Those were called proselytes of the Gate, who during the time of Solomons Temple, stood only without at the Gate, not being admitted within the septs or inclosures of it; though in the second Temple there was an outward court appointed for them called Atrium gentium. These were neither circumcised nor observed any of the Mosaical Rites, but only those precepts of Natural Religion which I mentioned before. And of these there were some in all Times amongst the Iews, and usually great numbers in all Cities and Places of the Gentiles where the Iews had Synagogues. Such was Naaman the Syrian, in the Old Testament; Cornelius, and the Centurion in the New. In the History of the Acts of the Apostles, there is frequent mention of these kind of proselytes under the title of σεβόμενοι, worshippers or devout persons, chap. 13.43; 16.14; 17.4, 17; 18.4. who also were the first Gentiles converted to Christianity.

And though there was a wide difference betwixt the Iews and these proselytes in matters of Religion, yet did it not grow up to any such heats and animosities betwixt them, but they lived peaceably together. As for the Iews, though they were by the Law obliged to esteem such persons as Gentiles and unclean, with whom they might not familiarly converse; yet were they willing upon account of their virtue to allow them some share in their good opinion and friendship: esteeming them to be pious men, and such as (according to their opinion) should be admitted to some portion of happiness in the other World. And the Apostle sayes of some of them that they feared God, Acts 10.1, 2. and Chap. 13.16.

And on the other side, these Heathen proselytes, though they did not believe the Iewish Religion, or submit to the Rites of it, yet because they found the Principles of it more rational than any other, in the prohibiting of all vices, in their worship of one God, and being free from Idolatry, which all other Nations were guilty of; therefore had they a greater esteem for the Iews than for any other; frequenting their Synagogues to hear the Law read and expounded, and being ready to oblige them by any bounty and favour, whereby they might testifie a peculiar respect to them, as being devout and religious men.

3. As for those special virtues recorded of this Centurion, there are observable in the Story of him these four things for which he was eminent.

4. His great tenderness and pity towards his sick servant, who is said to be dear to him, v. 2. though ‘tis probable that he was but a slave, either bought with his money, or taken amongst the spoils of War; For such kind of Servants were then most usual with the Romans, especially amongst military men; yet you see how full of compassion he is towards him in his sickness, how solicitous for his recovery, making all the interest he could, and ingaging his chief friends to mediate in his behalf; And from his being thus merciful we may probably infer that he was likewise a man of courage and valour. For as fierceness and cruelty is a sure indication of a Coward, so gentleness and humanity are usually arguments of a great and generous mind.

5. His modesty and humility. Though others that knew him had a great esteem of him, yet had he a mean opinion of himself; Neither thought he himself worthy to come unto Christ. v. 7. He knew that the Iews did count themselves polluted by any familiar converse with such as he was; and much less could he think himself worthy to receive any such honour from Christ, as that he should vouchsafe to come under his roof.

6. His bounty and generosity in works of devotion, manifested by building a Synagogue for the Iews, erecting for them a place of publick worship at his own charge, which was a matter of no small expence.

7. His great ingenuity of mind in submitting to sufficient evidence. Having been informed of those great Miracles wrought by our Saviour, and that holy Doctrine which he taught, he is immediately convinced that he must needs be a Divine person. And accordingly he makes his address to him suitably to this belief; expressing his faith in such a way as hath no other instance like it in Scripture: His request is, Say in a word, and my servant shall be healed. As if he should have said, I do not think it fitting either for me to ask, or Christ to grant, that he should vouchsafe to come and see my servant, or to lay his hand on him; ‘twill be sufficient if he shall please to speak the word only. And he gives this reason for it, For if I who am but a man under authority, have such a power over those committed to my charge as to make them come and go at my command, much more then may he send away diseases by a word of his mouth. For I am a man, thou art a Divine person, I am set under authority, thou art the supreme Lord of all; I have Soldiers under me, a rough untractable generation of men, and yet when I say to one go, he goes; and to another come, he comes; to a third do this, he does it. Now sicknesses and diseases are thy servants, under thine absolute dominion and command, to be disposed of as thou pleasest; and therefore as I am not worthy to come unto thee, nor is it fitting for me to expect that thou shouldst vouchsafe to come unto me; so is neither of these necessary to the grant of my petition, ‘Tis but saying the word, and my servant shall be healed. Upon this message our Saviour seems to be somewhat surprized: ‘tis said, he marvelled at him, and having made a stand, he turns about to the people that followed him, and said unto them, I have not found so great faith, no not in Israel, v. 9.

8. The business or message; which was to intercede with Christ for cure of a sick servant. And this, those who were imployed on this account did accordingly endeavour with much earnestness; pressing their request with arguments taken from the great merit and commendation of the Person in whose behalf they did intercede; which they express first in the general, saying, he is worthy for whom he should do this, v. 4. and this they further specifie by two particular instances: 1. From his publick spiritedness, He loves our Nation; he is not a person of the common temper, of a little narrow mind, immersed wholly in himself, or given up to some small designs for his own private gain and advantage. 2. His bounty and generosity in works of devotion, He hath built us a Synagogue. What by the help of his Soldiers, and his own expence, he hath very liberally erected for us a place for publick Worship: which must needs be a great obligation to those who had any zeal for their Religion; and is accordingly made use of as a powerful motive of favour towards him.

But here, before I proceed any further, it may be proper to speak something for the clearing up of this Question, How it comes to be recorded as a commendable thing for a man to build a Synagogue, when we find no command or institution for it in Scripture? And therefore it may seem to be a kind of Will-worship, or humane invention, which may as well be said likewise concerning our Churches in these Times of Christianity. We read indeed of a glorious Tabernacle, and after of a stately Temple appointed by God himself. All the Parts, Vtensils, Services, Officers, and every other circumstance belonging to that worship, being particularly determined in Scripture. But we read nothing at all of any command concerning Synagogues or Churches.

To this it may be answered, that the having of particular Places set apart for the duties of publick worship is of natural obligation, and therefore doth not require any positive law for the commanding of it. Though such kind of Ceremonial and Typical precepts, as are no way derivable from natural light, do receive all their obligation from being instituted; yet in things that are moral, which a man may be acquainted with, and obliged unto by the meer light of nature, in such cases a man is left to the dictates of Reason and Prudence.

And from this natural Principle was it that the ancient Patriarchs, who lived abroad in Booths and Tents, frequently changing their places for fresh pasture, when they came to any new place of abode, where they pitched their Tents, their custom was to erect Altars, and enclose them about, which was usually done in some mountains, high places and groves. And these (before they came to be abused by Idolatry) were in general request amongst them, being styled by the name of Sanctuaries or holy places, to which a reverence is commanded, Ye shall keep my Sabbaths,² and reverence my Sanctuaries, Levit. 19.30.

When the Israelites wandered in the Wilderness without any setled habitation, they were commanded to make a moveable Tabernacle, before which they were to worship, Exod. 26. And before that glorious Tabernacle was erected, Moses had a Tent without the Camp for that purpose, called the Tabernacle of the Congregation.

When they were to be in a setled condition, they are then commanded to fix unto the place which the Lord their God should chuse, Deut. 12.5. After, when God had chosen Ierusalem, and in it Mount Moriah, David did first, out of his own inclination, make an attempt towards this work of building the Temple, which was afterwards accomplished by Solomon. And that Temple being destroyed, another was erected in the room of it, which (though it fell much short of the former) yet was it one of the most noble and famous Structures in the whole World.

Each of these, the Tabernacle and the Temples, were by particular appointment. In after times we read of other kinds of buildings for worship, Synagogues and Oratories.

Synagogues were somewhat answerable to our Parish-Churches, in which they were wont to assemble for Prayer, Reading and interpreting the Law.

The Oratories or Proseuchae were lesser Structures, commonly erected without the Towns, and by the Sea-side: into which it was usual for Passengers to enter for Praying, and giving of Alms.

When Synagogues began first to be erected is very difficult to determine. The most common opinion is, that there were no Buildings of this kind till after the Captivity. As for that phrase, They have burnt up all the Synagogues of God in the land, Psal. 74.8. the Original word translated Synagogues is מועדי which is frequently used in other Scriptures to signifie tempus statutum, or stata solennitas; according to which the meaning of it must be, that they have abrogated the solemn Festivals, and caused them to cease: ‘Tis so rendred by the Chaldee Paraphrase, the Septuagint, and most of the other Versions. And whereas St. Iames saith, Act. 15.21. Moses of old time had in every City those that preach him, being read in the Synagogues every Sabbath-day. To this it may be answered, that the phrase of old time is not necessarily to be extended unto the times of purest Antiquity, but may be well enough restrained to four or five hundred years preceding, when Synagogues might first begin, namely after the Captivity. But of this I have had occasion to treat more largely in another Discourse.

Only this is sufficiently evident, that the liberty of building Synagogues, was allowed every where to the Iews under the Roman Government in our Saviours time; that He himself and his Apostles did very much frequent them, and consequently approve them; that though the several Officers and Laws belonging to them were without any Scripture-institution, yet our Saviour doth rather suit the Doctrine and precepts of Christian worship to this of the Synagogue, which was moral and perpetual, than to that of the Temple-service which was instituted and transitory.

As for publick Buildings for Christian worship, ‘tis obvious that this Way being in the first Ages every where opposed and spoken against, the Professors of it were fain to meet (as they could with safety) sometimes in private houses, belonging to some of the Disciples, where they had usually a fair upper room furnished and set a part for these Meetings, and sometimes in grots and caves, and woods: Till afterwards, the heat of persecution being somewhat abated, they had permission to build little Oratories; and in process of time as Emperours and Kings began to favour Christianity, so were they careful to erect for them most sumptuous and magnificent Temples. For which this Land and Nation of ours was more particularly famous above any other part of the world. Our Ancestors having been very devout and bountiful in works of this nature, according to the old verse: Anglia, mons, pons, fons, Ecclesia. — Now though it be true that where ever men worship God with a sincere and upright heart they shall be accepted; Ieremy in the mire, Ionah in the Whales belly, Daniel in the den, the three Children in the furnace, the Thief on the Cross; yet this doth not hinder but that when we have opportunity for it, our Places of publick Worship should be both built and maintained, and esteemed in some measure suitably to the dignity of that service they are to be imployed about. And when we are in a prosperous estate, ‘tis as proper for us to worship God in the beauty of Holiness, as it is to do it in caves and prisons when we are in a condition that doth necessitate us thereunto.

You have heard the two first Particulars, the person sending, and his message. I shall speak more briefly to the other Two.

3. The messengers imployed about this business; which were of two kinds. Those who were first sent are said to be the Elders of the Iews, v. 3. whether the Magistrates of the City, or the Governours of the Synagogue, the Civil or Ecclesiastical Rulers is not evident; the Word may signifie either. After these, ‘tis said he sent his friends, v. 6. who were perhaps some other of his fellow-Officers belonging to that Garrison. And these Messengers (it should seem) were heartily concerned in the good success of that business they undertook, as appears by their earnestness about it: ‘tis said that they did beseech Christ, σπουδαίως, v. 4. instantly, with much importunity and vehemence, thereby testifying their zeal and good affection for the Person by whom they were imployed.

4. And lastly, the success or issue of this Negotiation: ‘Tis said that our Saviour did upon the first motion condescend to their request. Though at another time when he was twice sollicited in the behalf of the Noblemans Son, he refused to go, Ioh. 4.46. yet to shew his special esteem and favour for a Person under so worthy a Character as this Centurion, he doth express his willingness, not only to gratifie him in the thing desired, the healing of his servant, but to do more for him than was asked, namely to give him a visit; besides that large testimony and approbation which he gives to the people concerning his great worth.

Observ. So much shall serve for the opening of the Text and Story. The Observation I would make from the words is this: To be of a publick spirit, and of a bountiful generous mind in works of Charity and Devotion is a sure way to render a man acceptable to God and approved of men.

It was by these virtues that the Centurion (though a Heathen) was so much endeared to the Iews, and so well accepted of by our Saviour.

And the Scripture doth attest to this truth in several other places. ‘Tis said Psal. 112.6. of the bountiful man that he shall be had in everlasting remembrance; and ver. 9. His name shall be exalted with honour. In conformity to which it hath been always a custom amongst the Iews in their speaking of any worthy man deceased to add this clause to the mention of his name, whose memorial is blessed.

1 Chron. 29. when David had perswaded the people to offer willingly and freely towards the building of the Temple, see how they did all rejoice and exult in the apprehension of it, v. 9. Then the people rejoiced, and David the King also rejoiced with great joy, because they had offered willingly, and with a perfect heart unto the Lord. They looked upon this work as a thing that was very well pleasing to God, and an honour to their Nation, and consequently a just occasion of joy and triumph to all the People.

When Nehemiah, Chap. 13.14. had with great industry and success promoted the rebuilding of the Temple, he doth, upon the reflection of it, break out into this expression, Remember me, O my God, concerning this; and wipe not out the good deeds that I have done for the house of my God, and for the Officers thereof. It seems he believed his care and activity in this work to be a thing very acceptable to God; which makes him desire that it might be recorded and kept in remembrance to his advantage.

I might further confirm this Observation by several Reasons. I shall mention only two.

1. From the suitableness of such kind of duties unto the moral and more substantial parts of Religion. The Apostle tells us that the Kingdom of God is not meat and drink, but righteusness and peace, and joy in the Holy Ghost; and they who in these things serve Christ shall be accepted with God, and approved of men, Rom. 14.17, 18. The word Righteousness is frequently used in the Scripture-phrase for the virtue of beneficence and bounty. By peace is meant that gentle and charitable disposition, whereby a man is inclined to promote the quiet of Societies and good will amongst men. And by the joy in the Holy Ghost, we are to understand an ability to rejoice in an afflicted estate. These are the things recommended to us as being the more weighty and essential parts of Religion. ‘Tis no difficult matter for a man to be zealous about meats and drinks, he may do it to gratifie his contentious humour, and to endear himself to a Party: Nor is it hard for a man to pretend a zeal for Religion by some good wishes or kind words, which are cheap things, and will cost him nothing; but to give testimony of it by bountiful actions, that others may see our good works, this is that which will make them glorifie God in our behalf, and acknowledg that he is in us of a truth. It was an humour in the Apostolical times, as well as since, that men set up for reputation in Religion by their zeal about some Opinions in lesser matters. Against which the Apostle cautions Titus;³ This I will that thou affirm constantly, that they which believe in God be careful to maintain good works. For which he gives this reason, For these things are good and profitable unto men. Contentions and disputes may please and gratifie mens present humours and passions, but they are these works of Piety and Bounty that must promote the more lasting and publick welfare, and the general good of mankind.

2. Persons thus qualified are supposed to be of an higher rank and degree above other men. It is in Religion as in other Professions; there are some of a Vulgar sort, of an ordinary and common standard; and there are others of a taller stature, of a higher form and attainments, from whom it may be expected that they should adorn and add a luster to their Profession. And they are the Virtues of this kind, namely a bountiful and charitable disposition towards any publick good work, that must raise men to this higher pitch of esteem above others. When Araunah offered David freely his threshing-floor, and oxen, and threshing instruments for Sacrifice, ‘tis said, that he did it as a King, 2 Sam. 24.23. in a royal and princely manner; and David on the other side refused it as a King, thinking it unworthy of him to offer unto God of that which cost him nothing, v. 24.

I shall add nothing further at present by way of confirmation of this Point. that which I chiefly aim at is the Application of it.

I have purposely made choice of this Subject, as having a peculiar suitableness to the present state of things in this place. God hath been pleased by his late severe dispensations, first to destroy the inhabitants of this City by the noisome pestilence, and since to lay waste our habitations by a dreadful fire; wherein his own Houses, those that were dedicated to his Worship, did not escape; But the devouring fire (in the phrase of the Psalmist) did come into his Sanctuaries,⁴ casting down the dwelling places of his name to the ground; burning up the Synagogues of God. And amidst the other dismal ruins of this place, ‘tis one of the saddest spectacles to behold so many Sacred Structures, the Monuments of our Forefathers devotion and bounty laid in the dust.

I suppose it needless to prove the necessity of Religion to Government, or the necessity of Places for publick Worship to the keeping up of Religion. Those things are in themselves so plain and obvious, that no reasonable man can have any just cause to doubt of them. That which I aim at is, to excite others by this example of the Centurion to such a love of their Nation and City, as may engage them to some effectual care for the building up of our Synagogues.

And in order to this I would speak something: 1. Particularly to such as are Magistrates; 2. Generally to all sorts of people.

1. To you that are Magistrates of this City: ‘Tis one of the styles belonging to your Offices to be repairers of breaches. Publick things ought to be taken care of by publick persons. You have already made some provision to preserve mens Proprieties in their grounds, to enlarge the passages and avenues, whereby the City may be rendered more safe, beautiful and convenient for Trading; which are good works, and such as become worthy Magistrates: But these things concern you as you are men and Citizens; there are other things to be provided for as you are Christians: And I would crave leave to be your remembrancer that some effectual care may be taken for the rebuilding of the Places for publick Worship. It would be very convenient that as several Parishes are built up, so the repair of Churches should be in some forwardness, to which the Inhabitants might resort for the duties of Religion. The doing of this will perhaps prove a matter of too great charge to be defrayed by the contribution of the Inhabitants, considering their particular losses. But if any considerable help could be procured for it from the Publick (which there is no reason to doubt of) the remainder might be made up by particular Charities. And both together might prove sufficient for this great work. Nor is there any reason to question, but if this business were seriously consulted, and vigorously pursued, such ways might be offered as might prove effectual both for the building of such a number of Churches as shall be thought sufficient, and likewise for the providing of a sufficient maintenance for them, that none of their Incumbents may be put to live precariously upon the benevolence of their hearers. I humbly offer this to your consideration, as a thing that is your duty, and will tend to your honour. And I do the rather mention it now, because this is the proper season for it, while the Parliament is sitting, of whose assistance towards so pious and necessary a work, there is no reason to doubt. And because it will be a business of some time and much consideration, to enumerate and digest all such particulars as are necessary to be provided for, and established by Law; therefore will it be requisite that this work should be timely set about, that there may be sufficient leisure to deliberate and consult about the due management of it.

2. More generally to all sorts of people; that they would lend their helping hands to so good a work as this is. If this Centurion in the Text, in a state of Heathenism, under his more dark apprehensions of Religion, was so forward in these works of publick bounty, much more then will it concern us that are Christians not to be backward or defective in them. I might (if the time would permit) press this with great variety of arguments; I shall mention only some few.

3. ‘Tis our duty to be bountiful and liberal upon all good occasions, and may of right and justice be required of us. God is pleased indeed for the better encouragement of men to these things to style them Gifts and Loans which he engages himself to repay, but they are Rent and Tribute, and Debt; upon the due payment of which we hold our Possessions, and upon the neglect or non-payment we forfeit our right to them. He is the supreme Lord of all, we are but his Tenants. As in the times of the Law men were to acknowledg his right and dominion by the offering of sacrifice; so should they in these times of the Gospel by their liberal contributions towards any good work, for with such sacrifices God is well pleased. When there is any good occasion offered for our bounty, that is the time for the paying of our Rent and Tribute, and God doth then require it of us.

4. ‘Tis our interest, a thing which upon several accounts tends to our advantage and benefit.

5. With respect to our safety: The bountiful man shall be delivered in the time of trouble, preserved from his enemies, strengthened upon the bed of languishment, Psal. 41.1, 2, 3.

6. ‘Tis a means to promote the interest of our estates: The liberal man deviseth liberal things, and by liberal things shall he stand, Isa. 32.8. (i. e.) He shall by this means be established and improved in his estate. The liberal soul shall be made fat, and he that watereth shall be watered also himself, Prov. 11.25. Such kinds of works are in the Scripture-phrase compared to sowing, which is always in order to an harvest and encrease, And he that soweth bountifully shall reap bountifully, 2 Cor. 9.6.

7. This will promote the interest of honour and esteem amongst others: A bountiful man shall be had in everlasting remembrance, and his name shall be exalted with honour, Psal. 112.6, 9. Every one is a friend to a man of gifts, Prov. 19.

8. This will be a means to render our prayers and other services acceptable, and to entitle us to the Divine favour. ‘Tis mentioned as an argument of Gods designing mercy and kindness to his people, when they became duly affected at his displeasure against them in the ruin of their Temple, and were willing to engage in the repair of it, Psal. 102.13, 14. Thou wilt arise and have mercy upon Sion, for the time to favour her, yea the set time is come. For thy servants take pleasure in her stones, and favour the dust thereof. That Psalm is thought to be composed by Nehemiah, when he designed the repair of the Temple; and he mentions this as a ground of hope that God would now at last be favourable to his People, because they were affected with a sad resentment at the ruins of the Temple, and a zeal for the repair of it. Where ‘tis implied to be a mournful spectacle to see the Temple of God lying in the dust, under decay and ruin; and an argument of Gods favour to a People when he puts it into their hearts to restore such ruins.

There are several things which men are apt to pretend as Excuses from such kind of duties: As,

1. The fear of want for themselves; to this the Scripture answers, that such as are bountiful shall not lack, Prov. 28:27.

2. They must lay up for their children: Why? he that is merciful, his seed shall be blessed, Psal. 37.15.

3. But they are but of a mean condition, being put to labour hard for a poor living. Neither should this exempt men from works of Charity. The Apostle exhorts men to labour with their hands for this reason, that they may be able to give to such as need, Ephes. 4.28. This indeed will alter the case as to the measure of such mens bounty, but will not totally excuse them from it.⁵ Goats hair, and Badgers skins, were heretofore esteemed a suitable gift for the poor of the people. A brother of low degree may be allowed to give φειδομένως,⁶ sparingly; and a mite shall be accepted from a poor widow. But those who are rich in this world, should be rich in good works also, such were to bestow purple and gold, and jewels. And in this sense is that Scripture to be fulfilled, that to whom much is given, of them much shall be required. There being no kind of cavil or exception apt to rise up in the hearts of men against this duty, but the Scripture doth in several places purposely obviate and answer it.

I have only this one word to add, That we must all of us shortly die, and after a few days are past, must go to the place whence we shall not return. And when we come to lye upon our death-beds, then the remembrance of our pious bounty and charity, and of the good deeds we have done for the House of our God, will minister more comfort to our minds than all the vast Treasures that we can leave behind us upon Earth. Which consideration were enough to perswade any one to this duty, who is but serious in Religion, and doth in good earnest believe what he professeth.

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← Sermon 10. At the Spittle Easter Wednesday, 1663 · Contents · Sermon 12 →

Footnotes

1. Matt. 10.40. ↩

2. Chap. 25.31. Ier. 9.11. Lam. 2.7. ↩

3. Tit. 3.8. ↩

4. Psal. 74.7, 8. ↩

5. Exod. 35. ↩

6. 2 Cor. 9.6. ↩