hardness of Pharaoh's heart the cruelty of the bondage the weakness of the Egyptians by Plagues the numbers of Israel six hundred thousand and three thousand five hundred and fifty fighting men above twenty years old besides the Tribe of Levi yet he would not lead them into the promised Land without Pharaoh's positive and express consent to their departure 2. As for the Prophets in the third Chapter of Daniel we find three of Gods Children put to the trial the fiery trial of this Doctrine by Nebuchadnezzar an Idolater and a Tyrant acting highly under both those Capacities together They were cast into the fiery Furnace because they would not worship the Golden Image which he had set up And in the sixth we find Daniel thrown into the Lions Den only for praying to the God of Israel Let us consider their Behaviour did they resist or mutiny or labour to alienate or discontent or by denouncing threats or terrours to discourage Subjects from Obedience How had they been instructed by their Prophets Jeremy 2 Chron. xxxvi 13. had taught them that Zedekiah had turned from the Lord God of Israel in rebelling against Nebuchadnezzar who had made him swear by God and that they ought to seek the peace of the City whither they were carried Captives and to pray unto the Lord for it Jer. xxix 7. And therefore the three Children in the third of Daniel only refer themselves to God for deliverance and Daniel in the midst of the Lions Den prays heartily for Darius O King live for ever Dan. vi 21. 3. In the next place let us consider the case of Christ and his Apostles and see whether any such Tenet may be collected from their Doctrine or Practice their Speeches or their Actions As for what concerns our Lord Christ I have had the Honour formerly in this place more at large to vindicate him from such aspersions He paid Tribute at the expence of a Miracle Mat. xvii 27. He submitted himself to all the Powers that were over him to the Sanhedrim and their Delegates to Herod to Pontius Pilate he submitted himself to death by an unjust sentence even to the bitter and accursed death upon the Cross Philip. ii 8. This was his Practise as for his Doctrine He taught men to render to Caesar the things that were Caesars Mat. xxii 21. He acknowledged Pilate's power to be from above John xix 11. He rebuked Peter for smiting with the Sword and told him that Those that take the Sword shall perish by the Sword Mat. xxvi 52. He taught his Difciples to pray for them which should persecure them Mat. v. 44. And the utmost permission which he gave them was when they were persecuted in one City to flee unto another Matth x. 23. 4. As for the Apostles They taught men to obey them that have the rule over them Hebr. xiii 17. To submit themselves to every Ordinance of man 1 Pet. ii 13. To do all things without murmuring or disputing Philip. ii 14. To pray for Kings and all that are in Authority 1 Tim. ii 2. Saint Peter hath told us that such as despise Dominion and speak evil of Dignities are in an especial manner reserved to Judgment 1 Pet. ii 9 10. and Saint Paul in my Text that they shall receive damnation This Doctrine they Sealed with their blood Saint Peter according to Ecclesiastical Tradition was crucified and Saint Paul beheaded James the Son of Zebedeus slain with the Sword c. Now as for the Powers to which all these Instructions and Behaviours did refer they were for Idolatry and Tyranny and Persecution Humani generis portenta If it be objected That all these submitted because thev were not able to resist the Answer upon Christian Principles might be That He which restrained the Flames and stopped the mouths of Lions could have given his Servants power to resist that Christ could have prayed his Father who would have given him more than twelve Legions of Angels for his relief that the Apostles who wrought mighty signs and wonders could have rescued themselves had it not rather pleased the great Ordainer of Powers by their submission to ratifie and establish the Doctrine of Obedience 5. But the belief and practise of the Primitive Christians will satisfie this Objection even to common Sense and Reason The Instances in this kind are infinite where Christians abounding in numbers being in Arms and abundantly able to make resistance have chosen with the expence of their lives to yield obedience to Idolaters persecuting them for their Religion I shall name but two Examples Tertullian tells the Emperour that his Cities Islands Castles Councils Armies Regiments and Companies the Palace the Senate the Courts of Judicature were filled with Christians and yet they submitted to persecution And we read that the Thebean Legion consisted of six thousand six hundred sixty and six persons every man Christian when they submitted to the Decimation of Maximinian for Religion I shall say no more to the first Pretence II. Now the second is like unto it alike prejudical to Government alike false and scandalous to Religion An House or Kingdom divided cannot stand and God is not the Author of Confusion but of Peace and that especially in Religion If none have this power to order matters of Religion there must be Confusion if any other beside the Supreme Magistrate there will be Division The inevitable Inconveniences of the exemption of religious Things and religious Persons from the power of the Magistrate are abundantly set forth by such as would improve them to the disadvantage of Religion And indeed to go about to deny or to diminish the dismal Consequences of such Pretences were to endeavour to put out the eyes of all the men of Reason and Experience in the world My present Duty is to enquire what relation these Pretences have to the Principles of Christianity and that First As to religious Causes Secondly As to Ecclesiastical Persons Thirdly As to holy or gifted Brethren as they style themselves Now in order to a resolution in these Enquiries I shall as a Lemma humbly propose one Observation It is this That whereas there are two things whereon all Political administration doth depend 1. Concerning the Rights and Bounds and regulation of Sovereign Powers 2. Concerning the Duties and Obedience of Subjects we find both Christ and the Apostles frequently labouring to settle in the Consciences of men that part which concerns Obedience but no where restraining or limiting or particularly regulating the Office of Sovereign Powers but leaving them to those general Rules which concern the Account and Duty of all men in their several stations and to the terms whereupon the Providence of God was wont to settle the Princes and Governours of the World Let the rights of Caesar be what they will in reference to Tribute or other matters Christ will not determine them This he will those things which belong to Caesar according to
Wickedness in Infidelity it is matter of Duty if there be Danger in it and Danger of it it is matter of Interest and Concernment to Beware of it This Heart of Unbelief is an Evil heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is Wickedness in it It grieves the Spirit of God It provoked him so that he sware in his wrath that he would take Vengeance for it there is Danger in it Yet it was a thing Ordinary and common amongst the Fathers of these Hebrews it was neque Novum neque Rarum there is Danger of it It is the Duty and Concernment of every one Professing Christianity to take heed lest there be in them an heart of Unbelief and to use all means to prevent it This is the Antecedent Wherefore take heed brethren c. which is the Exhortation by way of Caveat Exhort one another dayly c. which is the way to prevent it So then for the enforcement of the exhortation upon the whole matter I am to speak I. Of the Evil of Infidelity II. Of the Danger of falling into it III. Of the means of preventing it And then to conclude with IV. The Exhortation of the Text. In speaking of the Evil of Infidelity I shall not discourse at large but confine my self to an enquiry into two pretences Which having been broached in the late times of Infidelity towards the King are said to have operated very far towards a general Apostacy from the faith and the production of Infidelity towards God both which appealing to the tenor of the Scriptures must be examined by them 1. The first is of a famous Author and it is this That the Scriptures do not make Infidelity to be a Sin at the time of the delivery of the Scriptures 2. The second is of a Writer more obscure but in it self so agreeable to the disposition of the present generation that it hath possessed the minds of many it is this that Although Infidelity according to the Scriptures in the times of Christ and his Apostles were sinful and inexcusable yet in our times it is excusable These are the pretences to be examined The Substance of the Gospel as it immediately relates to Christian duty is summarily reduced to the Doctrines and Injunctions of our Lord Christ and his Apostles The Author of Leviathan cap. 42. pag 286. tells us in plain terms that We do not read any where in the Scriptures that they which received not the Doctrine of Christ did therein Sin And again that the Injunctions of Christ and his Apostles men might refuse without sin Now concerning this assertion I cannot chuse but say that had I not been acquainted with the works of that Author especially those relating to religion I should exceedingly wonder at it because it supposes men never to look into their Bibles which is the thing it would perswade In the 21. of Matth. Our Saviour askes the Jews this question Did ye never read in the Scriptures such a thing a question which I must repeat to the Assertors of this doctrine Did they never read in the Scriptures the Sinfulness the Danger the Heinousness of Infidelity Surely he that runs may read it 1. Our Saviour Christ before his death did oftentimes vehemently rebuke his Disciples for Infidelity O faithless and perverse generation how long shall I endure you Quousque tandem abutemini patientiâ nostrâ And after his Resurrection he calls them fools and slow of heart for unbelieving Did they never read these Increpations 2. The Author of this Epistle and the rest of the Apostles do every where vehemently and earnestly dehort from Unbelief Did they never read these Dehortations 3. In the 8 of John Christ tells the Jews that if they believe not they shall dye in their Sins That the wrath of God abideth on them that he that believeth not is damned already Did they never read these Denunciations Yes these last it seems this Author had read and as his manner is thinking he could accomodate an answer to these he hath pronounced securely of all the rest To these he saith that they import only a non-remission of the sins committed against the Laws of their Countrey that they should dye in them but that they do not evince any sinfulness to be in Infidelity Wherefore I must crave licence to proceed 4. The Apostle in the 21 of the Revelations gives a Catalogue of such sinners as are of the highest rank Such as are most abominable in the eyes of God Such as are to have their portion in that lake which burneth with fire and brimstone and he puts Unbelievers in the head of this Regiment The fearfut and Unbelievers and Abominable and Murtherers and Whoremongers and Sorcerers and Lyars shall have their portion in that lake But it may be perhaps that the Scripture doth not in plain and express terms affirm Infidelity to be Sinful The Text tells us plainly and expresly that an heart of unbelief is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not incommodious but wicked But Philosophers and Mathematicians pretending strictness and demonstration in discourse regard not general words but have recourse to the Definitions of things and from thence proceed to affirm or deny the Attribution which is under question Let us therefore have recourse to the definition of Sin Those who have spoken most accurately concerning the nature of Sin they have resolved that the formal notion of it consists in a departure from God It is Aversio à Deo Conversio ad creaturam In the second of Jeremy and the twelfth we find the Prophet as it were in furore sacro in a prophetick rage breaking forth into this Exclamation Be astonished O ye heavens be ye horribly afraid be very desolate saith the Lord What ailes the Prophet to cry so loud to make the heavens resound his Exclamation My people saith he have committed two Great evils they have Forsaken me that 's the first An heart of unbelief is an evil heart in departing from the living God It is true that the Spirit of God in the Scriptures doth not usually descend to Logical accuracy to the quatenus or Causality to the observation of the rules of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this makes it oft times harder to deal with men of perverse minds then many do imagine But the more rare this is the more you will take notice of the Providence when you shall consider how accurately and how fully the Scripture hath determined that which is in Question In the 16. of John v. 8. our Saviour tells them that the Spirit shall rebuke the world of Sin of righteousness of judgment Of Sin Because they believe not on him Joh. 3. 18. he that believeth not is Condemned because he believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rejection of the Gospel is said to be the very Condemnation So expresly is the 〈◊〉
corner-stone wherefore by these the present Question is to be decided If any men at any time taking upon them the sacred name of Christians have swerved from the Rule of their Profession and acting contrary to the Spirit of Christ have made that holy Name to be blasphemed it is reason that they be esteemed the utter enemies of Christianity and that they themselves should bear their condemnation but to charge their exorbitancies upon that Profession which they have prophaned and injured is such an injustice as cannot consist with moral honesty or Philosophical ingenuity So then hîc Rhodus hîc saltus As Saint Paul 1 Cor. xv 14 17 20. concerning the Resurrection of Christ If Christ be not risen our preaching is vain and your faith is vain but now is Christ risen so I If within the compass of those Foundations which I have mentioned be found any colour or shadow of license for any person whatsoever upon any pretence whatsoever to entrench upon the power of lawful Magistrates if any warrant at all for open Rebellion or privy Conspiracies for murthering or deposing of Princes or absolving Subjects from their Allegiance then let Kings cease to be our Nursing Fathers and Queens to be our Nursing Mothers let David look to his own house let the Light of our Eyes the Breath of our Nostrils the Restorer of Religion the Defender of our Faith look rather first to defend himself It will then be reasonable to expect that the Kings of the earth should stand up and the Rulers take counsel together against the Lord and against his Christ that they should break their bonds in sunder and cast their cords from them then our Preaching is vain and your Faith is vain But now indeed the case is otherwise and that evidently What the Laws of men could never do with all their Temporal Rewards and Punishments in that they are weak that Christianity in the true Spirit of it performs to the utmost height that is conceiveable The Foundation of Government and Obedience is deeply and firmly rooted in the Foundation of our Religion And if the Scripture cannot be broken if it be true that Heaven and Earth shall pass away before one jot of it shall pass away it is as true that the Ordinances of the Sun and Moon shall fail before this Ordinance shall be dissolved For if by the Principles of our Religion we are obliged to believe concerning the Books of the Old Testament that they have been delivered by holy men of God who spake as they were moved by the holy Ghost 2 Pet. i. 21. then the holy Ghost hath said By me Kings reign c. Prov. viii 15. If Christ be the Son of God the Son of God hath said Render to Caesar the things which are Caesars Mat. xxii 21. If the Holy Spirit did overshadow Peter and the rest of the Apostles then Peter overshadowed and filled with the Spirit commands us in the Name of God to submit our selves to every Ordinance of man 1 Pet. ii 13. If Saint Paul were called to be an Apostle by the miraculous appearance of our Lord Christ after his Ascension and was by him immediately instructed in the pure and genuine spirit of Christianity then Saint Paul's Theory concerning Government is an authentick Christian Theory whereby the Doctrines and practises of Christians are to be judged and that Theory is delivered in the seven first Verses of this Chapter Let every soul be subject to the higher Powers c. And they that resist shall receive to themselves damnation I call it a Christian Theory of Government because it is a brief and comprehensive Scheme whereby all Questions concerning Obedience and Government may according to Christian Principles he resolved The whole discourse of the Apostle consisteth of two general parts First A strict Injuction Secondly Effectual Motives First The Injunction in the first words Let every soul be subject to the higher Powers c. Secondly The Motives in the words following which are taken from I. The Original and Institution of Government it is ordained of God hence follows II. The Sinfulness of Resistance They resist the Ordinance of God And III. The Danger of it They shall receive damnation Which is again enforced by IV. The End of Government in respect of evil and good men Out of all which follows V. The necessity of subjection Wherefore ye must needs be subject And VI. The nature of that necessity it is not of prudence but of Conscience After all which the Apostle like a legitimate Demonstratour resumes his Proposition and concludes it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour The words which I have chosen contain in them the danger of resistance to the Civil Powers They relate both to the Antecedent and Subsequent part of the Apostle's Discourse and are as efficacious towards the pressing of the Injunction of Obedience as it is possible for words to express or men to conceive The strongest and most operative Arguments upon men at least-wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Arguments of terrour The most terrible thing within the compass of humane apprehension is Damnation which imports besides the judgments of this life the eternal privation of the enjoyment of God utter darkness and everlasting burnings Those that resist shall receive to themselves damnation Those that resist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resistance is a Relative Act and it implies some person or thing to be resisted What then is the Correlate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is delivered in the first Verse Those that resist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Authorities set over them Civil Authorities having jus Gladii the Authorities supreme or subordinate justly obtaining over them It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used which signifie corporal strength and power but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scripture distinguisheth from both the other From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke iv 36. and ix 1. 1 Cor. xv 24. Ephes. i. 21. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 25. It answers the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint translates by all the names of Legal Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is taken for the Persons of Governours as well as for their Power so Ephes. iii. 10. That to Principalities and Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be known c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Powers and the Rulers of this World Ephes. vii 2. So that we may not separate their Personal and their Politick capacity It remains that we enquire the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is to resist in the Language of the Gospel Now 1. That to oppose by force is to resist it is so plain that I need not speak to it We meet both
the words in that sence James iv 6,7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God resisteth the proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resist the Devil 2. But the word signifies Opposition by subtilty as well as by force The Opposition of Elymas the Sorcerer to Saint Paul is expressed by this word Act. xii 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the opposition of Jannes and Jambres to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. iv 15. 3. And lastly it signifies opposition by Words as well as by Deeds So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gainsay and to resist are the same Luke xxi 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to contradict Acts vi 10. The words then do clearly and plainly comprehend all manner of resistance or opposition This hitherto concerns the Proposition taken materially if we reflect upon the form of it there will be two things to be considered First That the Proposition is indefinite and equipollent to an Universal They that resist that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soul as in the first Verse that resists without any exception of persons Secondly That the Act of Resistance is set down likewise absolutely without any restraint in respect of any pretences or causes whatsoever So that the sence of the words resolved and expounded by the Scriptures is this Every Soul which upon any pretence whatsoever in any manner whatsoever shall resist the lawful Authority that is over him shall receive to himself damnation that is he puts himself thereby into a state of damnation This I conceive to be the meaning of the Holy Ghost in the words of my Text. I must acknowledge that two things have been questioned in this Proposition by the men of this unhappy viperous and adulterous Generation I. The first is Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be interpreted so severely as to signifie eternal damnation II. Whether that which is said concerning all persons and pretences can be made good upon the Principles of Christianity I. As to the former of these I shall only say that the Argument brought against this interpretation doth in truth exceedingly confirm it The Allegation is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Scripture for Temporal Judgment The place produced is 1 Cor. xi 29. He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to himself where the Apostle seemeth to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the following words Verse 30. For this cause many are weak and sickly and many sleep viz. by Temporal Judgments And indeed this is true but these things likewise ought to be observed 1. That the same penalty is denounced in the Gospel to those who resist Authority and to those that are guilty of the body of Christ 1 Cor. xi 27. and trample upon the blood of the everlasting Covenant 2. That neither Ananias and Sapphira nor yet the Corinthians were by their Temporal Judgments exempted from Eternal 3. And lastly That seeing the great difference betwixt the Legal and Evangelical dispensation did consist in this that the express Promises and Threatnings under the Law were Temporal and under the Gospel Eternal if God shall under the Gospel besides Eternal punishments due to every sin add moreover to some particular sins the threatnings of temporal Judgments let these men consider what advantage they have gotten and what can more be devised to contribute to the aggravations of such a sin I shall say no more to the first Question nor to that part of the Text which concerns the damnation of Resisters precisely considered but shall apply my self to the resolution of the second II. It is impossible in half an hour to speak concerning all those pretences for resistance of Magistrates which being raised by Satan and made use of by the children of disobedience are falsly charged upon Religion I shall single out some of the chief of them and examine them by the Law and the Testimony by the Old and New Testament adding to them as occasion requires the judgment and practise of the Primitive Christians and afterwards make a brief Application Those which have given the greatest scandal as having troubled the Christian World and almost turned it upside down are reducible to the two Heads of Religion and Civil Affairs First Those which refer to Religion are such scandalous Tenets as these I. That Erroneous suppose Heretical or Idolatrous Powers may be resisted especially if they endeavour to force men to their own Religion II. That Christian Magistrates have no power in matters of Religion viz. None 1. In religious Causes 2. Over religious Persons By Orders By personal Gifts Secondly Those which refer to matters Civil are reducible to such as these I. Harsh Administration II. Pretences of Competition of Power and the like Now I shall not be afraid or backward to acknowledge that if any one of these Tenets be agreeable to the Principles of Christianity or to the practise of the Primitive and purest Christians who are to be presumed to have known the mind of Christ and his Apostles then we are to admit that there is reason in what is alledged to create a Jealousie upon Religion For 1. If Erroneous Heretical or Idolatrous Magistrates may be resisted because they are so or because they join oppression of godly men unto their errour in Relistion how can any Kingdom stand These are matters wherein every man makes himself a Judge and it is not material whether he judge righteous or unrighteous judgment the matter once stated in Thesi that in such cases men may resist the Hypothesis is easily made and men let loose to act according to their proper apprehensions or the pretences of those who have power with them What shall be done when at the same time a Prince shall be judged by one part of his Subjects Heretical and prophane for departing from Superstition and vindicating his power from unjust Usurpations over it while another part shall judge him to be Superstitious and will never believe him to abhor Idols so long as he will not commit Sacrilege What shall be done while some conclude him to be irreligious because he will not worship Images others Idolatrous because he kneels at the Communion and both esteem him an Oppressour because he restrains their Zeal and hinders them from that excess of Riot which they pant after to the devouring of one another Supposing this Tenet to be true it is indeed evident no Government can be But now what colour can there be to charge this Tenet upon Christianity Doth the Old or New Testament give any occasion to this Doctrine Is it countenanced 1. by Moses or 2. by the Prophets or 3. by our Saviour or 4. by the Apostles 5 That Cloud of Witnesses the Noble Army of Martyrs did they give Testimony to this Assertion or to the contrary I may not insist a word to each of these 1. Moses was so far from the Doctrine of Resistance that notwithstanding the
the Sons of Asaph Heman and Jeduthun arrayed in white Linen with musical Instruments praising the Lord saying For he is good c. viz. reciting the one hundred and eighteenth Psalm and in token of God's acceptance a Cloud filled the house The one hundred thirty and sixth Psalm likewise was wont to be sung in Thanksgivings So we find also Hezekiah and Josiah praising the Lord in the words of David and Asaph Thus stood the matter under the Law the ordering of matters of Religion was not exempted from the. Supreme Power Hezekiah varied from Moses his Law and was blameless Neither was it otherwise in the best and purest Times under the Gospel It had been but a slender invitation to the Emperours to become Christian if by submitting to Christianity they must lose so considerable a part of the Sovereign Power enjoyed by all their Predecessours and be thereby exposed inevitably to Seditions and Rebellions upon every Frantick eruption of religious Melancholy The primitive Emperours understood themselves otherwise and so did the Christians under them I may not stand to recite the Annals of the Church If Constantine had not interposed for the composing of the Arrian Heresie what had become either of Government or Religion The drawing up of Canons for the regulation of Religion was by our Lord committed to the Apostles and their Successours the Bishops and other Ecclesiastical Persons but that these Canons should be enforced as Laws by temporal Penalties it was by sanction of Civil powers In the second Oecumenical Council the Fathers assembled at Constantinople beseech Theodosius the Elder to ratifie the Decrees of that Synod Thus we find Justinian establishing the Nomo-Canonicon or Code of the Universal Church consisting of the Canons of the four first General and five ancient Provincial Councils and commanding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be kept as Laws Briefly to determine this Question we need only to view the Titles of the sixteenth Book of the Code of Theodosius the thirteen first Titles in the Code os Justinian Photius's Nomo-Canon and the like The Pretence of exemption of Ecclesiastical Causes so as hath been intimated as it is inconsistent with Government so it is also with the Principles of Christianity 2. Thus much having been spoken concerning the regulation of Matters of Religion it will be needless to enlarge concerning the second Pretence of the exemption of Ecclesiastical Persons This Tenet is equally dangerous with the former and equally contrary to the Principles of Christianity It were to be wished that all men professing themselves Ministers were thorowly convinced of the Doctrine of Obedience otherwise as they grow popular they become dangerous Sacerdotum quidam eo sunt ingenio ut ni pareant territent And Saint Chrysostom commenting upon every Soul c. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both the Apostle the Evangelist and the Propher Our Saviour was both Priest and Prophet and the Apostles were Ecclesiastical persons yet did not think themselves exempted Such persons were not exempted either before or after the Times of our Saviour neither in a Single or Joynt capacity From the beginning it was not so 1. As to Single persons under the Law we find an Instance of the Exercise of the Sovereign power over an High-Priest offending in Abiathar whom Solomon thrust out and placed Zadoc in his room 2. As to the calling of Assemblies before the Gospel-times it did belong to the Supreme Magistrate We find Moses not Aaron Joshuah not Eleazar David not Abiathar Solomon not Zadoc summoning the Priests and Levites to meet together And In the Primitive Times of the Christian Emperours we do not meet with Councils or Synods called by the Bishop of Rome nor with Ministers casting themselves into Classical and Synodical Meetings nor with Assemblies of Divines called against or without the Prince's consent The indiction of Times and Places the convocation of Persons the Presidency the order of Debates the dismission of the Assemblies the roboration of Canons as to making them Laws of the Empire in the General and provincial Councils were all the work of the Supreme Magistrate And As for matters of Appeal we find Paul appealing to Caesar Athanasius from the Synod at Tyre to Constantine to whom three Appeals were likewise made in the Cause of Caecilianus and Donatus and many more instances of this and the like nature 3. I should now dismiss this Head concerning Religion did there not remain one Pretence more and that so wild and monstrous that it looks as if it were the last effort of the enemy of man-kind ultimus Diaboli conatus for it strikes at the Heart both of Government and of Religion It is this that Saints and gifted Persons as they call themselves are exempt from humane Laws and in effect resolves into this that to reprobate others and assume to themselves the Title of the Godly Party to talk of Reformation and the Power of Godliness of advancing the Kingdom of Jesus Christ c. is to justifie Sacriledge and Treason and horrid Rebellion and to qualify them for the Kings and Priests and Prophets of the world How far this Satanical madness hath prevailed to the confusion of all things Civil and Sacred to the scandal of Religion the planting and watering of Atheism and Infidelity I tremble to call to our remembrance If my present business were to refute the men that have given this ofsence how easie were it to examine their Gifts and their Saintship and how hard to find them But as the woman of Samaria said to our Saviour Art thou greater than our Father Jacob are they greater Saints or better gifted then Peter and Paul and the rest of the Apostles He that said Let every Soul be subject to the higher Powers had been wrap'd up whether in the body or out he could not tell to the third heavens hath any of them been carried higher Christ the natural Son of God the Brightness of his Glory the Express Image of his Person said Render to Caesar the things that are Caesars are they greater then Christ also But my present purpose being chiefly to remove these scandals from Religion come and let us reason together What could Christ and his Apostles have done more to prevent this scandal then they have done Their Doctrine and practice hath been already shewn and the Danger and Heinousness of the Sin of Resistance in all the kinds and degrees of it discovered neither can any thing more be imagined which might be desired to anticipate and obviate this pretence unless it be that these things should have been particularly foretold and the Persons at least their Party and Sect described that the world might be forewarned of them Will it then satisfy the enemies of our Religion concerning the Truth and Infallibility of the Scriptures and the abhorrency of the Christian Principle from this damnable Tenet if it shall briefly appear
that these things have been punctually foretold by Christ and his Apostles Christ hath given warning of grievous Wolves in Sheep's cloathing More particularly Saint Paul hath told us that in the last days perilous times should come that there should be heady high-minded Traytours having a form of godliness but denying the power thereof Saint Peter that there should be false Teachers which should privily bring in damnable heresies presumptuous self-willed not afraid to speak evil of Dignities Now if all this be not sufficient Saint Jude hath taken up this Prophesie of Saint Peter and given us two clear Characters of these Persons whereby they might be known He tells us 1. That they shall be Separatists from the Church and 2. false-pretenders to the Spirit These are they which separate themselves being sensual having not the spirit I shall say no more to the Pretences relating to that Head which concerns the matter of Religion 2 ly Neither shalll I enlarge upon that other Head referring to matters Civil where I instanced in two Pretences taken from I. Harsh Administration in the Magistrate II. Competition as to power in Subjects I. Neither the Time nor the Design which I have propounded nor indeed my Profession nor Abilities do allow me to enter into the depths of the Politicks or to discourse of the limitations of Sovereign Powers Thus much is obvious to every man That there is no Cruelty so great as laxness of Government nor any Tyrany in the World like the rage of Subjects let loose and that the little Finger of Licentiousness is harder then the Loyns of the severest Laws and strictest Government I shall briefly shew that the Scripture foreleeing the easiness by reason of the Self-love and partiality of men of this Pretence and the danger of it hath directly opposed it self against it I shall not mention particular Commands let us have recourse to the main Foundations the Body and Substance of Christianity the MISHPATHAMELEK the Jus Regium the Fundamental Law of the Kings of Israel 1. Christianity obligeth us to believe not only that Christ is God and that the Gospel is from God but that all the Circumstances of the Ministery of Christ and his Apostles were ordered by his Providence Why then were the times of Tiberius and Caligula and Claudius and Nero out of the Series of the Time spun out from the Creation chosen and selected for the promulgation of the Doctrine of Obedience If harsh Administration of Power will exempt men from Obedience at that time when Claudius or Nero was Roman Emperour why should the Holy Ghost move Saint Paul to write to the Romans They that resist shall receive to themselves Damnation So much briefly for the Gospel 2. As for the Jus Regium in the eighth of the first Book of Samuel we find the Israelites desiring a King and God though rejected by this motion commands Samuel to hearken to their voice Yet that they might know what they did and not be surprized believing they might cast of again their King at pleasure he charges him to protest solemly and shew them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translation renders it The manner of the King The Septuagint and all ancient Eastern and Western Translations render it by words of signifying the Law or the Right of the King Jus Regium This saith Samuel shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall take your Sons and Daughters your Vine-yards your Fields and your Flocks c. He tells them of harsh Administrations Was it the meaning of the Holy Ghost that de Jure Princes ought to do or that it was lawful for them to do after the manner there described In the seventeenth Chapter of Deuteronomy we find the Duty of the Kings of Israel described in a way directly contrary to this they were to fear the Lord and not to turn aside to the right hand or to the left from his Commandments Bewise now therefore O ye Kings be instructed ye Judges of the Earth serve the Lord with fear and rejoyce with trembling Was it a Prediction of what would be their condition what would be the manner of their Kings Not that neither We do not read of any of the Kings of Judah or Israel that proceeded to the height there expressed Even Abab who sold himself to work wickedness did not take Naboth's Vinyard by force he would not seise on it till Jezebel had brought about the pretence of a Legal Forfeiture What then is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely it imports thus much that if all this hard usage should come upon them they might cry unto the Lord Verse 18. but that it would not dissolve Jus Regium the right of Sovereignty or enable them to resist their Kings or rebel against them II. There remains yet one Pretence to speak to it concerns Competition of Power either on I. Pretences of Succession into the Magistrate's place in case of failour of Duty or upon supposals of forfeiture of Power 2. Pretences of the last resolution of Power into the people the diffused multitude or the peoples Representative and the like Concerning which kind of Pretences I must repeat what hath been said of the other If they be admitted they are distructive to Magistracy If they be encouraged by Religion there will be reason that Magistrates be jealous over it But now is the Spirit of the Scriptures and the tendency of it entirely bent another way The New Testament affords no Instance in this kind As to the Old I shall desire that two Instances may be considered 1. The Case of David and Saul 2. The Case of Corah and Moses which two Instances if the time would bear it would take in the Substance of all that may be alledged in this kind 1. It is I conceive impossible to carry the first sort of Pretences higher then they were stated in the Case of David and Saul Saul was at first declared and constituted King by Samuel acting in the Name of the Lord and when he had reigned two years the same Samuel in the Name of the same God before the same people denounces publickly that his Kingdom should not continue and that God had sought a man after his own heart because he invaded the Priests Office After this he limits a certain day he tells him This day the Lord bath rent the Kingdom of Israel from thee and given it to thy neighbour because of his rebellion against God in the Case of Amalek The pretence of Failour and Forfeiture can go no higher Now for the pretences of David to step into his Government and wrest it from him He was anointed by Samuel for ought appears without reservation for the life of Saul He was qualified for Government a valiant man a man of War prudent in matters a comely Person and the Lord was with him He had received Testimony from God of his
Apollinaris and of late days Socinus and others have well asserted the truth of the Scripture-History who yet have been offended at the dogmatical parts of the Gospel and concerning the Faith have made shipwrack In Opposition to these I shall endeavour to demonstrate that Supposing Matters of Fact to be truly related in the New Testament it is unreasonable to suspect the truth of any of the Doctrines delivered by Christ or his Apostles Amongst the various fancies concerning Religion wherewith the whole world hath been always embroiled Two things there are wherein all the Sons of Adam have agreed namely 1. That that is to be believed which hath received the testimony of God And 2. That this Testimony is to be gathered from instances of supernatural Wisdom and Power In the study of natural and Philosophical Theology the Speculativi amongst the Greeks and Romans and other Nations sought after wisdom Reason and Demonstration But to reduce the People to the forms of religious Rites and Sacrifices prescribed them they were made to believe the Epiphanies of the Gods and the manifestations of their Wisdom and Power by Oracles and Works supernatural To these even Mahomet pretended though his great Argument was from the Sword and of the Jews I need not speak For a Foundation of Religion and in our inquisition after that short of this Testimony we ought not to stay further we cannot go And herein is the utmost of humane wisdom to consider well those Evidences upon which we adventure the interest of our eternity To this evidence therefore we appeal in asserting the Doctrine of our Lord Christ and his Apostles Namely to the instances of Supernatural Knowledge and Supernatural Power whereby their Doctrine was attested I shall not here wave the force but I shall decline the repetition of what I have formerly spoken concerning the attestations given to it by Visible Signs Audible Voices Apparitions of Angels Fulfilling the Prophecies Evidences of Christs Resurrestion Mission of the Holy Ghost In Joh. 7. 15. the Jews wondred at Christ that he knew any thing How knoweth this man Letters seeing he never learned tbem but if we mark the Scriptures we shall find that he knew all things and that nothing was withdrawn from the reach of his understanding He knew the sickness and death of Lazarus though absent and at a distance He saw Nathaniel under the Fig-tree and convinced him that he was the Son of God and the King of Israel Come see a man said the Woman of Samaria which told me all things that ever I did is not this the Christ He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The secret murmurs at his hard sayings the inward desires to ask him Questions the Reasonings and dialogisms of the hearts of his Disciples the secret Councils of the Scribes and Pharisees their evil surmisings their treacherous intentions to intrap him their mental Blasphemy were all naked and manifest before him He knew what was in man and needed not that any one should tell him He knew the various Kinds of Devils and how they were to be ejected This Kind cometh not out but by Prayer and Fasting He knew the Fishes of the Sea and where they were and what was in them He knew not only things past and present but to come He foresaw all things that were to come upon him who it was that should betray him he foretold his Disciples all the circumstances of his Passion how he was to be Betrayed Condemned delivered to the Gentiles mocked scourged spit on kill'd and Crucified at Jerusalem Behold saith he I tell you before Let this saying sink into your hearts He forewarned Peter of his denyal and the Disciples of their flight He foretold things to come aster his death the time and manner of the destruction of Jerusalem The success of his Gospel the Effect unlikely of his Crucifixion that it should draw all men after him that it should be preached and believed in the whole world spreading it self like Leaven and like a grain of Mustard-seed that Satans Kingdom should be destroyed suddenly like lightning notwithstanding the false Christs and false Prophets which should arise These and many more were instances of the supernatural knowledge of Christ And for his power the time would fail me to insist upon the many and various instances mentioned in the Gospels I shall omit the exercise of his dominion over the Sun Moon and Stars Plants and Animals Earth and Water the Wind and the Sea and briefly mind you of those which concerned the bodies of men how he 1. Fed their hunger 2. Healed their distempers 3. Raised their dead and 4. Cast out Devils He fed 4000 at one time and 5000 at another with 5 or 7 Loaves and a few little Fishes He healed the blind lame deaf dumb maimed feaverish hydropical paralytick leprous and lunatick persons He cured not green wounds only but ancient inveterate Maladies of 12 of 38 years continuance one that was born blind He used no Plasters nor Potions no Telesmans or other Charms but performed all these things by a touch of his Hand or of his Garment He healed absent persons as well as present he spoke the word only and they were healed He raised to life the Daughter of Jairus the Widows Son at Naim his Friend Lazarus and many bodies of the Saints Many of which healed and raised persons lived till about Trajan's time as Quadratus a Disciple of the Apostles affirmed in his Apology to Hadrian the Emperour Like a strong man armed he cast out Devils whatever kind they were of he quickly disloged them that foaming and tearing Devil which withstood the power of his Disciples and threw down and tore the possessed person even as he was yet coming to Christ himself he presently rebuked and healed the child and delivered him to hts Father Neither their long possession nor their numbers could secure them he cast seven at once out of Mary Magdalen and an whole Legion out of a certain man of the Countrey of the Gadarens who had been possessed by them a long time Moreover for attestation to the truth of his Gospel he delegated all this power to others to the 12 Apostles to the 70 Disciples He bequeathed it to Believers at his death and they also received and exercised this supernatural power I have given a few instances of the Supernatural Wisdom and Power of Christ solitarily considered The History of the Gospel affords us many Examples wherein they were gloriously combined By his Knowledge he foretold his Resurrection he performed it by his Power By his Divine Understanding he foresaw his Ascension and by the Power of his Divinity he ascended He ascended and by his power he fulfilled the Predictions and Promises which he had made He sent down the Holy Spirit and shed forth the gifts of supernatural
Wisdom and Power upon his Apostles Not to mention the Apparition of Angels and of Christ himself the Bath Kol the Extasies Dreams Visions and Impulses which were given them for their own assurance That they might be enabled to preach the Gospel to all Nations and deliver to the world those Scriptures whereof we are speaking they had the word of Knowledge and of Wisdom and of Faith and the gift of divers Tongues and interpretation of Tongues bestowed upon them And to justifie their Doctrine to the Ages present and to come they had the Gifts of Prophesie and of Healing and of Miracles John the beloved Disciple heard a voice as it were of a Trumpet talking with him which said Come up hitber and I will shew thee things which shall be hereafter and immediately he was in the Spirit and received the Revelation Paul an Apostle though born out of due time came to Visions and Revelation he twice foretold what should happen to the Ship wherein he was carried Prisoner to Rome He foretold the Apostacy of the latter times the rising of Antichrist the perillous times which should come upon the world in the last days Agabus a Believer at large foretold the Famine which was to come upon all the world and the binding of Paul at Jerusalem c. But the instances of supernatural Power exercised in healing of Diseases raising the dead confounding the Opposers of their Doctrine and in several other kinds by the Apostles and their Companions and Adherents the Preachers and Writers of the Doctrine of the Gospel are so abundantly delivered in the New Testament that I shall not offer at particulars In the 4. of the Acts we find all the Apostles praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God would stretch forth his hand to heal and that signs and wonders might be done by the Name of his holy Child Jesus And immediately the place was shaken and they were all filled with the Holy Gost and with Power The particular Miracles of particular persons are recorded In one word they went and preached every where the Doctrines which are written in the Gospel the Lord working with them and confirming tbeir words by mighty signs and wonders and gifts of the Holy Ghost This is the state of the matter of Fact as it is propounded in the New Testament I conclude therefore that supposing matters of Fact to be truly delivered in the New Testament there is no reason to doubt of the Doctrines delivered by Christ or his Apostles relating to faith or manners And I come to the consideration of the last and extream Opinion of the Antiscripturists IV. The last opinion is of those who deny the truth of the Relation of matters of Fact delivered in the New Testament and in consequence reject the whole body of the Scriptures I could wish there were no such as these and that what I have yet to say were altogether needless for that reason But what mean then the publick Rumors which we hear and whence is an Opinion gone into the world that some great Philosophers and men of generous reason are dissatisfied concerning the truth of Scripture and believe the Authority of it to be wholy derived from the Magistrate In reference to these I shall endeavour 1. Briefly to shew that the ground upon which these Wisemen and Philosophers reject the Scriptures is contrary to the Reason of mankind 2. To evince that the belief of the Divine Authority of the Scriptures is most agreeable to Reason 1. As for the Argument and ground of those amongst us Christians that reject the body of the Scriptures I do not remember to have heard of other than this They have often called upon Believers Pastors perhaps or Doctors in the Church for a clear and undeniable evidence of the truth of the story of the Gospel and they have not afforded it therefore they conclude the Scriptures are to be rejected But is this the reasoning of generous wits and men of mighty deeds in disputation of men pretending to the depths of reason and Philosophy To give a man a clear and undeniable evidence of any thing there are but two ways viz. To convince either his Senses or his Understanding the former where of is to be done by experiment the later by demonstration Would they have now an Experiment whether such or such a thing were done 16 or 17 hundred years ago Would they have a demonstration of particulars in their nature indifferent to be done or not to be done depending upon the liberty of Causes Well were it for the world if these Beaux Esprits would have the patience and endure the fatigue of acquainting themselves with the ways of knowledge Experiment and demonstration it would not then be troubled with the dangerous impertinency of such Pretenders Then these men would not call for Experiment in a subject uncapable of it and being instructed that demonstration is only of Universal Propositions in materia necessaria whose contrary Positions imply a contradiction they would know that to demand this kind of evidence of the truth of the story of the Gospel is to be absurdly injudicious and to act contrary to the Reason of mankind For seeing we may not with civility suppose this principle to be advanced only for the destruction of Religion and the ruine or at least undeniable hazard of the Souls of men We ought to believe that these Philosophers intend this as a General Maxim that in matters at least of moment men ought not to adventure to act but upon clear and undeniable evidence and speaking properly that wise men ought to believe nothing at all Wherefore let us suppose this for a general principle and consider what will follow Setting aside the knowledge of the Affections of a few Lines and Numbers is not all learning to be cast away Must not the Civil world of mankind be brought to swift confusion must not mankind it self in a few days come to an end Suppose a subject should not yield his Obedience or a Tenant his Rent till Titles be made out by Experiment or demonstation Suppose the husbandman and the Merchant the Artificer the Souldier the Banker and the Judge should not adventure but stay for the assurance of Experiment or Demonstration would not the whole world be confounded Suppose men should not marry nor take Physick nor eat or drink till they should have clear and undeniable evidence that all these things are what they suppose and shall succeed according to expectation would not mankind quickly be spent and brought to an end If the management of all humane concernments Political Oeconomical Personal proceed upon the grounds of Belief and Hope and rational but not demonstrative inference If neither these Philosophers if they would consider nor any other Person either ever did or possibly could perform any one action upon such evidence as these men require concerning the truth of the ftories of the Scripture then
the Spirit to preach the Word in Asia II. And for the Conviction of the unbelieving World They had diversities of gifts and different Administrations To one was given the Word of Wisdom to another the Word of Knowledge to another Faith to another the gift of Healing to another Miracles Prophesies Discerning of Spirits The gift of Tongues As it is in the words which I quoted God bare them witness with gifts of the Holy Ghost and with Signs and Wonders and that he did so far that I shall be justified by Christ himself if I shall affirm that the Apostles after his death did greater miracles then he himself did in his life Of the same kind with our Saviours some they performed by means having an appearance of greater strangeness Christ healed by his touch his word his spittle Peter by his Shadow Paul by Handkerchiefs taken from his body But one great thing there was wherein they exceeded The Great and Manifest and frequent Effusions of the Spirit the Reception of it upon themselves the communication of it to others by Prayer Preaching Laying on of Hands By these it was that the unbelieving world was convinced and even Simon Magus himself It is by the power and Vertue of those effusions that we are here met together at this time that the World continues Christian at this day And these are some of those standing means and Arguments whereby the proneness of our hearts to infidelity may be overcome and faith may be begotten confirmed recovered at this day These are therefore to be revolved Exhort one another dayly To come therefore to a Conclusion My text it self is an Application by way of Exhortation Exhortations are enforced by Reasons of Duty and Concernment and these I have hitherto endeavoured to lay before you If indeed there were no Sinfulness in Infidelity Or if in such times as ours it were excusable If there were no danger of falling into it or no means left to remedy or prevent it it would then indeed be to little purpose to Exhort men to beware But if the state of all these things is otherwise if that be plain and evident agreeable to Scripture to Reason and to Experience if the Speaker hath not beaten the Air nor the heaters been careless and inattentive I know not what can be required to enforce and sharpen the exhortation If the time would suffer it and I were speaking to a Common or Injudicious Auditory I might think my self concerned after all that hath been spoken to the understanding to Apply my discourse to your affections I should take unto me the various forms of Application used in this Epistle I would Reprove Rebuke Exhort I would cry aloud and would not spare I would lift up my voice like a Watchmans trumpet warning you from the Lord concerning the Spirit of irreligion and infidelity which is said to have overspread the land I would take to my self a Lamentation yea it should be for a Lamentation for the Professors of Infidelity and the Infidelity of Professors every where But I may not now be permitted to enlarge upon these things I may only pray to God to give you understanding in all things and beseech you earnestly to consider what hath been spoken Concluding in the words of the Text Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Exhort one another dayly FINIS Die Jovis 11 o Octobris 1666. ORdered by the Lords Spiritual and Temporal in Parliament assembled That the thanks of this House be given to the Lord Bishop of Exon. for his Pains in the Service he performed in Preaching a Sermon before the Peers in the Abby-Church at Westminster yesterday being the day appointed by His Majesty for Fasting and Humiliation in consideration of the late Dreadful Fire which wasted the greater part of the City of London And that his Lordship be and is hereby desired to Print and Publish his said Sermon John Browne Cler. Parliam A SERMON Preached before the PEERS IN THE Abby-Church at Westminster October 10 th M. DC LXVI BY SETH then Lord Bishop of EXON LONDON Printed by A. C. for James Collins at the Kings Arms within Ludgate near St. Pauls 1672. A SERMON Preached before the House of Peers AT WEST MINISTER ECCLES xi 9. But know that for all these things God will bring thee to Judgment Rejoyce O young man c. THE great and general design of the Ministry and preaching of the Gospel is to bring men to Christianity not in the outward profession but in the true spirit and power thereof to the end they may be justified and sanctified and finally saved through Christ for ever The Particular design of this Dayes Observation is to humble our selves under the mighty hand of God in Consideration of his Judgments especially that late one in consuming with Fire the Ancient and noble Metropolis of this Nation and to endeavour to appease the wrath of God gone out against us To compass both these designs whereof the later is subordinate to the former I know no better expedient than to reason a while upon that important argument suggested in the Text. Who can think upon the Conflagration of our late Glorious City and not call to mind the great and terrible day of Judgment Who can think seriously of Judgment and not be compelled to come in driven to Christianity that he may be saved from the wrath to come The great Instructor and Example of Christian Preachers he who saith of himself that Christ sent him to preach and not to baptize found no means so powerful to perswade men to Christianity as to reason upon this argument as first to lay before them the terror of Judgment and then whilst that was warm upon their hearts to make them a tender of the Gospel This is the great advantage and use the Apostle makes of the Doctrine of the Text. We must all appear saith he before the Judgment-seat of Christ Knowing therefore the terrour of the Lord we perswade men Upon these Considerations I shall hope for the pardon of this Noble Auditory if without affectation of Science I shall in a practical and familiar way of reasoning indeavour to imitate our Apostle in this particular If in the mean time it will be irksome and unpleasant to hear of the Judgment to come we shall do well to consider what it will be to undergo it we shall do well to reflect upon our Souls and search out the ground of this aversness Is it because we do not believe a Judgment to come or that we our selves shall be brought to Judgment Is it because we never consider who it is before whom me must appear or what things will be charged on our account Is it because we are so far gone in our arrears that it is to no purpose to call these things into our remembrance What ever it be we may perhaps hear of that