AMongst all the Effects of that Self-love we bring with us to the World, and is so great a Predominant in our Constitution, there is none more early and lasting, none more Powerful or Ʋniversal, than that wherewith we pursue the Good-will and Esteem of others: How timely and strongly does this Passion discover it self, [Page 2]in those pleasant harmless Devices, and pretty lit­tle Arts of Insinuation, by which our tender Young Ones, these mute but perswasive true Supplicants for favour seek to ingratiat themselves with these about them. Nor does it expire with our Infancy, vary with the changes of our Condition, or decay with our declining Age: But grows with the several Stages of our Life, keeps Pace with the Circumstan­ces of our State, and bends with all the turnings of our Race; As we advance in Years, as we increase in Knowledge, as we inlarge our Store, prevail in Power, or prosper in Preferment. Yea whither we go foreward or backward in Honour, whither we rise or fall in Imployment, it winds it self with the vicis­situde of our Fortune, and upon every Emergent preserves an equal Pulse under all Alterations. As this affection is the first that Buds, so it is the last that Withers. Most Men at their Exite out of the World, would be satisfied, that as the Sun in the se­rene Evening of a clear day, sets in a beautiful Cloud, they could so change their Scene, leaving scattered behind them some bright Rayes of an immortal Reputation; Yea, the worst of Criminals would step to Eternity with good Opinion in the Hearts, and kind Verdicts from the mouths of the Spectators of their disastrous end.

I have known few or none what ever they talked in contempt of Applause, An erit qui velle recuset os populi meruis­se. Persius Sat. 1 or pretence of self-denyal, they made upon this score who were really so mor­tifyed as to the desire of pleasing others, or coveting to be Esteemed or Beloved by them, but though they were not at great pains to gain: Yet they [Page 3]were content while they lived to have and receive the Creditable Testimony of their Acquaintances, and when they Dyed, disdained not the Favourable Validictory Wishes of the Witnesses of the Conclusion of their Lives. And these Artificial Discourses, Hoc ipso pla­cere cupiunt quod plaeere contemnunt, & mirum in mo­dum Laus dum vitatur, appeti­tur. Hiero­nimus. and set Modes of Speaking, wherewith they sought to conceal their Ambition this way, were no more to Penetrating minds, than these thin Vails are, by which some fair Creatures would fain seem to co­ver their Charms; Only with this difference, the one is desirous to hide their vanity, as much as the other is tacitely delighted, through this transparent Obstruction to display their Beauty.

This Passion after Esteem and Renown is the great Spring of all generous Motions, the spurr to all glorious Actions of Mankind: But how to ac­quire and retain the Favour and Approbation we so much pant after, many are in the dark. It is certain Vertue is most Meritorious of Praise and Esti­mation, this exercess a Soveraignity over the minds of Men, and extends its Empire over its Rebel E­nemies: Is justified of its Children, and Revered of its Adversaries; is Loved by its Friends, and Ho­noured by its Poes. There are such Rayes of Majestie, such draughts of Beautie, in Virtue and Goodness, as makes Good Men Enamoured with and Applaud it: Yea, it constrains the worst to do homage to its Shade and Picture, when it is but counterfited by those who hate it, pretended by those who will not practice it; If there be such a commanding Force in the very image and livery of it [...] O! what is due to it then in its real beeing! in its native lustre! in its purest bright­ness [Page 4]in its fullest glory! Nor is there in the catalogue of the Virtues, as shall afterwards appear, any one more attractive of Commendation and Respect, of Af­fection and Repute, then BENIFICENCE of which our Text is an Instance, and the occasion of this day's Solemnity, a Commentary upon, and a Witness of it.

How applicable this Text is to our present Business, how agreeable the good Testimony and Character given here, is to the Religious Founder, whose Be­nificence we are this day to commemorate, you are all convinced upon my first Reading of it: Optima sem­per paucissi­mus placent Non tam bene cum Rebus humanis agitur, ut melio­ra: pluribus placeant. Seneca. And what faults soever some of you may find and spy in the handling of it, yet you will conclude the choice of this parcel of Sacred Writ, suitable to the Task of the day, in the words you have these two things: First, the High Elogie and Commendation the Elders give the Centurion when they interceed for him in behalf of his sick Servant, they proclaim him Wor­thy. Secondly, you have the Probation of it in the fifth verse, He loveth our Nation and hath built us a Synagogue.

As to the first, Non si quid turbida Roma elevet, accedas examenve im­probum in illa castiges truti­na: Nec te quae sieris extra. Persius sat. 1. It is not unworthy your considera­tion, to advert, who Extol him with this Epithete, and pass this Verdict on him. It was nor the dregs of the Multitude, or the Off-scouring of the people that thus sound his praise: For than it might be suf­pected, the effect of Ignorance, the Result of chance, or the Product of partiality: The usual springs of Vulgar Report; Whence it comes it seldom hits right, or if it do, (as 'tis one to a thousand) it keeps not long the same Tun. Therefore Wise Men are [Page 5]as little Elevated with its flatteries, as they are de­pressed or fretted with its slanders, having an equal generous unconcernedness for either, while they are found in the discharge of their Dutie. It is rate that Merit has the Euges of the Rabble, or the Applause of the Multitude, the kind votes of the Populace has seldom or never been the Companion of Virtue, or the Domestick of the Graces, how frequently does the Suffrage of the fluctuating unstable Mob, like Water, carry up Cork and Feathers while Solider things sink to the Bottom: None merit more ho­nour from the Vulgar, than those whom they load with Reproaches: Nor are any less deserving, than those who by such easie Idolaters are commonly ado­red. I have known in my own time, the Best Ma­gistrats and Ablest Ministers, the greatest Promo­ters of the Spiritual and Temporal concerns of some places, become the Objects of the common hatred, and were well near fallen Victims to the Rage of a popular torrent.

But those who came to our Saviour with this publick declaration in the Centurions behalf, that he was worthie, were the Elders, as you have it in the third verse, Elders, Men for their Experience more knowing, by their Station more competent Judges of his Desert, by their Authority less lyable to the impressions of Fear or Favour: so more faithful di­stributers of due praise: Indeed the Approbation of Men of Wisdom and Power, is the best Pillar and Preserver of Reputation. The good Gratior & validior [...]st decem viro­rum bonorum sententia quam totius multitudinis imperítae. Cicero. pro plant. Opinion of a few Judicious Persons is preferrable to the Populat [Page 6]Vogue, and will preponderate the clamorous cen­sures of the Giddy and Unskilfull Croud. King An­tigonus thought more renown accreased to him from the single Testimony of Zeno; than from the Ap­plause of his whole Court. The Love and Esteem of Honest Men is one of the most desirable things in the World, Gloria vera consentiens laus bonorum. and is according to Gicero's Notion, the best basis of true Honour and Glory. Certainly next the Commendation of GOD and our Consci­ences, there can be nothing more comfortable than the concurrent Testimony of Excellent Virtuous Per­sons. Ea est pro­f [...]cto jucunda laus quae obbis profisiscitur qui ipsi in laude vixerunt. Cic. — Tanto ma­jor famae sitìs est quam vir­tutìs, quisenim virtutem am­plectitur ipsam praemia si tol­las. Juvi. Sat. 1. The harmanous Approbation of such as proclaim us Worthy, is not further to be valued, than it is truely Reciprocal, and they Worthy to receive what they so libe­rally bestow, and their praises recoil duely to them­selves.

We are all but too covetous of Praise and Repu­tation, we need neither spurr or wand, as we say, to ex­cite us to pursue this. Virtue it self for all its charms would languish for want of Suiters, if this Waiting-Maid did not attend her, yet are they Adulterous Lovers who transferr the Affection due to the Mis­triss to prostitute it to her Hand-maid. Would GOD we were all as carefull to be that in reality, we are sollicitous to bear the World in hand we are. Let us do worthily in our Capaci­ties, whether the World notice us or no, Namque ii­cet virtus se­met contenta quiescant, sola tamen justos virtus assciscit honores solaquese merito landum fulgore coronat. Ang: politianu [...]. Virtue is sufficient Reward and Solace to it self without this slender Recompence. It is better to have Worth [Page 7]without Repute, than Repute without Worth: Yet if they go together, a wise Man will take any esteem he has, as a Favour of Providence oblieging him to deserve it by continuance in well-doing, as a Pro­vocation to excell himself in some fresh instance, or new Experiment: And will so much the more regard it, as it begets a generous Emulation in o­thers to Honour, Imitate, or Outdo his Virtue; who­soever makes this improvement of it cannot miss the commendation of our Text, He is worthy.

However as I would not have you disdainfully slight, nor industriously court the Approbation of others, so when you meet with Praise or a fair Re­presentation, weigh the Airth whence this wind blows, and value it no further than it is the Echo of Virtuous Deeds, reflected from the hearts and mouths of true Lovers of Worth and Merit: These are the most discerning Umpites of it, and the justest Dispensers of such gratefull retributions; the Best are ever less byass'd with partiality to lessen any per­formance; less acted by prejudice against our Pro­fession or Persons, to depretiat what we do or de­fraud us of any Tribute of Praise or Commenda­tion, due to us upon the account of any Excellency or perfection.

And this we see if we consider in the next place, the condition of the Object on whom they bestow this Encomium, he was a Centurion, as you would say, a Captain of an hundred Men, a Commanding Of­ficer, a Stranger to their Countrey, a Gentile or Heathen by his Birth and Extraction, as is appa­rent, [Page 8]and by reason of these Circumstances, less gra­cious to them, who looked upon themselves as the LORDS Select People: yet maugre these Objections they become Sollicitors for him at our Saviours hands; his Zeal for their Religion old remove any averseness they might have had against him, on score of his Pedegree as an Alien: His Affection to their Nation made them overlook the concomi­tant faults of his Galling, as a Souldier, for which they being now a Conquered People, it is not pro­bable they had any great kindness, and no wonder, persons of that imployment are not ordinarly the most Humane or Oblieging, yet his Excellent Qualities make them Advocates for him, and Trum­peters of his praise, He is worthy, &c.

It seems the Roughness of the Military profession took not away the softness of his Natural Disposi­tion, nor did the attendant temptations of that Of­fice corrupt his inclinations, Enervat the Sanctity of his Mind, contract the Liberality of his Heart, or restrain the Charity of his Hand. For all his being a Souldier, and a Stranger, yet he is an affe­ctionat Lover of their Nation, a great Encourager of their Devotion, a mighty Favourer of their Reli­gion, a person beyond all peradventure, who as he was formerly instructed in the Jewish profession, is now become no small Proficient in the Christian, otherwise our Saviour had not passed the Judgement on him, in the 9 verse, That He bad not found so great Faith, No, Not in Israel; All which considered may furnish us matter for this reflection.

[Page 9]Religion may have its Favourers and Followers, its Lovers and Admiters every where, in the Camp as well as the Cloister, in the Court as well as the Church, Piety and War are not inconsistent, Devo­tion may keep Quarters in a Souloiers Tent, the Military Profession has afforded as Illustrious Ex­amples of Virtue, yea as Eminent Saints, as many other Vocations. We find in the Gospel and Eccle­stastick Historie, some of this Imployment, no less Renowned for their Goodness, than others of more peaceable Occupations, Matth. 27.54. did not a Souldier become a Remarkable Confessour for Christ, When his Followers shrunk, his Disciples fainted, the Jews mocked and derided him. The Noble Army of Martyrs who planted the Church by their pains, Watcht it by their Prayers, Watered it by their Tears, and fatned it with their Blood. Went not some of the Military Discipline in its Front and Reer? Eusebius. You'l find a Sebastian in the head of Dioce­sians Troops, disputing for precedency with some Re­solute Christians, who should first have the honour of Mattyrdome. Hormisdas for Constancy in the Christian Faith is degraded by the Persian Monarch from being General of his Forces, to be the Keeper of his Camels, yet would not change his Religion to exchange his Disgrace, or recover his former Post.

I will not wade any further for Instances to prove the Happy Agreement of Piety and Zeal, with the qualitys of those that follow the Court and Camp: It would take up too much of your time to speak of Gideon and of Barak, of Sampson and of Jephtah, of [Page 10] David, and his Worthies, and all these who have allyed the Divine Graces, with the Moral Virtues of the Military Profession. I will not say but such Examples were rare in former and latter times, and it is to be regrated that Godliness is not so ge­nerally entertained, countenanced or practised, by Men of this Office as could be wished. Lucan. lib. 10 Which made the Historian Poet, say, Nulla fides Pietasque Vi­ris qui Castra sequuntur, If he had put Rara for Nulla he had lighted on the Truth of the Matter, without marring the Elegancy of his Meeter.

It is truly matter of Regrate that the Camp should be no better than a Correction house, or common Goal the ordinary Receptacle of Thieves and Rob­bers, of Villains and Malefactors. That such who are nottour for the Daringness of their Nature to commit all kind of Mischief, and for their habitual hardiness in all manner of Wickedness, should be singled out to fight the cause of GOD and the King, while these are more likly by their Blasphemies and sins to undermine the Interests of both, then promote them by their Strength and Number; Yet we know when Princes are engaged in War, Men levied for advancing or carrying on the same, the Naughtiest and most Scandalous Rogues in the Countrey are sought and marked out, as fit Champions to mantain the honour of the Soveraign, and the Safety of the Countrey, it is a miracle, a good cause prospers in the hands of such Mannagers, whose Enormities prognosticat more Vengeance, than their Arms do Victory, the Strength of an Army consists not in the [Page 11]Multitude of its Troops, nor is the fury of Russians its strongest fence: Pr [...] 28.1. It is Piety and Virtue that inspires Men with Courage and Brav'ry, and is like to Crown their Attemps with Success and Conquest: Which is not to be expected from the Scum and Off-scour­ings of a Nation, too frequently the Recruits of our Forces.

However we see, We are not altogether to Discredit or Disgrace the Military Calling as if it were a kind of Nazareth, Out of which no good can come; As if it were a sort of Wilderness, Barren of Trees of Righteousness, we see both the Camp and Court pre­sent us with some no less conspicuous for Size and Verdure, for Zeal and Constancy, than those of o­ther vocations. Vertue is open and free calleth welcomes, yea and Conquers some every where: Wisdom despises no Passengers, there is no Fortifi­cation against the Engines of Grace, no Rampiers, no Bulwarks Impregnable to its force, no condition of life can resist its opperation: It hath carried some spoils from every Occupation, raised from Tro­phies in every Region, and there is no Nation or Profession where it has not left some Prints of its Power, and Vestiges of its Conquest. It hath with a Mighty hand broke through strong Holds, and Levell'd Mountains of opposition, the Simplicity of the Gospel has Triumphed over the subtility of Philo­sophers; the Sword of the Spirit has Vanquished the Carnal Weapons of the Redoubted Generals of the World: some of the Roman Conquerors, and Grecian [Page 12]Orators have stooped their Power and vailed their Crest to the Humility of the Cross.

We may say then with St. Peter, at the Conversion of another Famous Centurion; Of a truth GOD is no Res­pecter of persons, but in every Nation: So I may say in e­very Profession, Acts 10.33. in every Occupation, he that feareth GOD, and worketh Righteousness, is accepted of Him. The Camp has furnished Champions no less Va [...]iant for GOD and Religion then they have been for their King and Country. Devotion is not so Narrow or Morose, but it may adapt and suit it self, to the se­veral Circumstances and Imployments of Human life, Religion without any imputation of Levity, or pre­judice to her Matron Gravity, may varie her Dress, while she retains her Natural Purity and immaculate constitution, and these Directors of Spiritual Life, who present her in the same habite, to a Souldier or a Courtier that they do to a Priest or a Monk, spills her shape, or laces her straiter then he needs; The Sentinel does his duty in Watching, and the Bed cham­berman in his Waiting hours, as well as a Regular in observing his Cannonical diets, or a Pastor in his Pre­aching turns.

Behold here then the Excellency of Religion, it can sort with every State, accomodat it self to every Con­dition, it can lodge under a Scarlet or Purple Robe; As well as lurk under a Coul or Hair shirt: It can en­ter and tarry in a Souldiers Tent, as well as an An­choret's cell there are Devour Courtiers and Godly Centurions, who led a Life of Continence in Palaces of Pleasure; afford Examples of Abstinence amidst [Page 13]the Incentives of a full Table, are Paterns of a Real Humility in their greatest Magnificence, while a Crou [...] of Attendants with bare heads and Bended Knees flock about them, they retain pure hands and mild hearts, maugre all the Provocations to Cruelty, and temptations to Violence which surround them, their fr [...]quent rough Warlike Exercises remove not Piery from their Souls, Humanity from their hearts, Tenderness from their Breasts, Compassion from their Natures, or Civility from their Man­ners: There are who can unite the Piety of a Di­vine, with the Policie of a Statseman, the Devotion of a Regular with the Debonairness of a Courtier, the Courage of a Hero with the Meekness of the Gentler Sex, the Gallantry of a Wa [...]riour with the Charity of a Christian: whose Religion does not sof­ten the undauntedness of their temper, or rebate the Vigour of their Resolution, nor does their Valour impair their Affection to Divine Worship, or abate the fervours of their prayers, make their Confessions less humble, their Devotion more Austere, or their Be­haviour morose. No, no, their conversation bears all the caracters not only of a Courteous and Civil but likewise of a Religious and Virtuous Education: Who amidst all the punctilios of Honour they so much stand upon; And vie with others about, have con­sciences tender of a sinful as well as a cowardly action: Who avoid all appearances of evil, and giving offence into GOD, or disrespct to his Laws: They place no cou­rage in daring GOD, or braving the Devil, nor do they count it a despicable piece of timorousness, to dread the Judge of all the World, to fear hell, or flee from [Page 14] damnation; they esteem there is more of fool hardiness than of Courage, of Raging madness then of true Gallan­try, in sporting with sinful occasions, dallying with Spiritual dangers, playing with what may consigne them to infernal flames, or in an overventerous marching near the Precipice of everlasting burnings.

Well then while we see such Lill [...]es among Thorns and Roses among Thristles; when we see such virtue and Goodness keept alive amidst such an Army of Temptations and difficulties, may we not admire the Divine Bounty, and Magnifie the Energy of His Grace, that selects Souls brought up in the Tumults of War to make them examples of Piety, and Patterns of Charity: He makes them hear his still voice amidst the clashes of Swords, and the Sounds of Trumpets: He Mollifyes their Hearts amidst the cruelties of the Camp; He preserves them pure amidst infectious Air, honest amidst Troups of contrary provocations, that batter and rush in dayly upon them. These these O Omnipotent Jesus! are the Miraculous Effects of thy universal love, the Victorious Trophies of thy irre­sistable Grace, the singular Master-pieces of thy absolute power, and stupendious Triumphs of thy Infinite Glory.

If the Genturions Function did npt preclude him from Piety and Charity, it cannot incapacitate o­thers of that Rank, for the Reception or improve­ment of the Divine Favour; Nor should any of this Order bring in the infelicity of their Calling, as an Apologie for their Infidelity towards GOD, their Injustice or uncharitableness towards Man. What [Page 15]others have been and done, Nobis non deficit grat [...]a aut Natur [...] sed industria atque cura. Augustinus. may by a generous E­mulation, be aspired after, and obtained, if not in that high pitch and degree, yet somewhat near, if a wilfull impotence, or sordid dejectedness of Spirit, a cowardly faintness, or malicious averseness keep them not back.

Let us further inquire if these other things which are the Ordinary measure, by which we take Estimate of a persons worth, be, to be found in the Centurion, that the Elders be not found a pact'd ignoramus jurie, (as we say in their sentence of him, nor we partial or implicite Honourers of his Virtue upon Hear say; There are three things which procure the character of Worth to a person, bona Naturae, bona Fortunae, bona Gratiae. 1. The Advantages of Nature. 2. The Be­nefites of Fortune, which in a more Christian dialect in our discourses and Writings should be called the common Largesses of Providence. And 3ly. The Or­naments of Grace, a Man is never reputed Worthy, but upon his possession or Fruition of some of these. Now what share the Centurion here had of these, is the mat­ter of our Meditation.

For the First, The gifts of Nature, these Natural Endeuments whether of Body or Mind, such as Strength and Beauty, Wit and Judgement, Sagaci­ty and Dexterity, Prudence and Courage, &c. Those make a person worthy in the eyes of the World, Bespeak and obtain Favour & Esteem from People to their Owners: How much the Centurion partak­ed of these, is not upon Record, but we may pro­bably [Page 16]conjecture from his eminency in other Re­gards, from his Benificence and Piety, he wanted not these Natural Embellishments and Abilities which in order to his other Accomplishments, might serve as the first dip towards a finer collour, or the first strok of the pensil towards the perfiting of the portracture!

As to the Second, The Benefites of Fortune, or rather the common largesses of Providence, these external ac­commodations or emoluments, as Honour and Wealth, Power and Authority, which in the corrupt Judgement of the VVorld, seems to be the only Standard of VVorth, and Attractive of Esteem. His station as a Centurion, which was a place of Dignity and Command, sufficiently shews he might be reputed Worthy upon this score. There is Honour and Reve­rence due to the Quality and Character of persons upon this account, be they never so void of Virtue or inward VVorth. Yet would I have such more in­telligent than the silly Als, who thought all the Congies and Cringies which were payed by the su­perstitious People to the Idol he bore, was out res­pect to himself. No, no, be not proud of what is payed to the Station in which by the favour of Pro­vidence you are posted; But labour to maintain the Dignity of it by Virtue and Fidelity in your Trust, and so you need not decline: or abandon the Ci­vil Respects which are the appendages of it. The story of When Quin­tus was Lieu­tenant or Go­vernour of Suiffa his aged Father, who had been five times Consul, came Amhassadour to him from the Senate of Rome, he called to one of his Ʋshers to make him dismount, as the custom was for all persons, what ever their former Station had been, when they came upon Embassy to the Governours: Out of Deference to the Lieutenant, they were at the first sight of him to dis­mount, and come on foot towards him: Which his Aged Father knew well. But to try his Sons temper forebore to observe, yet he was well plea­sed with his Sons Deportment, knowing that the Paternal Relation was to be waved when it came in competition with the Consular Dignity; And that private Respects were to strick sail to Publick Authority. Non ego inquit Fili summum imperium tuum contempsi, sed experiri voui satin? scires te consulem agere, non ignoro quid Patriae venerationi debeatur: Verum Publica instituta privata Píetate potìora Judico. Valerius: Max: lib: 2: cap: 2. Quintus Fabius his Son, who would not forego these ceremonies of State due to his Grandure, from his Aged Father, does illustrate this. But it [Page 17]was neither any Natural Perfection or outward Ac­cession of Splendor or Riches the Centurion enjoyed, that made the Elders repute him worthy, so much as his Piety and Benificence; for this they plead for him, and proclaim him worthy, even because he loveth their Nation, and hath built them a Synagogue.

It was the Centurions preheminence above others in these best Gifts, the Graces and Heavenlie vertues of the Spirit, which raised his Esteem. These give the compleating stroake and illuminating Varnish to his Natural Faculties, Accidental Advantages, and Moral Accomplishments: Those and what else we most ad­mire, become more Grateful and Beautiful in con­junction with Divine Grace. As Mounsieur Du Boscq Jewels cast into honney take thence a flash of lustre, according to their Natural col­lour: So there is no preferment, no excellency or condition of Life in the VVorld, which is not the [Page 18]Fairer and more Valuable, when accompanied with piety: This is the great perfective of our Nature, the Crown and Dignity of Man in every Estate: Quantum Ratio dat Ho­mini tantum Literatura Rationi, Re­ligio Litera­turae. & Reli­gioni gratia Casaubon: This bears the Seal and Signature of Heaven, to magnifie and extol us, to enhaunce any other thing in us commendable. Reason is Mans prerogative above Animals, Learning is the politure of his Reason, Religion the best improvement of his learning, and grace the Soul and Complement of all. What the Eye is to the Body, what the Diamond is to the Ring, what the Light is to the Sun, and the Sun is to the World, that grace is to man: It beautifyes and adorns him there is no person so mean and low, but this elevates and exalts him, nor is there any so great and ho­nourable, but this illustrates and diguifyes him: and the want of it is (as a Barr of infamy in a coat of Arms) a dash to all other his enduements or atchievements, of which it may be said as of Naaman, a great man, an Honourable Man, a mighty man, but a Leper: this but blots all: so an Eloquent man, a learned man, a wittie man, a Rich man, an honourable man, but a Graceless man, this mars all: Other Accom­plishments to such a person, are at best but like poyson in a Christal Glass to a Frantik man, or a Precipice Tapis­tred with Jessemin and Lillies to a blind man, whereon he is turning and streatching himself with dangerous delight; therefore let me exhort you in the words of that Oracle of Wisdom; if you would have the caracter of Reputation here given the Centurion, and be ac­counted Worthy, Frove: 4.7. get Wisdom, (this and Grace are one and the same through most places of this book of the Proverbs) and with all thy getting, get Ʋnderstanding, [Page 19]exalt her and she shall promote thee, she shall bring thee to Honour when thou dost embrace her, she shall give to thy head an Ornament of Honour, and a Crown of Glory shall she bestow upon thee.

Although there was a concurrance of these things in the Centurion which are the ordinary Loadstone of Reputation, and Props of Renown, that they justly term him worthy, yet there are some peculiar Graces spe­cifyed in him, for which he is set forth more Remarkably in the Text, and context as a pattern for our Imitation; first his Pity, his care and tenderness towards his sickly dying servant. Servi sunt alii a conventi­one alii a for­tuna alii a na­tura Aristot: 2. pol: Whether he was his Servant by paction or agreement, or his servant by chance of War as a prisoner, or his slave bought with his Money, or so by extraction from slavish Pa­rents; It is not my business nor much to the purpose to inquire: it is enough the Text sayes, he was his Servant, yet he is sollicitous for his condition, and will become a supplicant to our Saviour for his health.

Is is good carrying humanely and discreetly to­wards our Servants, and not use them like beasts or slaves. The providence which pat them in subjecti­on to us, might have turned the scales made us Ser­vants and them Masters; and although it be not so, let it be considcred, we are in stubordination to o­thers in the world, and we stand near, if not in the same Relation to our Supperiours and Betters, that they do to us, let us then do to them what we would wish done to our selves, were we in their circumstances, and treat them in some manner with such usage as we expect those above us should demean with [Page 20]towards us, if not with the same measure of Kind­ness we look for from them, yet with some degrees of tenderness, which may prove very comfortable and encouraging to them, Quintg Curt and no way derogatory or disparraging to us. We find the great Allexander carrying in his Arms one of his Souldiers frozen with cold, and feeding him with his own Royal Hands. Trajan thought not the Golden Threed wherewith his Diadem was wreathed about his head, too good to ty up the bleeding wounds of one of his servants.

The most elequent Moralist of his Sect tells, Servi sunt imo hum [...]l [...]s amici non Mi­nister [...]s sed moribus esti m [...]ndi Seneca. We should look upon our Servants as our inferiour Friends, and regard the Vertuous Qualitys of their Minds more than the Circumstances of their Condition and Fortune. Were we acted by generous principles of Reason, Ho­nour, and Justice, we would prize and commend Virtue in a Servant, without any partiality upon ac­count of his State, and condemn Vice, although it were in a Monarch without fear or hesitation, because of his Place or Authority.

The Centurions behaviour in behalf of his Servant, may put these insolent Husbands, these cruel Parents, and tyr [...]nnical Masters to the Blush, who shew less con­cernedness for their respective Relatives, than a good Man according to Solomon's Ethicks shews to his very beast. Prov: 12.10. And you may all be astonished at the Com­parison: I wish the Application to any Person here [Page 21]or in the City, were impertinent: I most freely say, these who are not touched with the Sufferings, or mo­lified with the miserys of other Mortals, Rom: 1.13. especially those under their own charge, are not only without Re­ligious, but without Natural Affection: And have more of Beasts, and that of the worst sort, of Beares and Voolves: Yea I may say, they have more of in­carnat Devils, than of GOD or MAN.

Pitty and Tenderness are the Companions of Great Souls, and ever lodged in Generous Breasts they are far from Effeminacy or meaness, who are most sub­ject to the impressions of Humanity. The compassi­on of the Centurion is to me an argument of his Va­lour and Gallantry, For as Fierceness and Cruelty are sure indications of a Coward, so Gentleness and Mercy are inseparable from brave Minds, and Noble Hearts. And for any thing I could ever learn from Hi­story, or the small experience I have had in the World, I find there are none more cruel than some timo­rous Cowards, or more treacherous than flattering Syco­phants. Stoicks and Barbarians may look upon pity as a mean Quality, or Effeminate Virtue, As Marcelus over Syracuse and Ve [...]pasian over Jerusalem but the most Famous Conquerours of the World have wept over the Carcass [...]s of their Enemies, bedewed their Triumphs with Tears, and Quelled the vain risings of their hearts on the success of their Arms, with the commiserating sentiments of their minds at the dis­asters of their Foes.

These who think pity and compassion a diminution of their Courage, or a detraction from their Au­thority [Page 22]and Power, Molliffima corda humano generi dare se natura fa­teturquae de­dit & lacrv­mas haec nostri pars optima sensus separat hoc nos à gre­ge mutorum Juvinal. sat. 15. as if to shun the imputation of Effeminacy, they most assume the nature of Tygers, and to acquire the Reputation of Valure, they must cease to be Men, and be transformed ino Bruits or Devils, would do well to consider GOD Himself dis­daines not to illustrate the Compaffionatness of his Na­ture, by an Isa. 49.15. allusion to the most affectionate Rela­tion of the softer Sex, because generally more su­criptive of, and more naturally disposed, to exerce these sweet Tendernesses we owe the Distressed. Are not David and Jonathan instances, that Martiall prowess and a melting affectionatness needs not keep different Quarters: These shew us the eyes of Heroes are not of Adamant, nor their Hearts of Brass, the Soveraegns of the Earth are never more Glorious than when they shew merey to the afflicted, affoord relief to the distressed, and extend elemency towards the guilty: By this, as an eloquent French Author has it, Mounsieur du Bose (que) le honest femm. they make near ap­proaches in its Creating power to the Deity they represent, and the Divinity they adore, only with this disparity, by their Clemency to Criminals they give a being without a not being, a Resurrection with­out causing them taste of Death, or working a Mi­racle in their behalf.

The second Christian Grace the Centurion is re­markable for, is his Humility, he neither thought himself worthy to address so Great a Person as the Saviour of the World, or that he should honour his House with His Presence, (he saith) Lord trouble not Tby Self, Vers: 6.7. for I am not worthy that Thou shouldest enter under my roofe, whefore neither thought I my self worthy to come [Page 23]into Thee. By these steps of his self abasement, or to speake with the Mysticks of his self annihilation, he opened a door to receive Christ into his Heart, who delights to dwel with humble Souls, Psalm 38.6. Magnum mi­raculum al­tus est Deus at dum te e­ [...]rigis, a te fu­git Augusti. and beholds the proud a farr off? It is strange pride by aspiring after an undue Exaltation is cast down, by seeking to ap­proach near GOD, is banished to a greater distance, while Humility is the source of our Advancement draws the Grace of GOD to our Hearts, and his Blessing to our Homes by keeping distance, and rebounds to­wards Glory by descending to the abyss of misery.

His Humility is so much the more Conspicuous, that He is a Person in Power and Authority, the vo­luntary debasement of such is the exaltation of this Ver­tue, which in the eyes of the World suffers some pre­judice in its reputation, when Peasants and Mechanicks, persons of mean birth or servile imploy act its Part: For the Humility of such is suspicious, and it may be presumed, they disparage it, while they make but a Virtue of necessity: Indeed for one who is found among straw and cob webs, as soon as he is dropt into the World, for one keept under Hatehes by the Disadvantage of an Obscure Pedegree, a Sordid E­ducation; a Blunt Wit, a Narrow Fortune, a Rustick Soci­ety, and a Chain of Ʋnfavourable Accidents, for such a one to be Humble and condescending is no matter of great praise; But to see one poor in Spirit, in plenty of Riches, moderat in a Fortune, ever upon increase, humble under the promising favour of the Prince, the bewithching smiles of the Court, the hearty Applause of the People: This sets a Crown of honour and a [Page 24]Diadem of Glory on the head of Humility. When those whose Elevation seems to indispose them, whose temptations to the contrary are so strong, that its Exercise becomes more difficult to themselves, and less expected by others from them; when such in despight of all these averting Seducements practise it: It makes it so much more acceptable to GOD, and deserving of Praise among Men. For the Promise of Exaltation to these who humble themselves, must needs be forthcoming to them in a peculiar manner, commensurate to the degrees of their heights and falls of their Superiority and Submissions.

Let this teach those whom a Happy Providence has raised beyond others, that their Advancement does not exeem them from the Exercise of this Grace, all CHRIST's Spiritual Injunctions, are very con­sistent with the severall Distinctions and Temporal Orders among Men. The Eminency of your State does so much extoll the Lowlíness of your Mind, the heart and the Spiritual part is the Region of Vir­tue, and it may be preserved and practised in the highest Elevation, the Prince may have more of it in his Chair of State, than the Prostrat Supplicant before him has in his Knees; And he that gives Alms may be as poor in Spirit as the Clamorous Petitioner that craves them with great Importunity, and solemn Profession of his Wants, although the Circumstances of such Mens Condition in the World, will not per­mit them to accomodat themselves to all the Exteri­our Expressions of it.

Some Recluse Monk, who counts his Beads in stead [Page 25]of his Prayers, Sed & Cae­sares credidis sent super Christo si aut Caesares non essent seculo necessarii aut si & Christiani potuessent esse Caesares Ap [...] cap: 21. and makes his Fingers the Intelligencers of his Faith, may think the maximes of Christianity incompatible with those of the Court or Camp: And Tertullian in regard of the depraved manners and pre­vailing corruption of the Grandes of his time, seems to Glance a little this way, when he sayes, if Christi­ans could have swayed the Seepters of Caesars, or the Caes­ars abundoned the World, CHRIST's Harvest would have been greater, and his Conquest larger. Some may think poorness of Spirit cannot sit under a company of State, or lodge within Palaces of Ma [...]bel, that pure­ness of Heart cannot be preserved at Court, amidst the Flames, the charmes of some sparkling Conversati­ons might there kindle: Or in the Camp when the Beauties of the Countrey became Supplicants to, or part of the Booty of the Conquerour. That Humility cannot keep Pace with Success and Victory in the field: Or ascend the Throne when thousandsly prostrate at the Footstool. That Hunger after Righteousness cannot consist with Thirst after Kingdoms. That meekness of Temper to forgive Injuries, cannot sort with an abso­lute power of Revenge. But there are upon Record some excellent Heroes, in whom these have been so happily conjunct, without interferring: That may convince the World, the Court and the Church, the Camp and the Cloister, are not so opposite as the two Poles, or so distant as East and West.

There have been who counted nothing great but what was Just, nothing Glorious but what was the Reward of Virtue, nothing Honourable but what [Page 26]was honestly obtained, and enjoyed without remorse; There have been who never invaded Kingdoms from ends of Ambition and Covetousness, but to subdue them to the Cross of Christ: Who never made War but upon necessity, who have been humble in the midst of a great confluence of Admirers of their Worth, And I may, say Adorers of their Dignity, Who have retained their Innocency amidst all the Tempting Vanityes of the Court been chaste in des­pight of all the enticeing Blandishments of Sense, mor­tified amidst appetizing delights, and possessed a Spi­rit of Forgiveness and Long-suffering amidst all the Temptations which power and Opportunity could Minister to fury and revenge; In short they have been Proof against all the flattering Allurements, and per­swasive Arts wherewith Vice accosted them, and sought in all its Gayety and Bravery to inviegle and betray them.

If others reconciled the Exercise of so many Virtues to such difficult, and I may say con­trary occasions, if the great and the Noble may, and should transcribe the Centurions example of Humilty, how much more are these of Inferi­our Rank to conform themselves to this Pattern whose order and state in the World may faciliate the practice of this Virtue to them, you may plead excuse for the Nonobservance of some other qualiues of your Betters, as their Bounty, Hospitality and Charity, &c. You have not abilities proporti­onable to the outward exercise of such and the like [Page 27]costly vertues: But what Shield or Buckler of defence can you hold up, to blunt the force of their example, in these or the like instances, for which your Low condition in the World does capacitate and fit you? Your Non-conformity in this can admit no extenu­ation, much less can you expect a tottal remission; yet is it much to be regrated, that there are of both Sex some of obscure Parentage, and as contemptible Education of small parts and low forune, who have more Pride and Vanity under their course cloath­ing, and mean dress than Solomon had in all his Glo­ry, or Quen Esther in all her Magnificence.

Let me raise your Devout Meditation a little high­er, and offer your consideration a more excellent, and I trust a more impressive and Operative Pat­tern in this matter, I beseech you let the same mind be in you which was in CHRIST, and hearken to his Pro­claimation, Learn of Me for I am Meek and Lowly. Matt. 12.29. It is observable, although we be remitted to some crea­tures for instruction in other particular instances re­lating to our duty, and conduct in the World: Yet no less than the Creatour Himself must be singled out to be our Precedent in this affair. We are refer­ed to the Pismire for industry, to the Lion for Valour, to the Dove for Innocence, to the Serpent for Wisdom; But for Humility GOD reserves the privelege to Himself, to be our School-Master. It is too high to be recom­mended to us by any infrior Doctor, and the peculiar concernedness our Saviour has for our conformity to this injunction makes him propose it to us in his [Page 28]own person, as most likly to counterballance the in­disposition of our minds, the contrariety of our wills to its performance. It seems the contumacy of our Nature could not be brought to comport with the appendant disgraces of this Virtue in the oppinion of the World, by a less Powerful Teacher, of a less illus­terous model then the Son of GOD and his practice; And truely after such a miraculous example of GOD's abasing himself to teach us this Lesson, we may cry out with amazement what a contradition and an astonishing prodigy is it to see a proud Christi­an and an Humble GOD: We must either Renounce the Name, or Reform our Nature and Manners: What a Christian and yet Proud? What a Christian, and yet Cruel? What a Christian, and yet unmercijul? These are such unatural conjunctions as are betwixt Light and Darkness, betwixt CHRIST and Belial.

It is truely great condescendence in the Son of GOD that he proposes himself a Precedent to us in a matter so agreeable to our condition, and so easy to be Transcribed by us, to which I may transferr, what Naamans servant said to him, 2 Kings. 5.13. If the Prophets had bid thee do some great thing wouldst thou not have done it? How much more, when it is but to be Meek and Lowly, he does not seek to puzle our knowledge by putting us on the Scrutiny of the M [...]stries of Grace or Nature, Magister noster per quem sac­tasunt omnia vocatgenus humanum & di­ [...] discite a me quia mìtis sum & humi­lis corde forte putabus dic­turum discite quomodo Coe­los seri & as­tra. Augus­tinus. nor does he go about to baffle our Faith, by bidding us follow him on the Waters with St. Peter; He does not attempt to strain our courage by ingadging us with Martyres and Confessors, to grapple with Bears and Lious, nor does he aim to [...]port himself with [Page 29]our weakness, and our power, by putting us on im­possible Fates, as to Creat the Heavens, order the Motion of the Stars, or direct the influence of the Planets, &c. No, no, he would have us asswage our anger, abate our pride, Master our malice, and mortifie our Revenge; and so we consult best the quiet of the Universe, as well as our own Comfort and Rest.

The third Grace remarkable in the Centurion is his Faith, he believed it would cost CHRIST but a Word to save his Servant, Vers. 7. sav but the Word, and my Servant shall be healed. He looked upon Sickness, Dis­eases, Affictions and Troubles, as much in subjection to CHRIST's Jurisdiction and Power, as his own Servants were to him: And we know there is no con­trolling or disputing the Military Command, he believ­ed as his Servants came and went at his Call, so Diseales were at CHRIST' s Beck, to go and sease on whom he gave Commission, and depart when He pleased. Upon this our Saviour breakes out in- that high Elogy of him, Vers. 9. That he had not found so great Faith in Israel. This must not be taken absolutely and in the largest extent, but only in comparison of the Generality of the Common body of the Nation of the Jews, or these indigent Persons who crouded about CHRIST for Help and Recovery. None of these exerced so heroick a Faith, or relyed upon Christs bare Word with such aflyance. The two sisters of Lazer­us were short of him, the one thought the Power of CHRIST was precluded by want of His Corporal [Page 30]Presence, John. 11. when she said, Lord if thou hadst been here, he had not dyed. The other thought it was prescrided by four dayes time, when she said, By this time he stinketh. As if the Divine Omnipotency were con­fined to time and place, could not subject these to his Pleasure, nor act beyond the ordinary Mea­sures and common Sphere of poor Mortals, or the criti­cal period of Distempers in which Physitians make greatest discovery of their Skill and Art, the S [...]ro­phenican Woman although her Faith be applauded thought no less than a touch of our Saviour's Garment, Matth: 9. could do her turn. Jairus besought CHRIST to go to his house to cure his Daughter. But the Centurion without any haesitation or dispute, Mark. 5. concludes his bare Word warrant enough for the recovery of his Servant. say but the Word, and my servant shall be healled.

The Centurion's Faith made him sharp sighted, he spyed the Divinity of CHRIST through the Vail of his Humanity, and he considered that he who made the stately Fabrick of the Ʋniverse Jump from the Womb of nothing into beeing in such Beauty and Or­der, with a Word could remove his Servants sickness by a Word too, that He who by the sound of His Trumpet can loose the bands of Death, unbolt the bars of the Grave, and set the Prisoners of Hope at Li­berty, can by His Word send a Pass-part of Health to his sickly Servant.

The Word of the Monarchs of the World is lyable to frustration, change and delusion: And can give no [Page 31]more security to the Faith or Hope of their Depend­ants, than they themselves are Masters of, who are subject to all the Fatalitys, that Impotence, Levity, and Imprudence can render them obnoxious to, the Scepters that adorn their hands, the Diadems that Crown their Heads, the Armies that guard their Persons, the Senators that advise, and the Officers that execute their Commands, cannot put such Vertue and Stability in their Edicts and Promises, as a Man can firmely build on them: But the GOD we adore is exemp [...] from these infirmities and casualitys, such imperfections occasion in the Transactions of the Potentats of the Earth. Therefore we may rely on His Word, Maugre all difficultys and opposition. His Power knows no check, His Will knows no change, His Wisdom knows no errour. Hath the LORD said it, Numb: 23.19. and shall he not do it? Or hath he spaken and shall he not make it good? Hath the Word gone out of His Mouth and will it return without executing His Commission? No, no, the Centurion's servant was healed by His Word, there is Power and Life in His Word, there is sure Truth and Strength as well as Comfort and Sweetness in His Promise, there is no fear it will mis­carry either through want of Power to perform, or of Wisdom to conduct, or of Good will to perfite it.

Now these three are as a three fold cord to fasten our Faith to His Word where there is Power, Skill, Eccles: [...].12. and Will, to make it take effect, what more can be added to support our Faith, if he have Power and want Skill, he may fail of Success: If he have Power and Skill, [Page 32]and want Good-will, what are we then better: If he have Skill and Good will, and want Power he cannot help us. The Levit wanted neither Ability or Skill to unbind the Samaritan, but he wanted a Will, a Heart of Pity. But when these concur and meet together in one Person, what can we desire more in him that should ingage our Faith and Affyance in him.

This may dissipate all doubts, dispell all fears, encourage the faint hearted, and comfort the most miserable, and excite them to confide in GOD in their greatest extremitys. There is an excellent pas­sage in the Psalms to this purpose, Trust in the LORD Jehovah and he will bring it to pass. Psal: 37.5. A curt abrupt Sen­tence, but very pithy and comprehensive, where in effect he mentions All in naming nothing, and set­ting no bounds to his Power, not to our difficultys, restricting neither his Promises, nor our exigences, he would seem to permit us to extend our desires in proportion to the vast Circumferrence of his infinit Power and Goodness, and our own needs, the inde­finitness of the Phrase leaves room to our thoughts to stretch themselves to all possibilitys, and gives en­couragement to our Hope in the worst perplexities And lest some favours might be omitted in the en­numeration, chooseth rather to be altogether silent, than to forget any, or limit the Almighty Power or our Trust by the rehearsal of a few Instances. There­fore he sayes in general without exception of any difficulty or exclusion of any Case, Trust in the LORD, end he shall bring it to pass.

[Page 33]Were there more of this Affyance in GODS Pre­vidence among us, we would not grudge to spare part of our store to pious purposes and charitable uses: which is that in the fourth place, comes next under our consideration, for which the Centurion is chiefly magnified, applauded, and set forth as a Pattern to our imitation. Would GOD he and such Liberal Benefactors might have but a few Followers of their Example among the many praisers of their Bounty. Now I have arrived at that which I mainly intended to speak of, his Benificence which the Elders, singled our as the main ground of the commenda­tion they give him, for he loveth our Nation, and hath built us a Synagogue; But my insisting so much on his other Virtues, will necessitate me to more brevi [...]y on this head.

His Benifioence divids it self into two Branches, it extends to their Spiritual and Temporal concerns, to their Church and State, he built them a Synagogue, there his cate of their Religion and Worship; He loved their Nation, there his Affection to their Civil In­terests: You may see here as in a Table the sum of the Law and Gospel, [...]ro [...]ati [...] dilectionis ex­b [...]b [...]tio operis. Greg. Mag. and the substance of True Religion in his Love to GOD, and his Neighbour: his works of pietie and Acts of charitie, vindicates his love from all suspicion and jealousie. His Love to GOD appears in taking care to build a place for His Wor­ship, he built them a Synagogue.

I know not what that Godliness means which will [Page 34]be at no Cost for GOD, or Expence for his Service, David, Solomon, and Nebemiah, and all the famous ies of Old were strangers to that Cheap Piety and penu­rious Zeal, that makes People so narrow hearted and closs fi [...]ed to Religious Works. Yea, the glimmering light which Nature communicated to the Heathen World, made them testifie their concernedness for the honour of their Gods, by Houses more magnifick and starely than their own private Edifices. And when the Primitive Christans emerged from the dark­ness of Paganism, from the scorn and contempt they and their Profession were drowned under, they thought themselves oblidged in proportion to the Majesty they adored, and his Munificence to them, to consecrate some portion of the Effects of his Boun­ty to his Honour and Service, they who knew no­thing of our expensive Vices, were very sumptuous in those splended Dwellings they set a part for God, but sparing for the Ornament of their own Mansion Houses: While there are many now a dayes like those the Prophet complained of; Haggai. 1. Care not what come of the House of GOD, though it be no better than a Cottage, if they go in Silks and purple, dwell in Pala­ces and live in Ease under their ceiled Houses.

There is certainly a Pious Munificence and a Holy Liberality, comely and commendable amongst Chri­stians, whereby they give indication of their affection, and expression of their devotion, in their bounty to GODS House and charity to his members. Psal. 50. Not that GOD needs our wealth or riches, but that we [Page 35]need give such discoveries of the sincerity of our Faith, and Affection, as are distinguishing marks to our own comfort, and the confutation of others.

We know who pretended Charity to the Poor, John 12.4. and 5. Vers. when he grudged the bounty that was shewed to our Saviour, it was Judas and these who repine at what the Pious Liberality of some have devoted to maintain the Worship of GOD, and would rob Churches and Ministers of their due, do too much transcribe his fault, I pray GOD they do not follow his fate, in­deed if we measure Judas his care of the Poor, by his charity to his Master, as rationally we may, he that was ill to the Head, cannot be concluded likely ty to value much his Members. He that was cruel to the Master, will not be more merciful to the ser­vants. And he that is content to see the Church in Ruines, will not be much moved to see the Poor in Rags, he that envys the Ministers little Pittance, will not much regard the Poor Mans penury.

What a disgrace is it to Christianity, that Pagans took more care of the Temples of their Idols, and of their Mock-priests, than we do of our Churches and Pastors: We may exclaime with the Father, Tertullian: O Me­lior Nationum in suos fides. How much more respective and affectionat are Pagans and Papists to their Super­stitious Church-men, than we are to our Pious and Learned Pastors. The Piety and Charity of former times made our Predecessors more liberal Donators too, and Zealous Admirers of the lesser Learning, [Page 36]and meaner parts of these dayes, then the conceited bigotry of this Age, will permit them to treat the higher Attainments of more eminent Men. There are among us who will spend more on their Prde and Vanity, on their Luxury and Ryot on adrun­ken Club, or an expensive pastim, a Litigious Law suite in a day, then they [...]le bestow all the year over, nay, may be all their life time upon either pious works or charitable uses. And we often see misery and Beg­gary succeed this uncharitable prodigality; I have seen in my time, what the Virtuous industry of Pa­rents laid up for their Children, converted into the feuel of the Vanity of their Posterity: And what they earued with much toil, I wish I could fay of them all with equal Honesty, and Integrity, Care and Pains, squandred away upon Whoores and Hounds, Hauks, and Horses, while those that be­stowed some portions of their means for Honourable ends, and charitable purposes, made GOD their debitor, the Nation their Protectress, and Posterity the Honourer of their Memory, and preserver of their praise.

We see how careful the Centurion was of their Reli­gious concerns in encourageing their Worship, and by his pious Liberality providing them a convenient place for their Devotion, for he built them a Synago­gue: Let us consider if his Zeal emptied it self whol­ly in this Channel, without reserving any parts there­of for their secular interest, and we will find he was a Stranger to that new Theology, which to the de­struction of Religion and dissolution of all Govern­ment, puts piety and Morality, Zeal and Humanity by the Ears; No, no, his Benificence is not confined to their Spiritual Ecclesiastick Affaires allanerly, he is an af­fectionate [Page 37]Promotter of the Common Well-fare of their Countrey; for so they declare, he loveth our Na­tion. He knew very well neither his long prayers in, nor his Expences on the Synagogue, could make com­pensation for injustice or oppression, or justifie any thing of cruelty or in Humanity: And that the fervour of his piety could not legittimate his Devour­ing Widdows Houses, usurping the Rights and pro­perties of others, therefore he applyed himself to gain the Esteem, and retain their favour by all the good offices of Charity and Benignity. He loveth our Nation.

His Love was the Spring of his Beneficence, it was not in him an idle passion or a passionate wish, but a vigorous active principle which carried him above all Narrow designes, and selfish purposes to promote the Universal good of the Nation, and the common benefite of the Country. Were all more influ­enced by such a generous principle nothing could conduce more to the Beauty and Order, Security and Profit of Christian Societies, which made the Prince of Philosophers say, that Laws would be useless were Friendship Inthroned in mens hearts; Lex venit in subsidium Amicitìae Aristotl: Indeed Love is the Soveraign of all the virtues that conduce to our con­tent or interest, & that which sets them all a working, It is the Soul and Life of all that is Amiable, Pleasant, Profitable, and Delightful in the World. What the Light of the Sun is in HEAVEN and Earth, in King­doms and Empires, in Palaces and Cottages, on Sea and Land, That Love is in Familys and Citys, Communities and Societys, the Sweetness of Conver­sation, [Page 38]the Pleasantness of Entertainment, Nune ades, aeterno com­plectens omnia nexu, Orerum mistique salus concordia mun di; Et sacer orbis amor. Lucanus lib: 4. the Com­fortable Injoyment of Friends, the mutual Assistance and Endearments of Relations, the Felicity of Prin­ces, the Stability of Thrones, the Happiness of Sub­jects, and the Glory of Nations, the Security, Peace, and Wellfare of the World, are all maintained by Love. The Universe would crumble into pieces, were not for This: It is the Cement of its Parts, the pre­server of its Harmony: No wonder it is the melody of Heaven, the exercise of its Inhabitants, the de­light of Angels, O Foelix hominum gen­us si vestros a­nimos amor quo coelum re­gitur Regat: Boetius lib: 2do. the Imployment of Seraphims. Were there more of it in this lower World, it would make the Eatth an Image of Heaven, and us fit Can­didats for these blessed Regions above, where it rules so powerfully, and reigns so Triumphantly.

While I am speaking of the Centurion's Love, which was the Source of his Beneficence. I cannot omit to tell you one of its Miracles, when it passes into a Divine Affection, yea, it retains something of it while it stayes in the lower Valleys of Human Passion. And that is how it resembles the Divine Nature (of which accord­ing to St. John, it is the purest representation) in this that as nothing was the theater of GODS Omnipotency in the Creation of the World, so the power of Love seems to be set off by nothing, when it makes not only what we do, but what we do not, be taken off our hands, and registred as so many Items, in GODS Book of Accounts, for which he becomes our Debitor, an affectionat Ardour to impart what we have, yea, what we have not, for the Benefit and Good of others, [Page 39]is reckoned by GOD no small debt on him, 2 Sam: 7 and ac­cordingly rewards it, this made David's purpose of building GOD a House, as acceptable as Solomon's Performance. Luke. 21. And the Widdows Mite more valu­able than all the Rich-Donations of the Opulent Rulers. Here Love gave dimensions to the smalness of her Charity, beyond their vast Oblations made it more bulky, and weigh more than all their tedious pray­ers and sumptuous presents. The largeness of her Heart made Compensation for the slenderness of her Gift: But mind, it was because the scantness of her offering was the Effect of the narrowness of her Fortune. And let none of you to whom GOD has given Tal­ents, think that the Widdows Mite is a Precedent for the little pittances of your Charity, or that he will accept of your Good will or faint indeavours, where there is Power and Ability to offer and do more. When a Man is pinched in the exercise of his Chari­ty, through the difficulty of his circumstances, his Good will may be infinit, and the Restraint which Necessity, Justice, or Prudence puts on him, will not marr him of the blessing entailed on Bounty and Cha­rity, yea the sorrowful troubled Resentment that a Vertuous Man has, that he cannot do more Good, will be reckoned not the least part of his present Chari­ty, and will make up no small portion of his future Glory.

The Centurion's Benificence makes him acceptable both to GOD and Man, we see CHRIST and the El­ders magnifie his praise, there is something singular [Page 40]in this Virtue to recommend it to us, whence it has such power in Heaven and Earth, such sway over GOD and Man.

As all the graces how amiable soever they be, neither shine alike, nor speed alike, and all the vir­tues how lovely soever they be affect us not all alike. To this I may transfer that passage of the great A­postle of he Gentiles, there is one Glory of the Sun, another Glory of the Moon, and another Glory of the Stars, for one Star differeth from another Star in Glory; So it is in the constelation of virtues, each of them have their pe­culiar excellencies, and proper Elogies, and how Fair soever they all appear, yet none of them shows more magnificence and splender, none of them Shines with more Orient Luster, or disperses more benigh influences, than Beneficence or Charity: Its Sir­cumferrance is larger, its tayes spread further, its Efforts of more universal extent, and common concern to mankind, While the exercise of other virtues is confined to a narrower compass, runs in a straiter Channess, and goes no further then a mans own or his Neighbours particular advantage, and as its theater is more August, its Circle more Ample, its Beams more Radient and Extensive; So of them all its most attractive of commendation and Respect, all Men by a certain kind of of interest are easily inclined to extol such with solmn acclaimations. None in all ages have been more honoured, none in all Nations have been more esteemed or beloved, none have had a more fragrant name while they [Page 41]lived, or a more lasting Fame after they dyed, than such as delighted in works of Mercy, and Acts of Bounty.

The policy of Princes may make them more dreaded abroad, then Revered at home, the justìce of Soveraigns may restrain the violence of the hands, without rectifieing the Vennom of the hearts of their Subjects, the Temporance of Anchorets may af­ford matter for eloquent Harangues on Abstinence and Mortification to some Monasticks, without af­fecting their minds any more then allaying their appetites; The Fortitude of Conquerours may secure for a time the Crowns they have snathced, subdue the necks, bind up the Tongues of the Enemies of the Glory of their Triumphs: And such are neither beloved in their life, nor bemoaned at their death; but it is benificence which has appropriated to it self the name of true and real goodness, it is this which by a welcome violence, a Victorious sweetness, and a voluntary force convinces, the minds Conquers the wills, and captivates the affections of men.

Power by its awfull Sternes may bow the Knees of Men; Riches with the Glitterings of silver and gold may dazle the eyes of Men; Eloquence with its charm­ing Cadances may tickle the Ears of Men; Beauty with its Sparkling Strictures may ravish the fancies, and inflame the passions of Men; Knowledge and Learn­ing may raise the Admiration of Men, but it is re­served to Benificence to erect Trophies, and establish its Throne in the hearts of Men; It is rare to find a [Page 42]nature so stubborn, a heart so bruitish, a Soul so fierce as yields not an inward Veneration to the ve­ry memory of Benefactors. Behold then the succes­ful Art of winning Souls, and Vanquishing hearts, of begetting Friendship, and conciliating favour of confirming Friends, and converting Foes, of becom­ing the Darling of Heaven, and delight of Men: And of this our Text is an instance, and the occasion of this dayes Solemnity, a Commentary upon, and a Witness of it.

And that further, if you consider that in nothing we make nearer approaches to the Deity we Revere then in Works of mercy, and acts of benificence. To be like GOD was mans presumption from the beginning, and his Neck break to the Boot: Yea and in the very abyss of misery into which his former vanity has now precipitated him, he retains some smack of this arrogance, and though now he resembles but the Rubbish of a stately Cathedral, and is no more than the ruins of Innocent Man, that I may cry out, O! Quantum mutatus ab illo; Yet he affects still to resemble his Maker, Behold then an honest way to content this ambition, be benificent; what else is the importance of that phrase, Luke 6.36. Be ye merciful as your Heavenly Father is merciful. In this you are in a manner substituted to be as GOD to your Neighbour.

The common apprehension of mankind, and the practise of all times shew this. Since in all Ages, even most corrupt; Men have been ever apt to place [Page 43]the statues of their Benefactors among those of their Gods, desiring that Love and Veneration to them in some degree, which in perfection does appertain to the supreme Benefactor of all.

We would all be like GOD, but not in grace and goodness, so much as in Wealth and greatness, power and command, and that not to protect the Weak, or right the Oppressed, or relieve the Needy, but to carry all like a torrent before us, to crush every one that crosses our humour, that will not bow to our Nod, that stands in the way of our ambitious projects, or covetous designs. We affect not to be like GOD in these Attributes he has proposed himself as a prece­dent for imitation, such as his Mercy, Goodness and Holiness, in aspiring after which, we cannot become Criminal; But we covet to resemble and transcribe him in these perfections, for which he is more to be adored by us, than followed: such as his power and wisdom; The undue desire after which turned An­gels into Devils, and Adam out of Paradice. But there is no danger in endeavouring to be like GOD in Chari­tie and Benificence. Would GOD our Ambition ran more in this channel, than in the other. There is no fear of sin and guilt, whatever Reins we please givethis passion in this matter. Woes me that there should be so great a contest among us for outward advantage, and so little Zeal for inward Excellencies, such as grace and goodness, piety and cha­ritie. We would have no man richer than our selves, no man greater than our selves, no man happier than our selves, but any may be holier and better, any [Page 44]man may be more merciful and humble, more chari­table and bountiful, without Envy or Emulation.

We know Heaven will admit no guests but such as are pourtraicts of the Divine Image, you see Benificence is as lively a draught of this, as any: The Picture I have given you of the Noble Centurion; And the Works of the Worthy Herriot the Religious Founder of this Rich and Stately Hospital, shew they are copies of this Divine Original, I pray GOD, that such as com­mend the Qualities and Acts of those Excellent Pat­terns, may in some degree answerable to their state, transcribe their practise, do good to the Church and Country, Prov. 3.9. Honour the LORD with their substance, Adorn Religion by charity, so they will lay up in store for them­selves a good foundation against the time to come, that they may lay hold on Eternal life. Which GOD give us Grace in our several Capacities to perform, 1 Tim. 6.19. accord­ing to our Abilities.