­tress: this is that, which God himself in the Prophet representeth as a most satis­factory demonstration of his Providence. When the poor and needy seek water, and Isa. 41. 17, &c. [Page 427] there is none, and their tongue faileth for thirst; I the Lord will hear them, I the God of Jacob will not forsake them: I will open rivers in high places, and foun­tains in the midst of the valleys, &c. That they may see, and know, and consider, and understand together, that the Hand of the Lord hath done this, and the Holy one of Israel hath created it.

So also, when pestilent enterprizes (managed by close fraud, or by impe­tuous violence) are brought to a head, and come near to the point of being executed; the sudden detection, or sea­sonable obstruction of them, do argue the ever-vigilant Eye, and the all-pow­erful Hand to be engaged. God ever doth see those deceitful workers of ini­quity, laying their mischief in the dark; he is always present at their Cabals, and clandestine meetings, wherein they brood upon it. He often doth suffer it to grow on to a pitch of maturity, till it be thoroughly formed, till it be ready to be hatched, and break forth in its mischievous effects; then in a trice he snappeth and crusheth it to nothing. God beholdeth violent men setting out in their unjust attempts, he letteth them proceed on in a full career, until [Page 428] they reach the edge of their design; then instantly he checketh, putteth in a spoak, he stoppeth, he tumbleth them down, or turneth them backward. Thus was Aman's plot dashed, when he had procured a Royal Decree, when Esth. 3. he had fixed a time, when he had issued forth letters to destroy God's people. Thus was Pharaoh overwhelmed, when he had just overtaken the children of Exod. 14. Israel. Thus were the designs of Abi­melech, of Absalom, of Adonijah, of San­ballat nipped. Thus when Sennacherib with an unmatchable host had encam­ped against Jerusalem, and had to ap­pearance swallowed it, God did put a hook into his nose, and turned him back 2King. 19. 28. into his own land. Thus when Antiochus 2 Mac. 9. 4.— was marching on furiously, to accom­plish his threat of turning Jerusalem in­to a Charnel, a noisom disease did inter­cept his progress. Thus when the pro­phane C [...]ligula did mean to discharge his Joseph. 18. 12. bloody rage on the Jews, for refusing to worship him, a domestick sword did presently give vent to his revengefull breath. Thus also, when Julian had by Chrysost. in Babylam, O­rat 2. Naz. Orat. 4. his Policy and his Authority projected to overthrow our Religion, his Plot soon was quashed, and his life snapped [Page 429] away by an unknown hand. Thus, when-ever the enemy doth come in like a Isa. 59. 19. flood, (threatning immediately to over­flow, and overturn all things,) the Spi­rit of the Lord doth lift up a standard a­gainst him; that is, God's secret efficacy doth suddenly restrain and repress his (Job 38. 11.) outrage. This usually is the method of Divine Providence. God could pre­vent the [...], &c. vid. Chrys. ad Olymp. beginnings of wicked designs; he could supplant them in their first on­sets; he could any-where sufflaminate and subvert them: but he rather win­keth for a time, and suffereth the de­signers to go on, till they are [...], &c. Ibid. moun­ted to the top of confidence, and good people are cast on the brink of ruine; then Nec Deu [...] intersit, nisi dignus vindi­ce nodus inci­derit. [...], surprisingly, unex­pectedly he striketh in with effectual succour: so declaring how vain the pre­sumption is of impious undertakers; how needful and sure his protection is over innocent people; how much rea­son the one hath to dread him, and the other to confide in him. Then is God seen, then his care and power will be acknowledged, when he snatcheth us from the jaws of danger, when our soul Psal. 124. 7. doth scape as a bird out of the snare of the fowler.

[Page 430] 3. Another character of special Pro­vidence is, the great Utility and Bene­ficialness of Occurrences, especially in regard to the publick state of things, and to great personages, in whose wel­fare the publick is much concerned. To entitle every petty chance that arriveth to special Providence, may signifie lightness; to father on God the mis­chiefs issuing from our sin and folly, may savour of profaneness: but to a­scribe every grand and beneficial event Magna dii curant, par­va negligunt. Cic. 2. de N. D. unto his good Hand, hath ever been re­puted wisdom and justice. Quicquid magnam uti­litatem generi adferret hu­mano, id non sine Divina bonitate erga homines fieri arbitraban­tur. Cic. de Nat. Deor. lib. 2. It hath been (saith Balbus in Cicero) a common opi­nion among the Ancients, that what-ever did bring great benefit to mankind, was never done without Divine goodness to­ward men. And well may they deem so, seeing to doe so is most agreeable to his nature, and appertaining to his charge; and may appear to be so by good argumentation à priori. For, that God doth govern our affairs, may be deduced from his essential Attributes; and, consequently, that he doth in espe­cial manner order these things, which are the most proper and worthy objects of his governance. God indeed doth not disregard any thing; he watcheth [Page 431] over the least things by his general and ordinary Providence; so that nothing in nature may deviate from its course, or transgress the bounds prescribed to it. He thereby cloathes the grass of the field; Mat. 6. 30. Psal. 104. 14. Psal. 147. 9. Job 38. 39. Psal. 104. 21. He provideth for the raven his food, and the young lions seek their meat from him; without his care Mat. 10. 29, 30. a sparrow doth not fall to the ground; by it all the hairs of our head are numbred. But his more special hand of Providence is chiefly imploy­ed in managing affairs of great mo­ment and benefit to mankind; and pe­culiarly those which concern his people, who do profess to worship and serve him; whose welfare he tendreth with more then ordinary care and affection. He therefore hath a main stroke in all Dan. 4. 25. Psal. 75. 7. revolutions and changes of State: he presideth in all great counsels, and un­dertakings; in the waging of war, in Psal. 46. 9. Prov. 21. 31. 1 Chron. 29. 11. the settlement of peace; in the dispen­sation of victory and good success. He is peculiarly interested in the protecti­on of Princes, the chief Ministers of his Sap. 6. 4. Kingdom; and in preservation of his people, the choice object of his care, from violent invasions, and treacherous surprises; so as to prevent disasters in­cident, or to deliver from them. It is [Page 432] he that (as the Psalmist saith) doth give Psal. 144. 10. Eccles 10. 20. Psal. 18. 50. & 21. 1. & 33. 16. Salvation unto Kings; who delivereth David his servant from the hurtful sword. It is he that continually Psal. 121. 4. Jet. 14. 8. Psal. 46. 5. keepeth Israel without ever sleeping, or slumbering; who is the hope of Israel, and the Saviour there­of; who is in the midst of her, that she shall not be moved; who hath declared, that he will help her, and that right early; Psal. 94. 14. that he will not cast off his people, nor forsake his inheritance; that no weapon formed against his Church shall prosper; Isa. 54. 15. that salvation belongeth to the Lord, and Psal. 3. 8. his blessing is upon his people. When therefore any remarkable event, highly conducing to the publick good of Church of state, (supporting them in a good condition, or rescuing them from imminent danger,) doth appear, it is most reasonable and most just, to ascribe the accomplishment thereof to God's Hand. When any pernicious enterprize, levelled against the safety of Prince and people, is disappointed, it is fit we should profess and say, The righteous Lord Psal. 129. 4. (O. T.) hath hewen the snares of the ungodly in pieces.

4. Another like mark of special Pro­vidence is, the Righteousness of the case, or the advantage springing from events [Page 433] unto the maintenance of Right, the vindication of Innocence, the defence of Truth, the encouragement of Piety and Vertue. God naturally is the Judge of right, the Guardian of innocence, the Patron of truth, and Promoter of goodness. The Lord is a refuge to the Psal. 9. 9. oppressed: He is a Father of the father­less, Psal. 68. 5. and a Judg of the widow: He will Psal. 10. 14. Job 36. 15. Psal. 140. 12. maintain the cause of the afflicted, and the right of the poor: Psal. 103. 6. & 9. 8. He executeth righteous­ness, and judgment for all that are oppres­sed: He blesseth the righteous, and com­passeth Psal. 5. 12. him with favour as with a shield: He preserveth the souls of the righteous, Psal. 97. 10. & 37. 12— and delivereth them out of the hand of the ungodly: All his Paths are mercy and Psal. 25. 10. & 146. 6. truth, unto such as keep his Covenant and his Testimonies. When-ever therefore Right is oppressed, or perillously inva­ded; when Innocence is grossly abu­sed, or sorely beset; when Piety is fierce­ly opposed, or cunningly undermined; when good men for the profession of Truth, or the practice of Vertue, are persecuted, or grievously threatned with mischief: then may we presume that God is not unconcerned, nor will prove backward to reach forth his succour. And when accordingly we find that sig [Page 434] nal aid or deliverance do then arrive, it is most reasonable to suppose, that God particularly hath engaged himself, and exerted his power in their behalf. For, seeing it is his proper and peculiar work, seeing it most becometh and be­hoveth him to appear in such cases, af­fording his helpful countenance; when he doth it, we should be ready to ac­knowledge it. In such a case, The hand Isa. 66. 14. of the Lord shall be known toward his ser­vants, and his indignation toward his enemies, saith the Prophet.

5. Another character is, the Corre­spondence of Events to the Prayers and desires of good men. For seeing it is the duty, and constant practice of good Psal. 69. 13.—& 102. 1, 2. & 140 6. & 60. 10. & 56. 1— Jam. 5. 16. men, in all exigencies to implore God's help; seeing such Prayers have, as S. James telleth us, a mighty energy, it being God's property, by them to be moved to impart his powerful assi­stence; seeing God most plainly and Psal. 56. 9. frequently hath declared, and obliged himself by promise, that he will hear Psal. 34. 15. & 91. 15. & 145 18. them so as to perform what-ever is ex­pedient in their behalf; seeing we have many notable experiments recorded in Scripture (as those of Asa, Jehoshaphat, Hezekiah, Elias, 2 Chron. 14. 11. & 20. 9. & 32. 20. 2 Kings 19. 15. 1 Kings 17. 1, &c. [Page 435] Daniel, and the like) of Prayer bring­ing down wonderful ef­fects from Heaven, with [...]; Naz. Orat. 4. How many myriads and squadrons of men were there, whom we only praying, and God willing, discomfited? saith Nazianzen in reference to the defeating of Julian 's design. which the testimonies of all times, and the daily expe­rience of good men do con­spire; seeing the presump­tion of such efficacy is the main ground and encou­ragement of Devotion: we have great reason, when­ever Events are answerable to such Prayers, to ascribe the performance of them to God's Hand: great reason we have in such cases to cry out with David, Now know I that the Lord saveth his Anointed; he will hear him from his holy Heaven, with the saving strength of Psal. 20. 6. his right hand: just cause have we, ac­cording to his pattern, thankfully to ac­knowledge God's favour in answering our petitions; The King (said he) shall Psal. 21. 1, 2. joy in thy strength, O Lord, and in thy salvation how greatly shall he rejoyce? For Psal. 30. 2. & 66. 17—& 118. 5. thou hast given him his heart's desire, and hast not withholden the requests of his lips.

6. Again, The proceedings of God (especially in way of judgment, or of dispensing rewards and punishments) [Page 436] discover their original by their kind and countenance, which usually do bear a near resemblance, or some significant correspondence to the actions upon which they are grounded. Punishments [...]. Da­masc. (saith a Father) are the forced off-springs of willing faults: and answerably, Re­wards are the children of good deeds: and God, who formeth both, doth com­monly order it so, that the children in their complexion and features, shall re­semble their Parents. So that the de­serts [...] Chrys. [...] 19. of men shall often be legible in the recompences conferred, or inflicted on them: not according to the natural re­sult of their practice, but with a come­ly reference thereto; apt to raise in them a sense of God's Hand, and to wring from them an acknowledgment of his Equity in so dealing with them. So when humble Modesty is advanced to honour, and ambitious Confidence is thrown into disgrace; when Liberali­ty is blessed with encrease, and Avarice is cursed with decay of estate; when Craft incurreth disappointment, and Simplicity findeth good success; when haughty Might is shattered, and helpless Innocence is preserved; when the Ca­lumnious tongue is blistered, the Flat­tering Psal. 12. 3. [Page 437] lips are cut off, the Blasphemous throat is torn out; when bloody Op­pressours have blood given them to drink, and come to welter in their own gore; Rev. 16. 6. (an accident which almost continually doth happen;) when Treacherous men by their own Confidents, or by them­selves are betrayed; when Retaliations of vengeance are ministred, extorting confessions, like to that of Adoni-be­zek, As I have done, so God hath requi­ted me; deserving such exprobrations, Judges 1. 7. as that of Samuel to Agaeg, As thy sword 1 Sam. 15. 33. hath made women childless, so shall thy mother be childless among women; groun­ding such reflexions as that concerning Antiochus, Thus the murtherer and blas­phemer 2 Mac. 9. 28. having suffered most grievously, as he entreated other men, so died he a miserable death: By such Occurrences the finger of God doth point out and in­dicate it self; they speak themselves im­mediately to come from that just God, who doth [...], render to men answerably to their doings; who pay­eth Luke 14. 12. Rom. 12. 19. men their due, sometimes in value, often in specie, according to the strictest way of reckoning. He (as the Pro­phet saith) is great in counsel, and migh­ty Jer. 32. 19. in work: for his eyes are open to all [Page 438] the ways of the sons of men, to give every one according to his ways, and according Psal. 62. 12. to the fruits of his doings. This indeed is a sort of administration most confor­mable to God's exact justice, and most conducible to his holy designs of in­structing and correcting offenders. He therefore hath declared it to be his way. It is (saith the Prophet, directing his Jer. 56. 15. & 51. 49. speech to the instruments of Divine vengeance upon Babylon) the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. And, The day of the Lord (saith another Pro­phet Obad. 15. concerning the like judgment up­on Edom) is near upon all the Heathen. As thou hast done, it shall be done unto Ezek. 35. 15. thee; thy reward shall return upon thine own head. Thereby doth God mean to declare himself the Judge, and Gover­nour of men: For, I will, saith he in Ezek. 7. 27. Job 34. 11. Ezekiel, do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the Lord. Farther,

7. Another argument of special Pro­vidence is, the Harmonious conspiracy of various Accidents to one End or Effect. If that one thing should hit advantage­ously to the production of some consi­derable [Page 439] Event, it may with some plau­sibility be attributed to Fortune, or com­mon Providence: yet that divers things, having no dependence, or coherence one with the other, in divers places, through several times, shall all joyn their forces to compass it, cannot well otherwise then be ascribed to God's spe­cial [...]. Euseb. lib. I de Vit. Const. de Max­imino (sub sinem.) Is oculos qui e­ruerat Chri­stianis, ipse visu orbatus; Care wisely directing, to his own Hand powerfully wielding those con­current instruments to one good pur­pose. For it is beside the nature, it is beyond the reach of Fortune, to range various causes in such order. Blind For­tune cannot apprehend or catch the seasons and junctures of things, which arise from the motions of causes in their nature indifferent and arbitrary: to it therefore no such event can reasonably be imputed. So to the bringing about our Lord's Passion, (that great Event, which is so particularly assigned to God's Hand,) we may observe the monstrous Treachery of Judas, the strange Malig­nity of the Jewish Rulers, the prodigi­ous Levity of the People, the wonder­ful Easiness of Pilate, with other no­table accidents, to have jumped in or­der thereto. So also that a malicious Traitour should conceive kindness to­ward [Page 440] any, that he should be mistaken in the object of his favour, that he should express his mind in a way subject to deliberate examination, in terms apt to breed suspicion where the Plot was laid; that the Counsellours should de­spise it, and yet not smother it; that the King instantly, by a light darted in­to his mind, should descry it: these things so happily meeting, may argue God (who mouldeth the hearts, who guideth the hands, who enlightneth the minds of men) to have been engaged in the detection of this day's black Con­spiracy.

Such are some characters of special Providence: each of which singly ap­pearing in any occurrence, would in a considerate man breed an opinion thereof; each of them being very con­gruous to the supposition of it; no-such appearances being otherwise so clearly and cleverly explicable, as by assigning the Divine Hand for their principal cause. But the connexion of them all Vid. Diod. Sic. lib. 15. p 482. in one Event (when divers odd acci­dents do befal at a seasonable time, ac­cording to exigency for the publick be­nefit, the preservation of Princes, the security of God's People, the protecti­on [Page 441] of right, the maintenance of Truth and Piety, according to the wishes and prayers of good men, with proper re­tribution and vengeance upon the wret­ched designers of mischief; such a com­plication, I say, of these marks in one Event) may throughly suffice to raise a firm persuasion, to force a confident acknowledgment concerning God's Pro­vidence, in any considerate and inge­nuous person: it readily will dispose such persons upon any such occasion to say, This is the Lord's doing, and it is Psal. 118. 23. marvellous in our eyes.

Notwithstanding therefore any ob­scurity or intricacy that sometime may [...]. Chrys. ad Olymp. Ep. appear in the course of Providence, not­withstanding any general exceptions that may by perverse incredulity be al­leged against the conduct of things, there are good marks observable, where­by (if we are not very blockish, drow­zy, supine, lazy, or froward; if we will consider wisely, with industrious atten­tion and care, with minds pure from vain prejudices, and corrupt affecti­ons) we may discern and understand God's doing. Which to do is the First Duty specified in our Text: upon which having insisted so largely, I shall [Page 442] (hoping you will favour me with a lit­tle patience) briefly touch the rest.

II. It is the Duty of us all, upon such remarkable occurrences of Providence, to fear God: All men, 'tis said, shall fear. It is our Duty in such cases to be affec­ted with all sorts of fear; with a fear of awful dread, with a fear of hearty Job 37. 22.—& 13. 11. Psal. 52. 6. & 68. 35. Dan. 6. 26. reverence, with a fear of sober caution; yea, sometimes with a fear of dejecting consternation. When God doth appear clad with his robes of vengeance and zeal, Isa. 59. 17. denouncing and discharging judgment; when he representeth himself fearful in Exod. 15. 11. Psal. 66. 3, 5. & 65. 5. (130. 3.) praises, terrible in his doings toward the children of men, working terrible things in righteousness; it should strike into our hearts a dread of his glorious Maje­sty, of his mighty Power, of his severe Justice, of his glorious and fearful Name: Deut. 28. 58. & 10. 17. it should instil into our minds a reve­rence of his excellent Wisdom, his ex­ceeding Goodness, his perfect Holiness: it should breed in our Souls a solicitous care of displeasing and provoking him: it should cause us in our hearts to shake and tremble before him. Then is that Isa. 66. 2, of the Psalmist to be put in practice, Let all the earth fear the Lord, let all the Psal. 33. 8. [Page 443] inhabitants of the World stand in awe of him. Tremble thou Earth at the pre­sence Psal. 114. 7. of the Lord, at the presence of the God of Jacob. Such dispensations are in their nature declarative of those Di­vine Attributes which do require such affections: they are set before our eyes to cast us into a very serious and solemn frame; to abash, and deter us from of­fending, by observing the danger of in­curring punishments like to those which we behold inflicted upon presumptuous transgressors; upon those who do hai­nously violate Right, or furiously impugn Truth, or profanely despise Piety; who earnestly prosecute wicked Enterprises; who prosecute the Friends of God with outrageous violence, or treacherous subtilty. Upon infliction of such pu­nishments, All the people shall hear, and Deut. 17. 13. & 13. 11. & 19. 20. fear, and do no more presumptuously, saith God himself, declaring the nature and drift of them. They do plainly demonstrate, that there is no presuming to escape, being detected in our close Machinations by God's All-seeing Eye; being defeated in ourbold Attempts by God's All-mighty Hand; being sorely chastised for our Iniquity by God's im­partial Judgment. Extreamly blind [Page 444] and stupid therefore must we be, or monstrously sturdy and profane, if such experiments of Divine Power and Ju­stice do not awe us, and fright us from sin. When the Lion roareth, who will Hos. 11. 10. Amos 3. 6, 8. not fear? when the trumpet is blown in the City, shall not the people be afraid? Shall he, at whom the mountains quake, Nah. 1. 5. and the hills melt; whose indignation Jer. 10. 10. Psal. 104. 32. & 18. 7. & 76. 8. & 143. 2. Job 26. 11. (Isa. 64. 3. Ezek. 21. 10. Isa. 25. 3. & 59. 18, 19.) the Nations are not able to abide; at whose wrath the Earth doth shake and tremble; at whose reproof the pillars of Heaven are astonished; shall he visibly frown, shall his wrath flame out, shall he shake his rod of exemplary Vengeance over us, and we stand void of sense or fear? If so, then surely a brutish do­tage, or a Gigantick stoutness doth pos­sess us.

III. We are in such cases obliged to declare God's work: that is, openly to acknowledge and avow, to applaud and celebrate the special Providence of God, with his adorable perfections dis­played in such Events; to the glory of God's Name, in expression of our re­verence and gratitude toward him, for the common edification of men; for which uses they greatly serve, to which [Page 445] purposes they are designed. We should not view such providential occurrences, like dumb beasts, with a dull or careless silence, as if we did not mind them, or were not concerned in them: we should not suppress or stifle the knowledge of them in our breasts, as if they were barely matters of private consideration and use: we should not let our obser­vation and resentment of them be fruit­less, so as to yield no honour to God, no benefit to man. But we should pro­pagate and convey them into others: in so loud a tone, in so lively a strain we should vent them, as thereby to ex­cite the notice, to enflame the affections of all men within the reach of our voice; provoking them to conspire with us in acknowledgment of God's Power and Wisdom, in acclamation to his Ju­stice and Goodness. This is the due improvement of our Glory; that pecu­liar Psal. 57. 8. excellency, wherein chiefly (except in our Reason) we do surpass all crea­tures; that without which our Reason it self is more then half unprofitable; that whereby we put our best Member to its best use. For this we have the devout Psalmist his pious Resolutions, his exemplary Performances, his zealous [Page 446] Wishes, his earnest Exhortations to guide and move us. I will speak of the Psal. 145. 5, 6, 11. (& 77. 12. & 9. 14.) glorious honour of thy Majesty, and of thy wondrous works. Men shall speak of the might of thy terrible acts; and I will de­clare thy greatness. They shall speak of the glory of thy Kingdom, and talk of thy power. So did he signifie his Reso­lution. I have not hid thy righteousness Psal. 40. 10. within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy Loving-kindness and thy Truth from the great Congregation. So his conscience testified of his Practice. Oh that men would praise the Lord for Psal. 107. 8, 15, 21, 22, 31. his goodness, and for his wonderful works to the children of men: that they would offer the sacrifice of thanksgiving, and declare his works with gladness. So doth he pour forth his Desire. O clap your Psal. 47. 1. hands, all ye people, shout unto God with the voice of triumph. Sing unto the Lord, Psal. 96. 2, 3. bless his Name: shew forth his salvation from day to day. Declare his glory a­mong Psal. 96. 3. & 105. 2. the Heathen, his wonders among all people. Come and see the works of God— Psal. 66. 5, 2. (Psal. 66. 16.) Sing forth the honour of his Name, make his Praise glorious. O give thanks unto the Lord, call upon his Name; make known Psal. 105. 1. his deeds among the people. So doth he [Page 447] summon, so doth he urge us to this prac­tice; and in his deportment we may see our Duty.

IV. It is peculiarly the Duty and practice of good men upon such occasi­ons to feel, and to express religious Joy. The righteous shall he glad in the Lord. Good men indeed then have great matter, and much cause, on many accounts to be glad.

It becometh them to rejoyce, as ha­ving an universal complacence in God's proceedings, as gratefully relishing all dispensations of Providence. They, as pious, are disposed to bless and praise God for all things incident, and cannot therefore but rejoyce; Joy being an inseparable companion of Gratitude, and Praise. Hence, Light is sown for the righteous, and gladness for the upright Psal. 97. 11. in heart. Hence, The voice of salvation and rejoycing is in the tabernacles of the Psal. 118. 15. righteous. Hence, Rejoyce in the Lord, Psal. 33. 1. O ye righteous: for praise is comely for the upright; is an exhortation backed with a very good reason.

They cannot but find satisfaction in observing God's Providence notably discovered, to the confirmation of their [Page 448] faith, and cherishing their hopes; to­gether with the conviction of infidelity, and confusion of profaneness. Our heart Psal. 33. 21. (saith the Psalmist) shall rejoyce in him; because we have trusted in his Holy Name. I have trusted in thy mercy, my heart shall Psal. 13. 5. Psal. 107. 42. rejoyce in thy salvation. The righteous shall see it, and rejoyce; and all iniquity shall stop her mouth.

It is to them no small pleasure, to be­hold God's holy Perfections illustriously shining forth; and the Glory of him (who is the principal object of their love, their reverence, their hope and confidence) to be conspicuously advan­ced. Rejoyce, (saith the Psalmist) O ye righteous, and give thanks at the remem­brance Psal. 97. 12. & 30. 4. of his holiness. Zion heard, and was glad, and the daughters of Judah re­joyced, Psal. 97. 8, 9. & 48. 11. because of thy judgments, O Lord. For thou, Lord, art high above all the Earth.

It is to them ground of exceeding comfort, to receive so clear pledges of God's Love and Favour, his Truth and Fidelity, his Bounty and Munificence toward them, expressed in such watch­ful care over them, such protection in dangers, such aid in needs, such delive­rance from mischiefs vouchsafed to them. [Page 449] Such Benefits they cannot receive from God's hand, Sen. de Benef. 2. 22. Cùm accipiendum judica­verimus, hilares accipiamus profitentes gaudium, &c. without that chearfulness which always doth adhere to gratitude. I will (saith David) sing unto the Lord, Vid. ib. 30. Psal. 13. 6. because he hath dealt bounti­fully with me. Because thou Psal. 63. 7. hast been my helper, therefore in the shadow of thy wings I will rejoyce. My lips shall greatly rejoyce in thee, and Psal. 71. 23. my Soul, which thou hast redeemed. I will be glad, and rejoyce in thy mercy: Psal. 31. 7. for thou hast considered my trouble, and hast known my Soul in adversities. The Psal. 126. 3. Lord hath done great things for us, whereof we are glad. Let all those that put their trust in thee rejoyce: let them Psal. 5. 11. ever shout for joy, because thou defendest them—

They are also greatly refreshed with apprehension of the happy fruits sprou­ting from such dispensations of Provi­dence; such as are the Benefit of man­kind, the Peace and prosperity of the Civil State, the Preservation, settlement enlargement, advancement of God's Church, the support of Right, the suc­cour of Innocence, the maintenance of Truth, the encouragement and further­rance [Page 450] of Piety; the restraint of Vio­lence, the discountenance of Errour, the correction of Vice and Impiety. In these things they, as faithful servants of God, and real friends of Goodness, as bearing hearty good will and com­passion to mankind, as true lovers of their Country, as living and sensible members of the Church, cannot but rejoyce. Seeing by these things their own best interest, (which is no other then the advantage of Goodness) their chief honour, (which consists in the promotion of Divine Glory,) their truest content, (which is placed in the prosperity of Sion,) are highly furthe­red; Psal. 122. 6. (1 Cor. 12. 26.) how can they look on them spring­ing up without great delight and com­placence? O (saith the Psalmist) sing Psal. 98. 1, 3. unto the Lord—for he hath done mar­vellous things—He hath remembred his mercy and truth toward the house of Is­rael: all the ends of the earth have seen the salvation of our God. And, Sing, O heavens, (cryeth the Prophet) and be joyful, O earth, and break forth into sing­ing, Isa. 49. 13. Psal. 96. 11, 13. O ye mountains: for the Lord hath comforted his people, and will have mercy on his afflicted. And, When (saith he) Isa. 66. 14. ye shall see this, (the comfort of God's [Page 451] people,) your heart shall rejoyce; and your bones shall flourish like an herb, and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies.

Even in the frustration of wicked designs, attended with severe execution of vengeance on the contrivers and a­bettours of them, they may have a plea­sant satisfaction; they must then yeild a chearful applause to Divine Justice. The righteous (saith the Psalmist) shall Psal. 58. 10. Job 22. 19. rejoyce when he seeth the vengeance: and, Let the wicked (saith he) perish at the presence of God; but let the righteous be Psal. 68. 2, 3. glad, let them rejoyce before God, yea let them exceedingly rejoyce. Whence at God's infliction of Judgement upon Ba­bylon, it is said in Jeremy, Then the hea­ven, Jer. 51. 48. and the earth, and all that is there­in, shall sing for Babylon: and at the fall of Mystical Babylon, in the Apocalyps 'tis likewise said, Rejoye over her, thou Apoc. 18. 20. heaven, and ye holy Apostles and Prophets; for God hath avenged you on her.

Farther,

V. The next Duty prescribed to good men in such cases is to trust in God: that is, to have their affiance in God [Page 452] (upon all such like occasions, in all ur­gencies of need) settled, improved, and corroborated thereby. This indeed is the proper end, immediately regarding us, of God's special Providence, disclo­sing it self in any miraculous, or in any remarkable way; to nourish in wel­disposed minds that Faith in God, which (Psal. 78. 7.) is the root of all Piety, and ground of Devotion. Such experiments are sound arguments to perswade good men, that God doth govern and order things for their best advantage; they are power­ful incentives, driving them in all exi­gencies to seek God's help; they are most convincing evidences, that God is abundantly able, very willing, and ever ready to succour them. They, saith the Psalmist, that know thy Name, Psal. 9. 10. will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee. And, I (saith he) will abide in Psal. 61. 3, 4, 5. Psal. 115. 9. &c. & 130. 7. thy tabernacle for ever; I will trust in the covert of thy wings: For thou, O God, hast heard my vows; thou hast been a shelter for me, and a strong tower from the enemy. It is, indeed, a great aggra­vation of diffidence in God, that having tasted and seen that the Lord is good; Psal. 34. 8. having felt so manifest experience of [Page 453] Divine goodness; having received so notable pledges of God's favourable in­clination to help us; we yet will not rely upon him. As a friend, who by signal instances of kindness hath assured his good will, hath great cause of of­fence, if he be suspected of unwilling­ness in a needful season to afford his re­lief: so may God most justly be displea­sed, when we, (notwithstanding so pal­pable demonstration of his kindness,) by distrusting him, do in effect question the sincerity of his friendship, or the con­stancy Ecclus. 1. 10. of his goodness toward us.

VI. Good men upon such occasions should glory: All the upright in heart shall glory. Should glory, that is, in con­templation of such Providences feeling sprightly elevations of mind and trans­ports of affection, they should exhibit triumphant demonstrations of satisfacti­on and alacrity. It becometh them not in such cases to be dumpish, or demure; but jocund and crank in their humour, brisk and gay in their looks, pleasantly flippant and free in their speech; jolly and debonair in their behaviour; every way signifying the extream complacen­cy they take in God's doing, and the [Page 454] full content they taste in their state. They with solemn exultation should Psal. 126. 1. &c. triumph in such events, as in victories atchieved by the glorious Hand of God in their behalf, in approbation of their cause, in favour toward their persons, for their great benefit and comfort. They may (not as proudly assuming to themselves the glory due to God, but as gratefully sensible of their felicity springing from God's favour) se jactare, se laudibus efferre, as the Hebrew word doth signifie;) that is, in a sort boast, and commend themselves as very hap­py in their relation to God, by virtue of his protection and aid. They may (not with a haughty insolence, or wanton arrogance, but with a sober confidence, and chearfulness) insult upon baffled Psal. 52. 6, 7. The righteous shall—laugh at him, or de­ride him, in this manner; Loe, this is the man that made not God his strength— impiety, by their expressions and de­meanour upbraiding the folly, the base­ness, the impotency, and wretchedness thereof, in competition with the wise­dom, in opposition to the power of God, their friend and patron. For such carriage in such cases we have the prac­tice and the advice of the Psalmist, to warant and direct us. In God, saith he, we boast all the day long, and praise Psal. 44. 8. thy Name for ever. Thou, Lord, hast Psal. 92. 4. [Page 455] made me glad through thy work; and I will triumph in the works of thy hands. We will rejoyce in thy salvation; and in Psal. 20. 5. the Name of our God we will set up our banners. Glory ye in his holy Name: let Psal. 105. 3. 4. the heart of them rejoyce that seek the Lord. Sing unto him, sing Psalms unto him; talk ye of all his wondrous works. Save us, O Lord our God, and gather us from Psal. 106. 47. among the heathen, to give thanks unto thy Name, and to triumph in thy praise. Such should be the result (upon us) of God's merciful Dispensations towards his peo­ple.

I shall onely further remark, that the word here used is by the Greek rendred [...], they shall be praised: which sense the Original will bear, and the reason of the case may admit. For such Dispensations ever do adorn integrity, and yeild commendation to good men. They declare the wisdom of such per­sons, in adhering to God, in reposing upon God's help, in imbracing such courses which God doth approve and bless: they plainly tell how dear such persons are to God; how incomparably Psal 126. 3. & 125. 1, &c. & 138. 1, &c. happy in his favour, how impregnably safe under his protection; as having his infallible wisedom, and his invincible [Page 456] power engaged on their side. This can­not but render them admirable, & their state glorious in the eyes of all men; inducing them to profess with the Psal­mist, Happy is the people which is in such Psal. 144. 15. & 33. 12. a case; yea, happy is that people, whose God is the Lord. And of such a people, that declaration from the same mouth is verified, In thy Name shall they rejoyce all Psal. 89. 16, 17. the day long, and in thy righteousness shall they be exalted: For thou art the glory of their strength, and in thy favour their horn shall be exalted.

Such are the Duties suggested in our Text, as suting these occasions, when God in special manner hath vouchsafed to protect his people, or to rescue them from imminent mischiefs, by violent as­sault or by fradulent contrivance level­led against them. I should apply these particulars to the present Case solemni­zed by us: but I shall rather recommend the application to your sagacity, then farther infringe your patience, by spen­ding thereon so many words as it would exact. You do well know the Story, which by so many years repetition hath [...] [...] on your minds: and by [...] [...],

[Page 457] You will easily discern, how God, in the seasonable discovery of this execra­ble Plot, (the master-piece of wicked machinations ever conceived in humane brain, or devised on this side Hell, since the foundation of things,) in the happy deliverance of our Nation and Church from the desperate mischiefs intended toward them, in the remarkable protec­tion of Right and Truth, did signalize his Providence.

You will be affected with hearty Re­verence toward the gracious Authour of our salvation, and with humble dread toward the just awarder of vengeance upon those miscreant wretches, who digged this pit, and fell into it them­selves.

You will be ready with pious ac­knowledgment and admiration of God's Mercy, his Justice, his Wisedom, to de­clare and magnifie this notable Work done by him among us.

You must needs feel devout resent­ments of Joy for the Glory arising to God, and the Benefits accruing to us, in the preservation of God's Anointed, our just Sovereign, with his Royal po­sterity: in the freeing our Country from civil Broils, Disorders, and Con­fusions; [Page 458] from the yoaks of Usurpation and slavery; from grievous Extortions and Rapines; from bloudy Persecutions and Trials, with the like spawn of disa­strous and tragical consequences, by this Design threatned upon it: in up­holding our Church (which was so hap­pily settled, and had so long gloriously flourished) from utter ruine: in secu­ring our profession of God's Holy Truth, the truly Catholick Faith of Christ, (refined from those drossy alloys, wherewith the rudeness and sloth of blind Times, the fraud of ambitious and covetous Designers, the pravity of sen­sual and profane men had embased and corrupted it,) together with a pure Worship of God, an edifying admini­stration of God's Word and Sacraments, a comly, wholsome, and moderate Disci­pline, conformable to Divine Prescrip­tion, and Primitive example: in rescu­ing us from having impious Errours, scandalous Practices, and superstitious Rites, with merciless violence obtruded upon us: in continuing therefore to us the most desirable comforts and conve­niences of our lives.

You further considering this signal testimony of Divine Goodness, will [Page 459] thereby be moved to hope and confide in God for his gracious preservation from the like pernicious attemps, against the safety of our Prince, and welfare of our Country, against our Peace, our Laws, our Religion; especially from Romish Zeal and Bigottry, (that mint of woful Factions and Combustions, of treasonable Conspiracies, of barbarous Massacres, of horrid Assassinations, of intestine Rebellions, of forrein Invasi­ons, of savage Tortures and Butche­rics, of holy Leagues, and pious Frauds, through Christendom, and particularly among us,) which as it without rea­son damneth, so it would by any means destroy all that will not crouch there­to.

You will in fine, with joyous festi­vity glory and triumph in this illustri­ous demonstration of God's Favour to­ward us; so as heartily to joyn in those due acclamations of blessing and praise.

Blessed be the Lord, who hath not gi­ven us a prey to their teeth. Our soul is Psal. 124. 6. (68. 32.) escaped as a bird out of the snare of the fowlers; the snare is broken, and we are escaped.

Allelujah; Salvation and glory, and Apoc. 19 1, 2. [Page 460] power unto the Lord our God: For true and righteous are his judgments.

Great and marvellous are thy works, O Lord God Almighty; just and true are thy Apoc. 15. 3. ways, O thou King of Saints.

Blessed be the Lord God of Israel, who only doth wonderous things: And blessed Psal. 72. 18, 19. be his glorious Name for ever: and let the the whole earth be filled with his glory.

The Twelfth Sermon. Henry the 7ths Chappel. July 4. 1663. at the Bishop of Man his Consecration.

THE context runs thus: The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body I will set upon thy throne. If thy children will keep my covenant, and the testimony that I shall teach them; their children also shall sit up­on thy throne for evermore. For the Lord hath chosen Sion; he hath desired it for his habitation. This is my rest for ever: here will I dwell, for I have desired it. I will abundantly bless her provision; I will satisfie her poor with bread. I WILL ALSO CLOATH HER PRIESTS WITH SALVATI­ON, and her Saints shall shout aloud for joy. There will I make the horn of Da­vid to bud, &c.

[Page 462] If all, not only Inaugurations of persons, but Dedications even of inani­mate things to some extraordinary use, hath been usually attended with espe­cial significations of joy, and festival so­lemnity; with great reason, the Conse­cration of a person to so high and sacred a Function, as that of a Christian Bishop, (that is, of a Prince, or principal Pa­stour in God's Church,) requires most peculiar testimonies of our gratulation and content: the face of things ought then to be serene and chearful; the thoughts of men benign and favourable; the words comfortable and auspicious, that are uttered upon such occasion. And that ours at present should be such, the subject as well as the season of our Discourse doth require. Words few, but pregnant, and affording ample matter for our best affections to work upon: and which more particularly will engage us both to a hearty thank­fulness for past Benefits, and to a con­fident expectation of future Blessings; while they acquaint us with the anci­ent exhibition of a gracious Promise, re-mind us of the faithful performance thereof hitherto, and assure us of its certain accomplishment for the future. [Page 463] The occasion whereof was this.

King David, moved by a devout in­clination to promote God's Honour, and benefit the Church, had vowed to build a magnificent Temple, imploring God's propitious concurrence with, and approbation of his design. Where­upon Almighty God not only declares his acceptance of that pious resolution, but rewards it with a bountiful Pro­mise, consisting of two parts; one con­ditional, relating to David's Children and posterity, that they in an uninter­rupted succession should for ever enjoy the Royal dignity, in case they did con­stantly persist in observing his Cove­nant, and the Testimonies that he should teach them; the other more absolute, that however, what he chiefly intended concerning God's established Worship, and the perpetual welfare of the Church, God would have an especial care that it should fully and certainly be accom­plished: that he would for ever fix his residence in Sion; that he would pro­tect and prosper it, and all that did be­long thereto; especially those that did most need his favour and assistence, the Poor, the Priests, and the Saints, (or gentle ones.) This is briefly the impor­tance [...] [Page 464] of the general Promise wherein is comprehended that particular one whereon we are to treat: and in which we may observe,

1. The Promiser, I;

2. The Persons who are especially concerned in the Promise, her Priests;

3. The Thing promised, cloathing with salvation.

I. I say, the Promiser, I: that is, the Lord; the most true, the most constant, the most powerful God; most true and sincere in the declaration of his pur­pose, most constant and immutable in the prosecution, most powerful and un­controllable in the perfect execution thereof: whose words are right, and all Psal. 33. 4. whose works are done in truth: who will not break his covenant, nor alter the thing Psal. 89. 34. that is gone out of his lips: whose coun­sel Isa. 46. 10. shall stand, and who will do all his pleasure. These glorious Attributes and Perfections of his (so often celebrated in holy Writ) do ground our reliance upon all God's promises, and do ob­lige us (notwithstanding the greatest improbabilities or difficulties objected) to believe the infallible performance of this.

[Page 465] II. The Persons whom the Promise mainly regards, her Priests. Priests, that is, persons peculiarly devoted to, and employed in Sacred matters; di­stinguished expressely from the Poor, (that is, other meek and humble per­sons;) and from the Saints, (that is, all other good and religious men.) And, her Priests; that is, the Priests of Sion: of that Sion which the Lord hath chosen; which he hath desired for his Contrd, 2 Chron. 7. 21. permanent habitation; which he hath resolved to rest, and reside in for ever. Whence it plainly enough follows, that the Priests and Pastours of the Christi­an Church are hereby, if not solely, yet principally designed. Which inter­pretation, because it is in a manner the foundation of our subsequent Discourse, and by some it may perhaps not be rea­dily admitted, I shall endeavour farther to confirm by these few Arguments.

1. Because the Covenant here menti­oned is not (as to the main parts there­of) of a conditional or temporary na­ture, but absolute and perpetual; and Vide 2 Chron. 7. 16. must therefore be understood to respect the Christian Church, (that of the Jews being long since rejected, their Temple demolished, their Sion utterly [Page 466] forsaken.) For although one particular contained therein, concerning the con­tinual succession of David's posterity in the Regal authority over Israel, hath a condition explicitly annexed; (and, consequently, the effects depending up­on the performance of that condition were contingent, and mutable;) yet all the rest of this Covenant (or Pro­mise) is conceived in terms perempto­ry, and expressly importing perpetuity. This is my rest for ever, [...], that is, (as the Greek Translatours render it,) [...], (in seculum seculi,) that is, to the end of the world; as [...] denotes the end of all worlds, or the most perfect sempiterni­ty. And that it doth really in this case denote a proper and unlimited perpe­tuity, is also evident by those explicati­ons thereof in the 89 Psalm, (where the very same Covenant is, as to some parts thereof, more largely recorded.) Once have I sworn by my Holiness, that I Vers. 35, 36, 37. will not lie unto David: His seed shall endure for ever, and his throne as the Sun before me: It shall be established for ever as the Moon, and as a faithful wit­ness in heaven. No words can express more fully a perpetual duration, or at [Page 467] least one co-extended with the duration of the world, then those do. And the Prophet Jeremy, referring also to this very Covenant, and particularly to this very clause thereof, thus expresses the matter: Thus saith the Lord; If you can Jer. 33. 20, 21. Vid. 2 Chron. 7. 16. break my covenant of the day, and my co­venant of the night; and that there should not be day and night in their sea­son: Then may also my Covenant be bro­ken with David my servant, that he should not have a Son to reign upon his throne; and with the Levites the Priests, my Ministers. But farther,

2. The completion of this individual Promise is both by the Prophets fore­told, and expressed by the Evangelists, to appertain to the times of the Gospel. Ye heard even now the words of Jere­my, which are by him applied to those times, when God would cause the Branch Jer. 33. 15. of righteousness (that is, Jesus of Naza­reth, our Blessed Saviour) to grow up unto David; who should execute judge­ment and righteousness in the Land. In those days (saith he farther) shall Ju­dah Vers. 10. be saved, and Jerusalem shall dwell safely: and this is the Name wherewith she shall be called, (or rather, which he shall be called, as not only the Vulgar Latine [Page 468] and the Greek Interpreters, but the Chaldee also reade it,) THE LORD OUR RIGHTEOUSNESS. Likewise in the 55. of Isaiah God thus invites the Gentiles; Incline your ear, and come unto me; hear, and your soul Isa. 55. 3. shall live: and I will make an everlasting covenant with you, even the sure mercies of David: that is, I will ratifie that e­verlasting Covenant, which, in your be­half, I once made with David, and will confer on you those favours which I faithfully promised him; relating to this very Promise also. For both in Solomon's Prayer, (2 Chron. 6.) which in all probability was indited about the same time, and upon the same occasion with this Psalm, and in the 89. Psalm, the benefits of this same covenant are called the mercies of David. O Lord 2 Chron. 6 42. God, turn not away the face of thine A­nointed, remember the mercies of David thy servant, saith Solomon: And, My mercy (saith God) will I keep with him Psal. 89. 28. for evermore, and my covenant shall stand fast with him: and, My faithfulness and Vers. 24. my mercy shall be with him; that is, my faithful (or sure) mercy; [...], as the LXX, and S. Paul with them in the Acts, render this place of Isaiah. Acts 13. 34. [Page 469] And in the Song of Zachary we have one passage of this Promise cited, and applied to the times of the Gospel: Blessed be the Lord God of Israel, who Luke 1. 68, 69, 70. hath visited and redeemed his people; and hath raised up a horn of Salvation in the house of his servant David; as he spake by the mouth of his holy Prophets: viz. by the mouth of this Prophetical Psal­mist here, where 'tis said, There will I make the horn of David to bud; and in the parallel Psal. 89. In my Name shall Vers. 24. his horn be exalted. To omit those ma­ny places where our Saviour, in corre­spondence to this Promise, is affirmed to possess the throne of his father David, Vide Luc. 1. 32. edit. Cur­cel. and to rule over the house of Jacob for ever. Moreover,

3. That by the Sion here mentioned is not chiefly meant that material Moun­tain in Judaea, but rather that mystical Rock of Divine Grace, and Evangeli­cal Truth, upon which the Christian Church, the only everlasting Temple of God, is unmovably seated, is very probable, (or rather manifestly cer­tain,) by the Prophets constant accep­tion thereof in this sense, when they assign the character of perpetual dura­bility thereto. As in Isa. 60. where he [Page 470] thus prophesies of the Christian Church; The sons also of them that afflicted thee Isa. 60. 14, 15, 16. shall come bending unto thee, and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee The City of the Lord, The Sion of the Holy One of Israel. Whereas thou hast been forsaken, and hated, so that no man went through thee; I will make thee an eternal excellency, a joy of many gene­rations. Thou shalt also suck the milk of the Gentiles, and shalt suck the breasts of Kings, &c. And the Prophet Micah, speaking of the last days, (that is, of the Evangelical Times, when the mountain of Mic. 4. 1. the House of the Lord should be established in the top of the mountains,) saith thus; And I will make her that halted, a rem­nant, Vers. 7. and her that was cast far off, a strong Nation: and the Lord shall reign over them in mount Sion from henceforth even for ever. And the Prophet Joel, speaking of the same times, (when God would pour out his Spirit upon all flesh,) Joel 2. 28. hath these words: So shall ye know that & 3. 16. I am the Lord your God, dwelling in Si­on, my holy mountain: then shall Jerusa­lem be holy, and there shall no strangers pass through her any more. All which places no man can reasonably doubt, [Page 471] and all Christians do firmly consent to respect the Christian Church. To which we may add that passage of the Au­thour to the Hebrews, ch. 12. v. 22. But ye are come unto mount Sion, and unto the City of the living God, the heavenly Jerusalem; that is, to the Christian Church.

4. The manner of this Covenant's delivery, and confirmation by the Di­vine Oath, argues the inconditionate, irreversible, and perpetual constitution thereof: for to God's most absolute and immutable Decrees this most august and solemn confimation doth peculiarly a­gree. So the Apostle to the Hebrews seems to intimate: Wherein (saith he) Heb. 6. 17. God willing more abundantly to demon­strate the immutability of his counsel, ( [...],) interposed an oath.

We may therefore (I suppose) up­on these grounds solidly and safely con­clude, that this Promise doth principal­ly belong, and shall therefore infallibly be made good to the Christian Priest­hood; to those who in the Christian Church, by offering Spiritual Sacrifices of praise and thanksgiving, by directing and instructing the people in the know­ledge [Page 472] of the Evangelical Law, by implo­ring for and pronouncing upon them the Divine benedictions, do bear ana­logy with, and supply the room of the Jewish Priesthood.

From which discourse we may by the way deduce this Corollary; That the title of Priest, although it did (as most certainly it doth not) properly and primarily signifie a Jewish Sacrificer, (or Slaughterer of Beasts,) doth yet no-wise deserve that reproach which is by some inconsiderately, (not to say, profanely,) upon that mistaken ground, commonly cast upon it: since the Holy Scripture it self, we see, doth here, even in that sense (most obnoxious to ex­ception) ascribe it to the Christian Pa­stours. And so likewise doth the Pro­phet Isaiah; And I will also take of them for Priests and for Levites, saith the Lord: speaking (as the context plain­ly Isa. 66. 21. declares) of the Gentiles, which should be converted and aggregated to God's Church. And the Prophet Jere­miah; Neither shall the Priests the Le­vites Jer. 33. 18. want a man before me to offer burnt­offerings, and to do sacrifice continually. Which Prophecy also evidently con­cerns the same time and state of things; [Page 473] of which the Prophet Malachi thus foretels: For from the rising of the Sun Mal. 1. 11. to the going down of the same, my Name shall be great among the Gentiles; and in every place Incense shall be offered to my Name, and a pure offering. It were de­sirable therefore, that men would better consider, before they entertain such groundless offences, or pass so uncha­ritable censures upon either words, or persons, or things. But I proceed to the

III. Particular, which is the Matter of the Promise, Cloathing with salva­tion. Where we may observe,

First, That the usual metaphor of be­ing cloathed, doth in the Sacred dialect denote a compleat endowment with, a plentiful enjoyment of, or an entire application to, that thing, or quality, with which a person is said to be cloa­thed. So is God himself said to be cloa­thed Psal. 93. 1. with majesty and strength. And David prays, that they might be cloa­thed Psal. 35. 26. Psal. 109. 29. with shame and dishonour, that did magnifie themselves against him. And in Ezekiel, The Princes of the Isles, being Ezek. 26. 16. amazed by the ruine of Tyre, are said to cloath themselves with trembling. And [Page 474] that bitter adversary of David (in Psal. 109.) did cloath himself with cursing, as with a garment. And Job avoucheth Vers. 18. of himself, I put on righteousness, and it Job 29. 14. cloathed me; my judgment was as a robe, and a diadem. And S. Peter advises us to put on, or to be cloathed with humili­ty. Finally, Isaiah introduces our Savi­our 1 Pet. 5. 5. speaking thus: I will greatly rejoyce Isa. 61, 10. in the Lord, my soul shall be joyful in my God: for he hath cloathed me with the garments of salvation, he hath covered me with the robe of righteousness; as a Isa. 59. 17. bridegroom decketh himself with orna­ments, and as a bride adorneth her self with her jewels. So that (as by these instances we may discern) to be cloa­thed with salvation, is, to be perfectly en­dowed therewith; to be invested with it as with a garment, which wholly en­closeth and covereth the body, so that no part is left unguarded and unadorned thereby.

Secondly, But now what is that Sal­vation, with which the Priests of Sion shall be thus cloathed? I answer: Sal­vation, when it is put absolutely, and not conjoyned with any particular ob­ject, (or term from which,) doth in the Hebrew language properly signifie a [Page 475] Deliverance from, or remotion of all sorts of inconveniences; and, conse­quently, an Affluence of all good things; and, in effect, the same which other lan­guages call Felicity and Prosperity, or design by terms equivalent to those: the Hebrews having hardly any other word so properly correspondent to those, as this word, Salvation. Whence that title of Saviour, and the God of Salvation, so often attributed to Al­mighty God, imports as much as, the Deus, [...], saepe Platon. Dispenser of all good gifts; the great Benefactour, Assister, and Protectour of men: And to Save, is promiscuously used for, to relieve the needy, to com­fort the sorrowful; to restore the sick to his health, the prisoner to his liber­ty, the captive to his country; to de­fend the weak from injury, and the humble from contempt; to deliver the distressed from imminent danger, the in­nocent from unjust condemnation, the slandered from undeserved reproach: in a word, all the effects of God's Good­ness and Power, the whole work of the Divine Providence and Beneficence, are hereby expressed.

We will recite one or two of those many places which confirm this notion. [Page 476] Psalm 85. 9. Surely his Salvation is nigh them that fear him, that glory may dwell in our land: his Salvation is nigh, that is, his loving care attends upon them, to assist and preserve them: which in Psal. 145. 19. is thus otherwise expressed; He will fulfil the desire of them that fear him; he will hear their cry, and will save them. And again, Psalm 149. 4. The Lord ta­keth pleasure in his people; he will beau­tifie the meek with Salvation: that is, he will by his good Providence dispose them into a convenient and decent con­dition of life. And again, Psalm 144. v. 10. It is he that giveth Salvation unto Kings; that is, by whose gracious dis­posal they prosper, and are preserved in dignity, plenty, and safety.

I will not, by citation of places, la­bour to confirm so obvious a Notion: it may suffice for that purpose, that the supreme accomplishment of all Happi­ness, the enjoyment of perfect Bliss in Heaven, is, in agreement with this Jew­ish acception of the word, most com­monly styled Salvation. But I must add, that whereas Salvation may relate either to the outward estate of a man's body, life, and fortunes, or to the internal dis­positions of the mind; to our present [Page 477] condition in this world, or to our fu­ture and eternal estate: it doth seem here (I say not, to exclude the latter al­together, yet) more directly and prin­cipally to respect the former, viz. that external and temporal welfare, which is conspicuous and visible in this world. My reason is, Because the other parts of this prophetical Promise do, in their most natural acception, signifie that out­ward Prosperity wherewith God would vouchsafe to bless his Church: that a­bundant benediction of her store, that sa­tisfying her poor with bread, that joyful exultation of her Saints, that cloathing her enemies with shame, being expressi­ons properly denoting a state of exter­nal good weal and comfort; and in con­sonance to them require, that we thus likewise understand this phrase; the Priests being also questionless designed to partake in this glorious Felicity of the Church. Which is also confirmed by other Prophecies of the same tenour and intention: as particularly that in Jer. 31. concerning the collection of Israel, and redemption of the Spiritual Sion, 'tis said, I will satiate the soul of the Priests with fatness, and my people shall Ver. 14. be satisfied with my goodness, &c.

[Page 478] Now, although we may adventure safely to interpret the declarations of Divine favour according to the most comprehensive sense of which the words are capable, where they are conceived: (it being the manner of the immensly Good God, to exceed rather, then to be deficient, in the performance of his word; and to surpass the expectations he hath raised in us, then any wise to disappoint them:) yet however, the least we can imagine here promised to the Priests of Sion, will comprehend these three things.

1. A Free and Safe condition of life; that they be not exposed to continual dangers of ruin; of miserable suffe­rance, or remediless injury: that the benefits of peace, and law, and publick protection, shall particularly appertain to them; so that their adversaries (if any they happen to have) shall not be incited, by hope of reward or impuni­ty, to hurt their persons, rifle their goods, disturb their quiet; but that they shall enjoy good degrees of secu­rity, liberty, and tranquillity in this world.

2. A Provision of competent subsi­stence for them: that their condition of [Page 479] life be not wholly necessitous, or very penurious, destitute of convenient ac­commodations, or depending altogether for them upon the arbitrary benevolen­ces of men, which is, at best, but a more plausible kind of beggery; but that they shall be furnished with such reason­able supplies, as are requisite to encou­rae them in the chearful performance of their duty.

3. A Sutable degree of respect, and so high a station among men, as may commend them to general esteem, and vindicate them from contempt: that they be not reputed among the dregs and refuse of the people; that their persons be not base and despicable, their names made the objects of vulgar oblo­quy, their functions become prostitute to profane irrision; but that some con­siderable authority, some more then or­dinary regard and veneration accrue un­to them from the high relations which they bear, and from the sacred business which they manage.

All this at least (according to the most moderate interpretation of the phrase) that abundant Salvation doth imply, wherewith God hath promised to invest the Priests of Sion.

[Page 480] We may therefore presume, or rather not presume, but confidently rely upon, and comfort our selves in the expectati­on of God's faithful continuance to ful­fil this Promise. We may assure our selves, that neither the secret envy of them who repine at those encourage­ments which God's Providence hath con­ferred on his Priests, nor the open ma­lice of those that furiously oppugn their welfare, shall ever prevail to overwhelm them with extream misery, penury, or disgrace; since no endeavour of earth or hell can ever be able to reverse this everlasting decree of Heaven, or to de­feat that irresistible power which is en­gaged to its execution. No inferiour force can strip them naked of that Sal­vation, wherewith the Supreme Truth hath promised to cloath them.

Which confidence of ours may be im­proved, by considering the Reasons that might induce Almighty God to resolve, and promise thus favourably in behalf of his Priests. (For though we cannot penetrate the incomprehensible depths of the Divine Counsel, nor should ever peremptorily conclude concerning the determinate Reasons of his Actions: yet when the wisdom of his procee­dings [Page 481] doth clearly approve it self to our understandings, we ought readily to acknowledge it, and humbly to praise him for it.) Now the Reasons why Di­vine Providence should undertake to preserve the Priesthood in safety, to procure for them liberal maintenance, and to raise them above a state of scorn and infamy, may be especially these three.

• 1. It concerns God's Honour.
• 2. The Good of the Church requires so.
• 3. Equity and the reason of the case exacts it.

In prosecuting which Heads of dis­course, I shall not seem to you (I hope) to transgress the rules of modesty, or de­cency. There be certain seasons, where­in confessedly it is not only excusable, but expedient also, to commend one's Self; as when a man is falsly accused, or unjustly afflicted. And with greater reason sometime men are allowed to praise the Country where they were born and bred, the Family to which they are allied, the Society to which they are more especially related. And if at this time I assume the like liberty, the occasion (I hope) will apologize for [Page 482] me. It becomes not me to be an adviser, much less a reprover, in this Audience: may I therefore, with your favourable permission, presume to be a commen­der, or (if you please) a pleader for the welfare of this Sacred Order, al­though my self an unworthy and inconsi­derable Member thereof. I say therefore,

I. God's Honour is concerned in the safe, comfortable, and honourable estate of his Priests: and that upon account of those manifold relations, whereby they stand allied, appropriated, and de­voted to himself.

They are in a peculiar manner his Servants. The servant of the Lord (saith S. Paul) must not strive, but be gentle Joel. 2. 17. 2 Tim. 2. 24. unto all men, apt to teach. The servant of the Lord, who's that? are not all men God's servants? is not he Lord of all? Yes; but a Christian Priest, such as Ti­mothy was, is by way of excellency so styled. All men owe subjection, obedi­ence, and homage to God: but the Priests are (his [...]) his 1 Cor. 4. 1. Rom. 15. 16. Ministers, his Officers, his immediate Attendants, his Domesticks as it were, and menial Servants; that approach his Person, that tread the Courts of his House, that wear his proper Badges, [Page 483] that are employed in his particular busi­ness. And is it then for God's ho­nour, to suffer them to be abused, to want convenient sustenance, to live in a mean and disgraceful condition? Would it not redound to the discredit of an earthly Prince, to permit, that the attendents on his Person, the officers of his Court, the executers of his Edicts should have the least injury offered them, should fare scantly or coursely, should appear in a sordid garb? are they not therefore by especial privileges guarded from such inconveniences? And shall the Great King and Lord of all the world be deemed less provident for, less indulgent (not to say less just) unto his Servants? Servants, I say, and those not of the lowest rank, nor ap­pointed to the vilest drudgeries; but such as are employed in the most honou­rable charges, and are entrusted with his most especial concernments.

They are his Stewards. (A Bishop, Tit. 1. 7. saith S. Paul, must be blameless, as the Steward of God.) If the Church be [...], God's house, or family, 1 Tim. 3. 15. as 'tis called, and the Priests the [...], the Stewards of that house, the Comptrol­lers of that family; 'tis surely no mean [Page 484] station they obtain therein. The distri­bution of his bread, (the Bread of life, Vid. Mat. 24. 45. his holy Word,) and the dispensation of his most precious Goods, (the holy 1 Cor. 4. 1. Mysteries,) are committed to their care and prudence. Who then (saith our Luk. 12. 42. Saviour) is that faithful and wise stew­ard, whom his Lord shall make ruler over his houshold, to give them their portion of meat in due season? Who but the Priests, who are therefore styled both [...], [...], (Presidents, Guides, Rulers,) and [...] (Fee­ders or Pastours) of the Church?

Yea they are [...] also, the Buil­ders of that house, founding it by ini­tial conversion, rearing it by continued instruction, covering and finishing it by sacramental obsignation of Divine grace. As a wise architect, (saith S. Paul) I have laid the foundation, and another 1 Cor. 3. 10. builds upon it.

They are [...], Co-operatours with God; that manage his business, 1 Cor. 3. 9. and drive on his designs: the Solicitours of his affairs; the Masters of his re­quests: [...]. his Heralds, that publish his Decrees, denounce his Judgments, pro­claim his Pardons, and acts of Grace un­to his subjects; that blazon his Titles, [Page 485] and defend his rightful Authority in the world: yea his Ministers of State; the Ministers (I say, absit invidia,) of his most glorious Spiritual Kingdom; (which is peculiarly denominated the Kingdom of God;) the orderly admi­nistration of which, its advancement, its preservation, and its enlargement, are especially commended to their dili­gence and fidelity.

They are, last­ly, God's Vide Mal. 2. 7 For the Priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the Messenger of the Lord of Hosts. Embas­sadours, delegated by him to treat of peace, and solicit a fair correspondence between Heaven and Earth. Now then (saith S. Paul) we 2 Cor. 5. 20. are Embassadours for Christ, as though God did beseech you by us: we pray you in Christ's stead, be reconciled to God. As though God did beseech you by us; see, they manage God's concernments, and in a manner represent his person. At least, if the Apostles were more proper­ly God's Embassadours, the present Mi­nisters of Religion are his Agents, and Residents here among men, designed to pursue the same negotiations commen­ced by them. Now you know by the law of Nations, and common consent of [Page 486] all men, all manner of security, good entertainment, and civil respect hath been ever acknowledged due to Em­bassadours, (and publick Ministers:) their employment hath been esteemed honourable, their persons held sacred and inviolable; and whatsoever dis­courtesie hath been shewed unto, or outrage committed upon them, hath been interpreted done to him from whom they derive their commission, whose person they represent. And so truly the bad usage of God's Priests, if John 13. 20. What you have done to these, &c. Mat. 10. 40, & 25. 40. He that re­ceiveth you, receiveth him that sent you. not directly and immediately, does yet really and truly, according to moral estimation, terminate on God himself, and reflect on his Honour, and preju­dice his Religion; a due regard to which cannot be maintained, without proportionable respect to the Ministers thereof. The basest of the people may serve to be Priests to Jeroboam's Calves, but not become the Ministery of the God of Israel.

Do we not see the reverence of Civil Government upheld more by the spe­cious circumstances, then by the real necessity thereof; by the magnificent retinue, and splendid ornaments of Princely dignity, then by the eminent [Page 487] benefits of peace and justice springing thence? Shall not (not only the grea­test inward worth, but) the highest Nobility, if basely attired, badly atten­ded, slenderly accommodated, pass un­regarded, yea disregarded by us? men being generally either unable to discern, or unwilling to acknowledg excellency devested of sensible lustre. Religion therefore must be well habited, or it will be ill respected: the Priests must wear a comely (if not a costly) livery, or God their Master's reputation will be impaired in popular fancy.

Consider David's reasoning; Loe, I dwell in a house of Cedars, but the Ark of the Covenant of the Lord remaineth un­der 1 Chron. 17. 1: Curtains; and compare such dis­course therewith as this; and judg can­didly, whether they have not some parity: Loe, my Attendents are clad with the finest purple, God's Ministers are covered with the coursest sack­cloath; my People surfeit with dain­ties, his Servants pine away for scarcity; my Courtiers are respectfully saluted, his Priests scornfully derided; no man dare offend mine, every one may trample on his Officers.

And lest we should imagine God [Page 488] himself altogether void of such resent­ments, or such comparisons impertinent, consider that disdainful expression of his; If ye offer the blind for sacrifice, is Mal. 1. 8. it not evil? and if you offer the lame and sick, is it not evil? Offer it now to thy Governour; will he be pleased with thee, or accept thy person? saith the Lord of Hosts. The same testimonies of re­spect that we shew our Governours, God, it seems, expects from us in all kinds, and may reasonably much grea­ter.

Nor is it a matter of slight considera­tion, how plentiful provision, in the policy devised and constituted by God himself, was made for the Priests; how God assumes the immediate patronage of them, and appropriates the matter of their sustenance unto himself. The Priests (saith the Law) the Levites, Deut. 18. 1, 2. and all the tribe of Levi shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and his inheritance. Therefore they shall have no inheritance among their brethren: the Lord is their inheritance. So that then (it seems) no man could withhold any part of the Priests main­tenance, without sacrilegious encroach­ment [Page 489] on God's own right, and robbing him of his due: (which is the greatest security of an estate imaginable.) How likewise (next to the Prince) the high­est dignity and authority was then con­ferr'd on the Priests: to them the in­terpretation of Law, to them the deci­sion of doubtful cases did appertain; with severe injunctions to comply with their determinations. See how the bu­siness is inculcated. If there arise a mat­ter Deut. 17. 8, 9, 10, 11, 12. too hard for thee, between bloud and bloud, between plea and plea, between stroke and stroke, being matters of con­troversie within thy gates; then shalt thou arise, and get thee up unto the place which the Lord thy God shall chuse: And thou shalt come unto the Priests the Levites, and unto the Judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment. And thou shalt do according to the sentence which they of that place, which the Lord shall chuse, shall shew thee; and thou shalt ob­serve to do according to all that they in­form thee. According to the sentence of the Law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence, which they [Page 490] shall shew thee, to the right hand, nor to the left. And the man that will do pre­sumptuously, and will not hearken to the Priest, that standeth to minister there be­fore the Lord thy God, even that man shall die, and thou shalt put away evil from Israel. Observe with how eminent a power God then thought fit to endow his Priests [...], saith Josephus: The Priests were constituted Su­pravisours of all things, and Judges of controversies, and Punishers of offences. 2. in Apionem..

And though we are not in all cases obliged punctually to follow those po­litical prescriptions; yet is the reason of them perpetual, and the example venerable: especially since the custom of all Times, and the reason of all the World doth in a sort conspire to back it.

The first Priest we meet with in Scripture is Melchizedek; a King also; and such a one, as the Patriarch Abra­ham, (a Prince also himself, and, what Gen. 14. is somewhat more, just then a Conque­rour,) in the midst of his triumphal heights, was not ashamed to acknow­ledge his superiour, to honour him with a tribute of his spoils, and to re­ceive [Page 491] a benediction from him. The next (if I mistake not) is Potipherah, Gen. 41. 45. Priest of On, whose Daughter was not thought by the King of Egypt an un­equal match for Joseph, his chief Fa­vourite, and the next in dignity to himself in that flourishing Kingdom. (Though such an alliance would per­haps he thought derogatory to the Worships of our days.) The third is Revel, or Jethro, Priest of Midian, the Father-in-law likewise of the illustrious Moses; a man as of approved wisdom, so doubtless of considerable dignity too. And the next to him (in order of sto­ry) is the venerable Aaron, no meaner a man, then the Brother of him who was King in Jesurun. Thus all Na­tions, Deut. 33. 5. wise and ignorant, civil and bar­barous, were by one com­mon instinct (as it were) of Vid. Aristot. Pol VII. 9. [...]. natural reason prompted, by conferring extraordinary privileges of honour and convenience on their Priests, to express their reverence of the Deity, and their affection to Religion.

I will not ransack the closets of An­tiquity, nor with needless ostentati­on produce the Egyptian Hierophantae, [Page 492] Porph. [...]. lib. IV. § 16 Caes. de bell. Gall. L. VI. the Persian Magi, the Gaulish Druids, the Caliphs and Mufti's of other Nati­ons, to shew what preeminencies of re­spect they enjoyed, what powerful sway they bore in their respective coun­tries; how the most weighty affairs, both of peace and war, were common­ly directed by their oracular dictates. It shall suffice to observe, that the gal­lant Romans, (whose devout zeal to religion Polybius himself, no special Lib. 6. friend of theirs, could not forbear to admire and applaud,) I say, that the most wise and valiant Romans did set so [...]. Plut. in Marcello. high a value upon the Priestly order, that if their principal Magistrates (the Praetors, and Consuls themselves) did casually meet with one of Vesta's Priests, they caused immediately those dreadful Rods, the ensigns of their Authority, to submit; and they themselves respect­fully Sen. in Con­trov. gave place, as if they meant to confess those Priests in a manner their betters. Nor did they among them of the most noble extraction, and of the highest dignity in the Commonwealth, (even after many glorious exploits at­chieved by them,) scornfully disdain, but rather did ambitiously affect to be admitted into the College of Priests: [Page 493] insomuch that, after the dissolution of the Republick, the Emperours thought good to assume the Pontifical dignity to them­selves, supposing the Office too honou­rable, the Title too magnificent for a Subject. For they wisely, it seems, and honestly adjudged it no debasement of their quality, no diminution to their personal excellency, to be imployed in the service of the immortal Gods; whom they acknowledged the Patrons of their Country, the Protectours of their safety: Nor that they less deser­ved of the publick, who rightly orde­red their religious Devotions, then they who prudently advised in the Senate, or fought valiantly in the field: for that the good success of publick under­takings did as much, or more, depend upon the favourable disposition of Di­vine Providence, as upon the careful endeavour of humane industry.

I cannot forbear to allege that so grave and pertinent speech of Cicero, which is the Exordium of his Oration ad Pontifices: ‘ Cùm multa divinitus, Pontifices, à majoribus nostris inventa atque instituta sunt; tum nihil praecla­rius, quàm quòd vos eosdem & Religio­nibus Deorum immortalium, & sum­mae [Page 494] Reip. praeesse voluerunt: ut amplis­simi & clarissimi Cives Rempubl. bene gerendo, Religiones sapienter interpre­tando, Remp. conservarent.’ A whole­some and politick institution he thought it, conducible to the publick good and safety, that the Civil and Sacred Autho­rity should be united in the same per­sons; that it was as well for the inte­rest of the State, as for the credit of Religion, that the Priests should be men of honour, or (which is all one) honourable men Priests.

All which evinces plainly, that it is in no wise the result of a generous heart, (for what Nation ever produced so many brave spirits as that?) but ra­ther proceeds from an inconsiderate de­licacy of humour, (or from a profane haughtiness of mind,) to loath, as now men do, and despise that employment, which in its own nature is of all most noble, and most beneficial to mankind. For if to be Itàne, plùs decet homi­ [...]is, quàm Dei famulum no­minari? ac terreni quàm coelestis Regis officiale [...], al­tioris ducitur dignitatis? Qui Clero militiam, forum [...]nteponit Ecclesiae, divinis profectò humana, coelestibus praeferre terrena convincitur. Bern Epist. 78. a Courtier in a particular Country, is of all others the most honourable relation; and to wait upon a mortal King, is accounted a most worthy function: to be pe­culiarly [Page 495] God's Servant, and in Religi­ous addresses immediately to attend on him, must consequently be the most excellent preferment in the World, which is God's Kingdom. And if to supply a man's bodily needs, to restore his liberty, to save his life, be works of generous beneficence: how much more is it so, by good conduct and instructi­on of men, to adorn their Souls with Vertue, to free them from the bondage of Sin, to rescue them from eternal ruine?

Our magnanimous Ancestours, who erected as well trophees of their invin­cible courage abroad, as monuments of their incomparable piety at home, and equally by both did purchase im­mortal renown to their ingrateful po­sterity, (for not to imitate good ex­ample, is the greatest ingratitude,) they, I say, were otherwise disposed; to whose honest Devotion we owe those handsome privileges, and those com­petent revenues which the Priesthood still enjoys; and which are so maligned by this untoward Age, not less degene­rate in spirit, then corrupt in manners: when all Wisdom, and Vertue, and Religion, are almost in most places [Page 496] grown ridiculous: when the serious use of Reason is become (in vulgar opini­on) the most impertinent and insigni­ficant thing in the world: when Inno­cence is reputed a meer defect of wit, and weakness of judgment; Integrity, a fond pertinacity of humour; Con­stancy of mind, and Gravity of demea­nour, a kind of fullen morosity, or uncouth affectation of singularity; and all strict practice of Christian Duty in­currs the imputation of some new-found opprobrious name, one or other. No wonder then, when Religion it self hath so much decayed in its love and esteem, if the Priests, its professed Guar­dians, do partake in its fortune. Nor is it to be feared, but that, when the predominant vanities of the Age are somewhat decocted, and men grow weary of their own inconvenient fol­lies; when-ever (not a fierce zeal for some whimsical Model, or some para­doxical Opinion, but) a sober esteem of, and a cordial affection to Vertue and genuine Piety do begin to revive in the breasts of men; the love and re­verence of the Clergy will return. For it will be ever true, what was once said, (though dictated only from the [Page 497] reason and experience of a Heathen,) Qui bonâ fide colit Deos, amat & Sacer­dotes; Statius, Epist. Dedicat. in V. lib. Sylvarum. He that sincerely worships God, will heartily love his Priests. But not to insist longer on this Reason.

II. The Good of the Church requires, that the Priesthood be well protected, well provided for, and well regarded. That men be converted from iniquity, and induced to the sincere practice of Vertue, is the chief Good of the Church, that to which the Favour of God is an­nexed, and upon which the Salvation of Souls doth rely. And this Good mainly depends, partly upon the due execution of the Priestly office, partly upon the fit disposition of the people to comply therewith: and to both those effects the comfortable estate of the Priesthood is conducible and requi­site. The Priest must be capable to in­struct with advantage; and the people disposed to learn with readiness: He must lead, and they follow chearfully in the paths of righteousness. Which alacrity how can he be Master of, whose mind care and grief, the inseparable companions of a needy estate, do con­tinually distract and discompose? whose spirit is dejected with constant regret, [Page 498] and frequent disappointments? Can he be free and expedite in the discharge of his duty, who is perplexed with the difficulties, and encumbred with the va­rieties of secular business, (such as the exigencies of a narrow condition do ne­cessarily induce?) No: few there be, that, with Epictetus, can philosophate in slavery; or, like Cleanthes, can draw water all the day, and study most of the night.

The Priests are bound, (for the pro­pagation of truth and right, and for the reclaiming of men from errour and sin, that is, for the most important good of the Church,) as the Apostles are of­ten related to have done, [...], Act. 9. 27. & 14. 3. & 19. 8. to speak all out; (or to use an unconfi­ned liberty of speech;) to exhort to Eph. 6. 19. &c. the practice of Vertue, as our Saviour did, [...], with licence and autho­rity; Luk. 4. 32. to deter from Vice, as St. Paul injoyns Titus, [...], with Tit. 2. 15. an all-commanding and imperious strain; and (as those faithful brethren did, encouraged by Saint Paul's example) [...], to dare un­dauntedly Phil. 1. 14. to utter the word of Truth: they are obliged to deal impartially with all, to flatter no man; to admo­nish, [Page 499] yea and (with prudence seasona­bly) to reprove the greatest of men; not to respect the persons of the rich, nor to dread the faces of the most terri­ble among men. And how shall this ne­cessary courage be engendred, be che­rished, be preserved in the breast of him who grovels upon the ground, and —plurima sunt quae Non audent homi­nes pertusâ dicere laenâ. Juven. Sat. 5. [...]. Hes. 1. 317. [...]. Menand. crouches under the depressing loads of want and disgrace? What engines are able to raise the spirits of men above the ordinary fountains from which they spring, their fortunes? what props can sustain them at that due pitch, destitute of solid strength, wealth, and respect? With what face shall a pitiful underling encounter the solemn looks of an op­pressing Grandee? with what hope of success in his forlorn habit shall he ad­venture to check the vicious extrava­gancies of a ruffling Gallant? Will he dare to contradict the opinion, or to disallow the practice of that wealthy, or this powerful neighbour, by whose alms, it may be, he is relieved, and sup­ported by his favour?

But admit it possible a man may be both extreamly indigent, and sufficient­ly resolute: (that is, strong without food, and fat by digesting the thin air:) [Page 500] with what regard then shall his free and faithful advice be entertained? Shall not his moderate confidence be ac­counted impudence; his open sinceri­ty of speech be styled unmannerly pre­sumption; his minding others of their duty adjudged a forgetfulness of his own condition, or a disorderly trans­gressing the due limits thereof? If he be not ashamed of the truth, will not the truth be ashamed of him? Shall he not prejudice more by the meanness of his garb, then further by the force of his reason, that good cause which he maintains? Will men respect his words, whose person they despise; will they be willingly counselled, or patiently reproved by him, whom they esteem, yea, whom they plainly see, so much their inferiour? No: the same words, [...] Eurip. in He­cuba. which proceed from the mouths of men in eminent dignity, are not the same when they are uttered by those of base degree. Weak and ineffectual are the most eloquent harangues of beggarly Oratours; obscure like themselves and unobserved the most notable dictates of poor mercenary pedants. The autho­rity of the speaker doth usually more incline, then the weight of the matter. [Page 501] It was the observation of the wise Son of Sirach, When a rich man slips, he Ecclus. 13. 22, 23. hath many helpers; he speaketh things not to be spoken, and yet men justifie him: the poor man miscarried, and they far­ther rebuked him; he spake discreetly, and yet could have no place. When a rich man speaketh, every man holdeth his tongue; and his words they extol to the clouds: [...]. but if a poor man speak, they say, Who is this? and if he stumble, they will help to overthrow him.

And Solomon himself notes the same: Eccles. 9. 16. The poor man's wisedom is despised, and his words are not heard. Not onely those that swell with pride, and swim in plen­ty, but even the meanest of the people will be apt to contemn his instructions, whom they perceive in few or no cir­cumstances of life to excell them. If the Preacher's condition be not, as well as his Pulpit, somewhat elevated above the lowest station, few will hear him, fewer mind his words, very few obey him. Job's Case deserves well to be considered. While he flourished in wealth and reputation, all men attend­ed to his counsell, and admired his discourse. The Princes (saith he) re­srained Job 29 9, 10, 11, 21, 22. talking, and laid their hand on [Page 502] their mouth: The Nobles held their peace, and their tongue cleaved to the roof of their mouth. When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me. Unto me men gave ear, and waited, and kept silence at my counsel. After my words they spake not again, and my speech drop­ped upon them. So officiously attentive were all men to Job in his prosperity. But when the scale was turn'd, and he became depressed in estate, no man minded either him or his discourse; except it were to despise and scorn both. But now (saith he) they that are younger Job 30. 1, 9, 10, 11. then I, have me in dirision, whose fathers I would have disdained to have set with the dogs of my flock. I am their song, yea, I am their by-word. They abhor me, Prov. 14. 20. The poor is ha­ted even of his own neigh­bour: but the rich hath ma­ny friends. they fly far from me, and spare not to spit in my face: Because he hath loosed my cord, and afflicted me. If Job, a person who so equally and moderately, yea so c. 30. 25. humbly and courteously and bountifully used his prosperity, as we find he did, was notwithstanding in his adversity so generally slighted and abhorred; what shall their lot be, who never enjoyed those advantages? what regard shall their wholsome advice find? [Page 503] what efficacy their most pathetical ex­hortations obtain? what passion their faint breath raise in mens benummed hearts? No more, certainly, then their mean condition shall procure among men either of friendship or esteem.

We see therefore how Almighty God, that he might conciliate credit unto, and infuse a persuasive energy into the words of his Prophets and Apostles, was pleased to dignifie them with ex­traordinary gifts of foretelling future events, and doing miraculous works: their Doctrine, it seems, (though of it self most reasonable and plausible,) be­ing not sufficient to convince the hea­rers, without some remarkable excel­lency in the Teachers, challenging the people's awful regard, and exciting their attention. Otherwise how piti­fully-scant a draught those poor fishers of men had caught by the common al­lurements only of innocent life, and ra­tional discourse, I leave you to imagine. And where such extraordinary com­mendations are wanting, is it not rea­sonable that the need of them should be supplied by ordinary and probable expedients?

I might further add, how a necessi­tous [Page 504] and despicable estate doth com­monly not onely disturb the mindes, and deject the spirits of men; but dis­tempereth also their Souls, and viciateth their manners; rendring them not one­ly sad and anxious, slavish and timo­rous, but greedy also and covetous, peevish and mutinous, rude and igno­rant: engages them in sordid company, and tempts them to unworthy courses. From which one cause, how scandalous effects, and how prejudicial to the Churche's both honour and safety, have proceeded, I need not for to say, since wofull experience too loudly proclaims it.

I might adde more-over, that the Priests do confer to the good of the State; which is secured and advanced by the sincere instruction of men in duties of Obedience, Justice, and Fide­lity; and by maintenance of good Con­science among men. So that if things be rightly considered, it will be hard to find a better Commonwealths-man, then a good Minister.

Seeing therefore the good of the Church, upon various accounts, is so much concerned in the Priests encou­ragement, welfare, and respect; 'tis very [Page 505] fitting they should have them. Which Consideration I conclude with that seri­ous Admonition of the Apostle to the Hebrews; wherein the substance of what hath been spoken on this point is con­tained: Obey your Rulers, (or Guides,) Heb. 13. 17. and submit to them; for they watch for your Souls, as they that are to give an ac­count: that they may do it with joy, and not with complaint; for this is unprofi­table for you. [...]. that [...]. is, for this pays no taxes, quits no scores, turns to no account, is no-wise advan­tageous for you; but rather (for there is a Miosis in those words) is hurtfull and detrimental to you. But farther,

III. Common Equity, and the Rea­son of the Case exacts, that Safety, com­petent Subsistence, and fitting respect be allowed to the Priests. If you consider their Personal qualities; who, I pray, do [commonly] better deserve those ad­vantages then they? Those qualities, I say, which result from a liberal, a sober, a modest Education, in the Schools of Wisedom, and under the influences of good Discipline. If Birth (that is, at best, an imaginary relation to the gallantry of an Ancestour) entitle men to Honour; [Page 506] if the cheap favours of Fortune be so highly prized and admired; if Riches (that is, the happy results of industry in trivial matters) do easily purchase re­spect: what may they not pretend to, whose constant (and not always unsuc­cesful) endeavour it hath been to de­serve well, to cultivate their minds, and regulate their manners?

True worth indeed is not confined to any particular order of Men; yet I should wrong none, by saying it is no­where more plentifully to be found then in this. What is it that doth ad­vance Vid. Orig. con­tra Cels. l. 3. pag. 129. mens nature, that adorns their minds, that commends their persons to especial regard? Is it Knowledge? The Priests lips preserve it; their discourse Mal. 2. 7. doth diffuse it. Is it Vertue? Whence have more, or greater examples there­of proceeded then from them? Is it Piety? It is their proper business, it hath been always (in some measure) their care to promote it: That igno­rance and barbarity, dissoluteness and ir­religion have not long since, like a de­luge, over-spread the face of the world, none, I suppose, will be so unjust, as to deny in greatest part due to their vigi­lant endeavours. Even those improve­ments [Page 507] of Wit and Eloquence, which are employed to their disgrace and disad­vantage, must be acknowledged origi­nally derived from them.

Faults they have had, and will always have; for they are Men, and subject to the common imperfections of mortal nature: but that, perhaps, less and fewer then any other distinct sort of men; that as it is their duty, so it hath been their practice, to excell in Vertue; and that they have commonly in effect made good St. Ambrose his words, Debet prae­ponderare Epist. 82. vita sacerdotis, sicut praeponderat gratia, were not difficult to demonstrate, if seemly to make comparisons, or to insist upon so invidious a subject. Nor, were they greater then ever really they have been, or then ever malice could misrepresent them; should it be there­fore equal, that the miscarriage of some should derogate from the reputation, or prejudice the welfare of the whole Or­der?

But to wave this plea; consider their Employment. Is there any office more laborious, more vexatious then theirs; accompanied with more wearisome toil, more solicitous care, more tedious at­tendence? They are deservedly called [Page 508] Watchmen, being constrained to stand Heb. 13. 7. alwayes on the guard, to be alwayes wakefull, attentive, and ready to warn the People of approaching dangers: and Shepherds likwise, being forced to endure the various hardships of that un­easie life, the inconveniencies of all weathers, the nipping frosts, and swel­try heats, and all diversities of irksome travail; they must feed, they must guide, they must defend; they must seek the lost, and reduce the straying Sheep. What assiduity of Study, what earnest contention of Soul are they obliged to use, in the continual instruction, exhor­tation, and reprehension of the people; in rectifying their judgments, satisfying their scruples, removing their prejudices, bearing their infirmities, and sympathi­zing with their afflictions? 'Tis they that are engaged with all their might to withstand the prevailing encroachments of Iniquity, to stop the progress of per­nicious errours, to detect the false pre­tences of Impostours, to confute the fal­lacies of Sophisters, to repel the assaults of all Adversaries to the Truth; yea, if need be, to expose not only their dear­est contents of life, but even their lives themselves, in defence thereof.

[Page 509] Eusebius reports thus of Maximinus, [...]. Lib. VI. He commanded that onely the Governours of the Church (that is, the Bishops) should be slaughtered, as the Authours of the growth and prevalence of Evangelical Doctrine. Neither was it a singular practice of that bloudy Ty­rant, but as a thing of course it con­stantly follows, that where-ever Righ­teousness and Truth are violently im­pugned, the Priests are sure to taste deepest of that bitter Cup; that their Goods be in the first place sequestred and spoiled, their Reputation stained, their Persons misused, their Lives sacri­ficed to the Persecutors outrageous ma­lice.

Is it not reasonable then, and equal, that they who, for the service of God, and benefit of the Church, undergo such difficulties, and are objected to so great hazzards, should be sustained, should be refreshed by proportionable encouragements? Is it not barbarous usage, to expect so hard duties from them, to impose such heavy burthens on them, and yet to grudge any sutable comforts, any satisfactory rewards to [Page 510] them? Good King Hezekiah surely was not so minded, of whom 'tis said, He commanded the people that dwelt in Je­rusalem, to give the portion of the Priests 2 Chron. 31. 4. and the Levites, that they might be en­couraged in the Law of the Lord: that is, that they might be heartned to study, to teach, to perform the duties required of them by the Divine Law. And Saint Paul thus rationally expostulates in the Priests behalf: Who ever goeth to war at 1 Cor. 9. 7, 11. his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? If we have sown unto Vid. Rom. 15. 27. you spiritual things; is it a great thing, if we shall reap your carnal things? Is it a great thing? do you think much of it? If you do, you are unreasonable, you are unjust, you are ingrateful. And otherwhere he thus very emphatically admonishes; We beseech you, brethren, to 1 Thess. 5. 12, 13. [...]. mind them which labour among you, and [...]. preside over you in the Lord, and that admonish you; and to esteem them more then exccedingly ( [...]) in love, 1 Tim. 5. 17. for their work (or, for their office) sake: (so [...] frequently signifies in such cases.) And again; Let the Elders (or Priests, [...],) which rule well, [Page 511] be counted worthy of double honour: (or, of double recompence: so [...] also im­ports.) Priests are so, for their office sake, have honour and reward due to them; which, according to the good manage­ment of that office, are proportionably to be augmented and multiplied.

But further yet, abstracting from both their personal worth, and the merit of their service, consider their Condition in this world, and see whether it doth not in equity challenge some reasonable provision to be made for them. Are they not, by the nature of their profes­sion, secluded from all ordinary means of temporal advancement? Be not those usual inlets of Wealth, the Court, the Camp, and the Exchange, shut upon them, yea barr'd against them, by those insuperable obstacles of Law and Cu­stom? Can they grow rich by Trade, or famous by feats of Arms? May they plead for others? 'tis well if they be al­lowed to do it for themselves before equal judges. Yet are they not Men, endued with humane passions and re­sentments? Are they not Citizens, par­taking in the common interests of the weal publick? Are they not sensible of the inconveniencies, and capable of en­joying [Page 512] the benefits of this life? Are they not equally obliged, and would they not be glad, as well as others, to be in a capacity to requite courtesies, to help relations, to gratifie friends, to relieve the poor, to express respectively their humanity, and their gratitude? Skill they not to use the goods of For­tune (or rather the gifts of Providence) with as much discretion, as much sobri­ety, as much honour, as others? Com­pare things righteously, and let Reason judge; let Experience be examined; let those eternal monuments of their Piety, their Charity, their Hospitality, declare and testifie. Shall, lastly, the fruits of painful study, the improvement of hopeful parts, the flower of vigorous age and strength spent in the publick service, tend only hither, to put a man into a state of struggling with ex­tream contempt and penury? If this be not, what, I pray you, is monstrous iniquity?

Since therefore it appears (upon so many several scores) reasonable, that Almighty God should undertake the protection, and assert the honour of his Priests; we may not only praise the [Page 513] goodness, but approve also the wisdom of this promise; and by the contempla­tion thereof strengthen our Faith in re­liance thereon. To which purpose one Consideration more may very much con­duce, and withal may provoke our gra­titude to celebrate his truth and faith­fulness, in making good, as well as his goodness and wisdom, in making this Promise; viz. the considering how con­tinually hitherto God hath been pleased effectually to cloath his Priests with Sal­vation, to provide abundantly for their safety, their accommodation, their respect in this World; and to deliver them from the opposite inconveniences.

If we reflect our thoughts on the first Ages of Christianity, (not more dismal for Suffering, then glorious for Piety,) 'tis admirable to see how sincerely and passionately the Christian People did then love their Priests and Pastors; how liberally, out of their slender stock, and the shipwrecks of their spoiled for­tunes, they contributed to their main­tenance; what exceeding veneration they bore them; with what incredible alacrity they submitted to the most se­vere disciplines injoined by them; how willingly they followed them, though [Page 514] leading into the jaws of death and cruel torture: so that, although it was then necessary for the Christian Priests to undergo the greatest hardships, accor­ding to the design of Christian Religion; (which was to be propagated, not by ter­ror of Power, nor by politick Artifice, but by the invincible Faith, Resolution and Patience of the Professors and Tea­chers thereof;) yet never more may they have seemed to thrive and prosper, then in that juncture of time, when they enjoyed the universal good-will and ap­plause of good people, when they un­constrainedly embraced affliction for righteousness-sake, and acquired there­by the certain fruition of a more excel­lent Salvation.

But in the succeeding Times, when Christianity, breaking out of the clouds of Persecution, began to shine over all with brightest lustre; of the glories and happy fruits of that illustrious triumph none did partake more fully, than they, who had sustained the hardest brunts of the foregoing conflict, and had been the principal causes of the success. Then the joyful acclamations of the faithful People resounded in the praise of their victorious Champions: Then did the [Page 515] Emperors themselves, with arms out­stretched, and hearts enlarged, with affec­tion embrace the Authors of their hap­py Conversion; then all Laws prejudi­cial to their welfare were rescined, and new ones were substituted, abundantly providing for their security, honest live­lihood, and due reverence; which in progress of time, not in the Roman Em­pire onely, but in all other Nations (that afterward did entertain Christi­anity) were no-wise impaired, but were rather ampliated and fortified by the pi­ous favour of Princes: The barbarous Goths, and Vandals, and Lombards, being no sooner endued with any degree of Civility, or any sense of Religion, then possessed with a hearty reverence of their Bishops, and Priests.

And ever since, (which is not to be imputed, as some rashly, if not impiou­sly, averr, to the prevalence of Anti­christian iniquity, but rather to the Providence of Divine Benignity; ever since, I say) till the late Commotions and Alterations in Christendom, they have been the Guardians of others safe­ty, not themselves deprived of protecti­on; have abounded with Wealth, ra­ther than wanted sustenance; have been [Page 516] the objects of Envy, more than of Con­tempt. Princes have loved and che­rished them, have relied upon their ad­vice, and entrusted them with their highest concernments. Nobles have not been asham'd to yield them place. The Sacerdotal Robe hath been often dyed with Purple; and the Sons of mighty Monarchs have not thought themselves degraded by entring into their Order. And if in some particular places (before or since those Changes) their condition hath not been so high and plentiful; yet hath it been (almost ever) tolerable; the countenance of Authority, and the respect of the People being in good de­gree vouchsafed them. Even in those Churches which till this day groan un­der the oppression of Infidel Princes; the Priests (by the free permission of those Princes) retain their Jurisdiction in a manner as great as ever; and with­al enjoy a maintenance not altogether inconsiderable.

So favourable hitherto hath God been unto his Priests, so faithful to his Pro­mise: which doth oblige us to thank him; which may encourage us to hope in him; which may arm us with confi­dence against the present ill will of those [Page 517] that wish, and against the practices of those that design our ruin.

'Tis true, This Promise is not affixed to all parts of time, to all particularities of place, to all determinate circumstan­ces of things. The Priests may now and then, here and there, in this or that suf­fer highly; they may be ejected, be plundred, be degraded, as experience hath shewed us. But they may be also soon restored, re-possessed, re-advanced, and (I had almost said) revenged too; as the like experience doth assure us. 'Tis not impossible, I confess, we may relapse into the same, or into a more calamitous estate; the obstinate disaf­fections of Men threaten it, and our own miscarriages more dangerously: yet the most offensive of these (which many honest Men dislike, and most Men exclaim against) have been in as bitter terms complained of in almost the first Ages. ‘ Inhiant possessionibus, praedia ex­colunt, Sulp. Sev. Lib. 1. c. 43. auro incubant, quaestui per omnia student, said a devout Writer of Ec­clesiastical History about 1300 years a­go.’ And so much no Man (without extream uncharitableness and falshood) can in so general terms impute to the present Clergy: notwithstanding which, [Page 518] God did continue to vouchsafe his pro­tection to them. They were sometimes, (by the inundations of barbarous Peo­ple,) and we may again (by national concussions) be severely chastised for our Faults: Yet were not they, nor shall we be (at least every-where, and for ever) utterly rejected. God may visit our Transgressions with the Rod, and Ps. 89. 32, 33, 34. our Iniquity with Stripes: Nevertheless his loving-kindness will he not utterly take from us, nor suffer his faithfulness to fail. His Covenant he will not break, nor alter the thing that is gone out of his lips. God may for a time hide his Face from us; but he will not for ever turn his Back upon us: The honour of the Priesthood may for a while be overclouded in some part of the World; but shall never to­tally be eclipsed, nor swallowed up in a perpetual Night. While God conti­nues his Residence in Sion, and defends his Church against the gates of Hell, and powers of Darkness; while Religion re­tains any sway in the Hearts of Men, and Truth possesses any room upon Earth; the Priests shall not be left de­stitute and naked, but everlastingly be cloathed with Salvation. Which that it may (to the Glory of God, and Good [Page 519] of his Church) more surely come to pass, let us convert this Promise into a Pray­er, and say with Solomon, Now therefore arise, O Lord God, thou and the Ark of 2 Chron. 6. 41. thy strength: Let thy Priests, O Lord God, be cloathed with Salvation, and let thy Saints rejoice in Goodness.

Amen.