Selected quad for the lemma: nature_n
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A67561
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An apology for the mysteries of the Gospel being a sermon preached at White-Hall, Feb. 16, 1672/3 / by Seth, Lord Bishop of Sarum.
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Ward, Seth, 1617-1689.
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1674
(1674)
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Wing W815; ESTC R38484
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24,128
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100
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that he was sent to Preach and not to Baptize that this was that which Christ sent him to Preach and that he determined to know nothing else among them but Iesus Christ and him Crucified and in Chap. 1. v. 23. he declares this to have been the occasion of the Scandal taken both by Jews and Gentiles I Preach Christ Crucified to the Iews a stumbling-block c. The Scandal taken was against the Mysteries of the Gospel and the Nature and Mediatorian Office the Character and Personal Concernment of Christ and work of Redemption by his blood spilt upon the Cross are the two great and comprehensive heads to which the whole Mystery of the Gospel is easily naturally and immediately reducible The Justification Sanctification entire Oeconomy of the salvation of man depends immediately upon the work of Redemption by the blood of Christ. The value and efficacy of his blood resolves into the Excellency of his Person and of his Nature That he was the Son of God the Father Conceived by the Holy Ghost which Father Son and Holy Ghost are one So that in the last resolution the conjunction of the Divine and Humane Natures in the Unity of the Person of Christ and the Trinity of Persons in the Unity of the Nature of the Godhead is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel And this is also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great thing whereof it is imagined that a Christian or a Preacher ought to be ashamed Which will be yet more evident if we shall make a brief reflection upon the Nature and Symptoms of the Prejudices against the Gospel and the Character of the persons more especially obnoxious to these Prejudices 3. Beside the consideration of Interest real or imaginary and the disappointment of mens desires and expectations an ordinary eminent and predominant ingredient in the prejudices of all men there are two things which in men pretending to prudence and vertue or to reason and understanding are apt to create a distaste against any way of Institution or any Doctrine wherein they are supposed or presumed to be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apprehension of Turpitude or dishonesty either intrinsecally contained in that which is propounded or consequentially involved with it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apprehension of some Absurdity or unreasonableness in it 1. Of the former sort are Principles of Atheism Irreligion Immorality the Doctrines of Diagoras who denyed the being of God of Carneades concerning good and evil of Diogenes concerning Incest c. which have an Intrinsick and immediate turpitude The Doctrine of Epicurus concerning the Mortality of the Soul a consequential Principle of all Impiety Injustice and Debauchery if that be the case Let us eat and drink c. These are injurious to the Interest of Mankinde and they put an indignity upon the practical reason and principles of men and are apt to be distastefull and offensive instances whereof there are very many among the Heathens as among others that of the Athenians who banished Protagoras and caused his Books to be burnt in the open Market-place because he wrote doubtfully concerning the being of a God But as for these it hath not been in the power of malice to fasten them upon the Gospel or in the compass of mistake to suppose them in it so that it hath been clearly exempted from this Prejudice 2. The other thing that creates an aversion against any Doctrine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apprehension of absurdity or unreasonableness in the things propounded wherein the Wit and Theoretick Reason or Understanding of men takes it self no matter whether it be justly or unjustly to be affronted and this is as distastefull as the former An Instance whereof we have in the sixth of St. Iohn where when Christ told those that followed him of eating his flesh and drinking his blood speaking in a figure not obvious to their vulgar understanding they cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was a hard saying and taking themselves to be abused they finally forsook him I say that the apprehension of Moral turpitude or Logical absurdity are equally distasteful But in their more peculiar Subjects and Symptoms and Aptitude to mistake and Prejudice they differ The former aversion hath its peculiar seat and residence in Vertuous and Prudent men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and discovers it self in Zeal and Indignation as against things dangerous and pernicious the later is subjected in persons who are or take themselves to be men of Wit and Learning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Symptoms of it are scorn and contempt as of things absurd and nonsensical foolish and irrational And in matters of this nature men are more inclinable to fall into mistake and Prejudice than in the former The Notions of Truth and Falshood lie more abstruse than those of Good and Evil and men are more apt to be deceived in their wit than in their honesty No Truths are so liable to mistake and prejudice as the professedly Mysterious and without controversie great is the Mystery of Godliness The ground of this Prejudice is an Impotency to distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt Truth and Clearness Obscurity and Absurdity Being inconceivable and incredible Being incomprehensible and Being unaccountable 4. This Impotency is an Infirmity to which the Brisk and the sudden the forward and impatient the talkative and disputatious all such as scorn the dulness of consideration and think themselves above the drudgery of thinking that is to say the Wits and Beaux esprits are of all men living the most obnoxious And from hence it is that by persons of this Character to be despised hath alwayes been the fortune of the Gospel The condition of the Gospel amongst our selves I shall not in this place at this time labour to declare I come not hither to accuse my Nation But that it was thus in the Apostles time we have sufficient assurance He tells us that the most eminent despisers the Contemptores legitimi of the Gospel were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tropical Rhetorician and the Flanting Orator the Jibing Satyrist and Scurrilous Comedian the Sophistical Philosopher and Everlasting Disputant the Conceited Scribe and Pharisaical Opiniator Where saith the Apostle is the Wise Where is the Scribe Where is the disputer of this World The entertainment which the Gospel found at the hands of such as these was generally that of scorn and contempt Speaking in the person of men of this Character whether Iews or Gentiles our Apostle in the compass of two Chapters doth nine times call the Mysteries of the Gospel foolishness and foolish things things weak ignoble and despised and