A sermon, preached at St. Pauls Church in London, April 17. 1659. And now published at the desire of the Lord Mayor, and the court of aldermen. / By Nath. Ingelo D.D. and Fellow of Eton Coll.

A sermon, preached at St. Pauls Church in London, April 17. 1659. And now published at the desire of the Lord Mayor, and the court of aldermen. / By Nath. Ingelo D.D. and Fellow of Eton Coll.

Table of contents

Title page

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TO THE Right Honourable The Lord MAYOR, And the Court of ALDERMEN, of the City of London.

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1 Cor [...] 10. 31.

Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God.

SAint Paul having received a Question in a Letter from the Corinthians, viz. Whether it was lawfull to be present at an Idol Feast, or to eat any thing that was sold in the Shambles, if[Page]it had been offered to an Idol before (either by the Owner, who having offered a part, devoted the whole; or the Priest peradventure having brought his portion to the market) gave an answer to it, Chap. 8. and in this Chapter explains himself a little further.

As to the first branch of the Question, he answers expressely, That they might not be present at an Idol Feast, it being a part of the worship, or at least such an Appurtenance, as none could partake of without sin, the Heathens offering part to the Devils, and feasting upon the rest. Those which pretend fellowship with Christ, as all Christians do in the Feast of the [Page] Holy Eucharist, must take heed of this Idolatrous Communion, lest they put Devils in Competition with Christ, who came to destroy their works.

As to the other part of the Question, concerning things offered to Idols, and afterward sold in the Shambles; he sayes they might eat without scruple, because they knew an Idol to be nothing, and that the Earth, with the meats and fruits thereof (as also the Sea, Psal. 95. 5.) belong to God, and are held of us in his right, not of Ceres, or any other heathenish God, or Goddesse. Therefore a good man need make no question; but if any guest at the Table say, This or that [Page]portion was offered to an Idoll, then he must forbear to eat of it; Why? he accounts an Idoll nothing; what is it the worse? It's true, it is not; yet forbear for his sake, for he esteems an Idol something, and worships it as a God, with the oblation of meat: and will by thy eating, after he told thee what it was, be confirmed in his sinne, and so through thy true knowledge uncharitably managed, thy brother perisheth, whom Christ in love died to save. Thy Master preferred the salvation of a sinner before his own life, and thou wilt not forbear the tasting of a little meat, it may be but once to prevent thy brothers damnation. [Page] Besides, thou dost indiscreetly admini [...]ter an occasion to confirm his foolish estimation of an Idol, above the true God, to whose Honour we are to refer the actions of our whole life, and whose Glo [...]y can scarce by any thing be so advanced by us, as by a prudent charity: so much may serve for the explication of the Coherence of the Text.

The verse contains one of those two comprehensive principles, which divide the substance of Religion between them, and are of such important use to a good man in all his wayes, that he can never neglect either of them, but he must needs miscarry.

The first is Dependance 1[Page]upon God, that is, a constant clasping about Almighty Goodnesse, which hath given us a Being, but not without an absolute necessity of cleaving still to it; without which, we cannot support our selves, as we perceive by that Impotency and feeblenesse, which we often feel in our selves. Alas! we should sink down into nothing, and so would the whole Creation, were it not for that omnipotent life, which penetrates through all things, to comfort and sustein them. Whosoever ceaseth this duty to God: the first Cause of all things, tears himself off from his root; withers, and becomes unprofitable to God and himself, and growes as [Page] stupidly as the Trunks of senselesse Trees, upon roots that afford them sap and juice, though they know it not.

The second is a sincere ordination 2 of our selves, and our works, to the honour of God, which is a consequent of the former: for it is as absurd morally, not to live to God, as it is impossible naturally to live of our selves.

This Latter is the exhortation of Saint Paul in the Text, and I have the rather chosen it for the subject of this discourse, because though it is by many much talked of, yet few things are more mistaken, and none more neglected.

[Page]In the explication of this great point,

I shall endevour to

1. State the true notion of Gods glory.

2. Shew how we may glorify God in all we do.

3. Demonstrate that we ought to do so.

4. Give notice of some things by which God and Christian Religion, have been much dishonoured.

1 First, I will endevour to state a true Notion of the Divine Glory. But being about to write of such a subject, I may well begin with the words of an excellent Philosopher, who going to describe Gods nature, sayes thus; [Page] [...];Max. Tyr. Dissert. i. e. Now what manner of thing should I be whilst I speak of God? what beauty of speech, what light of apprehension revealing it self in clear expressions, what harmony of well chosen words, is needfull to describe to my self and others, so great a matter? This he might well say, considring that by reason of the excellency of Gods Nature, the darknesse of our minds, and the poverty of speech, it is difficult to think or speak any thing worthy of him. Some by reason [Page] of the unworthinesse of their soules, are apt extremely to debase the glory of God, and it is possible so far to mistake, that, in stead of praising him, we may blaspheme. And it is an acknowledged truth, that our Religion depends not upon a slight extramission of ill grounded expressions, or shallow affections, but upon a deep intramission of Gods reall excellencies.

That we might not mistake the Divine Glory, he, who only could, hath told us what it is. When a worthy man, and one very familiar with God made this prayer to him,Exod 33. 18, 19. I beseech thee shew me thy glory: he received a grant of his prayer in these words, I will [Page]make my goodnesse passe before thee; which is called the Glory of God, Verse 22. Thou shalt see my back parts, for my face cannot be seen: thou shalt see as much as can be shown, or is fit for thee to see; my Name shall be told thee, by which I glory to be known. In the next Chapter, when the Divine Glory passed by, this proclamation was made,Vers. 5. 6. The Lord, the Lord, God, Mercifull and Gracious, long-suffering, abundant in goodnesse, and truth, &c. This was a glorious Name indeed, and worthy of God.

Moses saw God appearing after this manner more then once, for God shewed himself to him decked with the Glory [Page] of his goodnesse, when he came forth in the Creation of all things, and rejoyced to see every thing made good. Gen. 1. ult And God saw every thing that he had made, and behold it was very good: as if he had said, God having in rich benignity made all things in a decent correspondency to his own goodnesse, pleased himself as an artificer doth, when his work answers the beautiful Idea's of his own mind.

Psal. 104.The Psalmist hath express'd this in plain words; After he had taken an exact view of God, as he appeared decked with the Glory of his works, for so he begins; My God, thou art great, clothed with Honour and Majesty, thou coverest thy [Page]self with light, as with a Chrystal robe; &c. He addes, ver. 31. The Glory of the Lord shall endure for ever, the Lord shall rejoyce in his works. Vers. 31.

From the forementioned Scriptures, we perceive that Gods Glory is the Divine Goodnesse, which shines forth in his works, and those merciful condescensions by which he seeks to make his creatures partakers of his own blessednesse, according to their capacities. Whilst this goodnesse passeth before our eyes, we see God as a bright Sun incircled with his own out-spread rayes of Light and Love, being capable indeed of no other Glory, but what accrues to him from the displaying of his own [Page] goodnesse, no more than the Sun can be seen but by his own Beams. He which can receive nothing, if he will have Glory, must give. That which may be known of God, shining in Nature, taught the Philosophers the same truth. Hierocles speaks very well to this purpose, [...], &c. i. e. There can be no reasonable cause given for the Creation of all things, but the essential goodnesse of God, for he is good by Nature, and perfectly free from envie. Other causes besides this may be assigned, but they savour more of humane imperfections, then correspond with Gods blessednesse, and perfection.

[Page]So Simplicius, [...], &c. i. e. God having an omnipotent power and infinite good will, made nothing evil, but all things good; as much as could be, that is, as much as every thing is capable of his goodnesse.

So that if we take notice of the world, [...], the free efflux of the Divine goodnesse, we may easily perceive the design of God in the Creation, to have been like that of an excellent Limner, who having filled a large Room with divers Tables, some bigger, some lesse; beautifies them all according to their proportions, with his skilful hand. Here also we may receive an account of the [Page] difference that is in the degrees of goodnesse and perfection among the Creatures. The variety is a great piece of the beauty of this lovely frame. There is one glory of the Sun, another of the Moon, another of the Starres. A suit of Arras Hangings cannot be made without severall colours, and those laid differently upon worsted, silk, silver, and Gold, formed into divers Images. Musick would be a pitifull thing, if there were but one note or tone; without higher and lower sounds; we should want the delectablenesse of Harmony, which is more grateful, as the notes of which it consists are not the same, but tunably different.

[Page]Those things which seem but little, in comparison of others, have much as to their own capacity, and are often more admirable then greater, for in instances where it was not expected, as he said,

[...], i.e.

They show an Almighty skill in little.

In the highest things God ascends far above the reach of our eyes, and in the lowest he stoops to the remotest proportions of possibility, and his Glory shines through them all, whilst he fills each measure of reception with due participations of goodnesse, which is his own Image; and [Page] his goodnesse is over all his works.

By this we see, That God made the world for his glory, out of meer grace, willing to bestow happinesse upon others. He was not oppressed with the fullnesse of his blessednesse, but like a voluntary spring poures forth the waters of life upon the world. I will rejoyce over them to do them good. He is pleased wi [...]h being a Benefactor, and is delighted, when he makes others happy.

Hence God was most justly worshiped by the Church throughout all generations, as the Benigne Father of the Creation; Father, being a known name of Love, which he expressed [Page] in his uninterrupted care of all things in the respective ages of the world, but especially in the fulnesse of time, when to make up the sad ruines of the lapsed, Creation, he put the breaches of it under the hand of his beloved Sonne, who came upon the stage, as the expresse image of his person, and the brightnesse of his glory, which hath been mentioned, for in him it shined most clearly. He brought salvation in his Name, Good will in his Nature; His Errand, which we call the Gospel, what was it but the Love of the Father proclaimed by his beloved Son? As we have it epitomized by the Evangelist, Ioh. 3. 16. God [Page]so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life.

This word our Saviour verified with works of transcendent charity, for he went up and down doing good, expressing a great pity to the bodies, but much more to the souls of men, and after the service of his whole life, which was an Exemplary performance of charity, he made his death also a great proof of his love, which being stronger then sin and death, he offered himself upon the Crosse by a powerful spirit of benignity, and became the Redeemer of miserable sinners, so that the Angels [Page] Hymne was extremely pertinent, when they sung Glory to God on High, for the good will which was expressed below, by the appearance of Christ Jesus, whom not only Angels, but wise and good men, saw, and acknowledged his glory to be as the glory of the only begotten Son of God, full of Grace and Truth. The fulness of true goodnesse was the glorious Image of the Father, shining in the face of the Son. When he went away, just upon his return, he said;Joh. 17.4. Father, I have glorified thee, and verse 26 [...] he tells us how, I have declared thy Name; what name but that which was proclaimed long before, as the glory of God? withall, [Page] he leaves this title Love, as his own remembrance, by which he would be acknowledged in the world, and the badge of his Disciples: Hereby shall all men know you to be mine, if you love one another.

One that well knew the truth of this Glory, as a genuine follower of Christ his Lord, adorns himself with it. Having expressed all love and good will in endeavouring the salvation of the Gentiles, he pleaseth himself in the good of others, which he had furthered after this manner; What is our Hope, or Crown of rejoycing? are not even you in the presence of our Lord Iesus Christ at his coming? for you[Page]are our Glory and Ioy. Divine Paul, but never more then now Divine! for the glory of God shined out of his mouth, (as Porphyrie said, that Plotinus his soul did) when he spake.

So much being premised 2 concerning the right notion of Gods glory, it remains to be spoken next, how we may glorify God, or do all things to his glory.

Divines use a distinction of glorification, which is not improper to be mentioned in this place.

One is, Perfectio objecti glorificati, 1 the perfection of the object glorified; and to glorify in this sense, is to produce some perfection in the object glorified, [Page] and thus God doth glorifie his creatures.

2 The other is, Perfectio subjecti glorificantis, a perfection in the person who is said to give glory, by which he is able to take a due notice of the excellencies which are in the glorified object, but addes nothing to it; and thus we are said to glorify God.

By which we see that the word glorify is of a quite different signification, when it is applyed to God, and to us. For it is a true rule, Talia sunt praedicata; qualia permittuntur à subjectis. What is said of God and us in the same words, puts on a vast difference of sense, when it is referred to his acts and ours. What belongs to [Page] God I have discoursed already, that small matter that we reach to, I shall explain in a few particulars.

1. We do honour to God,1 if we preserve alwayes in our minds a right notion of his glory, and thrust farre from us all low poor thoughts of God. We cannot do a greater disparagement to the highest worth, then to think meanly of it; [...], as the Father said, God may be represented to his disparagement by the unwise. Therefore whensoever we think or speak of God, we should be sure to use no [...], no poor groveling expressions, or creeping imaginations, which fall [Page] utterly below the worthinesse of so glorious a person. Since he can receive no glory by addition of any thing to what he is, let us not foolishly endeavour to take away from him, by obscuring that which he hath revealed himself to glory in, by attributing to him any Temper, Disposition, or Design, that is unworthy of him. Let us raise our thoughts of God as high as we can, for by that which hath been said already, it appeares how far all unworthinesse is removed from God. He neither made the world at first, or preserves it now for any self-interest: what Iulian said of AEsculapius (in his fortieth Epist.) [...] [Page] [...], may be justly applyed to the true Saviour, viz. That he doth not heal men in hope of reward, but doth every where expresse his own goodnesse, by way of discipline.

He gaines nothing by the exercise of his native goodnesse, but whilst he relieves those that need him, he teacheth them to do likewise. What glory or lovelinesse is in the Creation, which he had not before in himself? what could he attain out of himself?

It is true, the works of God do praise him; it is but decent that they should, it is impossible that they should not. [Page] All excellent things honour their Authour. The heavens declare the glory of God. Wheresoever the voyce of the Creatures is heard, they sing his praise. This is no greater wonder, then that the fire burneth. Who can conceale the light of the Sun, or confine the sent of sweet odours? [...]. The beauty of excellent good things cannot be hid. But though all wise beholders will praise God, the Authour of all good works, yet we must not think, that God aimed at such a thing, as being ambitiously desirous of his creatures applause, which is below the Temper of a virtuous man. Clemens Alexand. hath informed [Page] us better.Orat. ad Graec. [...], i.e. God shewes himself freely to his Creatures he doth not sell his truth. It is true, he accepts the love of his creatures, and is well pleased with just adorations, not that he receives any advantage thereby, or is tickled with praise, but he rejoyceth that his creatures do as they should, and conform to originall goodnesse and truth. We pay what we owe: though he needs it not, as the same Father, [...], i. e. We return to God, who needeth it not, the worship of well-composed souls, as a grateful acknowledgement [Page]of the great Land-Lord, and a small rent for the habitation which he hath given us in this world.

Whatsoever we do in affectionate worship of God, is but a just imployment, and a rare improvement of our faculties. What are our understandings and affections good for, but to know and love God? He accepts our guifts, not that he wants them, but to comfort us with his acceptance, and that he may have opportunity to reward sincere expresses of duty, when, as we ought, we give him his own. Our most spirituall devotions adde nothing to God, but they do enlarge our capacities for him; whilest we worship God as we [Page] ought, [...], said the Philosopher, we grow bigger, and are filled with God. The more we submit our selves to God in due posture of obedience, the more we are exalted in wisdom and goodnesse.

Our Saviours words are incomparable to this purpose,Mark 2.27 when the blind Pharises made such a shew of zeal for the religious observation of the Sabbath in honour of God, that they would needs look at it as a great crime in the Disciples, who when they were hungry, pulled eares of corn to satisfie the necessities of Nature; our Lord answers, The Sabbath was made for man, not man for the Sabbath: i. e. Though the Law of the Sabbath, [Page] and other exercises of Religion, scem to be made for the glory of God, yet they were indeed designed and appointed by God for mans bodily and spiritual good. For neither man, nor Sabbath can advance his glory a jot, but the great Lord of the Sabbath hath respected our happinesse in all his institutions.

It is fit that all the world should appear before God in humble reveren [...]e, by the right of his nature, He is to be had in reverence of all that dwell round about him, but all the use which he makes of such opportunities, is to bestow his blessings. It is a vain thing to offer ought but empty Pitchers to the Fountaine of [Page]Life. [...], i. e. Thou canst not honour God by giving any thing to him, but by making thy self meet to receive from him. If we think to poure out our own fulnesse upon his Altar, we make our selves richer then God, and him beholden to us. So the Apostle convinced the Heathens of vanity, in thinking that they did God a courtesie by presenting their oblations; He is not worshiped with mens hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things.

A good man adores God the more affectionately, because that, though he needeth not [Page] us, yet he was so good, as to make all things happy, and then takes delight to see their natures made partakers of his beauty, and to rejoyce in the proportions, which they bear to his goodnesse, and symmetries with his truth.

Neh. 9.3. It is a great part of our doing honour to God, to think that he is exalted above all blessing and praise, as Nehemiah said. What are all our names of praise to God. Iust. Martyr hath expressed this in my mind excellently, [...], i. e. as it was the custome to honour God with the [Page]most pretious of material things, so also in names of praise: not that God doth need them, but we do, to declare our thoughts of him. And he needs not them neither. It was a noble saying of Simplicius [...], i. e. God needeth not our good life, nor our best apprehensions of him. In our best thoughts we do not comprehend him, and if we could think more honourably of him by an hundred-fold, what is he better for our thinking of him? neither doth he need our holy life: If thou dost well, what profit is it to him? Thou maist do good to a man as thy self, but thy goodnesse extends not to [Page]him. And if he need not our holinesse, much lesse doth he want our sins to advance his glory. If thou sinnest, what is it to him? Thy disobedience will hurt thy self, and may prejudice thy neighbour, but it reacheth not to him; and if he lose nothing by our sin, what can he get by our punishment? It is true, sin is in the world, but God brought it not in. It is as he said, [...], and men and devils had never been permitted to bring it in, but that God can make a good use of evill; but that use is not to advance himself. They are pitiful people that need the faults of others, to set off their own low perfections. But he will get glory [Page] by punishing it, that is, by making the sinner miserable. Truly it is fit that sin should be punished, but alas! if God need not our happinesse to make him glorious, much lesse will our misery contribute any thing to such a purpose. What glory is it to the God of Israel to hunt a flea upon the Mountains? It was Domitian only that pleased himself with killing flyes, God delighteth not in the death of a sinner. His goodnesse leads us to repentance. Its Cruelty, not Iustice, to love punishment, except to defend righteousnesse, to reclaim the corrigible, and to make examples of the impoenitent. God is so far from taking pleasure in our miseries, that as he [Page] said, [...], i. e, he is careful of us, as his kindred, when we fall.

Destruction is in the world, but it came not from above, it is of our selves, as the Prophet sayes. It is no plant of Gods setting, and hath its roots onely in sin: when God strikes, though the blowes are just, yet he counts the act strange. Goodness is naturall to him, he doth most willingly help; when he hurts, he is forced to it. So Tertullian, Lib. 2. contra Marcion. Vsque ad delictum hominis, Deus à primordio tantum bonus, exinde judex & severus. Ita prior bonitas Dei secundum Naturam, severitas posterior secundum Causam. Illa ingenita,[Page]haec accidens, &c. God was good from the beginning, till sin came, after that he became a severe Iudge, so that the goodnesse of God was first, being his Nature, severity later by reason of sin. That inbred, this accidental: Yet this severity is good too, Illum enim bonum, judicares Deum, &c. For would you count him a good God, who should make men worse for want of punishment?

As he doth not strike,Hosea 11. 7, 8. till he be highly provoked, so then he is loath to do it. My people are bent to back-sliding from me: though they called them to the most High, none at all would exalt him. For all this God is loath to destroy them. How shall I give thee up, Ephraim? [Page]How shall I deliver thee Israel? How shall I make thee as Admah! &c. We will not think that these were Rhetorical flourishes, or Court-like expressions, but that a reall truth of affection was declared by them. So in other places he sayes he did not punish, till there was no remedy. It is so necessary, that Righteousnesse should not be forgotten, or thrust out of the world by impudent sinners; that we must needs acknowledge the root of punishment to be goodnesse, as he said, for he strikes because we have transgressed the law of indispensible right, and grieved the indwelling God. Is it not goodnesse to hinder us, though with afflictions, from grieving [Page] and quenching the spirit, which hath planted it self in us as a root of holy light and joy? If God should indulge us in sin, we might cry out, ô Deum veritatis praevaricatorem! Hoc erit bonitas imaginaria: disciplina, phantasma.

Since we see by these things how far God is exalted above all unworthinesse, let us take heed, lest by carelesnesse, impotency of mind, and lowness of soule, we reproach God, when we think to magnify him. Let us take heed lest we bring down the hight of the divine glory by making it conform to our Idiopathies. Clem. Alexand. reports out of Posidippus, how Praxiteles, when he was to make the [Page] Image of Venus, expressed in the picture the form of one Cratina whom he loved, by which means the miserable Idolaters worshiped the painters Mistresse for a Goddesse. It is a rule in Divinity, that we are to remove all imperfections from God. We misrepresent God, if we report any thing of him, that makes him not the most noble object of Love, Trust, and Admiration to his creatures, but rather makes him to be hardly thought of by them. Let us beware of harbouring any conceit that there is the least of Craft, Cruelty, or Injustice in his disposition, designs, or providences. In so doing, we shall both blaspheme him, and indispose our selves to [Page] love, trust, or obey him. It were a mad impertinency in a child to praise his Father by reporting, that he was a man of such parts, that he could easily outwit poor people, and that he did use to do it. Shall that go for the praise of wisdom, which was only an accusation for vile craft? It is not only Ambition, but cruelty to seek to rise by the fall and ruine of others.

It was a heathen that said, God makes a play of humane affaires, and sports with men as balls. It is a disgrace to the merciful Creator and just Governour of all things, to despise the concernments of his creatures. If we represent God, as unjust in his praescriptions, [Page]cruel in his designs, or unequal in his providences; we do as much as say, that the Fountain of light sends forth darknesse, that the spring of sweetnesse is bitter, and endeavour to make Heaven and Hell meet. We talk of Cannibals, with abhorrence for greedy eating of mens flesh, and shall we think that God takes pleasure in the destrustion of souls?

There were three pieces of Atheisme, which men by the light of Nature condemned of old.

The first was a direct denial of the Deity, which very few ever stooped unto.

The second a denial of Providence; which was laid to the charge of Epicurus.

[Page]The third, that God governs, but without goodnesse and justice; and of this many have been guilty, who could find no other cause of their afflictions, but Gods carelesness to save good men, as they supposed themselves to be, from suffering. Those which make God the Authour of sin, overthrow the righteousnesse of his nature and providence, and if we at any time quarrel with his dispensations towards us, and think God deals hardly with us, do we not accuse him of injustice, and the want of benignity? when the guilt of our sins begins to encompass us, & the iniquity of our doings treads upon our heels, if we attempt an evasion by laying our sins [Page] upon God, for not giving us garce, or suffering us to be tempted, or I know not what, do we not accuse his administration, that he is rigorous, or hath outwitted us? It is the greatest disgrace of a Governour, as the Philosopher observed long agone, [...], to lay snares for those whom he governs. But this cannot be said of God, for his Nature being goodnesse, that must needs be the measure of his providence. This is the first way to honour God, in all things to preserve worthy thoughts of him.

2 We do honour to God, if we carefully take heed lest we worship him in such a manner, or with such oblations, as make [Page]our service rather complement and flattery, then true love and solid Adoration. Throughout the Holy writ God hath declared a deep detestation of such worship and worshipers, and seeks only such as worship him in spirit and truth; that is, which present no outward instance of worship, but they put also their heart and soule in it. When it is otherwise; what saith God? These people worship me with their mouths, and honour me with their lips, but their hearts are far from me. If such worshipers had nothing else base in them; it is bad enough to make them odious to God, that they think he doth not know or hate such spirits. He being a spirit [Page] full of truth and goodness, will be worshiped only in Spirit & Truth. Hypocrites are not only impotent in their thoughts, but sordid extremly, if they should think that God is of such a Make, that he is pleased with flatte [...]ies, or that he doth not see and contemn the wickednesse of such as feignedly court him.

The Heathen world looked sometimes upon their gods as implacable Tyrants, and reviled them at their pleasure; which was a strange foolery, to daigne to worship, what they durst reproach. At other times they looked upon them, though as angry things, yet easily to be pleased again, and then they would kill a swine [Page] or a sheep, and all was well. In which they shewed themselves wicked, ignorant of God, and base flatterers. This absurd Religion was by some wise men of their own condemned and rejected for vain superstition.

Maximus Tyrius, in the Chapter which he wrote of the difference of friendship and flattery, hath these words in reference to Religion, [...], &c. i. e. if there be any fellowship between God and men, we may say that a truly good man is the friend of God, but the superstitious a flatterer only. The true lover of God is blessed, but the superstitious is miserable. For the first, knowing his true love[Page]to God cometh boldly to him, him, the other dejected with the conscience of his Hypocrisy, comes with servile fear, devoid of trust, and dreads God, no otherwise then as a Tyrant.

When such worshipers come to God, will he accept them? no: neither will any wise man receive a Gift, which he knowes to be given with a wicked mind. Those which with feigned submission in outward ordinances, pretend to acknowledge God, but do not love and obey him in their soules, are superstitious flatterers, no true lovers or worshipers of God. And as they have small comfort in their soules, (for what is the Hope [Page] of an Hypocrite?) so with God they have no estimation, for he accounts their applications, as they are, a dising [...]nuous flattery, and a meer superstitious addresse.

The Emperour was not out, when he said, we should not [...], that we should not flatter God, but worship him discreetly; and in another place he gives a very good reason, [...], i. e. for God regards not fine words, but truth.

It is very observable, that when David became sensible of the abuse which he had put upon the Divine Majesty, by his scandalous disobedience, [Page] he attempted not to make reparation of Gods honour by slaying a beast, more worthy to live then himself, yet a very poor compensation, but saith expressely, for he knew Gods mind;Psal. 51. 16. Thou desirest not sacrifice, else would I give it: thou delightest not in burnt offering. An hypocrite would have made his cattel bleed, and thought he had made good sarisfaction for his own with the lives of others, and have pleaded the commands given in this point to Moses. But David understood his duty better, and was loath after so grievous sins, to make such an unacceptable repentance, and therefore he offered his own broken heart, crushed with ingenuous [Page] shame and sorrow.

If any demand why David wav'd external oblations, and made so light of outward applications, since the Ceremonies of the Iewish Religion were instituted by God, and as yet the Lawes which enjoyned them, were in force. I answer, his meaning was, that they were never appointed or accepted for the principal instances of Gods worship, or so to be looked upon by religious persons.

They were not from the beginning. Enock was not circumcised, neither was Noah, yet one of them was translated to glory without seeing of death, which was an eminent Testimony that he was acceptable [Page] to God, and the other was saved in an Ark of wood, when all the world besides his family, perished by water.Rom. 4 10. Abraham himself was declared blessed, before he was circumcised. Upon which consideration the Father told Tripho the Iew, who thought himself some-body, because he was under the discipline of Abraham. I. Mart. Dial. cum Tryph. [...], &c. If one be a Scythian, or Persian, and have the knowledge of God and Christ, and observe the indispensable rules of everlasting righteousnesse; [...], He is circumcised with a good and profitable circumcision, so that wh [...]n Christ pulled down the Iewish hedges, he brought [Page] things to the first state, and made external ceremonies of no lesse value, then they were at the first.

We may adde to this, that 2 when they were in use, God made no very great reckoning of them, neither did he esteem any justified for the bare observance of them. When they pleased themselves highly in their external rights, they were so far wide of the divine intention, that he tells them that it were all one if they had let them alone;Psal. 50.8. I will not reprove thee for thy sacrifices, &c. I am so far from demanding a scrupulous account concerning these performances, that I am rather cloid with them. So he told them by the Prophet Isaiah, Isa. 1.11. To what [Page]purpose is the multitude of your sacrifices? I am full of burnt offerings of Rams. Jer. 7.22. Bring no more vain oblations, &c. And because they urged the Divine command, by Ieremiah he tells them, that he spake not to their Fathers, nor commanded them in the day that he brought them out of the land of Egypt, concerning burnt-offerings or sacrifices. One would think that these words should strangely amuse the people, and that they thought the Prophet mad to speak against the known precepts, wherein God had commanded these things.

Unto this, two things may be said.

God accepted them by way of condescention, and in regard of [Page]the hardnesse of their hearts; they were a stiffe-necked people, and therefore God put a hard yoke upon their necks, which as the Apostle saith, they were not able to beare, [...],I. Mar [...]yr. i. e. neither doth God receive sacrifices from you, neither did he command you from the bebeginning to offer them, as if he needed them, but for your sinnes. What he meant by sinnes he expresseth [...], by reason of their idolatries. Since they had such a mind to offer sacrifices, that they would offer them to God or Idols, he commanded them to offer them to him.

[Page] Chrysost.This Chrysostom takes notice of, and sayes it is no wonder that he abolished them quite by Christ Iesus, for he did not care for them from the beginning, [...], How then did he require them? by way of condescension to their weaknesse.

The Authour of the Constitutions affirms, that till the provocation of the golden Calfe, and their other idolatries, sacrifices were not imposed, and then it was only, [...], that being clog'd with these troublesom yokes, they might be forced from Idolatry.

2 He never did allow of them as commutations or dispensations[Page]for inward goodnesse, true righteousnesse, the Love of God, Charity, Humility, and such like; which are [...], everlastingly good, of their own nature excellent; [...], as our Saviour calls them, the weightier matters of the Law, upon which God looks with a regard sutable to their intrinsecall value and worth. The externals were at the best but figures of heavenly things, and shall God accept of the sign for the thing signified? they are at the best but carnal, and therefore poor rudiments, as the Apostle calls them; but when they are separated from inward goodnesse, they are not only beggarly, but false, like wooden boxes, [Page] with nothing in them.

If God made no more account of external significations, when they were so many, so pompous, so costly; shall we think that he will now accept those few, which he hath left in his Church, and hath revealed to us the necessity of a spiritual worship? since the new Law hath required a perpetual Sabbath, or rest from elvill works, shall we reckon it godlinesse to be idle one day in a week? shall we think our selves clean from sin, which we affect and practise, by being once baptized with water? This made the Iewish oblations and rites so abominable to God, they made account by the performance of externals, [Page] to make a supply of inward disobedience, and ungodliness. When you fasted, did you fast to me? no, but to themselves; for by the bodily fast, they thought to commute for the spiritual, which was, to relieve the oppressed, to feed the hungry, to cease from sin, to mortify the old man. When they thought by carnal circumcision to dispense with themselves for the inward, which is the purifying of the soul from all foul affections, God declared constantly to them by his Prophets, that he would punish them in the same rank with the wicked Gentiles, because they also, that is, the Jewes, were uncircumcised in heart.

God is so far from accounting [Page] himself honoured with fair pretenses, that he doth abominate them, as the coverings of Hypocrites, who being loath to be at the pains of true goodnesse, think to put off God, whom they pretend to worship, with that which costs them nothing. The forementioned Iew being hard put to it in this point, confessed ingenuously, [...], &c. The precepts of your Gospel are so wonderfull great, that l suppose no body is able to keep them. No Hypocrite can, because he hath not resigned his heart to God, but to a truly good man they are easie, so the Apostle, and his Commandements are not grievous. But he that doth [Page] not love God, nor hath submitted his will to the divine government, being conscious to himself of base defects, would make them up in an easier way. This is manifest in the Pharisees, whom our Saviour hath branded for notorious Hypocrites: they were more scrupulous then others concerning Gnats, that they might more quietly swallow Camels. That they might be thought not to omit, what was indeed indispensable, they made great conscience of the Ceremonial. Matth. 12. 1, 2, 3. for the keeping a ceremony, they would have an act of mercy omitted, whilest our Saviour doth reprove their Hypocrisy, he doth also convince [Page] them of ignorance, for, have you not read what David did when he was an hungred, and they that were with him?Verse 3,4. how he entred into the house of God, and did eat the Shew-bread, which was not lawful to be eaten, but by the Priests? If you had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltlesse. At that time when those Rites were most in force, God permitted his bread to be taken off from his Table to relieve the hungry, alwayes preferring mercy and goodnesse before a ceremoniall observance, and if you had understood what God would teach you by such his actions, you would find your [Page] selves much reproved for your Hypocrisy. So it is still the way of Hypocrites, with pretenses of regard to God, whom they have not seen, to neglect known duties to their brethren, whom they do see, to stand in need of them. But they are grossely mistaken, for God is content that positive rites and institutions, should give way to moral eternal duties; but that outwards should be put in the room of inwards, is most odious to him: Doth any wise man prefer a show to the substance? Therefore when these deceivers thought to impose upon God on this fashion in Malachy's time, he bids them offer their corrupt sacrifice to the Governour. See if you can [Page] delude any man of place and understanding, and make him believe you have done him much honour by fair words, though you think unworthily of him in your minds, and are disaffected towards him in your hearts.

3 We do honour to God, if we chuse instances that are fitly expressive of regard to him, and then perform them in the best manner that we can. Though when we have done all, we are unprofitable servants; that is, we have not in the least inriched our heavenly Master, yet if we chuse the fittest instances we can find, to do honour to God, and present the performances of our dutie with all integrity of soule, [Page] though we do not then reach his height of glory, yet he will accept us, because he doth regard his creatures according to what they have: Though we present nothing that is strictly worthy of him, yet we are accepted, because we have no better. God is so gentle, that he doth often accept lesse then the very best from Honest soules: and if he would not take our best addresses in good part, we could have no intercourse with him in worship.

I will name five instances, by which we may do honour to God acceptably.

First, If we carefully labour for such a knowledge of Gods 2 Nature and will, as may lay a[Page]sufficient foundation for those many acts of Religion, by which we are to acknowledge him. True Religion hath many excellent things in it, which have no support in ignorant soules, as for example, The highest Love, the most perfect Trust, the greatest submission of our wills, &c. How shall a man perform these, if he be ignorant of that Goodnesse, which makes God most lovely, that Truth, which makes him faith-worthy, that Authority and Righteousnesse, which require our perfect obedience? God hath made it one characteristical expression of irreligious persons, They know not the Lord. Ignorance is a note of wicked carelesnesse in men, because they [Page] seek not the knowledge of so Noble a Benefactor, and it carries along with it all Irreligion in other instances. And therefore it was well said by the Philosopher, the true worship of God is founded upon a right apprehension of him. The Argument of our Saviour, by which he disproved the Samaritan worship, goes upon the same ground. You worship that which you do not know, Joh. 4. 22. It is no wayes likely that the sacrifice should be proper, when the Altar is inscribed, To an unknown God [...] Religious expressions, which are not founded in true knowledge, are alwayes ridiculous, and sometimes sadly blasphemous. Those which have not a [Page] right understanding of God, pray madly to him, and speak foolishly of him. Religious affections, that are not bottomed upon a good understanding, are framed childishly, and continue accordingly.

Those which would be truly religious, should take a serious Notice of those Attributes by which God hath discovered his nature. We must not make excuses for our Ignorance, by pretending, that God is incomprehensible, the greater he is, the sooner we may find and apprehend him, as you may sooner find the Sea then a River: or, that we cannot behold the naked Essence or Being of God, no more can we of any thing else. What is there [Page] in the world, which we know, but by its properties and effects? And by them God is sufficiently knowable to us. The [...], the nanatural knowledge of God is implanted in mens soules, as an inbred light in the eye to inable them to see him, and he hath made the Creation a fair glasse to reflect his proper attributes, for the invisible things of him, which we talk of, his eternal power and Godhead, his goodnesse and wisdom, powerfully declared, which express the Divity of God, are clearly seen by the world which he hath made, and in his actions whereby he doth continually show himself, he is so discernably revealed, that those which [Page] do not see, and serve him, are without all apology of their ignorance and disobedience.

The works of God, especially of benignity and goodnesse. are called his witnesses, Acts 14. 17. Neverthelesse he left himself not without witnesse, in that he did good, &c. And the son of God, who came out of the Fathers bosome, out of an intimate acquaintance with God, he hath revealed him.

Having all these assistances, let us improve our knowledge of God, lest we mistake extremely in our devotions, and present an impertinent service.

If the unworthy Iewes had but well considered the nature of God, they would have [Page] offered a reasonable and living service, and not have been contented with brutish dead worship. They would have known that it was an affront, rather then an oblation, so to mistake God, as to think that he could be pleased with flesh and smoake, and to undervalue him to others by their misbecoming services, giving bystanders occasion to think, that the true God smiled upon such impertinencies, and gladly received such absurd votaries.

He which nourisheth ignonorance and unbelief in his mind, will be ungodly in his heart & life; I must confesse, I think this so far true, that I am of his mind who said, that [Page]the root of all wickednesse is Atheisme. He which dishonours his Maker, and despiseth the Law of his Benefactor in a wicked life, would not do so if he believed that God made him, and that all the blessings of his life were his meer bounty, and that God was infinitely more lovely then any of his creatures, and that the time will come, when God will judge the wicked for their Idolatrous life, (for they sin by loving the creature more then the Creator) and that he will abandon them to torments for their wilful disobedience. But wicked men either perswade themselves that there is no God, or that he is not such, as he hath declared himself to [Page] be in the Scriptures.

The exclamation of the Poet was rational,

Heu primae scelerum causae mortalibus aegris,

Silius Ital.

Naturam nescire Deum! i. e.

Men would not sin as they they do, but that they are ignorant of the Nature of God.

We do honour to God, if 2 after we have got a right knowledge of his Nature, we do conform our seves unto it, when, as the Apostle saith, 2 Cor. 3. 18. we beholding as in a glasse the glory of the Lord, are changed into the same Image from Glory to Glory, by the Spirit of the Lord. When we become imitators of God, as dear children, putting on the [Page] same Image, Temper, and Spirit, following God [...], as far as it is possible for a man to follow God.

The reason of this is plain, for by our careful conforming our selves to God, we do manifestly acknowledge him to be the absolute pattern of all Excellency, and the Primitive copy of all beauty and perfection. Then we honour God in an effectual instance, when we do in disposition and life, show and hold forth the virtues, or powerfull goodnesses of God, who hath called us out of darknesse into his marvellous light. When the light of wisdom, goodnesse, 1 Pet. 2.9. and righteousnesse shines before men in the lives of the children of God, then will [Page] they, much taken with that goodly Image,Matth. glorify their heavenly Father, who is the Archetype Exemplar of all goodnesse.

Clemens Alexand. hath said this in proper words, [...], i. e. It is the only way at once to imitate and worship the best of all Beings; for we cannot imitate God, but by such things as will make our worship holy; nor worship him but by imitation. Marcus in Iulian being asked, what was the most worthy end of our life, having answered, to imitate God, it was said to be an [Page] answers not only [...], i. e. not only that he had answered nobly, but that he had said all.

This imitation must be performed with all plainnesse and simplicity, and with an universal regard to all Gods imitable perfections, lest that be said to us, which was replied to an unworthy Emperour, when he made the imitation of Apollo his plea, [...], i. e. But for all this, I will take off his Crown; for he hath not conformed himself to me in all things, and in those things wherein he pretends to resemble[Page]me, he hath not done it as he should. That is a just imitation, when we follow the Lamb whithersoever he goes.

God is not so pleased with Temples made with hands, and he hath forbidden to attempt the making of foolish Images, but he is well pleased with every good man and woman, that make themselves the habitation of the Holy Spirit, that offer their soules to God, being made acceptable sacrifices through the participation of the divine Image and Nature. When such a worshiper appeares before God, he may bring what other sacrifice he will, he shall be accepted,—vel farre litabit.

There is no Temple in [Page] which God will converse with a wicked man, his oblations are the sacrifice of fooles. His gifts may maintain the flames upon a visible Altar, and his offerings present something that Church-robbers will be glad to steal, but his soul is so unlike to God, whom he pretends to worship, that he abhorres him and his offerings. He counts his name rather blasphemed, than honoured by the mouthes of the ungodly, when they presume to make mention of it, though with a great deale of seeming devotion.

But those which really put out his Spirit, and expresse his Image, do truly glorify their Lord, and so our Saviour sayes [Page] he was glorified in his true followers, Joh. 17. 10. and he sayes, that in his next coming, he will be glorified in them again, 2 Thes. 1. 10. when he will reveal to all the world, that his admirable holinesse was the only pattern of all true worth and excellency.

The true appearances of this divine Image, are of such wonderful effect sometimes, that they dazle the eyes of those which behold them, and make them confesse, as Marcus Antonius saith in his Epistle of the Christians of his time, [...], i. e. That they had an in-dwelling God formed in their souls.

We do honour to God, if 3 [Page] we do heartily promote his knowledge and love in the world. The words of Galen are excellent to this purpose, which he hath in the speech which he makes as a hymne in praise of the Creator; [...], &c. This I esteem to be true worship, not to sacrifice to him Hecatombs of Bulls,—but if I know him my self, and declare to others the greatnesse of his wisdome, power, and goodnesse. The Italian glosse is much to the same purpose, in which, doing all to the Glory of God, is thus expounded; Rendendogliene voi ogni honore, è procurando che tutti gli altri facciano il simile, i. e. Giving all honour to him your selves, and endeavouring[Page]that all others may do the same. But of this I shall speak more largely in the fifth instance.

We glorify God if we resign 4 our selves to the Government of his will; for by so doing, we honour it above our own selfwill, and the examples of all others that contradict it. This is performed in two things.

In following the divine precepts,1 as indispensable rules. Then we truly give honour to God, when we obey his Lawes, as the orders of the great Father and Governour of all things, and, as he said, [...] simply co-will with God, and plainly sympathize with his pleasure. The Commentator upon Pythagoras his [Page] golden verses, doth excellently interpret that precept of performing all due rites to our Ancestours, thus. If children do follow those holy directions, which their parents left them, they do them more honour then if they offered solemn sacrifies. When Achan had sinned, and through covetousnesse slighted the Commandement of God, he was bid to confesse, and give glory to God. Men give glory to God, when they confesse the folly of their wilful deviations from the righteous commands of God. but they honour him much more, when, for the regard which they bear to the wisdom and goodnes of his most just appointments, they will not deviate.

[Page] By chearfully submitting to 2 those conditions of life and estate, that he is pleased to allot to us. If we quarrell with his dispensations towards us, we accuse him of rigor and harshnesse in his government, and when we have begun to think that God useth us hardly in his dealings, with us, we think dishonourably of him and have prepared our selves to hate him. What honour and preference did our Saviour give to the Divine will, when in such famous instances of tryal; he said, not my will, but thine be done? How well did his Scholar great Paul, follow his steps, who had learned in every condition to be content with Gods allowance? I may fitly [Page] adde to these the golden words of Epictetus, which Arrianus hath recorded, [...],Lib. 2. Dissert. 16. &c. And now ô Lord do what thou wilt with me, I will find no fault with thy appointments. If thou wilt have me sick I am content, or well, or poor, or rich, or publick, or private, to stay, or go; and addes, [...]. I will not only submit unto thee, but also defend the righteousnesse and wisdom of thy doings.

5 Lastly, we do honour to God, if we endeavour as much as we can, to further all the noble designes, and excellent works of God in the world; by this we shall declare that we value his ends, as the most [Page] worthy and desirable things in the world. What is his chief design, but to advance Goodnesse, Righteousnesse, Knowledge, Equity, Charity, Purity, Benignity, Peace, and Love? The righteous Lord loveth righteousnesse. The Kingdom of God is in Righteousnesse, Peace, and Ioy in the Holy Ghost. His delight is in goodnesse, and mercy pleaseth him, above all burnt offerings and sacrifices. He rejoyceth in the prosperity of the children of men. O that there were such a heart in them, as that they would fear me, that it might go well with them, and their children after them.

The counsels of God do show a plain way to these ends, and he facilitates our correspondence [Page] with his advice by taking in our interest; and he takes himself hon [...]red, when we become Co-workers with him, as the Apostles word is, or as the Philosopher varies it but a little, [...], Co-workers of all good, which is all one, for his works are all good. He is righteous in all his wayes, and holy in all his works. This is to honour God, when in correspondence with him in his God-like [...] designes, a man makes account of it as his proper office in the world to do good to all men, to take care of all men, and as a common father, teacher, and helper, to further them in the participation of God, to promote their happinesse and [Page] comforts. It is worthy of a good man, to make himself as it were a common Priest, to offer up prayers continually for all the world.

It is observable, that when our Saviour commended the imitation of his fathers perfections, he instanced onely in Charity, Mat. 5. And when he condemned the world for their ungodlike carriage, he mentioned only uncharitablenesse, Mat. 25.

By this spirit and practise we make a return to God of what we have received from him, and employ his liberality to his honour, by making it redound to his praise, not from the second or third, but from many hands. When thou art converted, go and strengthen [Page]thy brethren Or if there be any thing done to thee, for which thou owest a love to me, pay it by feeding my sheep, and who are Christs sheep? all poor miserable creatures, for he was the good shepherd, that came to seek, and to save what was lost.

There is a passage in Trismegistus, that is a lively representation of this point. After he had been made partaker of the divine light, he heard a voyce saying to him, [...], be thou a guide to such as will follow thee, that mankind may be saved by God; upon which he began presently, as he saith; [...], to discover [Page]the beauty of holinesse, and to preach, [...], &c. O worldly men repent. Those which have known God, and do inwardly adore that goodnesse which shines in his nature and works, will imitate the same works, and endeavour to convince this ungodly world, that only such works are worthy of God.

And though they cannot yet raise them up with themselves to the height of goodnesse, yet they keep themselves up from falling into the lownesse of ungodly spirits, and practises. and therefore are farre from contriving the miseries of others, taking away their liberties, ensnaring their consciences, depriving them of[Page]their estates, blasting their names; but rather teach the ignorant, forgive offences, and relieve the wants of the afflicted, being ashamed that their neighbours should be destitute of any thing in which he may be helped by them.

Our Saviour hath said this plainly, Joh. 15. 8. Herein is my Father glorified, if you bring forth much fruit. What fruit but of the divine spirit. Love, Charity, Goodnesse? How doth this glorify the Father? Thus, by bringing forth much of this fruit, you shew you are united with the root of goodnesse, to which you do honour; growing upon it like the branches of a Tree [Page] loaden with plenty of excellent fruit.

The forementioned fruits are the grapes of the generous vine, whose blood rejoyceth the heart of God and man. All other frutis of wickednesse, unrighteousness, & uncharitableness, are such, as all men ought to be ashamed of, and grow only upon the degenerate plants of Sodom and Gomorrah.

Having shown how we may do all things to Gods glory; it remaines to demonstrate, that we ought to do so, which I will perform briefly in two particulars.

This is a necessary correspondence 1 that we are to keep, with the great order of all things. We offer violence to the beautiful [Page] order of the world, if we do not ordinate and referre all our actions to God. If he be the fountain of all Being, Truth and Power, the Cause of Causes, the Spring of life and happinesse, we should make what hast we can to returne to him, uniting our selves with the first cause, in all which we do; and so we shall, as one sayes;Iambl. Pro [...]ept. c. 4. [...], joyn the end to the beginning.

The order which God hath implanted in the Natures of all things created,Hier. is by one likened to an Oath, which God took of all his works, when they went out of his hands, that they should return to him again. It is fit that all reasonable[Page]creatures should keep it, for they know it is their duty, and their disobedience is a kind of perjury. It is but just that all things should be for him, since they are all of him.

It is not only violence, but folly, to attempt the perverting of this order; for one way or other God will be acknowledged at length. Cleanthes understood himself well, when he said to God, [...], i. e. I will follow thee willingly; if I should not, I must unwillingly. Shall a drop divide it self from the Sea? Shall the whole, nay he that is more then the whole, follow a poor contemptible part? All things created, by the Law of [Page] their creation, should observe the first agent, but much more intelligent creatures, who know their Creator and themselves.

If we neglect this duty, we contract a guilt of the most horrible ingratitude in the world, and if we do it habitually, we draw a foul stain upon the course of our life, and do as much we can Apo [...]atize from the Founder and Parent of the Creation. As other things according to their spheres do move, gratefully, towards God, and so urge us with their examples, to do obeysance to God: so they do administer to us manifold occasions, are in severall cases, means and instruments, and in divers respects are great obligations [Page] put upon us, so that if we stop the return of Gods glory, we are not only in regard of our selves, the worst thing that can be named, that is, ingrateful; but we would make God to have bestowed his benefits upon other things in vain, and so prove bad to God, by making other things uselesse, in which he hath been good to us. A mean man being preferred by one of quality, came in time to such place as set him above his Benefactor, and he making use of his power to throw him down, who had raised him up; the Gentleman, to reprove him by showing him his unworthinesse, sent him a picture, in which the Sun was eclipsed by [Page] the Moon, with this word upon it,

‘Totum adimit quo ingrata refulget, i. e. It ingratefully puts out the light by which it shines.’

The acknowledgement of God is interwoven with the Nature of man, and is, as Des Cartes sayes, Notae Artificis operi impressa, The Artificers mark set upon his work. He which choakes the resentments of God in his soule, and neglects this duty, doth tear off the Founders Arms from the expressions of his charity, and raze the Donors name out of his Gifts.

The whole fore-going discourse being of it self practical, and all along particularly [Page] referred to our life, it will be lesse needfull to make any application: only I shall speak a word or two by way of Caution against some things, by which God and Christian Religion, which is the greatest manifestation of him, have been, and are much dishonoured. We are to give no offence to Iew or Gentile, to those that are within or without the Church. There are four notorious offences given to both.

The first is, when those that 1 professe the faith of the Gospel, contradict the principles of reason with absurd assertions. Many things of Revelation are above reason, but none are contrary to it.

The light of the Sunne is [Page] no contradiction to the light of the Moon. We cannot deal with God or man, but by reason, which because the beasts want, we judge them incapable of Religion. How will you come near to a man that is not a Christian, but by such things as you both agree in? That is Reason, by whose mediation you may get within him, and prove the Scriptures to be the word of God; He will find reason to believe that, by the same principles, by which he gives credit to all other things. When you are so farre, you have another principle to deale upon; but you shut that dore, if you talk absurdly. Will you teach him greater [Page] things, who are out your self in lesse? It is a great advantage to your cause, when he sees you can say truly, with the Father,I. Martyr. Apolog. 1. [...]. i.e. that Christian Religion contains whatsoever others professe, that's true, and that you do not joyn such ill-agreeing matters with this, which he can demonstrate to be false.

I have often thought, that among the many hinderances of Christian Religion, which the more ingenuous part of the unbelieving world stumble at, we may reckon the extravagant opinions, that have crept into the books of Christians, and will needs be looked upon, as the Dictates of our [Page] most wise Master, when as they are the mistakes of his weakest disciples, and it may be thrust in by pretenders, and which he owns no more then he deserved the Titles, which the Iewes put upon him.

The first Ministers of Christian Religion were very wary lest they delivered their own errand in their Masters name, and therefore made distinction between his mind and their private opinion, to prevent his disparagement. Those which pretend to follow them, should be more carefull, because all the world knowes, that they have no new message to deliver. By this meanes when they relate things, which they never received [Page] from Christ, the single blame of their odde conceits, would ly only upon the weaknesse of their own brains, or the guilt of some other infirmities; but when they blend them with Christs institutions, they are forced to suffer for company. So that their mistaken Expositions, and unreasonable consequences, and hurtsull additions, by which they pretend to illustrate or perfect the Mysteries of God, are of no more courteous effect to the Gospel, then the wild embraces of the Ivy are to the Oak, which is deformed and weakned, whilst they grow up by it.

It is well known how horribly guilty the Papists are in [Page] this point: and no doubt they will one day pay dear for the scandal, and others are to be blamed besides them.

How shall we avoid this Rock? If we neither deliver or receive any thing for Christs undoubted mind, but what is plainly set down in the holy Scriptures.

2 The second offence is, when those which pretend to Grace and Holinesse, fall below Moral virtues, by sordid practises. There is no answering of this Question to one that is without the Church: Are you a Christian, and yet below a man? Do you love God whom you have not seen, and hate your brother, whom you see in need of your love? Leave off the pretense of Christianity, or keep real [Page] Humanity faster about you.

Irenaeus long agoe observed, that when the filthy Gnosticks, a Band of Ranters, had disgraced Christian Religion with their abominable lives, the Heathens avoyded the conversation of those which professed themselves to be Christians, thinking they were all such. If those who are really wicked do perceive such as pretend to Christianity, to be as proud, cruel, and revengeful; as covetous and base spirited, or as intemperate, or to fail in other immoral instances; they may well say, that Christian Religion is abominable, if it make its disciples such; and it is a pitiful poor thing, if it do not change them[Page]from being such, and make them otherwise.

3 The third offence is, when foolish and bitter zeal destroyes the Wisdom, Moderation, and Charity of true Religion. When men do not only make new additions, but will needs compell others to receive them as old Truths. Upon this Root growes the Romish Persecution. They impudently, as well as falsely, because against common sense, Conc. Trid. Sess. 22. and expresse Scripture, in the Councill of Trent, affirm the Church of Rome to be Omnium Ecclesiàrum Matrem & Magistram; i. e. Mother and Mistresse of all Churches. Luke 24. 47. The teaching of Repentance, and remission of sins in the Name of[Page]Christ, by his own order, began at Ierusalem. How could it then begin at Rome? and yet they have pronounced their Anathema or Curse upon such as do not believe it, and declared them for that reason out of the state of salvation, for they adde,Loco supradicto. Extra hanc fidem nemo potest esse salvus.

Such a spirit as this wrought long before in Victor the proud Bishop of Rome, when he excommunicated all the Eastern Churches for not keeping Easter upon the same day with him. He would, it seems, have had the same extent of Iurisdiction over the Church, as Rome civill had over the world.

Orbem jam totum, Victor Romanus haberet.

[Page] Rome had, and Victor would subdue the world.

How he was reproved for this, I shall have occasion to say by and by; But it is manifest from the Scriptures, and the writings of those Holy men, that succeeded the Apostles, that this spirit was not in the beginning, as also how it came in.

In the beginning of the Gospel times, the spirit of Love flourished; Christ having made it the badge of his disciples, they wore it alwayes, and kept true to that command of Love, even to enemies. The heights of Love were expressed by Christians.

1 First to the Iewes, who were mortall enemies to Christ, and [Page] all that received his doctrine, and did what mischief they could to them, after they had crucified Christ Iesus, they brought his disciples before Iudgement seats, accounting it a great service to God, if they could rid them out of the world; blasphemed their Religion; for by their means, Christianity was the Sect every where spoken against. They denied all offices of friendship towards Christians, as indeed to all, but to their own, even though they were in necessity, which barbarousnesse, the Heathen Poet doth justly reprove.

Nec monstrare vias, &c. They would not show a Traveller the way, or if he were thirsty,[Page]direct him to a spring. Notwithstanding all this, the Christians expressed a great affection towards them; Saint Paul, as far as the bounds of truth would permit him, became all to them, to save their soules; and was so farre from the Hellish temper of those which rejoyce to see others fall, that in imitation of Christ, who died by the hands of sinners to save them, he wished that he might procure their union with Christ, Rom. by his own separation from him.

And that this spirit died not with Saint Paul, is very manifest afterwards, for when Trypho demanded of Iustin Martyr, what he thought as to their state of salvation, thinking [Page] probably that he would have pronounced them damned; the Martyr did not so, but told him, he hoped they might be saved, if with their Ceremonials, they did keep also [...] the eternal and natural rules of indispensable Holinesse; and notwithstanding the Iewish uncharitablenesse, which they expressed in their carriage, of which he admonisheth Trypho, he showes him the invincible love of Christians towards them, being ready, as he saith, [...], i.e. to receive them friendly, and to communicate all things to them, as brethren or affectionate friends.

[Page] 2 It is not to be imagined, but their mutual love was great, when they were so friendly to enemies, and that appeared in rare instances, they made all things common, that were capable of a friendly copartnership, as we read in the Acts of the Apostles, dwelt together in one accord, did eat and drink together with unspeakable content, rejoycing in each other with a great singlenesse of heart. And when this rare friendship began to be hurt, through the Devils envy and hatred, and mens weaknesse and passions, and the One Church began to crumble into many factions, and besides the common name, by which they were joyned, Christ, to distinguish themselves [Page] by other names never given for marks of such distinction, as Paul, Apollo, Cephas: with what earnestnesse doth Paul put himself in this breach?1 Cor. 2. 10. &c. Now I beseech you brethren, by the name of our Lord Iesus Christ, that ye all speak the same thing, and that there be no divisions among you.—Is christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? Clemens Romanus in his Epistle to the same Corinthians, speaks excellently to the same purpose, cur inter nos sunt contentiones, irae, simultates, schismata, &c. Why should there be contentions, anger, and warre amongst us? Have we not one God, and one Christ? Is not the spirit of [Page]Grace one which is poured forth upon us all? and is not our vocation one in Christ Iesus? why do we pluck off the members of Christ, and by moving sedition against our own body, show that we are come to that madnesse, that we have forgotten that we are members one of another? so he.

By means of the great precept of our Lord, to love one another, and the industry of some of his wisest disciples, the practise of love held out so eminently downwards, till Tertullians time, that he sayes,Tertul. Apolog. Dilectionis operatio notam nobis meruit penes quosdam, vide inquiunt, ut invicem se diligant, i. e. Their exercise of love made them remarkable [Page]with many, see, say they, how the christians love one another.

Then christian Religion was in Honour, but when the professors of it grew disobedient to the fundamental law of Love, and became fierce, they tore off their Masters Badge, and, by hating one another, became odious to Heathens.

But what made them so quarrelsome?

Four things are manifest.

They were not content with 1 the plain revelation of Christs will in the holy Scriptures, and therefore when they began to wax wanton, against the doctrine of Christ, in the Apostles days,Col. 2.18. 20,21. intruding into things which they had not seen, they would needs bring in a voluntary humility,[Page]as the worship of Angels, and through the pretense of great wisdome, and free-will offerings, and austerity to the flesh, brought in many foolish doctrines, and perverted the institutions of Christ, both in point of marriage and meats, and being vainly pufft up with fleshly imaginations, swerved from the infallible Rule of wisdom and holinesse, into foolish enormities, by which they separated themselves from Christ and his Church both at once, as appeares in their story at large, written by Irenaeus, Epiphanius, and others.

Eusebius in the fifth book of his Ecclesiastical History, cap. 25. gives an accompt of [Page] the cause of that great schisme between the Eastern and Western Churches, out of Irenaeus, that it was long of those of the West, who not holding simply what was delivered from the beginning, that is by Christ, fell into other observations, either through ignorance or carelesnesse.

Ignatius in his Epistle to the Ephesians, praising their Vnity, of which he had heard by Onesimus, gives this for the great reason of it, [...], i. e. they all lived according to the truth of the Gospel, neither had they any distinct sect among them; [Page]neither did they hearken to any, but only Christ Iesus, the true Shepherd and Master; and yet there were such among them, as he saith a little after, that would have brought in amongst them things unworthy of God, and contrary to the doctrine of Christ.

When that Holy Rule is neglected, which whilst it is kept to, brings peace upon all that walk according to it, men fall into by-paths, and when one takes one way, and another a different; they fall to disputing which is the right. But whilst they have abandoned the only rule, they may dispute long enough, before they be resolved, and unlesse they will rest in the plain determinations [Page] of the Scripture, their controversies about Gods will, can never be decided. For if there were no other hinderances, yet that self-love which swayes men so strongly to their own opinions, would make their mutual consent impossible. That, which a learned man said in another case, is very true here, [...], &c. It is not any mortal man, but God only that can judge concerning those differences, because the self-love which is bred in every one, will not permit them to give way to another. Men being apt to admire themselves, and to despise others. To prevent the inconveniences [Page] which arise from this ground in matters of Religion; God hath not only instructed our ignorance, but restrained our curiosity by the revelation of his will, but when we have once passed that bound: it is no wonder at all, if we wander into infinite differences, and make Religion contemptible, by multitudes of uncertain pronunciations.

They would not bear with one another in the exposition of doubtful places of Scripture, nor allow that difference of opinion which is not dangerous in things not necessary, nor allow difference of practise in things indifferent, nor indeed permit to others the liberty, which they took to themselves in these matters, [Page] and this must needs administer occasion for quarrels, & break the peace of the Church.

The Primitive christians were aware of this danger, and knowing how easily the Devil would take occasion by their difference in opinion to divide their hearts, beat him where he most hoped for victory; for so the peaceable Irenaeus told the angry Pope Victor that he had pitifully consulted for the good of the Church, or the honour of Christianity by his excommunicating of such as differ'd from him, and therefore with many other sober Bishops advised him to study the peace of the Church, & that he might perceive their advise practicable, acquainted him that [Page] there had bin differences before amongst good men both about Easter day, & also the manner of Fasts, & yet they agreed in love both among themselves,Hist. Ecclesiast. lib. 5. & with others; which Eusebius expresseth thus, [...], i.e. and the difference of their fasting did not break off, but commend the unity of their faith. Epist. ad Ephes. So Ignatius compared the Church to a Chorus, where all do not sing one part, but with different voyces; some higher, some lower, being tun'd into good harmony by love, make sweet melody to God. So Iust. Martyr in his Epistle to Zena and Serenus, [...], &c. We must take care that we maintain peace and love with [Page]those which differ from us, lest being carried away with the heat of anger; we say we are of that nature, that we cannot but be angry, and sometimes break the communion of prayers. And a little after, We know some that have advanced this angry humour to such a height, that drawing the Gospel towards this peevishnesse, they would accommodate the Oracles of our Saviour to their own rash opinion, and if they had obtained power to deliver men over to hell, they would have destroyed the world: nay as much as in them lyes they condemn, & kindle the fire. Therfore let us not be such: Thus he.

But when this counsel was rejected, what did they do? Then immoderate spirits tore [Page] the perfect bond, and to use the Philosophers words, did [...], tore in pieces the God of Love, that was among them; I am sure I may say, they used the Body of Christ with lesse mercy, then the very souldiers expressed to his Garments. But the false mother would still have the child divided.

When it so falls out by the Providence of God, that there are differences in opinion as to some things, when each party refuses, charitably to bear with those which cannot embrace their opinions, they cast the Dice for the peace of the Church, and appoint each to be content with their lot, till they can get the greatest power, or [Page] else offer peace upon such terms, as Nahash propounded to Iabesh Gilead; that is, if others will be content to have their right eye put out. So Nilus the Greek Bishop, sayes plainly, that the Greek schisme was made between them & the Romans, because they would not let the Romans, [...], Sit as Lords and Masters of their faith, nor set themselves as obedient Scholars at their feet. What mischief befell christianity by means of this spirit in Iulians time, is to the eternal disgrace of its professors, recorded by Ammianus Marcellinus, lib. 22. That Iulian might weaken the christian [Page] power, which he feared, he knew no way so easie, as to endeavour their destruction by themselves, and therefore recall'd the Bishops banished by Constantius, and gave them and the people leave to be christians, though he himself was turned Heathen. How could he hope to gain by this? The Historian tells us, Nullas infestas hominibus bestias, ut sunt sibi ferales pleri (que) christianorum, expertus, i. e. because he had never found beasts so cruel to men, as he had seen christians implacable towards one another, and therefore as he travel'd through Palestine, cryed out; O Marcomanni, O Quadi, O Sarmatae, tandem alios vobis inquietiores inveni! This was a horrible shame [Page] brought upon the Gospel of our Saviour, by such professors, as had put off every thing of christianity, but the name. One may well cry out with Tertullian, In Apol. O melior fides Nationum in sectam suam! The Heathens are more true to their profession. Nay, they were more mercifull to christians, then christians to themselves; for Iulian, though he was Heathen and Apostate; yet he professed in one of his Epistles to Iamblichus, that he thought it was not fit for him to persecute the christians, [...], i. e. I think it fit to teach, but not to punish fools. When christians laid aside the spirit of love, they became ridiculous to the world, those [Page] which admired them before for loving one another, and said, ut pro alterutro mori sunt parati? might now say, Not, how ready are they to die for one another? but, how ready are they to kill one another? How far this spirit is removed from the Nature of Religion, Lactantius hath expressed very well, Divin. Instit. lib. 5. cap. 20. Longè diversa sunt carnificina & pietas; defendenda enim religio est, non occidendo, sed monendo, non saevitia, sed sapientia. Nam si sanguine, si tormentis, si malo religionem defendere velis: jam non defendetur illa, sed polluetur atque violabitur, nihil enim tam voluntarium est ac Religio, &c. Piety hath nothing to do with cruelty, neither can truth be joyned[Page]with violence. Religion is not to be defended with killing, but admonishing: when blood and torments are used for its defence, it is not defended, but polluted and violated. So the forementioned ingenuous Historian, having it seems read our Bible, when he saw Georgius the turbulent Bishop of Alexandria fill Constantius his broad ears with accusations of divers persons, he sayes, he had forgotten the Religion which he professed, quae nihil nisi justum suadet & lene, which doth command us nothing but gentlenesse and equity.

I am afraid that christian Religion will not recover for a good while, that honour which is lost by the uncharitablenesse [Page] of the present age. God grant that we may return speedily to the sincerity of the Protestant principles. We know not what the christian Religion is but by the Scriptures, and by them we may know, for there it is plainly and fully set down. In things doubtful, if every christian may not interpret for himself; how shall we justify the Protestants separation from the Roman Church, not to have been a schisme, and as the Papists say, an Apostasy from the true Church? They interpret one way, and we another. And was not the rigid imposition of their interpretations as infallible, one of those good reasons for which we departed from them? But when we read these [Page] Scriptures, They shall kill you, and think they do God service, and, By zeal I persecuted the Church, and, They have a zeal, but not according to knowledge; we may perceive that hot zeal may be accompanied with gross ignorance, and great cruelty. Some that mean mean well, perhaps, may do shrowd mischief, and through impotence of spirit, inconsiderateness, ill nature, narrowness of soul, want of experience, and converse with wise men; &c. may throw firebrands into the House of God.

It is a strange device of pleasing God, to sacrifice his friends to him, when as he desireth not the death of his enemies. But those which kill them say, O, but they are in errour. Really it may [Page] be so, for it is a very hard matter for such fallible creatures as we are, not to erre in some things, &c. But those are unmerciful guides, which kill plain-hearted passengers, because they have missed the way, when as it is likely that they, poor men, could not help it. I, but they will not go into the way when they are bidden. Well, but will they do it, when you have killed them? If they were out of the way, you have made them for ever coming into it again. Since the wanderer did not hearken to you, it may be that he knew nothing to the contrary, but that you were as ignorant of the way, as himself. No, you had a book of it, wherein it was fairly mapp'd forth. That is, the Bible [Page] and he had it too. But you understand it better then he did. I cannot tell that. However, are you infallible also? If you be not, you may be out of the way your self, & if it should chance to prove so, you would be loath to be cudgell'd into it again.

If you will glorify God, do as he doth. What is that? He declares his will, teacheth us his Truth, engageth us with a thousand mercies, to do our duty; and notwithstanding we continue our disobedience, he awaites our repentance with a God-like patience. Wilt thou go and do likewise? No, because they receive not Iesus Christ, I will call for fire from heaven upon them. Poor man! thou art of a hot spirit, & wouldest thou have it [Page] increased with flames from above? that fire enlightens, warms, and so melts, but doth not burn and fry men for their salvation. Take heed what thou dost to others, but be sure that God hath forbidden thee his presence, unless thou dost come with a cool & charitable spirit.

3 They put Religion to disgrace, when, leaving off the practise of undoubted piety, and the diligent performance of uncontroverted duties, they imployed their wits in spinning niceties, and perplexing the faith with foolish and endlesse Questions. Then Religion began to dwindle into vain words, and lost its glory, which consists in a good life, managed by a wise and holy soule. It is true, our [Page] Saviour said, that from the days of Iohn Baptist the Kingdom of heaven suffered violence, and the violent took it by force. But what was that violence?Strom. 5. Clemens Alexandrinus tells us, [...], &c. i.e. They took the Kingdom of Heaven, not by the violence of words, but by the constancy of a holy life, and continuall prayer. For other things they let alone, they contended not in a worldly way, [...], they armed themselves peaceably; how was that? [...], as the Apostle did most peaceably train them, and [Page]direct them;Eph. 6. 14,15,16. having bid them to put on the knowledge of the truth, then Righeousness, or Obedience; then Peaceablenesse, Faith, Hope, and Prayer. Those which are thus armed, as they hurt not others, so they are invulnerable themselves; [...], but those other strifes about words and opinions, left them exposed to all sin and danger, and the Religion which they professed to shame and dishonour. As Am. Marcellinus said of Constantius, Christianam religionem absolutam et simplissimam anili superstitione confudit, i. e. he spoyled the Christian Religion, which is most simple and perfect, with foolish superstition. What did [Page] the impertinencies of the Schoolmen, and all their great industry about trifles, their [...]? If the whole Church should unanimously busie themselves about such things, the Devil would have cause to laugh, and say, as he did scoffingly; [...], I can willingly allow you this concord, you do well to be one in this respect. These things overthrow not his Kingdome, neither do they establish or honour our Saviours, but give occasion to the world to think Christianity an intricate thing, and Christians, genus hominum controversum, a perplexed people. They added sometimes to all this[Page]unworthy scuffles for Ecclesiastical dignities, which was then too apparent, when the cloud of persecution was blown over, and the profession of christianity by the favourable aspect of the times grown profitable, and Honourable.

When Damasus and Vrsinus contended to blood for the Episcopal Seat, a hundred thirty seven being slain about it in one day,Am. Marc, lib. 27. what said the Heathen which stood by? Omni contentione laterum jurgari debere, &c. They deserved the most severe reprehension; They might have been happy, if despising the greatnesse of the City, which now they only oppose with vices, they had, according to the Example of some of the country[Page]Bishops, by temperance and humility, purity and modesty, approved themselves to the eternal God, and his true worshipers: but they could never walk lovingly together towards heaven, when they fell out by the way for Earth.

The fourth and last offence is,4 when heavenly pretenses are made use of for worldly designs. When men say Gods glory, but mean their own, Religion hath the same honour and use with a Stalking-Horse. It is almost the same matter, when men talk of Christians, but regard none but their own party, perswasion and pronunciation; by degrading others in spirituals, they advance their own worldly interest. It is but a [Page] poor businesse, when men stickle vigorously for Christs Kingdom, having assured themselves before of sitting upon his right hand and left. He was a notorious selse-designer that bragged, Come see the zeal that I have for the Lord. These men will hugge such as fondly or craftily, call their unworthy principles, and actions, by splendid names, whilst the ingenuous sons of Truth condemn their Hypocrisy, and grieve to see how the workers of iniquity please themselves, to have such famous Complices. There is little or nothing done for the Honour of God by Christians, when by uncharitablenesse, and quarrelsom controversies, ambition and covetousnesse, howsoever [Page] disguised, they give examples of sin in contradiction to their Profession, and so tempt those, that need no such furtherance, to Incredulity and Atheisme. For they will think, if those which pretend Religion neglect to be conformed to it, they may well enough slight the name, when the others despise the thing. If we compare the practise of Piety, which is found in these dayes, with that of the first ages of Christianity; Christians are now of so poor a growth, and contemptible stature, that when they dare compare themselves, they cannot but be in their own eys, as the Israelites were in comparison of the Gyants, Grashoppers; and those which have no good [Page]will to Christianity, seeing it do no great matters now adays, are apt to judge the narrations of the High piety, and noble charity of the Primitive times fabulous.

To shut up all, That which hath been said should kindle a zoal in all the true lovers of God, to vindicate the Honour of his suffering Gospel. Take up, Christians, the spiritual weapons of which his Armory is full, and conquer this present world. Throw down sin by despising it in all Tentations. Chase away evill Angels into their own dark den; abhor all invitations that proceed from a spirit of disobedience; Recover the beauty of Holinesse, by unblameablenesse of life, and expressing the lovely Image of [Page] Christ, in all heavenly conversation. Be afraid to be bad, when you may securely, as to this world, and with incouragement of much ill company. Bring Charity into fashion again by acts of mercy in despight of Covetousnesse. Disgrace that well-favoured Harlot, painted Hypocrisy, by practising all manner of plainnesse, truth, and sincerity. Redeem lost time, and be revenged upon sloth, and sinful omissions by a doubled diligence. In what you have particularly dishonoured God, endeavour to make the greatest reparation you can, knowing that we can never make a sufficient amends for the least sin. Live by faith, and show that some dare trust God, neither [Page] make any doubt of the Happy immortality, which he hath promised to his faithful servants. Since the world will not be otherwise taught, for words availe nothing, do what you can to mend it, and by Example to prepare it for the participation of God, till he come in pity and repair the ruines of his decayed work, and to throw all wickednesse into the bottomlesse pit.

In the mean while, think it comfort enough to your private capacity, to know, That he which offereth to God the forementioned praises, doth glorify him, and that he which ordereth his own conversation aright, shall not fail in due time, to see the salvation of God.

FINIS.

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A SERMON, Preached at St. PAULS Church in London, April 17. 1659.

And now Published at the desire of the Lord MAYOR, and the COURT of ALDERMEN.

By NATH. INGELO D.D. and Fellow of Eton Coll.

[...].

Iustin. Martyr.

Printed for L. Fawn, at the Sign of the Parrot in S. Pauls Church-yard, 1659.

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Dr. Ingelo's Sermon.

TO THE Right Honourable The Lord MAYOR, And the Court of ALDERMEN, of the City of London.

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Right Honourable & Right Worshipfull,

IT was an excellent saying of a Martyr, [...] [Page] [...]: That is, Of all things, by which we most industriously design the advancement of Gods service, there is none so acceptable unto him, as those endeavours, by which we strive to make men better. He needeth not any of our services, but he accepts what we do in conformity to his God-like actions: And as they do naturally terminate themselves in the happinesse of his Creatures, in which the Divine goodnesse pleaseth it selfe: So He takes our hearty diligence in good part, when we shew our selves true Co-workers with Him. This is the greatest Honour, of which a Creature [Page] is capable, and the highest instance of subserviency to our Maker. Our Saviour hath said this in other words,John 5.17. My Father worketh till now, and I work: My Father, though He rested upon the Sabbath day from the works of Creation, having made the world, such as He had designed it to be, yet He continues the work of the gracious preservation of his Creatures; And I, having nothing of my own to do,V. 19. work with Him: In his great love to me, He hath shown me what He doth, made me partaker of his Counsels, and is always with me in rare instances of His Presence, because I ever do what pleaseth him. John 8.29.

[Page]Our Lord knew with what great desire of restoring the state of the fallen Creation, He was sent into the World; And being fully fatisfied in the worthinesse of the divine appointment, rejoycing that it was so acceptable to the Father, that He should become a Saviour, He omitted no fit meanes to bring that purpose to effect; For which He received publickly great approbations from above, declared not onely in words, but other most significant Testimonies.

It was my design to throw a mite into this Treasury by the preaching of this Sermon; which exhorts us unto the pursuit of Goodnesse, that by it we may attain a noble conformity [Page] to God, and do honour to Him by the lively expressions of it in our actions. As men can be made good only by resemblance of that Archetype Image, so I know nothing, by which one may so plainly manifest the excellency of Goodnesse, as by making it appeare to be the Glory of God, and that none do truly worship him, but such as are like Him in disposition and practise.

All the world hath acknowledged the Imperfection of Humane Nature: And those which have had the happines to understand better than others, have perceived that its defects are onely to be made up by a participation of a Divine Nature. Neither have they more clearly [Page] discerned, that the perfections of God are the infallible patterns of all worthy imitation, then they have confidently pronounced, that the chief thing in Divinity is Goodnesse.

In the early dayes of the Heathen world, this notion was so deeply implanted in their minds, that when Pythagoras had raised the Italians out of the miseries of vice by his excellent precepts, and formed them into the happinesse of a well-governed life; whilest their neighbours wondred at their felicity, which they themselves perceived to be true by their inward sense, and general experience; what said they? [...] [Page] [...], [...]amblich. de vitā Pythag. cap, 6. &c. Thenceforth they reckoned him among their Gods, they took him for a good Doemon, and lover of mankind: And whilst every body gave their opinion; some said, he was one of the heavenly Gods come down in the shape of men to teach the world, and to reform humane Naure, being [...], an happy spurre to prick on sluggish men to vertue and happiness, than which a greater good could not come to men. So the Lycaonians, as we read in the Acts of the Apostles, seeing one of Lystra, Act. 14.11. which was a creeple from his [Page]Mothers womb, enjoy the use of his feet by the charity of Saint Paul; cryed out: The Gods are come down to us in the likenesse of men. As they esteemed God to be the Authour of all Good, they were right; but thinking every good thing to be God; by a grosse mistake they brought in Idolatry; being not able to distinguish between the giver, and receiver, or between Him, that was the Original spring, and such, as by the Fountains leave, derived the streames to others, taking every good thing for the best of all.

Whether there had a tradition continued to them from the beginning, That God in the similitude of mortal man, [Page]should bestow great blessings upon the world, I know not; If they had, it was made good in Christ, or God manifest in the flesh: But they plainly declared, How much they believed Goodness convertible with God, as also, in that, rather than they would attribute any evill to Him, as indeed they ought not, being ignorant to answer the Question; [...]; they would needes set up another Principle for the Authour of [...]vill: not discerning, it seems, that the Creature, upon which goodnesse is derived, but not immutably fixed, might degenerate into evill by its own will, and so bring in mischief without setting up an Anti-God.

As these things do sufficiently [Page] declare that inseparable connexion, that is between the Nature of God, and supreme Goodnesse: So concerning his worship, it hath been pronounced on all hands, that there is no instance so considerable and proper, as the imitation of his goodnesse. They said of old, [...], Then we worship God best, when we imitate him most. This is a most reasonable service; For, how highly must they needs honour the Divine Nature, that count themselves, and all things else utterly contemptible, so far as they are unlike unto it? And have no Standard, by which they estimate worth, besides the resemblance of that Holy Image, [Page] and knowing that to be such, do carefully endeavour to make themselves and others partakers of it.

By these things we see what need we have to acquaint our selves well with the Divine Nature, and to take care, that we understand God aright: (not only) because true apprehensions of Him are necessary to bottome a good confidence, and are the roots upon which Love, and Adoration grow, but also, because if we form wrong imaginations concerning God, we shall quote him for a defence of our own unworthinesse, and make the blasphemy of our errour very hardly curable. It was an unanswerable Argument, by which [Page] the ancient defenders of christian Religion reproved the folly of the Heathen world, for attempting to introduce vertue into men,Iust. Martyr, Theophilus, Antiochenus, Athenagoras. and yet acknowledged vices, and enormities in the Gods, whom they adored: For when they had said all they could to shame a sinner, which was guilty of the worst crimes, [...], that is, He will make a fair evasion of punishment by alledging, that it is no sin to imitate the Gods. Clemens Alexandrinus quoting against the Greeks that ugly passage in Homer concerning Mars and Venus, sayes, [...], [Page] [...]. Away with your song Homer, it is not good, it teacheth Adultery. So the wicked Hypocrites in Davids time, utterly unwilling to raise their low soules up unto God, would needs call him down to themselves; And that they might continue more securely, what they were, they would needs perswade themselves, that God was such as themselves. So the Dirty Ranters of our times, that they might wallow more quietly in filthinesse, thought they had Apologized sufficiently for their villanies, by saying, That every thing is God.

It is not impertinent to this matter also, that we take notice, that there are many things in [Page]God, which are not imitable by us; because they sute not our Nature, or else transcend our State. Which is no wonder at all, for there are divers things in the created world, which though they are in themselves Excellencies, yet do not fit our constitutions: A man cannot shine as the Sunne doth, nor is he strong as an Oake.

How shall we guide our selves then? Easily. Such as will be at leisure to think, will soon perceive many imitable Perfections in God: And, that we may misse none, God manifest in the flesh, both by word and deed, hath shewed us, what is good, and what the Lord requires us to follow; And, having [Page] commanded us to do nothing, but what he hath done before us, He hath both given us encouragement by shewing us the practicablenesse of God-like vertues in our Nature, and hath excellently taught us the performance of our Duty.

By his Gospel, that commands us to be perfect, as our Heavenly Father is perfect; it is plainly revealed, wherein that perfection consists, as in Love, Charity, Mercifulnesse, Forgivenesse, Righteousnesse, Purity; and indeed the compleat beauty of all Holinesse. I need not transcribe the Scriptures, which have pointed out this truth to the life, you have them before you. I shall only write an excellent [Page] passage out of Justin Martyrs Epistle, which he wrote to Diognetus, in which they are very well summed up; His words are these, [...], &c. It is not blessednesse to have dominion over others, nor to seek the advantages of a worldly condition, nor to oppresse those, which are below us; neither can any man by such things imitate God; For they belong not to his Greatnesse. But to bear your neighbours burdens, and by how much you are above others, so much the more to do good to those, which are below you; and to relieve those which want, with such[Page]things, as you have received from God, makes you a God to those, who receive them from you: This is to be a true follower of God.

To conclude, since by the premises we see laid before us, the divine pattern of necessary Duties, God grant, that none of us be like the man, of whom Saint James speaks; Who looking into the Law of Liberty, the Royall Law of our King, that frees us from the slavery of sin, and death, takes notice of his face, and peradventure of many spots there, but having beheld himselfe goes away, and forgets what manner of man he was, nor remembers to wash them off: But rather, that we may look carefully [Page] upon our selves, as we are represented by this holy mirrour, and continue, till we understand perfectly, what we ought to be, and then not forget to reform our selves wholly according to the prescriptions, that are there, and so attain the blessednesse of the Gospel, of which none but obedient Christians are capable. You have great abilities, and constant opportunities, Let the same mind be in you, that was in Christ Jesus, who in the fulness of time put on the form of a srevant to save the world. By being in the world, as he was, that is in the same temper, and practise, ( [...]) you shall know, That you are of the truth, and secure your [Page]confidence in God for the present, and afterwards, through his unspeakable mercies, you shall be counted worthy to stand before the son of Man in the great day of his most glorious appearance: Which Grace that you may obtain, is the prayer of

Eaton Coll. Iuly 26. 1659.

Your affectionate Servant in Christ Jesus, NATH. INGELO.

Information about this book

Title statement

A sermon, preached at St. Pauls Church in London, April 17. 1659. And now published at the desire of the Lord Mayor, and the court of aldermen. / By Nath. Ingelo D.D. and Fellow of Eton Coll.

Ingelo, Nathaniel, 1621?-1683.

Edition statement

1659

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A67900

ID [STC]

Wing I186

ID [STC]

ESTC R202594

ID [EEBO-CITATION]

99862823

ID [PROQUEST]

99862823

ID [VID]

115000

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Early English books online.

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(EEBO-TCP ; phase 1, no. A67900)

Transcribed from: (Early English Books Online ; image set 115000)

Images scanned from microfilm: (Thomason Tracts ; 223:E1787[2])

Source

— A sermon, preached at St. Pauls Church in London, April 17. 1659. And now published at the desire of the Lord Mayor, and the court of aldermen. / By Nath. Ingelo D.D. and Fellow of Eton Coll., Ingelo, Nathaniel, 1621?-1683..

Extent

[24], 144 p.

Printed for L. Fawn, at the sign of the Parrot in S. Pauls Church-yard,. [London] :: 1659.. (Annotation on Thomason copy: "may".) (Reproduction of the original in the British Library.)

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