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, 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 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 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 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 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 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, 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.

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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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, 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.

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 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 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, 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 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, 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, 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 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 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 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 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 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.