it For 't is no less then atheism which the scorners of the last age are to fall upon by walking after their own lusts 2 Pet. iii. 3. And thus was the Pharisees practice here who makes use of his own authority to deny Christ 't was the Pharisees that said Have any of the Pharisees believed on him There is not a more dangerous mother of heresies in the midst of piety then this one that our phansie first assures us that we have the spirit and then that every phansie of ours is Theopneust the work of the spirit There are a multitude of deceits got altogether here 1. We make every idle perswasion of our own the evidence of Gods spirit then we joyn infallibility to the person being confident of the gift then we make every breath of our nostrils and flame that can break out of our hearts an immediate effect of the spirit and fire which hath spiritually enlivened us and then we are sure it is authentical and all this while we never examine either the ground or deductions from it but take all upon trust from that everlasting deceiver our own heart which we ought to sit upon and judge of by proofs and witnesses by comparing it with other mens dictates probably as godly perhaps more learned but certainly more impartial judges of thee then thou canst be of thy self Lastly If the word of God speak distinctly and clearly enforce as here by miracles done before all men to their astonishment and redargution then will I not stay my belief to wait on or follow the learnedst man in the world when Christ himself speaks to my eyes the proudest eminentest Pharisee in earth or hell nay if any of their sect have crowded into Heaven shall not be able to charm my ear or lay any clog upon my understanding So that you see the Pharisees argument in that case was sophistical the matter being so plain to them that they needed no advicè His works bore witness of him John v. 36. yet in the general it holds probable and learning remains a good guide still though an ill Master in matters of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first thing we undertook to demonstrate And this we should draw down yet lower to our practice and that variously but that almost every Proposition insisted on hath in part spoken to your affections and so prevented store of uses This only must not be omitted For Scholars to learn to set a value on their precious blessing which God hath vouchsafed them above all the world beside to bless God infinitely that they understand and conceive what they are commanded to believe this I am sure of there is not a greater and more blessed priviledge besides Gods spirit which our humane condition is capable of then this of learning and specially divine knowledge of which Aristotle himself witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none is better then it As long as we have no evidence or demonstration from that which yet it most nearly concerns us to rely upon we cannot enjoy without an immediate supernatural irradiation a tranquillity and consistency of spirit we cannot peremptorily have resolved our selves that we have built upon the rock every temptation proves a discouragement to us many horrours take hold of us and sometimes we must needs fall to that low ebb not far from despair which the Apostles were in Luke xxiv 22. We had trusted but now we know not what to think of it that this was he that should have redeemed Israel But to see all the Articles of my faith ratified and confirmed to my understanding to see the greatest treasure and inheritance in the world sealed and delivered to me in my hand written in a character and language that I am perfectly skilled in O what a comfort is this to a Christian soul O what a fulness of joy to have all the mysteries of my salvation transcribed out of the book of the Lord and written in my heart where I can turn and survey and make use of them as much and as often as I will Nay where I have them without book though there were neither Father nor Bible in the world able out of my own stock to give an account nay a reason of my faith before the perversest Papist Heathen or Devil This serves me instead of having lived and conversed and been acquainted with Christ By this I have my fingers pit into the print of the nails and my hands thrust into his side and am as sure as ever Thomas was I see him as palpably as he that handled him that he is my Lord and my God 'T was observed by the Philosopher as an act generally practised among Tyrants to prohibit all Schools and means of learning and education in the Commonwealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer neither learning nor Schools nor common meetings that men being kept blind might be sure to obey and tyrannical commands through ignorance be mistaken for fair government And thus did Julian interdict the Christians all manner of literature and chiefly Philosophy for fear saith Nazianzen they should be able to grapple with the Heathen and cut off Goliah's head with his own weapon The continuance of these arts of spiritual tyranny you may observe in the prescribed stupidity and commanded ignorance of the Laity through all Italy All which must call for a superlative measure of thanks to be exprest not in our tongues and hearts only but in our lives and actions from us I say who have obteined not only a knowledge of his laws but almost a vision of his secrets and for as much as concerns our eternal bliss do even see things as they were acted having already comprehended in our reason not only in our faith the most impossible things in nature the bredth and length and depth and height of the conceived incarnate and crucified God and if all that will not serve our turn but we must press into his cabinet-secrets invade the book of life and oversee and divulge to all men abscondita Domini Dei nostri then are Gods mercies unworthily repaid by us and those indulgences which were to bestow civility upon the world have only taught us to be more rude In sum the reallest thanks we can perform to God for this inestimable prize is modestly and softly to make use of it 1. To the confirming of others faith and 2. to the expressing of our own For 1. he is the deepest scholar saith the Philosopher who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best able to teach other men what himself conceives and then 2. he hath the habit most radicated who hath prest it down into his heart and there sow'd a seed which shall encrease and fructify and spread and flourish laden with the fruits of a lively faith He is the truest scholar that hath fed upon learning that hath nourished and grown and walked and lived in the strength of it And till I see you thrive and
distorted and defaced it once was light in the Lord almost an Angel of light it shone as the Sun in the Firmament in majesty and full brightness but is now only as the Moon pale and dim scarce able to do us any service unless it borrows some rays from the Sun of Righteousness The fall hath done somewhat with it I know not what to call it either much impaired it and diminisht its light in its essence or else much incumbred or opprest it in its operations as a candle under a vail or lanthorn which though it burn and shine as truly as on a candlestick yet doth not so much service in enlightning the room the soul within us is much changed either is not in its essence so perfect and active and bright as once it was or else being infused in a sufficient perfection is yet terribly overcast with a gloom and cloud of corruptions that it can scarce find any passage to get through and shew it self in our actions for the corruptible body presseth down the soul c. Wisd ix 15. And from this caution grow many lower branches whence we may gather some fruit as in the second place infinitely to humble our selves before God for the first sin of Adam which brought this darkness on our souls and account it not the meanest or slightest of our miseries that our whole nature is defiled and bruised and weakned to aggravate every circumstance and effect of that sin against thy self which has so liberaâ—ly afforded fâ—el to the flames of lust of rage and wild desire and thereby without Gods gracious mercy to the flames of Hell This is a most profitable point yet little thought on and therefore would deserve a whole Sermon to discuss to you 3. To observe and acknowledge the necessity of some brighter light then this of nature can afford us and with all the care and vigilancy of our hearts all the means that Scripture will lend us and at last with all the importunities and groans and violence of our souls to petition and sollicit and urge Gods illuminating spirit to break out and shine on us To undertake to interpret any antient Author requires say the Grammarians a man of deep and various knowledge because there may be some passage or other in that book which will refer to every sort of learning in the world whence 't is observed that the old Scholiasts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were most exquisit Scholars Thus certainly will not any ordinary skill serve turn to interpret and explain many dark sayings which were at first written in the book of our hearts but are now almost past reading only that omniscient Spirit that hath no shadow of ignorance the finger that first writ must be beseeched to read and point out the riddle We must make use of that rotten staffe of nature as far as its strength will bear and that very gingerly too never daring to lean or lay our whole weight upon it lest it either wound with its splinter or else break under us our help and stay and subsistence and trust must be in the Lord our eyes must wait on his inlightning Spirit and never lose a ray that falls from it Fourthly to clear up as much as we can and reinliven this light within us And that first By stirring up and blowing and so nourishing every spark we find within us The least particle of fire left in a coal may by pains be improved into a flame 't is held possible to restore or at least preserve for a time any thing that is not quite departed If thou findest but a spark of Religion in thee which saith A God is to be worship't care and â—edulity and the breath of prayers may in time by this inflame the whole man into a bright fire of Zeal towards God In brief whatever thou dost let not any the least atome of that fire which thou once feelest within thee ever go out quench not the weakest motion or inclination even of reason towards God or goodness how unpolish't soever this Diamond be yet if it do but glissen 't is too pretious to be cast away And then 2. By removing all hindrances or incumbrances that may any way weaken or oppress it and these you have learnt to be corrupt affections That democracy and croud and press and common people of the soul raises a tumult in every street within us that no voice of law or reason can be heard If you will but disgorge and purge the stomach which hath been thus long opprest if you will but remove this cloud of crudities then will the brain be able to send some rayes down to the heart which till then are sure to be caught up by the way anticipated and devoured For the naked simplicity of the soul the absence of all disordered passions is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aphrodiseus that kindly familiar good temper of the soul by which it is able to find out and judge of truth In brief if thou canst crop thy luxuriant passions if thou canst either expel or tame all the wild beasts within thee which are born to devour any thing which is weak or innocent then will that mild voice within thee in the cave take heart and shew it self In the mean time this hurry of thy senses drowns that reason and thou canst not hope to see as long as like old Tobit the dung and white film doth remain upon thine eyes If thou canst use any means to dissolve this dung of affections which an habit of sin hath baked within thee the scales will fall off from thine eyes and the blind Tobit shall be restored to his sight In brief do but fortifie thy reasonable soul against all the undermining and faction and violence of these sensual passions do but either depose or put to the sword that Atheistical Tyrant and Usurper as Iamblichus calls the affections do but set reason in the chair and hear and observe his dictates and thou hast disburthened thy self of a great company of weights and pressures thou wilt be able to look more like a man to hold thy head more couragiously and bend thy thoughts more resolutely toward Heaven and I shall expect and hope and pray and almost be confident that if thou dost perform sincerely what thy own soul prompts thee to Gods spirit is nigh at hand to perfect and crown and seal thee up to the day of redemption In the next place thou maist see thine own guilts the clearer call thy self to an account even of those things which thou thinkest thou art freest from that which the Apostle in this chapter and part of my discourse hath charged the Heathens with and if thou lookest narrowly I am afraid thou wilt spy thine own picture in that glass and find thy self in many things as arrant a Gentile as any of them For any sincere care of God or Religion how few of us are there that ever entertained so unpleasant
strengthen settle you To him be glory and dominion for ever and ever Amen The III. Sermon PROV i. 22. How long ye simple ones will ye love simplicity THat Christ is the best and Satan the worst chosen Master is one of the weightiest and least considered Aphorisms of the Gospel Were we but so just and kind to our selves as actually to pursue what upon judgment should appear to be most for our interests even in relation to this present life And without making Heaven the principle of our motion but only think never the worse of a worldly temporary bliss not quarrel against it for being attended with an eternal Were we but patient of so much sobriety and consideration as calmly to weigh and ponder what course in all probability were most likely to befriend and oblige us here to make good its promise of helping us to the richest acquisitions the vastest possessions and treasures of this life I am confident our Christ might carry it from all the World besides our Saviour from all the tempters and destroyers and besides so many other considerable advantages this superlative transcendent one of giving us the only right to the reputation and title of Wisdom here in these Books be acknowledged the Christians i. e. the Disciples monopoly and inclosure And Folly the due brand and reproach and portion of the ungodly The wisest Man beside Christ that was ever in the World you may see by the Text had this notion of it brings in Wisdom by a prosopopaeia i. e. either Christ himself or the saving doctrine of Heaven in order to the regulating of our lives or again Wisdom in the ordinary notion of it libelling and reproaching the folly of all the sorts of sinners in the World posting from the without in the streets Vers 10. to the Assemblies of the greatest renown the chief place of concourse i. e. Clearly their Sanhedrim or great Council in the 21. from thence to the places of judicature for that is the openings of the gates nay to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis and glory of the Nation and crying out most passionately and bitterly against all in the loudest language of contumely satyr that ever Pasquin or Marforius were taught to speak And the short of it is That the pious Christian is the only tolerable wise and the World of unchristian sinners are a company of the most wretched simple Atheistical fools which cannot be thought on without a Passion and Inculcation How long ye simple ones will ye love simplicity And ye scorners c. The first part of this Verse though it be the cleanest of three expressions hath yet in it abundantly enough of rudeness for an address to any civil Auditory I shall therefore contain my discourse within those stanchest limits How long ye simple ones will ye love simplicity And in them observe only these three particulars 1. The character of the ungodly mans condition contained in these two expressions Simple ones and simplicity How long ye simple c. 2. The aggravation of the simplicity and so heightning of the character and that by two farther considerations First From their loving of that which was so unlovely That they should be so simple as to love simplicity Secondly From their continuance in it that they should not at length discern their error That they should love simplicity so long 3. The passion that it produceth in the speaker be it Wisdom or be it Christ or be it Solomon to consider it and that passion whether of pity That men should be such fools or of indignation That they should love and delight in it so long How long c. I begin first with the first The character of sin and sinners i. e. Of the ungodly mans condition contained in these two expressions Simple ones and simplicity How c. Four notions we may have of these words which will all be appliable to this purpose You shall see them as they rise First As the calling one simple is a word of reproach or contumely the very same with the calling one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. v. i. e. Empty brainless person the next degree to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thou fool in the end of that and this Verse And then the thing that we are to observe from thence is What a reproachful thing an unchristian life is what a contumelious scandalous quality A reproach to Nature first to our humane kind which was an honorable reverend thing in Paradise before sin came in to humble defame it a solemn severe Law-giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clemens the Systeme or Pandect of all Rational notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that either likes or commends all that now Christ requires of us bears witness to the Word of God that all his Commandments are righteous and so is by our unnatural sins those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoble dishonourable affections of ours which have coupled together Sins and Kennels Adulterers Dogs Rev. xxii 15. put to shame and rebuke dishonoured and degraded as it were Not all the ugliness and poison of the toad hath so deformed that kind of creatures brought it so low in genere entium as the deformed malignantcondition of sin hath brought down the very nature and kind of men making them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children i. e. the objects of all the wrath and hatred in the World 2. A reproach to our Souls those immortal vital Creatures inspir'd into us by Heaven and now raised higher superinspir'd by the Grace of Christ which are then as Mezentius's invention of punishment bound up close with a Carcase of Sin tormented and poisoned with its stench buried in that noysomest Vault or Carnel-house 'T was an admirable golden saying of the Pythagoreans the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what a restraint of sin it would be if a man would remember the reverence he ought unto himself and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was their own explication of it the Soul within thee is that self to whom all that dread and awe and reverence is due And O what an impudent affront whatan irreverential prophaning of that sacred Celestial Beam within thee that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosophers call it is every paultry Oath or Rage or Lust that the secure sinner is so minutely guilty of Every sin say the Schools being in this respect a kind of Idolatry an incurvation and prostitution of that Heavenly Creatute ordain'd to have nothing but Divinity in its prospect to the meanest vilest Heathen Worship the Crocodile the Cat the Scarabee the Dii Stercorii the most noysome abominations under Heaven 3. A reproach to God who hath owned such scandalous Creatures hath placed us in a degree of Divinity next unto Angels nay to Christ that by assuming that nature and dying for it hath made it emulate the Angelical Eminence been in a manner liable to the censure of partiality in so doing in advancing
will imbitter all that come near it The short of it is the putting any man to death or inflicting other punishment upon any terms but that of legal perfectly legal process is the importance of a zelotick Spirit as I remember in Maimonides him that curses God in the name of an Idol the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meet him kill him i. e. the zealots permitted it seems if not authorized to do so And this is the Spirit of Elias that is of all others most evidently reprehended and renounced by Christ The Samaritans no very sacred persons added to their habitual constant guilts at that time to deny common civility of entertainment to Christ himself and the Disciples asked whether they might not do what Elias had done call for fire from Heaven upon them in that case Christ tells them that the Gospel-Spirit was of another complexion from that of Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd to them as he did to Peter when he said Get thee behind me Satan as to so many fiery Satanical-spirited men and checkt them for that their furious zeal with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The least I can conclude from hence is this that they that put any to death by any but perfectly legal process that draw the sword upon any but by the supreme Magistrates command are far enough from the Gospel-Spirit whatever precedent they can produce to countenance them And so if they be really what they pretend Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are in a prodigious mistake or ignorance They know not what Spirit they are of Yet farther is it observable of Elias that he did execrate and curse call for judgments from Heaven upon mens persons and that temper of mind in the parallel you may distribute into two sorts First in passing judgments upon mens future estates the censorious reprobating Spirit which though we find it not in Elias at this time yet is a consequent of the Prophetick Office and part of the burthen received from the Lord and layed upon those guilty persons concerning whom it hath pleased Almighty God to reveal that secret of his Cabinet but then this rigor cannot without sin be pretended to by any else for in the blackest instances charity believes all things hopes all things and even in this sence covers the multitudes of sins Now this so culpable an insolent humour rashly to pass a condemning sentence was discernible in the Pharisees this Publican whose profession and trade is forbidden by that Law and this people that know not that Law is cursed so likewise in the Montanists nos spirituales and all others animals and Psychici so in the Romanists who condemn all but themselves and in all those generally whose pride and malice conjoyned most directly contrary to the Gospel-Spirit of humility and charity doth prepare them one and the other inflame them to triumph and glut themselves in this spiritual assassinacy this deepest dye of blood the murthering of Souls which because they cannot do it really they endeavour in effigie anathematize and slaughter them here in this other Calvary the place for the crucifying of reputations turning them out of the Communion of their charity though not of bliss and I am confident reject many whom the Angels entertain more hospitably Another part of this cursing Spirit there is more peculiarly Elias's that of praying and so calling for curses on mens persons and that being upon the enemies of God and those appearing to Elias a Prophet to be such might be then lawful to him and others like him David perhaps c. in the Old Testament but is wholly disliked and renounced by Christ under this state of higher Discipline to which Christians are designed by him in the New I say not only for that which concerns our own enemies for that is clear When thine enemy hungreth feed him and somewhat like that in the Old Testament When thine enemies Ox c. But I extend it even to the enemies of God himself and that I need not do upon other evidence than is afforded from the Text the Samaritans were enemies of Christ himself and were barbarous and inhumane to his person and they must not be curst by Disciples And he that can now curse even wicked men who are more distantly the enemies of God can call for I say not discomfiture upon their devices for that is charity to them to keep them from being such unhappy Creatures as they would be contrivers of so much mischief to the world but Plagues and Ruine upon their persons which is absolutely the voice of Revenge that sulphur-vapor of Hell he that delighteth in the misery of any part of Gods Image and so usurps upon that wretched quality of which we had thought the Devil had gotten the Monopoly that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joying in the Brother's misery but now see with horror is got loose out of that pit to rave among us he that would mischief if it were in his power and now it is not by unprofitable wishes of execration shews his good will toward it is quite contrary to the Gospel-spirit and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knows not c. Lastly Elias was not only rapt to Heaven but moved on Earth in a Fiery Chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Author of the Book of Macchabees his zeal had fire and fire again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excessive fervency and agreeable to his temper is his appetite he desires nothing but fire upon his adversaries calls for fire and fire and fire as you may see it in the story And the Gospel-Spirit is directly contrary to this an allaying quenching spirit a gentle lambent flame that sits on the Apostles heads to enlighten and adorn by its vital warmth expelling partial hectick heats and burning Feverish distempers that spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the Gospel and putting in the place a cool sedate and equable temper to have peace with all men and chiefly with our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an admirable phrase in St. Paul to use as much diligence to restore the Earth to peace again as all the wind or air or perhaps fire in its bowels I mean ambitious contentious men do to set it a shaking and he that will not contribute his utmost to quench those flames that will not joyfully do any thing that may not directly or by consequence include sin toward the extinguishing a fire thus miserably gotten into the veins and bowels of a calamitous Kingdom is far enough from the Gospel-Spirit and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knows not c. I shall not clearly give you the Gospel-Spirit unless I proceed from its opposition to Elias his act to that other the opposition to the motion of those Disciples considered in the particular circumstances The case stood thus Christ was going up to Jerusalem thereupon the Samaritans receive him not
though he hath all Faith I cannot promise my self much of his Christianity If you will have the Brachygraphy of that the Manual picture that maybe sure either in words or sense never to depart from your bosom but remain your constant Phylactery or Preservative from the danger of all ungospel spirits then take the Beatitudes in the front of it And among them that I may if it be possible bring the whole Iliads into a Nutshel those that import immediately our duty towards men for in that the Gospel-spirit especially consists encreasing our love to Brethren whose flesh Christ now assumed and in whose interests he hath a most immediate concern And if you mark in the Chapter following all the improvements mentioned except only that of swearing belong to the commands of the Second Table And then the integral parts of this Gospel-spirit will be these four constantly Humility meekness mercifulness peaceableness and if need be suffering too Every of these four brought in to us with a checker or lay of duty towards God of mourning betwixt humility and meekness hungring and thirsting after Righteousness betwixt meekness and mercifulness purity of heart betwixt mercifulness and peaceableness and persecution and reproaches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Rabshakeh Topick of railing Rhetorick vomited out upon us Blessed persecution blessed reproaches when our holding to Christ is that which brings them all upon us the consummation and crown of all Having but named you these severals Humility meekness mercifulness peaceableness and if need be patience of all stripes both of hand tongue the sparkling gems in this Jewel blessed ingredients in this Gospel-spirit you will certainly resolve it full time for me to descend to my second particular at first proposed That some Disciples there were some prime Professors do not know the kind of that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You know not what kind of spirit you are of James and John it appears were such Disciples and that after they had been for some competent time followers and auditors of his Sermons so far an easier thing it is to leave their worldly condition and follow Christ than to leave their carnal prejudices and ignorances and obey him especially those that had such hold in their passions as revenge they say is the pleasingest piece of carnality in the heap cheaper to hear his Gospel-Sermons than to practise them And you will less wonder at these two when you see that St. Peter himself after a longer space of proficiency in that school even at the time of Christs attachment had not yet put off that ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Fathers Peter was of an hot Constitution and Christs Doctrine had not yet got down deep enough into his heart to allay or cool him Nondum concipiens in se Evangelicam patientiam illam traditam sibi a Christo c. saith Origen that Gospel-patience and peaceableness that Christ had commended to him he had not it seems yet received into an honest heart and so he makes no scruple to cut off Malchus ear when he was provoked to it I have heard of a Fryar that could confess that Malchus signified a King and yet after made no scruple to acknowledg him in that notion to be the High-Priests Servant And secondly to justifie St. Peters act and avoid Christs reprehension by saying that he was chid not for doing so much but for doing no more not for cutting off his Ear but for not directing the blow better to the cutting off his Head And how far this Fryar's barbarous Divinity hath been justified of late by the Writings of some who will yet perswade us that Christ did not reprehend St. Peter for that act and by the actions of others I have little joy to represent to you God knows I love not to widen breaches only I am sure the Fathers are clear that though formerly St. Peter were ignorant and from that ignorance and zeal together ran into that fury yet Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirous to tune him to that sweet harmonaical Gospel temper tells him he must not use the sword he having no Commission especially against those that have it though they use it never so ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were to avenge even God himself And having given you these proofs of this ignorance in three Disciples I think 't is possible I might extend it to the rest of them that they were in this particular ignorant too as it seems they were in many other things till the Holy Ghost came according to promise to teach them all things and to bring to their remembrance to thaw their memories that the words of Christs like the voice in Plutarch that had been frozen might at length become audible or as Plato's Precepts were learned by his Scholars when they were young but never understood till they were Men of full age and tamer passions I say to bring to their remembrance whatsoever Christ had in Person said unto them And I wish to God it were uncharitable to charge this ignorance still upon Disciples after so many solemn Embassies of the Holy Ghost unto us to teach us and remember us of this Duty Nay I wish that now after he hath varied the way of appearing after he hath sat upon us in somewhat a more direful shape not of a Dove but Vultur tearing even the flesh from us on purpose that when we have less of that carnal Principle left there might be some heed taken to this Gospel-Spirit there were yet some proficiency observable among us some heavings of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath so long been a working in the World I am confident there were no such way of designing a prosperous flourishing durable Kingdom as to found its policy upon Gospel-Principles and maintain it by the Gospel-Spirit I have authority to think that was the meaning of that Prophecy of Christs turning swords into plough-shares not that he should actually bring peace he tells you that it would prove quite contrary but because the fabrick of the Gospel is such that would all men live by it all wars disquiets would be banished out of the World It was a madness in Machiavel to think otherwise and yet the unhappiness of the World that Sir Thomas Moor's Book that designed it thus should be then called Utopia and that title to this hour remain perfect Prophecy no place to be found where this Dove may rest her foot where this Gospel-Spirit can find reception No not among Disciples themselves those that profess to adventure their lives to set up Christs Kingdom in its purity none so void of this knowledge as they Whether we mean a speculative or practical knowledge of it few arrived to that height or vacancy of considering whether there be such a Spirit or no. Some so in love with nature that old Pelagian Idol resolve that sufficient to bring them to Heaven if they but allow their
alive to the end saith he that thereby he might make the dissensions of Carthage and Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not possibly to be composed but to be prosecuted with a perpetual hostility This was the effect of Achitophel's counsel to Absalom that he should lye with his fathers concubines and this also was the Devils plot upon the Gentiles who as if they were not enough enemies unto God for the space of 2000 years Idolatry at last resolved to fill up the measure of their rebellions to make themselves if it were possible sinful beyond capability of mercy and to provoke God to an eternal revenge they must needs joyn in crucifying Christ and partake of the shedding of that blood which hath ever since so dyed the souls and cursed the successions of the Jews For it is plain 1. by the kind of his death which was Roman 2. by his Judge who was Caesaris rationalis by whom Judaea was then governed or as Tacitus saith in the 15. of his Annals Caesar's Procurator all capital judgments being taken from the Jews Sanhedrim as they confess Joh. xviii 21. it is not lawful for us to put any one to death 3. by the Prophecy Mat. xx 19. They shall deliver him to the Gentiles by these I say and many other arguments 't is plain that the Gentiles had their part and guilt in the crucifying of Christ and so by slaying of the Son as it is in the parable provoked and deserved the implacable revenge of the Father And yet for all this God enters league and truce and peace with them thinks them worthy to hear and obey his laws nay above the estate of servants takes them into the liberty and free estate of the Gospel and by binding them to ordinances as Citizens expresseth them to be civitate donates caelesti within the pale of the Church and covenant of salvation They which are overcome and taken captives in war may by law be possest by the victor for all manner of servitude and slavery and therefore ought to esteem any the hardest conditions of peace and liberty as favours and mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Marcus in Polybius they which are conquered must acknowledg themselves beholding to the victor if he will upon any terms allow them quarter or truce Thus was it above all other sinners with the Gentiles of that time after 2000 years war with the one God they were now fallen into his hands ready to receive the forest strokes to bear the shrewdest burdens he could lay on them had it not been then a favour above hope to be received even as hired servants which was the highest of the Prodigals ambition Luke xv 19. Had it not been a very hospitable carriage towards the dogs as they are called Mat. xv 26. to suffer them to lick up those crums which fell from the childrens table Yet so much are Gods mercies above the pitch of our expectation or deserts above what we are able or confident enough to ask or hope that he hath assumed and adopted these captives into sons And as once by the councel of God Jacob supplanted Esau and thrust him out of his birth-right so now by the mercy of God Esau hath supplanted Jacob and taken his room in Gods Church and Favour and instead of that one language of the Jews of which the Church so long consisted now is come in the confusion of the Gentiles Parthians Medes Elamites and the Babel of tongues Act. ii 9. And as once at the dispersion of the Gentiles by the miracle of a punishment they which were all of one tongue could not understand one another Gen. xi 9. so now at the gathering of the Gentiles by a miracle of mercy they which were of several tongues understood one another and every Nation heard the Apostles speak in their own language Acts xi 6. noting thereby saith Austin that the Catholick Church should be dispersed over all Nations and speak in as many languages as the world hath tongues Concerning the business of receiving the Gentiles into covenant St. Austin is plentiful in his 18. Book de Civit. Dei where he interprets the symbolical writings and reads the riddles of the Prophets to this purpose how they are called the children of Israel Hos I. 11. Hos i. 11. as if Esau had robbed Jacob of his name as well as inheritance that they are declared by the title of barren and desolate Esa LIV. 1. Esa liv 1. whose fruitfulness should break forth surpass the number of the children of the married wife To this purpose doth he enlarge himself to expound many other places of the Prophets and among them the Prophecy of Obadiah from which Edom by a pars pro toto signifying the Gentiles he expresly concludes their calling and salvation but how that can hold in that place seeing the whole Prophecy is a denunciation of judgments against Edom and ver 10. 't is expresly read For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut out for ever How I say from that place amongst others this truth may be deduced I leave to the revealers of Revelations and that undertaking sort of people the peremptory expounders of depths and Prophecies In the mean time we have places enough of plain prediction beyond the uncertainty of a guess which distinctly foretold this blessed Catholick Truth and though Peter had not mark't or remembred them so exactly as to understand that by them the Gentiles were to be preach't to and no longer to be accounted prophane and unclean Acts x. yet 't is more then probable that the devil a great contemplator and well seen in Prophecies observ'd so much and therefore knowing Christs coming to be the season for fulfilling it about that time drooped and sensibly decayed lost much of his courage and was not so active amongst the Genti'es as he had been his oracles began to grow speechless and to slink away before hand lest tarrying still they should have been turned out with shame Which one thing the ceasing of Oracles though it be by Plutarch and some other of the devils champions refer'd plausibly to the change of the soyl and failing of Enthusiastical vapours and exhalations yet was it an evident argument that at Christs coming Satan saw the Gentiles were no longer fit for his turn they were to be received into a more honourable service under the living God necessarily to be impatient of the weight and slavery of his superstitions and therefore it concern'd him to prevent violence with a voluntary flight lest otherwise he should with all his train of oracles have been forced out of their coasts for Lucifer was to vanish like lightning when the light to lighten the Gentiles did but begin to appear and his laws were outdated when God would once be pleased to command Now that in a word we may more clearly see what calling what entring into covenant with the
one degree of their guilt that they observed the power of it in their speculations and made use of it also to censure and find fault with others but seldom or never strived to better themselves or straighten their own actions by it Again to follow our Apostles argument and look more distinctly upon them in their particular chief sins which this contempt produced in them you shall find them in the front to be Idolatry and superstition in the verses next before my Text When they knew God they glorified him not as God verse 21. But changed his glory into an Image c. verse 24. And then we may cry out with Theodoret in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the errors and vanities of their worship hath rased out all the characters that God anciently had written in them And can any man shew a greater contempt to a book or writing then to tear and scrape and scratch out every letter in it The first voice of nature in the creature which it uttered even in the cradle when it was an infant in the world and therefore perhaps as children are wont not so plainly and syllabically and distinctly as could have been wished is the acknowledgment and worship of one eternal God Creator of that soul we breath by and world we live in as one simple incorporeal everlasting essence and thus far no doubt could nature proclaim in the heart of every Gentile though it was by many of them either silenced or not hearkned to which if it were doubted of might be deduced out of the 19. verse of this chap. God hath shewed unto them c. Now this light shining not equally in all eyes some being more overspread with a film of ignorance stupid conditions and passions and the like yet certainly had enough to express their contempt of it so that they are without excuse ver 20. All that would ever think of it and were not blind with an habit of sottishness acknowledged a God yet none would think aright of him Some would acknowledge him a simple essence and impossible to be described or worship't aright by any Image as Varr◠an Heathen observes that the City and Religion of old Rome continued 170 years without any Images of the Gods in it Yet even they which acknowledged him simple from all corporeity and composition would not allow him single from plurality Jupiter and Saturn and the rest of their shole of Gods had already got in and possest both their Temples and their hearts In sum their understandings were so gross within them being fatned and incrassate with magical phantasms that let the truth within them say what it would they could not conceive the Deity without some quantity either corporeity or number and either multiply this God into many or make that one God corporeous And then all this while how plainly and peremptorily and fastidiously they rejected the guidance of nature which in every reasonable heart counselled nay proclaimed the contrary how justly they provoked Gods displeasure and disertion by their forsaking and provoking him first by their foolish imaginations I need not take pains to insist on Aristotle observes in his Rhet. that a man that hath but one eye loves that very dearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sets a far higher price on it is much more tender over it then he that hath two so he that hath but one son cannot chuse but be very fond of him and the greatest lamentation that can be exprest is but a shadow of that which is for ones only Son as may appear Amos viii 10. Zach. xii 10. when 't is observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten and the beloved are taken in Scripture promiscuously as signifying all one And then what a price should the Heathen have set upon this eye of nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no other eye to see by having neither Scripture nor Spirit those two other glorious eyes of the world to enlighten them and therefore being sure by the contemning and depriving themselves of this light to turn all into horrible darkness 'T would strike a man into agony of pity and amazement to see a world of Gentiles for many years thus imprisoned and buried in a dungeon and grave of invincible idolatrous ignorance and from thence engaged in inevitable hell as 't is in the Book of Wisdom and all this directly by contemning this first and only begotten light in them which God set in the Firmaments of their hearts to have lead and directed them a more comfortable way And this or as bad is every unregenerate mans case exactly if they be not forewarned by their elder brethren the Heathens example as we shall anon have more leisure to insist on Secondly among the Jews under which name I contain all the people of God from Adam to Christ 't is a lamentable contemplation to observe and trace the law and the contempt of it like a Jacob at the heels supplanting it in every soul which it came to inhabit Those Characters of verum and bonum which in Adam were written in a statelier Copy and fairer Manuscript then our slow undervaluing conceits can guess at nay afterwards explain'd with a particular explication to his particular danger Of the tree of knowledge c. thou shalt not eat Gen. ii 17. Yet how were they by one slender temptation of the Serpent presently sullied and blurr'd so that all the aqua fortis and instruments in the world will never be able to wash out or erase that blot or ever restore that hand-writing in our hearts to the integrity and beauty of that Copy in its primitive estate And since when by that sin darkness was in a manner gone over their hearts and there remained in them only some tracks and reliques of the former structure the glory whereof was like that of the second Temple nothing comparable to the beauty of the first instead of weeping with a loud voice as many of the Priests and Levites did Ezra iii. 12. or building or repairing of it with all alacrity as all Israel did through that whole Book their whole endeavour and project was even to destroy the ruins and utterly finish the work of destruction which Adam had begun as being impatient of that shelter which it would yet if they would but give it leave afford them Thus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two sparks of that primitive sacred flame which came from Heaven still alive and warm though weak in them intended by God to direct them in his will and for ever set either as their funeral pile or their Ordeal fire their punishment or acquittal either as their Devil or their God to accuse or else excuse them were both in their practice neglected and slighted nay in a manner opprest and stifled For any natural power of doing good God knowes it
for him i. e. as the consequents interpret it quarrel not with God for any thing that happens according to his will but against thine as the prosperity of the wicked and the like Fifthly a confirmation of the mind as making our hope the anchor of our soul sure and stedfast Heb. vi 17. that we may thereby in patience possess our souls Luke xxi 19. And lastly a desire of sanctifying our selves according to that 1 Joh. iii. 3. Every man that hath this hope in him purifies himself even as Christ is pure These six effects briefly set down may be certain marks to you by which you may judge how just grounds your assurance stands on and whereby it is to be distinguished from presumption O Lord let the fulness of thy Holy Spirit overshadow us and encrease our weaker faith into a richer measure of assurance and our more fearful hopes into a degree of full perswasion and certain expectation of those visions that thou shalt reveal and that blest estate that thou shalt bestow upon us and lest our confidence may either be or seem but a presumption work in us those effects of patience of silence of joy of delight of confirmation of mind and above all a desire and ability of sanctifying our lives unto thee Thus have I with all possible haste made an end of these words and at this time out of the cadence of them observed to you the tenderness of St. Paul and every regenerate man at the least mention of a sin or sinner illustrâ—ted by the opposite hardness of heart proved of soft tender parts of our body and made use of for a crisis or judgment of our estate and livelyhood in grace Secondly out of the words themselves we observed the necessity and method of aggravating our sins especially original sin against our selves which we made use of against those that are more quicksighted in other mens estates and guilts then their own Thirdly we closed all with that comfortable doctrine of assurance discussed to you in brief with six effects of it proposed for an example to your care and imitation Now the God which hath created us redeemed called justified us will sanctifie in his time will prosper this his ordinance to that end will direct us by his grace to his glory To him be ascribed due the honour the praise the glory the dominion which through all ages of the world have been given to him that sitteth on the Throne to the Holy Spirit and to the Lamb for evermore FINIS A Catalogue of some Books printed for and sold by Robert Pawlett at the Bible in Chancery-lane near Fleetstreet THE Whole Duty of Man laid down in a plain and familiar way for the use of all but especially the meanest reader Necessary for all families with private Devotions for several occasions The Gentlemans Calling Written by the Author of the Whole Duty of Man The Causes of the Decay of Christian Piety Or an Impartial Survey of the Ruins of Christian Religion undermined by Unchristian Practice By the Author of the Whole Duty of Man A Scholastical History of the Canon of the Holy Scripture Or the certain and indubitate books thereof as they are received in the Church of England by Dr. Cosin Lord Bishop of Durham Divine Breathings or a Pious Soul thirsting after Christ in One hundred excellent Meditations Hugo Grotius de Rebus Belgicis Or the Annals and History of the Low-Country Wars in English wherein is manifested that the United Netherlands are indebted for the glory of their Conquests to the Valour of the English A Treatise of the English Particles shewing much of the variety of their significations and uses in English and how to render them into Latin according to the propriety and elegancy of that language with a praxis upon the same by William Walker B. D. Schoolmaster of Grantham The Royal Grammer commonly called Lillyes Grammar explained opening the meaning of the Rules with great plainness to the under standing of Children of the meanest capacity with choice observations on the same from the best Authors by W. Walker B. D. Author of the Treatise of English Particles A Treatise proving Spirits Witches and supernatural operations by pregnant Instances and Evidences by Meric Casaubon D. D. A Catalogue of the names of all the Parliaments or reputed Parliaments from the year 1640. A Narrative of some Passages in or relating to the Long Parliament by a Person of Honour Nemesius ' s Nature of Man in English by G. Withers Gent. Inconveniences of Toleration Tolleration Intollerable A Letter about Comprehension A Rationale on the Book of Common-prayer of the Church of England by Anthony Sparrow Lord Bishop of Exon. A Collection of Canons Articles and Injunctions of the Church of England by Anthony Sparrow Lord Bishop of Exon. Golden Remains of the ever memorable Mr. John Hales of Eaton-Colledge c. The second Impression with Additions from the Authors own Copy also more Letters and Expresses concerning the Synod of Dort from an Authentick hand not before publisht Mr. Chillingworth 's Reasons against Popery Book of Homilies appointed to be read in Churches Constitutions and Canons Ecclesiastical Episcopacy as establisht by Law in England written by the special Command of the late King by R. Sanderson late Lord Bishop of Lincoln Petavius ' s History of the World Military and Maritime Discipline The Bishop of Exons Caution to his Diocess against false doctrines delivered in a Sermon at his Primary Visitation A Thanksgiving Sermon preach'd before the King by J. Dolben D. D. Dean of Westminster and Clerk of the Closet Bishop Brownrigs Sermon on the Gunpowder Treason A Letter to a Person of Quality concerning the Fines received by the Church at its Restauration wherein by the Instance of one of the richest Cathedrals a fair guess may be made at the receipts and disbursments of all the rest A Narrative or Journal of the Proceedings of the Lord Holles and the Lord Coventry Ambassadors Plenipotentiary for the Treaty at Breda written by a Person of Quality concerned in that Ambassy A Narrative of the Burning of London 1666. with an account of the Losses and a most remarkable Parallel between it and MOSCO both as to the Plague and Fire Lluellyns three Sermons on the Kings Murder A Collection of the Rules and Orders now used in Chancery Iter Lusitanicum Or the Portugal Voyage with what memorable passages interven'd at the shipping and in the Transportation of her Sacred Majesty Katherine Queen of Great Britain from Lisbon to England by Dr. Samuel Hynde A Charge given by the most Eminent and Learned Sir Francis Bacon at a Sessions for the Verge declaring the Jurisdiction thereof and the offences therein inquirable as well by the Common Law as by several Statutes Mr. White ' s learned Tract of the Laws of England Graphice Or the use of the Pen and Pensil in Designing Drawing and Painting by Sir William Sanderson Knight Hypocrates Aphorismes