Quest. 3. But what wisdom is requisite that we may increase in favour with God and man ?
Ans. 1. In the general, an innocent holy conversation is that which procureth a good name, and respect with God and man. It will certainly be accepted with God ; and as to men, you cut off occasion from them that do desire occasion : 1 Peter iii. 16, ' Having a good conscience, that whereas they speak evil of you as evil-doers, they may be ashamed that falsely accuse your good conversation in Christ.' Live down reproaches by a clear innocency.
2. More particularly, by making conscience of morals rather than rituals : Eom. xiv. 18, ' He that in these things serveth Christ is acceptable to God and approved of men.' The weighty matters, piety, justice, charity, these carry their own evidence with them, and bespeak their references in the consciences of men. Will the world value a man for his zeal for or against ceremonies, when other things do not answer ? Suppose he be in the right, yet who will regard a man purely for his lightness in opinion ? It is hypocrisy, condemned of God, and not very well liked of man, to tithe mint and cummin, and not very well regard the weightier things of the law : Mat. xxiii. 23, ' Woe unto you, scribes and pharisees, hypocrites ! for ye pay tithe of mint, anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith : these ought ye to have done, and not to leave the other undone.'
3. Yet more particularly, though men care not for piety, yet they care for righteousness and duties of the second table. We have more light in things that are inferioris hemisphcevii, of the lower orb and rank ; and though we are not to neglect the other, yet these must have a chief part in our practice : Kom. xii. 17, ' Providing things honest in the sight of men.' There justice, truth, equity are regarded as conducible to the good of human society, and men are wise in their own matters.
4. Once more, love, kindness, gentleness are very taking in the world, and our religion excludeth them not, but recommendeth them to us : Kom. V. 7, ' For scarcely for a righteous man will one die, yet for a good man some would even dare to die.' For a man of a rigid innocency scarce any would die, but for a good and bountiful man some would even dare to die. The contrary is observed of the Jews, who had a bitter zeal : 2 Thes. ii. 15, ' They please not God, and are contrary to all men.' Therefore we should study to excel in those things that are good. To be good should be our constitution, and to do good the business of our lives.
Use. To press us to get and increase in this heavenly wisdom, whereby we may get the favour of God and men.
SERMON UPON LUKE II. 52. 123
1. We must seek to get the favour of God above all things, which IS the life of our lives and the joy of our hearts : Ps. xxx. 5, ' In his favour is life ; ' and Ps. iv. 6, 7, ' Lord, lift up the light of thy coun- tenance : thou hast put gladness into my heart, more than in the time when their corn and wine increased.' That should be our chief care ; direction, preservation, blessing do all depend upon it. The favour of God is either mercy or grace. Oh ! seek this, in the first place, that you may have the love of God and the comfortable effects of it : Kom. ii. 29, ' Whose praise is not of men, but God.'
2. Seek also the favour of men. Let us be careful not to offend them, but seek their favour, and that both of the good and bad. The good, that they may help you in the way to heaven, and you may be edified by them ; the bad : Col. iv. 5, ' Walk in wisdom towards them that are without, redeeming the time.' There is great wisdom required in a christian's carriage towards the carnal and profane, lest we scare them from Christ, or give them occasion to speak evil of religion : 1 Tim. v. 14, ' Give no occasion to the adversary to speak reproachfully ; ' and 2 Cor. vi. 3, ' Giving no offence in anything, that the ministry be not blamed.*
SERMON UPON PHILIPPIANS II. 7.
But made Mmselfofno reputation. — Phil. ii. 7.
The apostle, to cure their pride, which was the cause of their divi- sions, urgeth Christ's example. His lowliness and humility is set forth by two things — terminus a quo and ad quern, or the height of eleva- tion wherein he stood, and the depth of humiliation to which he conde- scended. The former, ver. 6, the latter in the 7th and 8th verses.
1. The height wherein he stood : ver. 6, ' Who being in the form of God, thought it no robbery to be equal with God.' That phrase is to be regarded, virdp-xoiv ev fiop(f)fj Qeov, ' being in the form of God.' By the form of God is meant the divine essence, as clothed with glory and majesty. As the form of a servant is really a servant, so his being in the form of God showeth that he was from all eternity true God, adorned with divine splendour, glory, and majesty. The other phrase, ^^X O'PTrayfiov rjiyqcraTo to elvat laa Oew, ' he thought it no robbery to be equal with God,' signified that this doth justly and naturally belong to him, and was not usurped by him. The devils were thrown out of heaven for usurping divine honour : 2 Peter ii. 4, ' God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment ; ' and Jude 6, ' And the angels, that kept not their first estate, but left their own habitation, he hath reserved to everlasting chains under darkness, unto the judg- ment of the great day.' They were not contented with the place they were in, but would be independent of themselves, equal to God, by usurpation and robbery ; and so, instead of angels, became devils. But Christ is not God by usurpation, but God by nature; he was not thrust down, but came down.