Christians in the Gentile World easily understood that they had no Obligation to be Circumcised nor to abstain from certain Meats and Drinks and such like things and yet many thousands of the Jews who believed as S. James tells S. Paul xxi Acts 20. were all so zealous of the Law that they would not have endured him if he had not charitably considered their weakness and prudently sweetned them by a temporary Compliance What wonder then is it to see many dissatisfied in our present Circumstances about things which give others no kind of scruple Who ought to have no worse thought of them than this that they labour under old Prejudices as the Jewish Christians did which must be worn off by Time but cannot be dispossessed on a sudden 2. For it is very observable that most of the Differences that troubled the Church in the beginning sprang from those who had been bred up under a quite contrary Persuasion to that which was setled by the Authority of Christ and his Apostles It was not the Gentiles that quarrelled with the Jews but the Jews quarrelled with them because they would not look upon their Law which had stood so many Ages as of eternal Obligation And thus we should consider it will always be strong Prepossessions cannot easily be perswaded to yield to the clearest Reasons Men will walk on in the way to which they have been accustomed and hold fast the Notions which have been deeply riveted into their Minds We see the Power or Tyranny rather of Custom in the very Habits and Fashions of several Countries unto which Men having been always used they not only account those of their own Country most decent but are so in love with them that they look upon all other as rude nay as ridiculous In short there is no greater Enemy to Knowledge than this as Maimonides notes in the Place before named for as all Men are pleased with that to which they have been long habituated so to many it may have become very profitable and some may be afraid that their Authority will fall to the ground together with that which they have long maintained 3. But notwithstanding this we learn from that ancient Example we may be at peace if we do as they did or as they were taught to do That is be not angry one with another but patiently bear with each others Infirmities and be kindly affectioned one towards another in brotherly love as if there were no Differences at all among us and forbear rash Judging on one side and Contempt on the other remembring we all serve the same Lord and that it is neither for his Service nor his Honour to have his Family divided but agree together in this to do one another all the good they can as the best Service they can do to him Let our Heats at least be abated and not grow more violent than they have been formerly as they are in danger I have shewn you to be when we resist the Means of being made One and then it is to be hoped that we shall all come in time as the first Christians did to be perfectly joined together in the same mind and in the same judgment Which is the last thing I have to observe from what hath been said of the State of Things in the beginning 4. And we shall the sooner come to it if we will but live in love and peace together notwithstanding our present Differences For this will make us capable of receiving and giving Satisfaction which will not be admitted from Enemies or Strangers or such as are shy one of another In order to which let us forbear as I said all censuring one of another especially all evil speaking Let us suppress Anger and resolve not to fall out but to converse one with another as Friends and remember that the way to Agreement of all Parties is not to bring Men to be of one Opinion but to be of one Mind which we may be though of different Opinions not by thinking the same things but by thinking well one of endeavouring to preserve Charity as carefully as to preserve Truth For though Truth be great yet Charity is greater Which made a Man of no small Learning and Piety say and I think not amiss Discord is so odious to me that even Truth it self displeases me if Eras Epist ad P. Barbirium it be seditious I intended to have pressed one thing more upon you which is that you would not fail to study the Providence of God in the late great and wonderful Revolution whereby he seems to me to have designed the same that he did to Israel when they came out of Babylon to give us all one heart and one way that we might fear him for ever for the good of us and of our children after us as I observed before out of xxxii Jer. 39. What a pity is it that we should lose such a blessed Opportunity of healing all our Breaches and closing all together with strong Affection in one firm Body for our mutual Preservation and Happiness But perhaps we may not agree in the Meaning of this Providence and therefore I shall conclude with the Prayer of the Apostle xiii Heb. 20. Now the God of Peace which brought again from the dead our Lord Jesus Christ that great Shepherd of the Sheep through the Blood of the everlasting Covenant make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ To whom be Glory for ever and ever Amen FINIS
Imprimatur March 26. 1689. Hen. Wharton RR. in Christo P. ac D. D. Wilhelmo Archiep. Cant. Ã Sacris Domest A SERMON PREACHED At St. Paul's Covent-Garden On the First Sunday in Lent BEING A Second Part of the Sermon Preached before the Prince of Orange By SYMON PATRICK D. D. Dean of Peterborough LONDON Printed for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIX ISAIAH XI 6. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatling together and a little Child shall lead them c. I Have already explained the Prophet's meaning in these words which is That Christ should come to make those Men who were at as great odds as the Wolf and the Lamb live in perfect Love and Peace together Of this there is no question but only concerning the Truth of this Prophecy which may seem not to have been fulfilled in our blessed Saviour because we see as bitter Enmities and as bloody Contentions among Christians as among other People But though this be true yet it is as true that our Saviour is the Christ in whom this Prophecy was accomplished as I undertook to demonstrate from these Three Considerations I. That it was the manifest design of our Saviour's appearing to make such Peace and Reconciliation among Mankind as is here described II. That the nature of his Religion is such as is apt to produce this effect which he designed And III. That it was actually produced in the first Converts to Christianity who heartily embraced his Religion Of the two first of these I have largely discoursed especially of the second Wherein I shewed That such are the Principles of his Religion which he requires us to believe Such the Precepts which he recommends to our practice and such the Obligations he lays upon us to believe these Principles and practise these Precepts That they could not fail of this End to make Peace among Men were they seriously considered and heartily entertain'd And that is said in Scripture-language to be done by God which he uses sufficient Means and gives us sufficient Power to bring to pass though the things should not be actually effected For God doth not intend to keep us in order and peace like a Herd of Beasts by penning us up and imprisoning us as we do Lions and Tygers so that it shall be out of our power to destroy and worry others but he orders and governs us as reasonable Creatures who are to be restrained from doing hurt by the knowledge of the Lord as the Prophet explains himself Ver. 9. If this enter into our Minds and be rooted in our Hearts it will alter our bruitish Natures and chain up our furious Passions nay so mortifie and subdue them to the Obedience of Christ that we shall become new Creatures transformed into the likeness of our Lord and Master by whose Name we are called This is enough to verifie what the Prophet saith as I could shew by many unanswerable Arguments if it would not take up too much room in this Discourse But to give a fuller and more evident Satisfaction I added the third Consideration which I could but lightly touch in the former Sermon but shall now more largely explain and in conclusion add a fourth which will expound this Prophecy in the most literal sense that can be imagined To put it then out of all doubt that our blessed Lord is the Christ who was to make the Wolf and the Lamb dwell together let it be considered That as it was his Intention to bring Men to Unity and Peace and as the Nature of his Religion is such as is apt to produce this effect so this effect was actually produced in the first Converts to his Religion All that were throughly indued with his Divine Knowledge became the most loveing Creatures in the World and embraced one another with the most tender and sincere Affection And here it will be fit to consider in the first place I. How John Baptist the Fore-runner of our Saviour who came as I told you to prepare his way and to turn the hearts of the Fathers to the Children began to work this happy Reconciliation among Men and make ready as the Angel said he should a People prepared for the Lord. For he preaching the Baptism of Repentance for the remission of Sins Luk. 3. 3. great multitudes of all sorts of People resorted to him and with a common consent obeyed his Summons even they who were as disagreeing in their natures and dispositions as those Creatures that are here mentioned in the Prophet The Publicans for instance who were infamous for Extortion and cruel Oppression being as ravenous as evening Wolves for that 's the Character Zeno the Comedian gives of them All Publicans are Harpyes were taught by him to be as innocent as Lambs by exacting no more than that which was appointed them in the publick Tables of Rates Unto which all that received his Baptism gave their consent and engaged themselves For he admitted them unto Remission of Sins upon no other terms being far from flattering them with a false hope of finding Mercy with God if they did not cease their rapine and unmerciful dealings with Men. The Soldiers likewise Men as fierce as Leopards and as rough as Bears were disciplin'd by him into a gentler Nature like that of the Oxe and the Cow. For by receiving his Baptism they submitted their Necks to that Yoke which he laid upon them in this comprehensive Precept Do violence to no man neither acouse any falsely and be content with your wages Where he cautions them against their usual Pillages in extorting Money from the People either by Threats and Terrors as the first words signifie or as the next import by pretended Reasons which though never so false and absurd it is in vain to dispute as is wittily represented by Aesop in the Fable of the Wolf and the Lamb by which Grotius illustrates this passage who came to drink at the same River Where the cruel Beast accused the harmless Creature for spoiling his draught by troubling the Water when he drank his fill at the top of the stream before it came down to the innocent Lamb who stood below c. The People also were taught this Lesson when they came to his Baptism He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise that is let not others perish by want when you have more than needs A most admirable and easie measure of Charity to help others without harting our selves to providef or their extreme Necessities out of our Superfluities Unto which it is to be supposed they also consented when they were Baptized that is made Profession of Repentance as vast numbers of them were Insomuch that many of the Pharisees and the Sadduces came to his Baptism against whom he cries out as a
Men. For the more thorowly we know the Will of God in Christ Jesus the more loving and peaceable as well as just and pure we shall be We shall make it our Business to do good to all but hurt to none no not to our Enemies and such as do hurt to us And therefore fill your Minds with a solid Knowledge of your Duty and not with Notions meerly or aiery Speculations which serve only for Talk and perhaps for Wranglings and Disputes There is a Knowledge I must here mind you which will hinder the fulfilling of this Prophecy for it makes Men fall out and quarrel one with another nay hate all those who are not of their Mind and Way But this is not the Knowledge of the Lord which as it is the Wisdom that is pure the Knowledge of the Holy so it is the Meekness of Wisdom the Way of Peace For it is the Knowledge of God's great Love to us in Christ Jesus and the Knowledge of that Love and Obedience we owe to him and of that extraordinary Kindness we ought to have one for another In this Knowledge let us grow and increase daily and not be like to those of whom St. Paul complains who doted about Questions and strifes of Words whereof cometh Envy Strife Railing evil Surmisings c. I. Tim. vi 4. I take it to be very remarkable that the Apostle cautions Timothy five or six times against this wrangling Religion which spent its time in Questions Doubts and Arguings about many useless Notions that tended to nothing but to fill Mens Minds with a false Opinion of Knowledge and to embroil the Church with Disputes that could never be determined or if they could it was never the more edified thereby either in Faith or Piety He begins with this Charge I. Tim. i. 4. Not to give heed to Fables and endless Genealogies which minister Questions rather than godly edifying which is in Faith. The critical Notion of which Words Fables and Genealogies is not to be expected in this Discourse It is sufficient to know that he means by Fables not only false and doubtful Relations which rely upon no certain Tradition but such as were idle also if they had been true because they served for nothing but to fill Mens Minds with unprofitable Thoughts and to keep out better Things Which was the fault also of that endless Pains which the false Apostles took to derive their Pedigree from the ancient Patriarchs which perhaps may be meant by Genealogies For they neither made Men a jot wiser nor more holy neither improv'd their Minds nor reformed their Wills and Affections Which is the great thing that the Gospel designs as he shews in the following Words where he tells what kind of Knowledge we should enquire after the end of the Commandment i. e. the Design of the Gospel is Charity the Love of God and of our Neighbour which springs out of a pure Heart purged from all sensual Affections and Passions and a good Conscience that aims only at being truly void of offence towards God and Man which arises out of Faith unfeigned that is a sincere Belief of the Gospel of Christ To the same effect he admonishes him again iv 7. Refuse profane and old wives Fables and exercise thy self rather unto Godliness Where it is evident he speaks of such Discourses as not only busied Mens Minds to no purpose but hindred them from being better imployed in serviceable Actions of Piety Mercy and other Christian Vertues And as in these two Places he opposes Piety to this sort of Knowledge so he doth in a third which I before named vi 3 4 5. where he describes those who doted about Questions and Strifes of Words as Men that consented not to wholesom Words even the Words of our Lord Jesus and to the Doctrine which is according unto Godliness Which he repeats again when he writes a second time to him in the next Epistle ii 22 23. Flee youthful Lusts but follow Righteousness Faith Charity Peace with them that call on the Lord out of a pure Heart But foolish and unlearned Questions avoid knowing that they gender strifes And the Servant of the Lord must not strive but be gentle unto all men c. By which you see that this is a Knowledge rather to be rooted out than planted and cherished though alas it hath been so diligently cultivated that it hath covered the Earth as the Waters cover the Sea which the saving Knowledge of Jesus Christ ought to have done The World hath been filled with Questions and Controversies and Men have thought themselves wise when they had learnt to argue and wrangle about them On this they have set their Hearts as if it were all Religion or the most considerable part thereof But to what end do we contend as Erasmus honestly glosses upon the first of these Places I. Tim. i. 6. whether Sin be a Privation only or a Spot which sticks to the Soul Let this rather be the Work of a Divine to persuade all Men to abhor and hate every Sin. We dispute whole Ages whether that Grace with which God loveth and draweth us be the same with that wherewith we love him again whether it be something created or increated Let us make this our Business rather that hy pure Prayers by Innocence of Life by pious Actions we may obtain the Favour of God to bestow his Grace upon us We squabble without end what it is that distinguishes the Father from the Son and both of them from the Holy Ghost whether a Thing or a Relation and how they can be Three when they are One Essence How much more pertinent would it be by all means to endeavour that we may piously and holily worship and adore that TRINITY whose Majesty is inscrutable and by our Concord and Agreement express to our power their ineffable Concord that so at length we may be admitted into their Blessed Fellowship for ever c. This indeed is a Contention most worthy of Christians to strive who shall have most Charity and be the forwardest to come to an amicable Agreement and make a friendly End of all their Differences In this we are truly Followers or Imitators of God whose great Design in sending his Son with the Gospel of his Grace to us was to reconcile us unto himself and one unto another If both be not wrought neither of them is nor is it possible for us to see happy days unless there be an Accord among us In order to which we must among other things avoid that contentious and quarrelsom sort of Knowledge by which Men lose not only their Charity but too often their Faith also and dispute themselves into Irreligion Which is so necessary a Caution that the Apostle I observe mentions it once more in the conclusion of his first Epistle to Timothy vi 20 21. O Timothy keep that which is committed to thy trust the Doctrine according to Godliness before mentioned v. 3.