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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42831	Some discourses, sermons, and remains of the Reverend Mr. Jos. Glanvil ... collected into one volume, and published by Ant. Horneck ... ; together with a sermon preached at his funeral, by Joseph Pleydell ...	Glanvill, Joseph, 1636-1680.; Horneck, Anthony, 1641-1697.; Pleydell, Josiah, d. 1707.	1681 (1681)	Wing G831; ESTC R23396	193,219	458

love to have others to handle it severely All this bad men may do upon the score of natural fear and self-love and the apprehension of a future judgement And now such convictions will naturally beget some endeavours A convinced understanding will have some influence upon the will and affections The mind in the unregenerate may lust against the Flesh as that doth against it So that 2. such a meer animal man may promise and purpose and endeavour in some considerable measure but then he goes not on with full Resolution but wavers and stops and turns about again and lets the law of the members that of death and sin to prevail over him His endeavour is remiss and consequently ineffectual it makes no conquests and will not signifie He sins on though with some regret and his very unwillingness to sin while he commits it is so far from lessening that it aggravates his fault It argues that he sins against conscience and conviction and that sin is strong and reigns 'T is true indeed St. Paul Rom. 7. makes such a description seemingly of himself as one might think concluded him under this state he saith vers 8. That sin wrought in him all manner of concupiscence vers 9. That sin revived and he died vers 14. That he was carnal and again sold under sin vers 20. That sin dwelt in him and wrought that which he would not vers 23. That the Law of his members led him into captivity to the law of Sin and vers 25. That he obeyed the law of sin If this be so and St. Paul a regenerate man was in this state it will follow that seeking and feeble endeavour that overcometh no difficulty may yet procure an entrance and he that is come hitherto viz. to endeavour is safe enough though he do not conquer This objection presseth not only against this head but against my whole Discourse and the Text it self Therefore to answer it I say That the St. Paul here is not to be understood of himself He describes the state of a convinced but unregenerate man though he speaks in the first person a Figure that was ordinary with this Apostle and frequent enough in common speech Thus we say I am thus and thus and did so and so when we are describing a state or actions in which perhaps we in person are not concerned In this sense the best Expositors understand these expressions and those excellent Divines of our own Bishop Taylor and Dr. Hammond and others have noted to us That this description is directly contrary to all the Characters of a regenerate man given elsewhere by this and the other Apostles As he is said to be dead to sin Rom. 6. 11. Free from sin and the servant of Righteousness Rom. 6. 18. That he walks not after the Flesh but after the Spirit Rom. 8. 1. That the law of the Spirit of life in Christ Jesus hath made him free from the Law of sin and death Rom. 8. 2. That he overcometh the world Joh. 5. 4. He sinneth not 1 Joh. 3. 6. He hath crucified the flesh with its affections and lusts Gal. 5. 24. Which Characters of a truly regenerate person if they be compared with those above-cited out of Rom. 7. it will appear that they are as contrary as 't is possible to speak and by this 't is evident that they describe the two contrary states For can the regenerate be full of all manner of concupiscence and at the same time be crucified to the Flesh and its affections and lusts one in whom sin revives while he dies and yet one that is dead to sin carnal and yet not walking after the flesh but after the Spirit sold under sin and yet free from sin Having sin dwelling in him and a captive to sin and obeying the Law of sin and yet free from the law of sin and death how can these things consist To tell us 'T is so and 't is not so and to twist such contradictions into Orthodox Paradoxes are pretty things to please Fools and Children but wise men care not for riddles that are not sense For my part I think it clear that the Apostle in that mistaken Chapter relates the feeble impotent condition of one that was convinced and strove a little but not to purpose And if we find our selves comprised under that description though we may be never so sensible of the evil and danger of a sinful course and may endeavour some small matter but without success we are yet under that evil and obnoxious to that danger For he that strives in earnest conquers at last and advanceth still though all the work be not done at once So that if we endeavour and gain nothing our endeavour is peccant and wants Faith or Prayer for Divine aids or constancy or vigour and so Though we may seek we shall not be able to enter But 3. an imperfect Striver may overcome sin in some Instances and yet in that do no great matter neither if he lies down and goes no further There are some sins we outgrow by age or are indisposed to them by bodily infirmity or diverted by occasions and it may be by other sins and some are contrary to worldly Interests to our credit or health or profit and when we have in any great degree been hurt by them in these we fall out with those sins and cease from them and so by resolution and disuse we master them at last fully which if we went on and attempted upon all the rest were something But when we stop short in these petty victories our general state is not altered He that conquers some evil appetites is yet a slave to others and though he hath prevailed over some difficulties yet the main ones are yet behind Thus the imperfect Striver masters it may be his beastly appetite to intemperate drinking but is yet under the power of Love and Riches and vain Pleasure He ceaseth from open debauchery but entertains spiritual wickedness in his heart He will not Swear but will backbite and rail He will not be Drunk but will damn a man for not being of his opinion He will not prophane the Sabbath but will defraud his Neighbour Now these half conquests when we rest in them are as good as none at all Then shall I not be ashamed when I have regard to all thy Commandments saith the Kingly Prophet Psal 119. 6. 'T is shameful to give off when our work is but half done what we do cast the greater reproach upon us for what we omit To cease to be prophane is something as a passage but nothing for an end We are not Saints as soon as we are civil 'T is not only gross sins that are to be overcome The wages of sin is death not only of the great and capital but of the smallest if they are indulged The Pharisee applauded himself that he was not like the Extortioners Adulterers and Unjust nor like the Publican that came to

SOME DISCOURSES SERMONS AND REMAINS Of the Reverend M r. Jos Glanvil Late Rector of BATHE and Chaplain in Ordinary to His MAJESTY Collected into one Volume and published BY ANT. HORNECK Preacher at the SAVOY Together with a SERMON Preached at his FUNERAL by Joseph Pleydell Arch-Deacon of CHICHESTER LONDON Printed for Henry Mortlock at the Sign of the Phoenix in St. Pauls Church-yard and James Collins at his Shop under the Temple Church 1681. THE PREFACE TO THE READER TO recommend these Sermons to the World were to write a Panegyrick upon Light and to attempt to make that amiable to the Spectator which challenges acceptance by its own brightness The Oriental Pearl needs not the flattering praises of the greedy Jeweller nor the Stone that is digg'd out of the Mines of Golconda the faint Encomium's of the crafty Merchant The Author of these Discourses as his Wit lay out of the common road so this genuine off-spring of his fertile brain soars above the common level of Ecclesiastical Orations Death seemed to envy the vast parts of so great a man and in the ascent of his Age snatch't him away when the learned world expected some of his greatest attempts and enterprizes As he valued no notions that were mean and trivial so those he hath sent abroad savour of a more than ordinary genius His Soul seemed to be spun of a finer thread than those of other mortals and things look'd with another face when they passed through the quicker fire of his Laboratory Some curious Artists though their work is materially the same with that of meaner Artificers yet the shape they give it and the neatness of the Fabrick makes it seem a thing composed of different ingredients Even the most obvious truths when coming from our Author received a greater Lustre and that meat which familiarity made in a manner nauseous to some nicer Pallats when dress'd with his Sauce became more pungent and consequently more acceptable And though I am not able to bring in a list of the persons who have been effectually wrought upon by his Sermons and become eminent Saints under his Ministry Yet Charity bids us believe that not a few by his means turned Proselytes of Righteousness though if his pains had proved unsuccessful it could have been no disparagement to his glory Providence is sometimes pleased for reasons best known to it self to cast mens lots in places where they cannot boast of many converts made by their Preaching and I have been acquainted with some who have spoke it with Sorrow that in ten years time they could not say that any of their constant hearers had come to them to beg directions how to perfect holiness in the fear of God One would admire that men of that life and power as I have known some to be should work no greater wonders and yet we have not a few parallel examples in the Gospel and when the Son of God himself could make no impression upon the men of Capernaum we need not marvel if his servants meet sometimes with the like repulses but this doth not lessen their reward no more than the ineffectual attempts of Ezechiel made him shine with less brightness in the Firmament of Heaven And where such labours are lost they do indeed aggravate the hearers guilt but do not frustrate the Labourer of his recompence To continue barren under such Thunders is to prepare for the scourge of Scorpions and where men remain unmoved under sound and affectionate teaching they make way for their greater Agonies His Sermons as they were very solid so they were which is the grace and life of them pathetick and by his zeal and fervour one might guess how big his desire unto God for Israel was that they might be saved Though he met sometimes with disappointments yet he remembred he was a Christian And as he was not without his crosses so he carried himself under them like a true Philosopher His mind seemed to be serene when things went most contrary to his wishes and whatever storm the inconstancy and sickleness of sublunary objects threw upon him within still he felt a calm beyond that of Socrates when the ungrateful Athenians sent him the fatal draught to drink his death and ruine He had a mind fitted for Contemplation and his thoughts could dwell on a Divine Object till he had suck't out the Cream and Marrow His Divinity like his Philosophy was free from Dogmatizing and while he tyed himself to no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he arrived to a clearer apprehension of truth and errour The Divine Plato was somewhat dearer to him than the subtiler Aristotle and it cannot be otherwise where souls long to be transformed into the Image of the Deity Nothing seemed to ingross his desire so much as the reformation of an unbelieving world and indeed there were few men fitter for that enterprize God having blessed him with a considerable stock both of Reason and Eloquence To a clarified mind the gross Atheistical surmises of Modern Wits must needs be exceeding fulsome and no marvel if Souls so fine break forth sometimes into very severe Satyrs to lash this petulant humour If any thing could raise his passion it was the non-sensical discourses of DEISTS and Christian Infidels and he thought he might be justly angry with such wretches that like the Giants of old durst make War with Tremendous Omnipotence He loved not to invelop Theological Doctrines in mysterious phrases and ever thought that Divinity best agreed with the mind of the Holy Ghost that was expressed in rational and intelligible propositions He was never any great Admirer of our Modern Illuminati and he counted that discourse but little better than Nonsense which affected to recommend it self to the admiration of the hearer by its not being understood Where his Reason tyred and could give him no direction he was willing to take Faith for his Guide and though he confessed that not a few things in Scripture were altogether unaccountable to his understanding yet he doubted not but they would all be made clear in that State where we shall know even as we are known This puts me in mind of the Motto which a Friend of the Ingenious Mr. Culverwell hath added to his Sermons and which may serve as an Epilogue to this Preface What this we shall know as we are known may be The Author could not tell He is gone to see Anthony Horneck SERMON I. THE Way of Happiness The Fourth Edition SERMON I. LUKE 13. 24. Strive to enter in at the strait Gate For many I say unto you will seek to enter in and shall not be able WHEN I consider the goodness of God and the merits of his Son our Saviour and the Influences of the Holy Spirit and all the advantages of the Gospel The certainty of its Principles the reasonableness of its duties the greatness of its ends the suitableness of its means the glory of its Rewards and the Terrour of its punishments I

the ends of malice and Self-love Which things being so in the present world it is fit that at last Providence should be disintangled and absolv'd that all the world may see the living creatures in the Wheels Ezek. 1. 20. and the eye that is in the Scepter as the Aegyptian Hieroglyphicks represented Providence That we may at length understand that its ways are equal Ezek. 18. 25. and that all the seeming inequalities prove the shortness of our Reasonings not the unevenness of its managements that its strangest and least accountable issues were the Results of Counsel and govern'd by an infinitely wise mind that shoots it self through all things That we may understand the difference between good and prosperous and the reason of the distance between vertue and success Why the fire out of the Bramble is permitted to devour the Cedar and the desert of the wicked is so often the lot of the just These expectations are reasonable and in a manner necessary that mankind may be convinced the events below were not Lotteries but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of Providence and that Providence acted by an infinite Wisdom Justice and Goodness That wickedness shall at last reap the misery it hath sown and dwell in the flames it hath kindled And afflicted Vertue lift up its head to receive the Crown and the Glories that are the rewards of its patience and appear to have shot it self up in another world when it was deprest in this And so all shall know that there was a God that judged in the Earth Psal 58. 11. And this is another reasonable account of the appointment of a Future Judgement 3. We may suppose it to be ordain'd for this also That secret wickedness may be disclos'd and shamed The Heart of man is as deep waters hath a smooth surface but is full of rocks and quicksands at the bottom The world is a Theatre and the greatest part of men are but Actors For as They cloathe themselves with Gold and Purple and put on great names and are fine things upon the Stage when behind the Curtain and in their retiremen●s they are but common men and like their ordinary Spectators Thus we dress our selves for publique converses set our looks and gild our language and put on the Livery of Wisdom and Saintship and appear what we would be thought not what we are But in our privacies and more familiar conversations in the loose and unconstrain'd order of our words and our actions we are quite another thing we are foolish and frivolous froward and impatient sordid and absurd And in the secret Chambers of our souls we are worse The fairest face would affright us if the skin were taken off it and shew us nothing but ghastliness and deformity And it would amaze us to see the In sides of those whose outward appearance is fair and plausible We now seek coverings for our shame and hide our follies and imperfections under handsome names devout shews and fair pretensions or excuse them by Necessity Temptation the Devil or Providence And though we see much sin and vileness assoon as we open our eyes and look out of doors Yet there is another and a worse world of wickedness shut up from our sight and hid in its own darkness in close designs and private actions in the corners of the heart and recesses of thoughts These make up a dark Region cover'd with fear and shame and the shadows of death open only to Him to whom all things are so and midnight is as bright as noon Psal 139. 12. And he will provide that so it shall be to all the world that all sin may be as odious as it is ugly and unobserv'd impiety may not still lie hid in the secrecie and silence it hath sought But that its whispers may be proclaim'd by a voice more loud than Thunder and its conceal'd deformities be brought into the open day That those hidden iniquities which hitherto have escap'd may be whipt with the scorpions of guilt and shame and the divine purity and patience may appear in their Glory and proper lustre And for this Reason also God hath appointed a Day wherein He will Judge the secrets of men That sin may not be the more secure for being close But that it may be feared and shunn'd in Grots as well as in most publique places And I may add That those actions of vertue that no eye sees but that which sees all things and those unknown tendencies and anhelations of divine souls after the adorable object of their Love may be solemnly celebrated and rewarded Again 4. Such a Day is fit and is appointed that all rights and claims may be determined The great Controversies are which and where is the True Church and Religion And if we attend to the Zeal and the confidence the loud talk and bold claims of each of the pretenders All are in the truth and All mistaken Every Sect is in the right if it may be judg'd by the fondness of its own assurance and every one is out by the sentence of all the rest Here 's Religion sayes one Nay but it 's here sayes the next and a third gives the Lie to them both And then they scuffle and contend till they have talk'd themselves out of sense out of charity and out of breath And when they would say on but know not what when their passions are rais'd but their Reasons lost They fall to pelt each other with hard names They squabble and strive and damn one another by turns They gather parties to help up the Cry and fill all places with the noise of their quarrels and triumph and crow after a conquest in Imagination And after all this bustle and all this ado They sit down where they begun Nothing is gain'd on either side but an addition of malice and bitter zeal more rancour and more damning sentences while they are for the most part as far from Truth as from agreement This is the state of the contending world nor can we expect it should be otherwise while Ignorance and Malice Interest and Passion inspire the quarrels Or if Controversies should be ended the Vote would doubtless be cast on the side of Folly and Falshood for their adherents are most numerous and most loud while the friends of Truth and Reason are meek and modest thinly scatter'd among the Herd and still liable to be over-born and out-nois'd by the Tumult But the coming Day will set all right and effectually resolve Pilate's Question What is Truth And then no doubt The meek and the peaceable the charitable and the just who did not dispute but live who were not swoln with rage and notions but big of Charity and universal kindness for mankind Then shall These be declar'd the rightful Heirs of the Kingdom when the presumed Sons of it who hugg'd themselves as the only favourites of Heaven and warm'd their hands by their own fantastick Fires who flew aloft on the wings

of Imagination and proudly look'd down upon the modest and humble Believer who were full of mysterie and rapture scorn and talk but void of justice modesty and love These we have reason to think shall then be cast out and receive their portion with the Pharisee to the shame and disappointment of their confidence and their hopes In this Day shall the Errours and the follies that were recommended to the deceiv'd embraces of the Sons of men by frauds and Art paint and meretricious bravery be expos'd in their naked Deformities to the sight and contempt of all the world And that Truth and those Vertues that were persecuted into Corners and cover'd with dust and shame torn piece-meal by wrath and ignorance and scatter'd up and down in the Tents of Errour shall then be brought into the Light and cleansed from all debasing mixtures and represented in their native loveliness and beauty that they may receive the praises and acclamations of their ancient friends and acquaintance Yea and the acknowledgements of their now blushing and confounded enemies Upon the whole we see That the Faith of a Future Judgement is not misbecoming the severest Sons of Reason and Philosophy but is infinitely agreeable to the faculties of men and the Analogy of things I Come now to the SECOND main thing in the Text II. The Universality of the Subject to be judged the World so it is here And the Scripture elsewhere expresseth it in very general terms The secrets of men Rom. 2. 16. Every man Rev. 20. 13. The Dead small and great Rev. 20. 12. The quick and the dead 1 Pet. 4. 5. Now I shall consider the Universality of the Subject of Judgement in two great solemnities of it viz. The General Summons and the General Resurrection that follows both mentioned together 1 Cor. 15. 52. The trumpet shall sound and the Dead shall be raised 1. The Trumpet either some divine universal vertue or the voice of some mighty Angel crying Arise ye Dead and come to Judgement Methinks I hear that voice 't is full of Majesty and terrour 't is more loud than Fame and more general than the Light of Heaven 'T is heard at both the Poles in the Earth and Sea and Air and all Deep places Attend Attend Ye Sons of Adam Ye that are afar off and ye that are near Ye that begun with the Infant World and ye that liv'd in its latest Periods Ye that freeze under the uncomfortable North and ye that are hid under the remotest South Ye that dwell in the temperate Regions and ye that are scorch'd with the heats of the Line Ye that only cry'd and ceas'd to breathe and ye that went slowly and late to the Grave Ye that are yet alive and ye that have been Ages under ground Hearken Hearken to the Proclamation of the great King the Prince of Glory the Judge of Angels and Men The Day the Day of vengeance and recompence is come the Day of Terrours and of Triumphs The night is past Arise ye dead cease sleeping in the Grave Put on our bodies gather up your scatter'd parts summon your thoughts together and make up your Accounts The Tribunal is set the Judge is coming And ye living Inhabitants lay by your designs let fall your Traffique quit your pleasures and pursuits the time for these is done for ever done Eternity is in view Trim your Lamps the Bridegroom is at the door 2. And now the General Resurrection follows Behold the closest Vaults throw away their coverings and disclose the proud Families that lay hid in that stately darkness See how the loose Earth moves about the Cloysters of the Dead and the Grave opens all its doors to enlarge its Prisoners And lo a numerous people riseth from under ground to attend the great Assize of Angels and men They arise but are not yet alive Death sits upon their faces clad in dread and paleness They lose that motion with astonishment which they gained with their restored parts and are ready to be shaken into their former dust by the fear that hath seized their unsettled joynts They wonder at the Light and at themselves and are ready to drop back into the Graves from which they just peep'd out See here the mighty sits trembling by his Monument unconcern'd at the vain Epithets it gave to his flatter'd Memory and the delicate sighs with his first breath willing to return to darkness rottenness and worms rather than to the light that will discover the guilt and the follies of a Life of vanity and sin The Hypocrite droops to consider that his painting and his shame are to be brought out of the night and silence of the Grave into a naked and open day and the vitious dies again to think That he hath taken up his body from one Death to carry it to another and a worse Thus the world of the wicked shall all appear and all be concern'd in the Judgement that follows The Righteous shall rise also They awake with vigour in their souls and life in their eyes with gayety in their looks and transports in all their powers Their new warm'd blood moves pleasantly in its ancient chanels and the restored spirits dance in the renewed veins They are glad to meet the old companion of their pleasures and their miseries rejoycing at its rescue from the infamous dishonours of corruption and that 't is ready to pass with them into the promised and long expected Glories These are the First-fruits and the full Crop is near and their joy is beyond the joy of Harvest and we must leave the degree to be imagin'd that cannot be exprest And thus the universal World both of the wicked and the righteous shall appear on the Solemn Summons The Earth and Air and Sea and Death and Hell shall give up their Dead Rev. 20. 13. And so Adam and the Patriarchs and all the Ancient Sages with their Sons and Nephews to the latest Posterity shall stand up together before the Judgement Seat for all are subjects of the same general Empire and all are accountable for their Actions to the same Soveraign Judge And He is the Man whom God hath ordain'd to judge the world in Righteousness And this is the next thing in the Text to be consider'd viz. III. The person appointed The Man whom he hath ordain'd And this is the Man Christ Jesus even the Man who being in the form of God thought it no robberry to be equal with God Phil. 2. 6. The same is He who is ordain'd of God to be the Judge of the quick and the dead Act. 10. 42. And now under this Head I shall shew how fit he is as man for this great and solemn office in these two particulars 1. He is fit to be the General Judge as Man because he descended to the meanness of our condition 'T is but just that He who laid by his ancient Glory and cloath'd himself in the Livery of guilt and shame should re-assume