nocent and inoffenfive mirth, to relieve and recreate the drooping depreffed fpirits of others. This I make account is beyond Solomon's ftrong drink: give strong drink to him that is ready to perish, Pro. xxxi. 6. this is beyond the wines St. Paul advises Timothy to take for his health's fake and his often infirmities, 1 Tim. v. 23. for if you relieve the spirits, you recover the body. 7. Some can handsomely fetch a man off, when he is engaged and over-matched; so that he may better confider, he may know his own inches; and so not be so forward to enter the lifts again, because he knows the ftrength of his own argument. 8. and lastly, Some can help a man at a dead lift, as we fay; and find out, when others are at a dead loss : we have many of these excellencies fcattered among men; and these are worthy fuperadditions to the great materials of nobleness and virtue.- These are good effects of nimblenefs of wit, and quickness of apprehenfion; which are oft found to prevent mifchief.

These several diftinct excellencies, and perfections, are the ornaments and endowments of human nature; and not all usually meeting in the fame perfon: but divided, and difperfed, amongst men. They are fo many rays and beams of the infinitenefs of the divine knowledge and wifdom; the flourishes of God's liberal and bountiful creation. Thefe alfo recommend us one to another, as needing each other in feveral ways, and to different purposes. For, by a joint contribution of our feveral divided perfections, we make one body complete. Whereas an abfoluteness and felf-fufficiency is not found in any particular.

Now

Now because perhaps you may fay, I have fed you with an imaginary piece of divinity, and that I have made you a cob-web spun out of a man's own brain, I will give you fome inftances out of fcripture to confirm what I have said. 1. This was Jofeph's politick advice to gain the land of Goshen for his father, Gen. xlvi. 34. He doth inftruct them to say they were fhepherds. Ye shall fay, thy fervants trade hath been about cattle from our youth, even untill now, both we and also our fathers; that ye may dwell in the land of Goften. For every fhepherd is an abomination unto the Egyptians. 2. Another instance was that of the midwives, Exod. i. 19. And the midwives faid unto Pharaoh (their apology to fave the Ifraelitish children), because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. We have no reason to disbelieve what they faid, but that it might be true; but it fhewed the readiness of their wit when they were under fo fevere a threatning; and we have no reason to blame them for it; because 'tis said, ver. 20. Therefore God dealt well with the midwives. 3. Another inftance was, Saul's reservation from his uncle, 1 Sam. x. 15, 16. And Saul faid unto his uncle, he told us plainly that the affes were found but of the matter of the kingdom whereof Samuel fpake, he told him not a word. 4. The next inftance is, 1 Sam. xvi. Samuel, when he was to go to anoint David king; he pretends facrifice: it was true; but it was not all. 5. The next inftance is, 1 Sam. xx. 28. Jonathan's contrivance for an excufe for David's abfence to put Saul off, who intended him mifchief; and fee how Jonathan referves it

from

from the lad, by fhooting arrows fhort, or farther. 6. In the next place I alledge Jeremiah's refervation of what paffed between king Zedekiah and himself. So they left off fpeaking with him, for the matter was not perceived by the princes, Jer. xxviii. 27. He told them part; but did not tell them all. 7. I will give you two inftances of St. Paul. First, his avoiding the offence of the Jews, who were zealous for the law, by complying with the apoftle's advice in having his head fhaven, Acts xxi. 23. that is, in external modes and circumftances, though contrary to his fettled judgment and opinion, which he referved from them at that time. Then, his prudence for his own fecurity, by dashing party against party; Acts xxiii. 6. But when Paul perceived that the one part were Sadducees, and the other Pharifees, he cried out in the council, men and brethren, I am a Pharifee, the son of a Pharifee; of the hope and refurrection of the dead I am called in question. But if any one will question any of thefe inftances, I will produce you the practife of our bleffed Lord and Saviour himself. For he puts of curiously the captious queftions, fometimes by asking convictive and awakening queftions, otherwhile by treating of other matters. 1. By putting off captious questions, by asking convictive and awakening questions; as when they ask him, Mat. xxi. 23. By what authority doejft thou these things? He answers them, by asking another question, in ver. 24. I will alfo ask you one thing, which if you tell me, I likewife will tell you by what authority I do these things. The baptifm of John, whence was it? from heaven, or of men? So that other captious and dangerous queftion VOL. IV.

I

about

about paying tribute to Cæfar, Mat. xxii. 17. Tell us therefore what thou thinkeft; is it lawful to give tribute to Cæfar, or not? For the Jews thought they were the free people of God, and therefore ought not to be in bondage to Cæfar, ver. 18. But Jefus perceived their wickedness, and said, why tempt ye me, ye hypocrites? fhew me the tribute money, &c. And then, 2dly, Sometime diverting unprofitable queftions, and taking occafion to treat of matters that tend to edification ; as when they come and ask him, Mat. xxii. 24, 25. of feven brethren that had one woman to wife, whose fhe fhould be in the refurrection; he leaves the queftion, whose wife fhe fhould be, and comes downright to difcourfe of the refurrection, and gives great proof that God was the God of the living, and not of the dead. Again, Luke xiii. 23. Then faid one to him, Lord, are there few that be faved? Our Saviour takes no notice of that question but takes the advantage upon it, and bids them ftrive to enter in at the trait gate. Now of fuch like cafes as these are, doth Solomon speak in these places, Prov. xi. 13. A tale-bearer revealeth fecrets; but he that is of a faithful spirit, concealeth the matter. Prov. xvi. 20. He that handleth a matter wifely, fhall find good; that represents it with advantage, that tells no more than is requifite and fit, and for the purpose. Prov. xvii. 9. eth a matter, separateth very friends. He that anfwereth a matter before he folly and frame to him. Prov. xxv. 2. On the contrary; it is the glory of God to conceal a thing; but the honour of the king is to fearch out the matter.

He that repeatProv. xviii. 13. heareth it, it is

Thus

Thus I think I have given you, if not a certain, yet a very rational and probable account of this fuper-addition; if there be any virtue. To conclude then; what is useful, graceful, beneficial, though we cannot fay it falls under any particular command, it is here recommended to us under the notion of virtue. It is enough that it is to the purpofe of the end; for that is the measure the apoftle goes by, for the building up of the end. Eph. iv. 25. I follow the Greek rather than the tranflation. Speech is not only given to men for fpiritual effects and purposes, but for others too; and the end of fpeech and converfation, is fufficiently fecured by the relation it hath to the end. Thus have I given you an account of this fuper-addition; if there be any virtue.

DISCOURSE LXXVIII. If there be any praise.

HE

PHIL. iv. 8.

If there be any praise.

Ere two things I conceive are to be done, to give you an account of these words.

First, The reafon of this addition to what

was before.

Secondly, An account how far valuable.

1. The reason of this addition to what was before. Not that the apoftle would have any of us to be vain