A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ...

A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ...

A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ...

Table of contents

Title page

The AUTHOR'S PARAENESIS TO THE READER, Touching his PRINCIPAL DESIGN In the following CAVEATS.

THE GENERAL HEADS or CONTENTS of the ſeveral Caveats.

[1]

Title page

A SERMON PREACHED before the KING.

[2]

OF The exceeding Sinfulneſs OF SCHISM; In how many GREAT REGARDS It is worſe than HAERESIE; AND Why more damning than other Crimes.

OF CIRCUMSPECTION In THESI.

OF CIRCUMSPECTION In HYPOTHESI.

OF FEAR As Neceſſary to FAITH, IN THE Well-ordering of our LIVES.

OF PEACE AND HOLINESS UNITED, As aequally required to Our SALVATION.

OF ABSTAINING FROM ALL APPEARANCE OF EVIL.

OF ABSTAINING IN GENERAL FROM Fleſhly Luſts.

OF ABSTAINING In particular from DISOBEDIENCE TO AUTHORITY In things INDIFFERENT, As from the worſt and the moſt ſcandalous of all FLESHLY LUSTS, in S. Peter's Judgment.

A CAVEAT Touching the Danger of REFUSING THOSE CAVEATS Our LORD hath given us in His GOSPEL.

THE APPENDIX.

The TABLE of particulars.

ERRATA ſic corrige.

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A DECAD of CAVEATS TO THE People of England, OF General Uſe in All Times, but moſt ſeaſonable in Theſe.

As having

A Tendency to the ſatisfying ſuch as are not content with the Preſent Government, as it is by Law eſtabliſh'd.

An Aptitude to the Setling the Minds of ſuch as are but Seekers and Erraticks in Religion.

An Aim at the Uniting of our Proteſtant-Diſſenters in Church and State.

WHEREBY The worſt of All Conſpiracies lately rais'd againſt Both, may be made the greateſt Bleſſing, which could have happen'd to either of them. To which is added an APPENDIX In order to the Conviction of thoſe Three Enemies to the Deity: The Atheiſt, The Infidel, and The Setter up of Science to the Prejudice of Religion.

By THOMAS PIERCE D. D. Domeſtick Chaplain to His Majeſty, and Dean of Sarum.

‘Partim Juſſu, partim Permiſſu Superiorum.’

LONDON, Printed for Richard Davis Bookſeller in Oxford. 1679.

The AUTHOR'S PARAENESIS TO THE READER, Touching his PRINCIPAL DESIGN In the following CAVEATS.

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Chriſtian Reader,

BEing paſſionately deſirous (as by my Calling I am bound, and ſo with every man's Pardon I am allow'd,) to do as much as in me lies for the converting of a Sinner from the Error of his way, whereby to ſave a Soul from Death, and cover a Multitude of Sins, I pen'd [Page] the following Diſcourſes as well for private as publick Uſe. For the private uſe firſt of ſome in the world whom they have ſatisfied, and (by the Bleſſing of God) have had a good effect on. For the more publick uſe next of many Noble and Learned Auditors, whoſe Judgments as well as Qualities being ſuperiour to mine own, have induced me to permit them to paſs from the Pulpit to the Preſs, as conceiving that by their being in common uſe, they would be alſo more commonly and truly uſefull. What ſucceſs they may find, God onely knows, who alone can command it, as He ſees fit. But I am conſcious to my ſelf of none other than the ſincereſt and pureſt Aims, at the Glory of God, and the Good of Men, from the beginning to the end of my whole Performance.

[Page] If in the Conduct of my Diſcourſes I ſhall ſeem to ſome Readers to have been in ſome places too ſharp, or pungent, I have This at leaſt to ſay in my Juſtification, or Excuſe, that the ſole End and Motive of my ſevereſt Argumentations, has been onely to compel them to be as happy as my ſelf, in the Communion I injoy with the Church of England. As God himſelf is expreſſed, by way of Parable, to ſend his Servant into the High ways and Hedges, Luk. 14. 23. to call the poor, the maim'd, the halt, and the blind, and compell them to come in (to his heavenly Feaſt,) that his Houſe may be full; ſo I am earneſt (if I am able) to drive Diſſenters out of their Hedges and High-ways of Schiſm and Diſobedience, into the True Houſe of God, and the Lord's own Table. The whole Deſign of my ſharpneſs, either in Argument, [Page] or Expreſſion, is by Reaſon, and Scripture, and by Scriptural Examples and Comminations, to force our ſeparating Brethren into Ʋnity, and Embraces, and Friendſhip with us. God is my Witneſs, I look upon them with Bowels of Tenderneſs and Compaſſion, (not with Hatred, or Contempt,) as Poor, and Maim'd, and Halt, and Blind; as lying in Hedges of Aberration, and in the High-ways of Corah, which lead directly both to Temporal, and into the danger of Endleſs Ruin: And I would (if it were poſſible) [...], even compel them to come in, and partake with us equally of That Coeleſtial Entertainment we commonly call The Lord's Supper; that ſo as well The Lord's Houſe, as the Lord's Table may be full of them. We abominate nothing more than ſuch an uncharitable Monopolizing both of [Page] Salvation and the means of it, as Some (we read) have been guilty of; and do love Them ſo heartily who do as heartily hate Ʋs and our Way of Worſhip, that if it were in our choiſe and power, we would not ingroſs the rich Reward of orderly Walking unto our ſelves, but would make them partakers together with us. We would not Pray, or hear Sermons, or communicate in Sacraments, or might we have our moſt ardent Wiſhes, we would not go to Heaven without them. And it is with This Charity that I indeavour in one Diſcourſe to prove our Separatiſts have None, ſo long as they abide in their State of Schiſm.

I know there is a great Difference, betwixt the Weaker, and Wilfuller ſort of Diſſenters. Some of the former do not know, and None of them probably [Page] do conſider, how the Phariſees had their Name from their Separation, which aroſe from their Opinion that they were Better than other Men. Much leſs yet do they imagine, by what ſort of Men they are inviſibly overacted. They little think that they are Journeymen to their own vvorſt Enemies of each Extreme, vvho drive a Trade of Diviſions in Church and State, vvhereby to ſacrifice to the Luſt of Revenge, or Avarice; and that They vvho do not intend the very leaſt publick Miſchief by their Diſſentions, do (before They are aware) carry on Their Deſigns who intend the greateſt. Now there is nothing more diſhonorable to the Nature of Man, or more to the ſhame of his Ʋnderſtanding, than to be made another Man's Property, another Man's Inſtrument, or Tool, even without his own [Page] Knowledge, and againſt his own Will, as well as Intereſt. And if by any thing I have urged in the Diſcourſes of this Book, Perſons abus'd and over-reach'd by men ingeniouſly wicked (as Innocent Eve by the cunning Serpent,) ſhall be made ſenſible of their Wrongs, and as well of their private as publick Dangers; I ſhall eſteem it a great Reward to have been ſerviceable to the more Tender and the more Treatable Diſſenters, though I ſuſtain the Ill-will of the more Obdurate.

If any Reader ſhall Object, (after his peruſal of All that follows,) that I have ſhew'd as much Severity to certain Jeſuited Proteſtants, as to the Jeſuites themſelves of the Church of Rome, and in one place have parallel'd the Diſmal 30 of January 1648. with the 5 of November 1605, my Anſwer is at [Page] hand, and 'tis plainly this: that the Keeping out of Popery, with all its Plots and Conſpiracies of every kind, ſtands not ſo much in a Diſcovery and Confutation of its Errors, (though That has evermore been done, and is ſtill in doing,) as in an effectual Diſappointment and defeating of its Deſigns. The great and general Deſign of the Popiſh Factioners and Factors, (I mean the Jeſuits moſt eſpecially,) is to debilitate by dividing, and to diſtract by diſcontenting the People of England; and by That Artifice, (having found by long Experience, They cannot well hurt us without our Help,) to make the Proteſtants Themſelves who would have Popery kept out with Both their Hands, moſt Inſtrumental to bring it in by Head and Shoulders. All I ſay againſt the Practices of ourHabemus enim & Nos Jeſuitas, inquiebat Rex Jacobus. Iſaaco Cauſabono dicuntur [...]. Epiſt. 116. Jeſuited Proteſtants, is [Page] in Diſpleaſure to The Jeſuits, who drive them on. And were I to labour for my life againſt the Inroads or Growths of Popery, and in prevention of the Conſpiracies which come from Rome, I would make it my whole Indeavour, both by Menaces, and Perſwaſions, by Terrors, and Intreaties, by ſenſe of Intereſt, and Honour, and Shame it ſelf, by all the Means I could uſe, and all the Arguments I could urge, to convince and convert our Engliſh Proteſtant Diſſenters, and make them All meet as One in the Church of England. If 'tis Their Maſter-piece to divide us, it ſhould be Ours to be united. And Now, if Ever. Elſe in vain do we ſtrive to confute their Errors, though we do it never ſo well, whilſt torn in pieces among our ſelves we commit the groſſeſt Error (in point [Page] of Policy and Prudence) to be imagin'd. It ſhould therefore (in my opinion) be the Ambition of us All, who are heartily the Sons of the Church of England, to prevail from All Topicks with Proteſtant Sectaries amongſt us, (who do agree with us already in the publick Profeſſion of being Proteſtants, and being equally averſe to the Church of Rome,) to lay aſide their Animoſities, if not to bury them for ever in the ſame Church-yard; to acquieſe in one Government by Law eſtabliſh'd; to ſubmit their ſingle Judgments to the united ones of their Superiours; to ſacrifice Private Diſcontents to Publick Intereſt, and to be as a City which is at unity in it ſelf; to conſider that as the Laws would be otherwiſe than they are, if their Governours were as They, ſo if They were as their Governours, the Laws would [Page] ſtill be as they are by their own Contrivance; to keep in mind that as of Mortals, who are but Men on this ſide heaven, He is reckon'd to be the Beſt who has feweſt Faults, not He who has none in a State of Frailty, ſo of all Governments upon Earth, That ought to paſs for the moſt Perfect, (as well in reſpect of its legiſlative, as of its executive Adminiſtrations,) which is ſubject unto the feweſt and moſt ſupportable Imperfections.

Add to This the Conſideration, how many Rebellions and Conjurations rais'd by Chriſtians (ſo called) againſt their Governours, have brought The Profeſſion into an Hatred with Jews and Gentiles ever ſince; and tempted many even at home into This paſſionate Imprecation, Sint Animae noſtrae cum Philoſophis. Nor can we ſay who were the [Page] worſe, of men pretending to Chriſtianity, They who did execute what they intended on the 30 of January, or They who Intended onely to execute on the 5 of November, the barbarous Murther and Subverſion of King and Kingdom. And if our preſent Diſſenters (ſuch I mean of their Number as mean the Beſt,) would but impartially conſider, or ſufficiently compare, as well the Principles, and the Parties, as the Projects Themſelves, which Thoſe Two Days have made ſo ſignal, I cannot chuſe but believe They would abominate them alike; or the Later perhaps the more, for the Infamy Then brought on the Engliſh Name. I know not whether I ſhall be able, but I am willing to do them Service, by undeceiving and diſabuſing them in All the Caveats which enſue. Being as hopefull our Common Enemies [Page] will in Time make us Friends, as I am ſure our Common Dangers ought to make us all intent on our Common Safety. This they will and muſt do, in caſe we will but permit our ſelves, either in Piety, or in Prudence, to be provoked by our Enemies to Aemulation. For if All ſorts of Papiſts, even the Sorboniſts, and the Jeſuits, the Dominicans, and the Franciſcans, the Profeſſors of the Gallican and Spaniſh Churches, however differing in Opinions, and burning in Hatreds of one another, do yet agree againſt the Proteſtants, and in the ſame Church of Rome, as much as Caiphas a Jew, and Pontius Pilate a Gentile, did Both agree againſt Jeſus Chriſt; what can hinder All ſorts of Proteſtants, All the Engliſh ones eſpecially, (however divided in ſome Opinions and Diſaffections to one another, as much perhaps [Page] as even the Moliniſts and the Janſeniſts Themſelves,) from meeting together and agreeing in the ſame Church of England, whoſe Reformation is made Authentick by the Higheſt Authority under Heaven? Eſpecially when their Agreement is a moſt Neceſſary Preſervative of thoſe Four things which are deareſt to them, their Religion, their Liberties, their Livelihoods, and their Lives? What can hinder them from converting the moſt Inhumane Combination or our blood-thirſty Enemies, into an Excellent Security againſt it ſelf? or from making our remaining and yet preſent Dangers become the moſt Inſtrumental to our Eſcape?

There is a trite and ſtale objection, againſt the King, and the Biſhops, and againſt all Inferiour Men of the Church of England, that they are Popiſhly affected, [Page] if not a kind of Caſſandrian Papiſts. And This Objection or Calumny, how weak ſoever, has yet been ſtrong enough to be miſchievous unto a world of well-meaning, but weaker Brethren; although it has ever been confuted by all the Barbarous Combinations, and Diabolical Conſpiracies, againſt the Fathers and the Sons of the Church of England, from the Days of Queen Elizabeth, to Theſe we live in. For if there is in any of us ſuch a Tincture of Popery, or of Papiſtical Inclination, as the Jeſuited Papiſts have taught our Jeſuited Proteſtants to ſay and publiſh, why ſhould the Emiſſaries of Rome be more induſtriouſly intent upon our Deſtruction, (for being men of the Church of England,) than upon the Extirpation of all other Proteſtants in the World? Is it not becauſe the Church of England [Page] is ſtill the Ornament, and the Apology, the Support, and the Protection, of All the Proteſtant Churches beyond Sea throughout the World? Is it not that foreign Proteſtants cannot be rooted out with Eaſe, or but perſecuted with Safety, whilſt there is a Church of England, to ſtand as a Rampire in the Way between Them and Ruin? Whereas deſtroy or extinguiſh the Church of England, and All the Reformed Churches abroad will fall to Ruin of Themſelves. If Real Miracles are not ceaſed, (as ſome ſay they are, and ſome that they are not,) The Church of England's Preſervation (and of late more than ever,) is the beſt Argument I can think of, whereby to prove the Continuance of them. O that our Separatiſts were wiſe! that they underſtood This! that they would [Page] but conſider▪ That Hand from Heaven, by which the chief Proteſtant King, and the chief Proteſtant Kingdom of all the World, and the chief Proteſtant Church which is the Security of the Reſt, are yet alive at This Day, to own and Honour their Deliverer, and to be practically thankfull for their Deliverance.

One thing more I have to ſay, in This Monition to the Reader, concerning both the Nature, and the Liberty of a Man's Conſcience; which He who offers to invade, and ſo to violate, does attempt to make a Breach on the Gates of Heaven. (As the EmperorHujus ſententiam Annales Hanc referunt, nullum enormius peccatum eſſe poſſe, quàm in Conſcientias exercere velle imperium. Nam Conſcientiis imperare, eſt Arcem Goeli invadere. Maximilian thought good to word it.) Only 'tis every Man's Concernment to learn exactly what it is, wherein the Nature of a Man's Conſcience, and the juſt Liberty is to conſiſt. I give a Caveat touching the firſt, in the [Page] Third Sermon following; and touching the ſecond in the Fourth. To each of wch if our Dividers will but deliberately advert, They will be much better Subjects both to God and the King, than they are at preſent; and we who are Lovers of the Government by Law eſtabliſh'd, ſhall have the fairer Quarter from them for That Conjunction. This (one would think) ſhould be agreed to, even by Men of All Parties: that if the Conſciences of Some (as Some do uſe the word Conſcience) contend for a Liberty to reſiſt, or at leaſt to contradict, and to defame the Laws in force, ſure the Conſciences of others may have a Liberty to obey them without offenſe Which yet has been envied, or deny'd us, we know by whom. If, where the matter is indifferent, or barely lawfull, All the immediate Laws of Men are alſo the mediate Laws of God, by being [Page] enacted by That Authority, which God has enacted we ſhall obey; and if it is a prime part of That Chriſtian Liberty, wherewith Chriſt has made us free, Gal. 5. 1. to ſubmit our ſelves (with S. Peter) to every Ordinance of man, and to do it for the Lord's ſake, (as S. Peter bids us,) 'Tis equally ſtrange, and unexcuſable, that They who call it moſt falſly their Chriſtian Liberty, to deſpiſe Dominion, and ſpeak evil of Dignities, to live in Schiſm and Diſobedience to Laws in force, ſhould ſeek to defraud us of That genuine and True Chriſtian Liberty, The Liberty to obey ſuch as are over us in the Lord, and ſuch asHeb. 13. 17. Watch for our Safeties, whilſt we are Sleeping. In this Grand Doctrine of Jeſus Chriſt, the Doctrine of ſubmiſſion to every Ordinance of man, 1 Pet. 2. 13. by way of Climax and Gradation from the bottom to the Top of All Authority upon Earth, (from [Page] the Conſtable or the Tithing-man who labours at the Plough, to Him who ſits upon the Throne as the Supreme Reſort of Juſtice, and to whoſe Determination the laſt Appeal lies,) we have a Principle of Ʋnity, which either will bind up all our Breaches, or elſe will make our Diviſions innocent. For our Judgements all meeting in This One Point, (as very eaſily they may, and unavoidably they muſt, if we do heartily and truly believe the Goſpel,) All our other Diſagreements in point of Opinion or Perſwaſion will not be publickly Inconvenient, much leſs Pernicious: becauſe when Inbred Inſurrections are made impoſſible, (as they are in the Caſe premiſed,) no Invaſions from without can ever hurt us. On the other ſide I cannot forbear to prophecy, (wiſhing my Prophecy [Page] may be falſe, as it is modeſt and but conditional,) that if we fix not on ſome Expedient whereby to agree among our ſelves, (nor can I imagin any one likelier than the Great Principle of obedience to God's Anointed, whoſe Life is every day endanger'd for his Adherence to our Religion,) we ſhall not have a way left to keep out a foreign Juriſdiction, or to prevent its coming in with a foreign Force.

I have the more reaſon to hope, the greater reaſon I have to pray, that my Caveats may find their Readers in ſo much Temper as to weigh the ſeveral Arguments made uſe of in This Conjuncture, which are in hopes to outweigh whatſoever witty Malice may urge againſt them. And that This may be an Inſtance of God Almighty's [Page] great Mercy to This moſt coveted, and indanger'd, and (not deſpiſed, but) Envied Land, is ſo far the Hope; as it is the Prayer of

The Reader's well-meaning and faithfull Servant T. P.

THE GENERAL HEADS or CONTENTS of the ſeveral Caveats.

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1 JOH. 4. 1. I. Of Trying the Spirits before we Truſt them. p. 1.

2 THESS. 3. 6. II. Of the exceeding ſinfulneſs of Schiſm; in how many great Regards it is worſe than Haereſie; and why more damning than other Crimes. p. 39.

EPH. 5. 15, 16. III. Of Circumſpection in Theſi. p. 79.

MATTH. 24. 4. IV. Of Circumſpection in Hypotheſi▪ p. 115.

1 COR. 10. 12. V. Of Fear as neceſſary to Faith in the well-ordering of our Lives. p. 161.

HEB. 12. 14. VI. Of Peace and Holineſs united, as equally required to our Salvation. p. 193.

1 THESS. 5. 22. VII. Of Abſtaining from all Appearance of Evil. p. 237.

1. PET. 2. 11. VIII. Of Abſtaining in general from Fleſhly Luſts. p. 273.

1 PET. 2. 13. IX. Of Abſtaining in particular from Diſobedience to Authority in things Indifferent, as from the worſt and the moſt ſcandalous of all Fleſhly Luſts in S. Peter's Judgement. p. 317.

HEB. 12. 25. X. A Caveat touching the Danger of Refuſing thoſe Caveats our Lord hath given us in his Goſpel. p. 345.

To which is added an Inquiry, How God is ſaid to be the Object of Real Knowledge, and how of Faith onely; and why Faith (rather than Knowledge) is eſſentially belonging to All Religion. p. 389.

A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ...[1]

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A SEASONABLE CAVEAT Againſt the Dangers of CREDƲLITY IN OUR Truſting the SPIRITS Before we Try them; Delivered in a SERMON BEFORE THE KING AT WHITE-HALL On the Firſt Sunday in February, 1678/9.

By THOMAS PIERCE D. D. Domeſtick Chaplain to His Majeſty, and Dean of Sarum.

Publiſhed by His Majeſtie's eſpecial Command.

LONDON, Printed by E. F. for R. Davis, Bookſeller in Oxford. MDCLXXIX.

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A SERMON PREACHED before the KING.

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1 JOHN 4. 1.‘But try the Spirits whether they be of God.’

§ 1. THERE are Multitudes of Deceivers in theſe our laſt and worſt Times, by way of Antidote unto whoſe Venom Theſe words of S. John are a good Proviſion. And however they are numerous, I think they may fall under two general Heads. Vide Haereſin Jenxuanam apud Maffaeium, l. 16. Some are ſo credulous as to believe every Spirit; and ſome ſo Atheiſticall, as to believe none at all. Both are Enemies [Page] to Religion, though not Both alike. For though the firſt are bad enough, the laſt are very much worſe. The firſt are Meteors in Religion, expreſſed to us in Scripture by Clouds without water, and wandring Stars; ſuch as are carried to and fro with every Wind of falſe Doctrine; men ſo unlearned and ſo unſtable, ſo in love with New Light, and ſo given to change, that not contented with one or two, (though the beſt and ſoundeſt,) they heap up Teachers unto themſelves; and by the Novelty of the Doctrine putting an eſtimate or value on him that brings it, they are eaſily made Proſelytes to every New Prophet who next beſpeaks them; little conſidering with S. John, (in the next words after my Text,) that there are many falſe Prophets (many even in His Time, and many more ſure in ours,) gone out into the World. The ſecond ſort of Enemies (which are the worſt too) are the Diſciples of the Book which is call'd Leviathan; the greateſt Monſter in all the World, excepting onely the Authour of it. For if the perfecteſt Definition of Man as Man, is to be Animal [Page]Religioſum, which ſtill includes Rationale, and therefore makes the moſt exact Definition, (as many great and good Writers have very rationally eſteem'd it;) then He muſt certainly be aVid. Arrian. Epict. l. 3 c. 29. & l. 4. c. 5. Plotin. Enn. 3. l. 2. Monſter, more properly then a Man, who is ſo deſtitute of Reaſon, as wholly to be void of Religion too. And for any one to Teach, (as the Monſter of Malmesbury has been permitted to doe in Print,) that there is no Spirit at all, or that there is no incorporeal Subſtance, (two Expreſſions of the ſame Thing,) what is it but to pluck up all Religion by the Root? 'Tis publickly to ſet up a School of Atheiſm. For God (if any thing) is a Spirit; not for This reaſon onely,Joh. 4. 24. becauſe our Apoſtle S. John affirms it, (whom the Hobbiſts will not believe;) but for this other reaſon alſo, (which even our Hobbiſts cannot but yield to,) that, ſuppoſing a God there is, (or that 'tis but poſſible for him to be,) He muſt be Infinite, and Indiviſible; and yet, we know, He can be neither, if He is any way Corporeal. For All Corporeal things have Parts, and ſo by conſequence are diviſible, and ſo [Page] by conſequence are finite. And for God to be finite, or diviſible, is for God not to be God; the worſt and groſſeſt of Contradictions. From whence it follows unavoidably, that for any one to teach, and to teach in publick, (not publickly from the Pulpit, but much more publickly from the Preſs,) that an Incorporeal Subſtance is in it ſelf a Contradiction, (the Poſitive Doctrine of the p. 214. Leviathan,) is publickly to open a School of Atheiſm: It being publickly to teach There is no Spirit, and (by a Conſequence unavoidable) There is no God. For every thing that is, is either an Accident, or a Subſtance. (What is neither, is not.) And every Subſtance (a nobler ſort of Being then any Accident can be) is either Corporeal, or Incorporeal. That denominates a Body, and This a Spirit. To ſay that God is the former, implies the horrideſt Contradiction; (as hath been ſhewn;) and ſo He muſt be the latter, by undeniable Conſecution. To ſay, He is not a Spirit, or not an Immaterial Subſtance, is neither better nor worſe then to ſay, He is not. It is to ſay, There is no ſuch Thing.

[Page] § 2. Againſt the dangerous Contagion of the premiſed two Extremes, S. John in this Text has timely given us Two Caveats; one expreſs'd, and another imply'd. Firſt, 'tis expreſs'd in plain terms, that, ſeeing many falſe Prophets (or falſe Pretenders to the Spirit) are gone out into the World, we are bound, for that Reaſon, not to believe Every Spirit. Next, 'tis as evidently imply'd, (as if it were expreſſed in words at length,) that though Many Prophets are Falſe, we muſt not thence reckon that None are True: as though many Lines are crooked, we muſt not thence argue that none are ſtrait; ſeeing every crooked Line muſt needs preſuppoſe and imply a ſtrait one. Nor may we ſottiſhly disbelieve the Spirit of Holineſs and Truth, for fear of believing with too much eaſe a Spirit of Errour and Ʋncleanneſs. But as my Text is in the middle between an important Dehortation, [Believe not every Spirit,] and as important a Reaſon of it, [for many falſe Prophets are gone out into the World:] ſo our Courſe is to be ſteer'd in a middle way, betwixt the Scylla [Page] of Credulity, and the Charybdis of Ʋnbelief. We muſt examin all Pretenders, and try of what ſort they are. We muſt get a Lapis Lydius, whereby to learn the true difference betwixt the two ſorts of Spirits in the ſixt Verſe of this Chapter, the Spirit of Truth, and the Spirit of Errour: or, (to expreſs it without the Metonymie which our Apoſtle here uſeth,) betwixt a True, and Falſe Prophet; betwixt1 King. 13. 1. a man of God, and aDeut. 13. 1, 3. Dreamer of Dreams; betwixt a Theopneuſt, and a Daemoniack; betwixt a reall Poſſeſſor of Divine Revelations, and a phantaſtick Pretender to them. For as there were Prophets in the Old Teſtament, both True and Falſe, ſo are there alſo in the2 Pet. 1. 21. & ch. 2. ver. 1. New. As there were Spirits under the Law, too many to be good, ſo there are alſo under the Goſpel. There was in That a familiar Spirit, (Lev. 20. 27.) a lying Spirit, (1 King. 22. 22.) and a Spirit of Perverſeneſs, (Iſa. 19. 14.) There is in This a foul Spirit, a deaf and dumb Spirit, (Mar. 9. 25.) a Spirit of Errour and of Deluſion, (2 Theſſ. 2. 11. 1 Joh. 4. 6.) a Spirit of Slumber, (Rom. 11. 8.) Still the more [Page] and the worſe the unclean Spirits are, the greater need we have to Try them. And though there are alſo as many Good Spirits, as there are Angels who never fell; yet all their Goodneſs is but derivative, from the one Spirit of God, who is God the Spirit. To Him are aſcribed the famous Gifts, 1 Cor. 12. 4. And amongſt all the ſeverall Gifts wrought by one and the ſame Spirit, the Diſcerning of Spirits is worthily reckon'd to be a chief, (v. 10.) Which Gift of Diſcerning 'twixt good and bad Spirits, (as all the reſt,) The Spirit of God divides to every man ſeverally as He will, (v. 11.) to ſome in a greater, and to ſome in a leſſer meaſure. And in this Gift S. Peter did very mnch excell S. Philip. (For ſo 'tis obvious to collect from the 8th. of the Acts, by comparing the 13th. with the 23th. verſe.)

§ 3. Now whatever can be meant by the Subjects of Triall we are to make, whether Churches or Church-men, whether Prophecies or Prophets, whether Doctrins or Doctors, whether Inſpirations or men Inſpir'd, or every one of theſe equally; however different they may be, or inconſiſtent with one another; 'tis plain they All pretend alike [Page] unto the ſame Spirit of God. And therefore [...], Try and prove them, (ſays our Apoſtle,) whether they are what they pretend: whether really they are Gold, or do but eminently gliſter: whether they ſpeak by Commiſſion, and as the Oracles of God, or onely run ere they are ſent, inſpir'd by Avarice, and Ambition, and by the Impulſe of the Devil: whether they teach the ſound Doctrins of Chriſt's Apoſtles and of his Church, whoſe Faith and Doctrins we are to follow; or are but ſome of the fooliſh Prophets (in the 13th. of Ezekiel) who follow their own Spirit, Ezek. 13. 2, 3, 4, 6, 8, &c. and propheſie out of their own Hearts; are like the Foxes in the Deſarts, have ſpoken Vanity, and ſeen Lies, ſaying, The Lord ſaith, and the Lord hath not ſent them. In any caſe we muſt try them, of what ſort they are.

§ 4. Nor muſt we onely try Them; but we muſt alſo try the Rule by which they All are to be tried. For ſeverall Teſts and Rules of Triall (who are true or falſe Teachers, and which Doctrins are right or wrong,) have been lately ſet up to the hurt of Souls, by the Two ſorts of Enemies whereof I ſpake in the beginning; to wit, the Pretenders to [Page]Enthuſiaſm, and the Diſciples of the Leviathan. The firſt of theſe will allow of no other Teſt, than the Sturdineſs and Strength of their own Perſwaſion, which it is their will and pleaſure to call The Teſtimony within them. And by running in a Circle they grow ſo giddy, that the longer we Catechize, the more we loſe them. And 'tis worthy to be obſerv'd, how they wreſt and miſapply the Word of Life to their Deſtruction. For, If we ask how they know they have a Teſtimony within them from God the Holy Ghoſt; We know it (ſay they) by This, that 1 Joh. 4. 13. God hath given us of his Spirit. If we ask how they know that He hath given them of his Spirit; We know it (they ſay) by This, that 1 Joh. 3. 9. we cannot ſin. If we ask how they know that they cannot ſin; their Anſwer is,Ibid. We are born of God. If we ask how they know This; We know it, (they will anſwer) becauſe we have Rev. 2. 17. a new Name given us, which no man knows but He that hath it. If we ask how they know of a new Name given them; they will anſwer, We know it by that Rom. 8. 11▪ Spirit which dwelleth in us. If we ask how they know the Spirit of Truth from the Spirit of Errour; their Anſwer is ſtill at hand, (and ſtill out of the Scriptures,) [Page] He that knoweth God heareth us, 1 Joh. 4. 6. and he that is not of God heareth not us. If we ask them for a Witneſs whereby to prove it;Rom. 8. 16. The Spirit (their Anſwer is) beareth witneſs with our Spirits. If we bid them produce their Witneſs; He that believeth (they will ſay) hath the witneſs in himſelf. 1 Joh. 5. 10. If we call for any Witneſs of men; ver. 9. they tell us, The Witneſs of God is greater. Thus they argue by their Circular and Identical way of diſcourſe, [They have the Holy Spirit of God, becauſe they are (forſooth) aſſured; and aſſured of it they are, becauſe of the Spirit which dwelleth in them.] So ſtrongly does the Spirit of Perverſeneſs ſhew it ſelf in ſuch as are delivered up to believe a Lie. (For that is ſometimes the caſe, 2 Theſſ. 2. 11.)

The other Enemies of Religion, (who are withall by much the worſt,) in a deriſion and contempt of ſupernatural Revelation, Leviath. p. 36. & 169. will have no better Test of true and falſe Prophets, or of right and wrong Doctrins, than the Warranty and Allowance of the Sovereign Powers, Ibid. p. 232. in every Kingdom and Commonwealth, of whatſoever Denomination throughout the world. Which Poſition of the Leviathan, (fetcht as 'tis from Japonia, and there from [Page] the Sect of the Jenxuani) is ſo prodigiouſly abſurd, that it either makes no difference 'twixt Right and Wrong, and infers True and Falſe to be a couple of empty words, (which ſignifie nothing, or the ſame thing, the Will and Pleaſure of the Prince;) or elſe infers this Contradiction, that the ſame Things and Perſons are in ſeverall Times and Places both True and Falſe. So that according to This Poſition, the Chriſtian Religion was a falſe one under all the Heathen Emperours, who did publickly prohibit the Teaching of it; yet a moſt true one under Conſtantine ſurnam'd the Great, and under all the following Emperours, who ſtrictly commanded it to be Taught. Jeſus Chriſt (with Mr. Hobbs) muſt have been a falſe Prophet, as not approved of by Herod and the Then-Emperour of Rome; whilſt Mahomed muſt be a true one, becauſe allow'd by the great Sultan, ſupreme Governour of the Turks. The Will and Pleaſure of the Prince being ſet up by That Monſter, as the ſole Touchſtone, or Criterion, whereby a Prophet, or a Doctrin, or a Religion is to be try'd. Leviath. p. 250. None (ſays He) but a Sovereign in a Chriſtian Commonwealth, can take notice what is, or what is not the Word of God. A greater [Page] power than is aſcribed by the Jeſuites themſelves, either to the Biſhop or Church of Rome: a power to abrogate the old, and (as often as he will) to make a new Canon of Scripture, or none at all.

§ 5. Had ſuch Seducers of the people appear'd in publick among the Jews, a preſent Death without Mercy had been inflicted as the wages of Their Iniquity. (Deut. 13. 5. and ch. 18. v. 20.) The Setters forth of new Doctrins in that Moſaical Diſpenſation could not eſcape their publick Trials in the Great Parliament of Iſrael they call'd The Sanedrim; and were condemn'd as falſe Teachers, either to be ſtrangl'd, or ſton'd to death. Yea,Deut. 13. 1, 2▪ though they had ſhewn Signs and Wonders, and though their Signs came to paſs too, yet could it not exempt them from ſuffering Death, in caſe they tended to ſeduce the ſilly Admirers of their Wonders to worſhip Idols, or any other way to enervate the Law of Moſes: which none could be allow'd to doe, and yet be thought a True Prophet, unleſs he could doe as real Miracles as Moſes, and give as cogent Demonſtrations as Moſes had given, of his having been inſpired and ſent by God. Therefore None but the Meſſias, who out-did [Page]Moſes, and that as well in point of Miracle, as in Holineſs of Life, and in illuſtrating or compleating the whole Moral Law, could lawfully aboliſh the Ceremonial. Yea even Thoſe Divine Prophets or Men of God (as they were call'd) who ſtill aſſerted the Law of Moſes, and diſſwaded men with vehemence from Idolatry and Schiſm, were fain to prove they were of God by unfeigned Miracles. By ſuch a Real Miracle of the anonymous Prophet at Bethel, 1 King. 13. 4, 6. Jeroboam's Hand was dry'd up, and reſtored to him. By ſuch a Miracle of Elijah, the Fire of the Lord fell down from Heaven, 1 King. 18. 38, 40. and conſum'd the Burnt-ſacrifice, together with the Altar on which it lay. Whereby the People were incens'd againſt the falſe Prophets of Baal, and preſently ſlew them all as Cheats by the River Kiſhon. By ſuch a Miracle of Eliſha, 2 King. 5. 15. even Naaman an Idolater was ſuddenly cleanſed from his Leproſie, and convinced of Jehovah's being the onely true God. By the like unfeigned Miracles, Moſes baffled all the lying ones of the Sorcerers in Aegypt. And if the Prophets Then had need of ſhewing many and great Miracles, to prove the Truth of That Religion which the Iſraelites were then in Poſſeſſion of; How much a greater [Page]need of Miracles ſhould our Seducers ſtand in, whereby to make us leave our Old, and wherewith to draw us on to their New Beliefs? That Doctrin (for example) of Jeſus Chriſt and his Apoſtles, [that we muſt obey them who have the Rule over us, and that we muſt ſubmit our ſelves to every Ordinance of man for the Lord's ſake,] was confirmed by greater Miracles (if any greater can be) then Moſes and the Prophets confirm'd theirs by. And by Conſequence, if our Pretenders to ſupernatural Illumination will have us adhere to their New Doctrin, [that we muſt not ſubmit to every Ordinance of man, but rebell againſt them; nor obey, but reſiſt ſuch as have the Rule over us; nor do any thing in Religion with any Decency or Order, but all as rudely and as confuſedly as we can,] they muſt perſwade us by greater Miracles than thoſe of Chriſt and his Apoſtles, whom we believe. At leaſt they muſt be able to convince us of Errour in Life and Doctrin,Num. 16. (as Moſes did Corah and all his Separatiſt-Relations,) by commanding the Earth to open, and to ſwallow us up quick: or ſtrike us dead without a blow, (juſt as Peter did Ananias,) for our uſurping That Authority to preach God's Word, which our Schiſmaticks [Page] and Enthuſiaſts of each Extreme are wont to arrogate as a Right belonging onely to themſelves. But (God knows) we have too many, who need no working of Signs and Wonders to deceive them: ſo very fond they are of Novelties in Religion it ſelf, that they are often drawn from it without a Miracle. Yea, if the True Prophet from Judah could ſuffer himſelf to be deceiv'd by the cunning Falſe Prophet who dwelt in Bethel, (1 King. 13. 18.) for which (not the Falſe, but) the True Prophet was ſlain; (v. 24.) how apt are others to be deceiv'd who are no Prophets at all? Very great need therefore we have, to Try Pretenders to the Spirit, before we Truſt them, whether or no they have indeed a Prophetick Spirit; and whether they ſpeak the mind of God by any Immediate Revelation.

§ 6. A general Rule whereby to try them (though 'tis particularly apply'd) S. John ſets down in the next verſe after my Text; Hereby know ye the Spirit of God. Every Spirit which confeſſeth that Jeſus Chriſt is come in the Fleſh, is of God. A Text whoſe pithy Brevity makes it difficult and obſcure, and ſo it ſtands in ſome need of an Explication. I take its meaning to be This. Every Spirit which confeſſeth, or every Pretender who owns our Saviour, not onely by [Page]word of Mouth, but in Life and Practice, and from the Heart, both as Jeſus a Saviour, and as Chriſt a King too; Every one who does own him as well by his Faith, as his Confeſſion, and as well by his Obedience, as by his Faith, to be the onely true Shiloh that was to come; Every one who does own him to be come in the Fleſh too, not onely in his Divine, but in his Humane Nature alſo, which Cerinthus and Ebion and Simon Magus did deny; (unto whom in particular S. John alludes in this place;) laſtly, Every one who owns him in his Exinanition, in his moſt deſpicable Condition, which made his Friends to fly from him, and Peter himſelf to diſavow him; Every one who does own him in his tremendous Crucifixion, his Death, and Burial, and confeſſeth him even ſo to beMar. 16. 16. the Son of the living God, or God manifeſt in the Fleſh, 'Tis plain that every ſuch Spirit muſt be concluded to be of God.

So that if any ſhall here object againſt S. John's Rule of Triall, that many Hereticks and Schiſmaticks do confeſs Jeſus Chriſt to be come in the Fleſh, who notwithſtanding are of the Devil, and not of God; Two Anſwers are to be given for the Objector's behoof and ſatisfaction; one from Eſtius, and another from Tirinus. (Though the Subſtance of them Both I have anticipated already.) [Page] Eſtius anſwers, that S. John did direct This Rule againſt the Hereticks of his own Times, who denied Jeſus Chriſt to have come in the Fleſh: and ſuch were thoſe Three whom I nam'd a little before. Which Anſwer is indeed good, but not ſufficient. Tirinus therefore adds fitly, that by our Confeſſing Jeſus Chriſt to have come in the Fleſh, is meant our Confeſſing and Believing (to wit, our practical Believing) that Jeſus Chriſt is the Meſſias; Act. 5. 31. both a Saviour and a Prince, (as S. Peter calls him,) who gives Repentance unto Iſrael, Ibid. and Forgiveneſs of ſins. Not Forgiveneſs without Repentance, nor Forgiveneſs before Repentance; but Repentance in the firſt place, and Forgiveneſs in the ſecond. In which very order, both of Dignity and Nature, S. Peter had exhorted to Both before, (ch. 3. v. 19.) Repent, and be converted, that your Sins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord. And all ſincere Repentance implies. Obedience, as the ſame S. Peter argues, Act. 5. 32. This Anſwer is very good and ſufficient too, unleſs, by being too ſhort, it may be alſo too obſcure, or not ſufficiently perſpicuous to ſome of the ſloweſt apprehenſions; for which defect in the next place I ſhall endeavour to make amends.

§ 7. And becauſe where the Touchſtone it [Page] ſelf is Falſe, all ſorts of Trial muſt needs be fooliſh; Therefore Pretenders to the Spirit are to be try'd by ſuch a Touchſtone, as needeth not it ſelf Another Touchſtone for its Trial. And ſuch a Touchſtone is to be taken out of thoſe plaineſt Places of Scripture, whoſe ſenſe and meaning is agreed on even by men of All Judgements; Texts deliver'd in ſuch clear and univocal Terms, that oppoſite Parties do apprehend them in the very ſame way; And as they never have been yet, ſo they never can be matter of any Cavil, or Diſpute. And becauſe I pretend not to teach my Fellow-Teachers, or ſuch as need not to be thus taught, (though the moſt knowing may not diſdain to be put in remembrance of what they know,) but onely the Ignorant and the Ʋnſtable, who (for want of due Knowledge, or of ſufficient Conſideration,) are like Clouds without water, carried about of Winds, (as S. Jude deſcribes them;) I ſhall be carefull that every Part of the Teſt or Criterion I am to give, may be ſhort, and yet eaſie, and (I hope) without all Queſtion. The ſeveral Parts of the Touchſtone will be no fewer than 6 or 7. Nor are the Spirits to be try'd by any one or two of them, but by All put together, whether or no they are of God.

Firſt,Joh. 14. 17. The Spirit that is of God is the Spirit [Page]of Truth. And therefore if any man, who is outwardly of a ſeeming good Life, is yet of very ill Judgement in Fundamentals, in Points eſſential to Chriſtianity, 1 Pet. 2. 13. as in the Doctrin of Obedience to every Ordinance of Man, Rom. 13. 1. to the Higher Powers, to Them that have the Rule over us, Heb. 13. 17. and do watch for our Souls; (a Doctrin running in a Vein throughout the Body of the Goſpel, and eſſentially belonging to All Religion;) eſpecially if he aſcribes to a ſinfull man (not to ſay, The Man of Sin,) That Incommunicable Attribute of God himſelf, [Infallibility,] and gives to every Prieſt the Privilege to doe a much greater Miracle than ere was done by Chriſt Himſelf, ſo far forth to tranſubſtantiate a piece of Bread, as firſt to make his own Saviour, and then to eat him; He muſt needs be misinſtructed by the Spirit of Errour and Faſcination, 1 Joh. 4. 6. the Spirit with which he is bewitch'd, Act. 8. 9, 11. (as S. Paul ſpeaks to the Galatians,)Gal. 3. 1. let his outward Converſation be what it will, let his viſible Courſe of life be never ſo plauſible, or ſevere.

Next,Rom. 1. 4, 18. The Spirit that is of God is the Spirit of Holineſs and Purity, as well as Truth. And therefore if any man, who is Orthodox, is at the ſame time Diſhoneſt, of ſome good Opinions, but evil Practice, does hold the Truth, but in unrighteouſneſs; eſpecially if he takes upon him (by That Viper [Page] of Morality and all Religion, the Jeſuites Doctrine of Vid. Les Provinciales 5. 6. & Caramuel de Theologiâ Fundamentali p. 71, 72. & Eſcobar Theol. Moral. Tom. 1. l. 2. c. 2. p. 34. 39. 43. 160. &c. Probability) not onely to allow, but to incourage and abett the groſſeſt Villanies in the World, (without exception;) He is not ſeaſon'd by the Holy, but the Mar. 5. 8. Ʋnclean Spirit, let his Orthodoxie of judgement, as to ſome Fundamentals, be what it can. An honeſt Heathen is not ſo bad as a Chriſtian Knave.

Thirdly, The Spirit that is of God isEph. 4. 3, 4. the Spirit of Ʋnity and Love. And therefore if any ſort of men ſhall take upon them to be Reformers by making Schiſm, by diſſolving the Bond of Peace, wherein the Ʋnity of the Spirit is to be kept, and ſhall crumble Religion into as many ſmall Parcells, as the Caprices of Idle men ſhall have the liberty to ſuggeſt; eſpecially if they ſhall labour to ſeparate Subjects from their Sovereign, by abſolving them from their Oaths of Chriſtian Obedience and Fidelity, or by inſtructing them to ſwear, with a Deſign to be forſworn; They are miſs-led by That Spirit whoſe Name is Legion, Mar. 5. 9. even the Spirit of Diviſion, Rev. 12. 9. That old and cunning Serpent which deceiveth the whole World.

Fourthly, The Spirit that is of God is the Spirit of Meekneſs and of Order. 1 Cor. 4. 12. And therefore if any deſpiſe Dominion, 1 Cor. 14. 23. and ſpeak evil of Dignities, and in pretenſe of being the Meek ones who are by [Page] right of Promiſe to inherit the Earth, demurely tread upon Crowns and Croſiers, and love to be levelling with their Feet, whatſoever (according to God's ſpecial Providence) does overtop them by Head and Shoulders; eſpecially if they preſume to place the ſingle Biſhop of Rome above General Councils, inveſt him with a Power to excommunicate Kings, and ſubvert whole Kingdoms, and make the People hope to Merit by the moſt prodigious Murthers; They muſt be led by That Spirit, Rev. 9. 11. which is called The Angel of the Bottomleſs Pit, Abaddon, and [...], that is, Deſtroyer; even the Spirit which is ſtill working in the Children of Diſobedience. Eph. 2. 2.

Fiftly, The Spirit that is of God is the Spirit of Sincerity, induing All whom He inhabits with an abſolute Simplicity and Singleneſs of Heart. And therefore They who do hold up their Left hand to God, but their Right againſt their Governours; having Godlineſs in their Profeſſion, but practical Atheiſm in their Lives; hating Idols from the Teeth outwards, but loving Sacriledge from the Heart; crying down Superſtition, but preaching up the Creature-comforts flowing from Plunder, which they call Providence; declaring with zeal againſt the Prelates, but ever voting up the Papacy of their Superintendents; declaiming much againſt [Page] the Sectaries who are not of their Denomination, but breaking down the Hedge of Diſcipline whereby the Herds are to be kept from God's Incloſure; eſpecially They who have invented the Art of Aequivocating and Cheating, the Art of Swearing any thing ſafely, by mental Exceptions and Reſervations, the Art of Couzenage by the Contract they call Mohatra, and the like; muſt needs be acted by that Spirit whom the Scripture has expreſſed by the Father of Lies, Joh. 8. 44. even the Spirit of Hypocriſie, 2 Cor. 11. 14. That black Prince of Darkneſs, which transforms himſelf with eaſe into an Angel of light.

Sixtly, The Spirit that is of God is the Spirit of Knowledge, Iſa. 11. 2. and Wiſedom, and Ʋnderſtanding. And therefore if any man cites Scripture againſt the whole Tenor and Stream of Scripture, and wanders into the wrong way, even by That very Word which does direct him into the Right one; eſpecially if he levells the Canon of Scripture with the Apocrypha, and makes the Pure Word of God to truckle humbly under Tradition, whereby it becomes Matth. 15. 6. of none effect; if men ſo learned, and ſo acute,Mar. 7. 13. and ſo ſagacious as the Jeſuites, after all the heinous things they have done and taught, are ſo far from diſcerning what Spirit they are of, that they utterly miſtake an Evil Spirit for a Good one; a Spirit from Hell, for one from Heaven; the Spirit [Page] which reigns in the Court of Rome, for the Spirit which guides in the Church of England; if they can think it the Top of Piety, to advance the Lord Jeſus quite againſt the Lord Chriſt, and make the Chriſtian Religion the greateſt Tranſgreſſion of Itſelf (which moves the Janſeniſts to call them The Antichriſtian Society;) if they can take it for the Comble of Chriſtian Merit and Perfection, to eſpouſe and put in practice this Turkiſh Maxime, that Religion is to be propagated (where 'tis poſſible) by the Sword; They muſt needs be poſſeſs'd by the Spirit of Slumber, Rom. 11. 8. the Spirit of dead Sleep, the God of this World which blindeth the mind: Iſa. 29. 10. for ſo the Devil is once call'd, 2 Cor. 4. 4.

What I have thus drawn out at length, our Bleſſed Lord does wind up into This ſhort Bottom, (Matth. 7. 20.) Ye ſhall know them by their Fruits. But the Fruits of That Spirit that is of God are reckon'd up by S. Paul to be ſuch as Theſe;Gal. 5. 22, 23. Love, Joy, Peace, Long-ſuffering, Gentleneſs, Meekneſs, Goodneſs, and the like. And therefore They who, in ſtead of loving Enemies, do perſecute and oppreſs the myſtical Members of the ſame Body whereof Chriſt is the Head; who lay the Croſs of Christ Jeſus on Chriſtian Shoulders, robbing one of a Living, another of a Liberty, a third of a Life; and this for no other Crime than being conſtantly Conſcientious, [Page] (and very real Friends to All, becauſe the Flatterers of None, though able to injure, or to oblige them;) muſt needs be managed by That carnal and unclean Spirit, which makes them ſo fruitfull and ſo abounding in the works of the Fleſh: ſuch as Hatred, Gal. 5. 19, 20, 21. Variance, Wrath, Strife, Seditions, Hereſies, and the like.

§ 8. Now if All theſe Particulars be laid together in our minds, I ſuppoſe we have a Touchſtone to Try the Spirits of Pretenders, whether or no they are of God; and ſuch a Touchſtone, as needs not it ſelf another Touchſtone to be Try'd by. But becauſe the beſt Touchſtone is nothing worth to ſuch as know not how to uſe it, we ſhall doe well to take notice of one Rule more in the uſing of it. For, conſidering how manyTroppo confina la Virtu col Vitio. Vices do too much border and confine upon ſeveral Vertues, and how many Lies are more plauſible to fleſh and bloud than many Truths; and hardly any thing can be ſo falſe, but may have Colours and Probabilities to ſet it off; (being neatly laid on by men ingeniouſly wicked;) and that a multitude of Ignaro's do often ſwallow the groſſeſt Errours, (preſented to them in the Diſguiſe of the greateſt Truths,) by not diſtinguiſhing Words (as they ought) from Things, and blending one thing with another, and taking them down all at once, without any maſticating [Page] or chewing; I ſay, for This reaſon, we muſt not paſs our laſt Judgement upon Pretenders to the Spirit, untill we have made our ſelves acquainted as well with their Habits, as with their Acts; as well with the main or general current of their Lives, as with the meer conduct and carryings on of their Deſigns; with the Means they make uſe of, as well as with the End they pretend to aim at; with the Building which is erected, as well as with the Scaffold by which 'tis rais'd; with All their Actions in a lump, as well as with the moſt ſpecious and faireſt of them. And when This is done throughly, Then let the Hypocrites and Impoſtors be what they will, let the Forms of Godlineſs and the Features of Religion be never ſo artificially and neatly drawn, let the Colours be laid on with never ſo delicate a Pencill, and let that Pencill alſo be managed with never ſo exquiſite Addreſs; 'twill be moſt eaſie to find the difference between the Picture and the Life. Let Zeuxis his lively Grapes be never ſo apt to deceive the Birds, yet the Deadneſs of his Boy will unfold the Cheat.

§ 9. The very Truth of it is, We ſhould be utterly unexcuſable, if we ſhould fall into the Snare of The certain men among us crept in unawares, of either ſort, becauſe their Arts of deceiving are groſs and obvious; fit to infatuate Underſtandings of the [Page] loweſt ſize onely, and ſuch as are willing to be deluded. There were Counterfeits in the moſt primitive and pureſt Times of the Church, who were brave Cheats indeed; who, beſides their Form of Godlineſs, beſides their Praying and their Preaching, could alſo ſet forth themſelves by Signs and Wonders. 2 Theſſ. 2. 9. The Devil had taught them That ſubtil Trick of tranſforming themſelves into Angels of light; 2 Cor. 11. 14. and ſo of deceiving (if it were poſſible) the very Elect. Matth. 24. 24. Such were Barchochebas, Apollonius, and Simon Magus. Whereof the Firſt had got a faculty even of vomiting flames of Fire; the Second could tell the men of Epheſus, what in That very Hour was done at Rome; the Third (like a Cherub) could fly abroad into the Air. So that They had ſome kind of Colour for their giving out themſelves to be the Meſſengers of Heaven, ſome Pretences for their Broaching a New Theology to the People; becauſe their Counterfeited Miracles, however derived from below, might ſeem at leaſt to ſhort Reaſons to have been given them from Above. And to be couzen'd by ſuch as Theſe, were a more tolerable Infirmity; a Credulity more to be pitied, and very much more (rather than leſs) to be pardon'd alſo. The Magicians alſo in Aegypt were ſuch admirable Deceivers, that They were able (as well as Aaron) to turn their Rods into Serpents, Exod. 7. & 8. and their Slime into Frogs, and [Page] their Waters into Bloud. So as if Moſes and Aaron (through God's Aſſiſtance) had not publickly convicted them of downright Sorcery and Inchantment, (wherein the Magicians grew eminent through the Aſſiſtance of the Devil;) If Aaron's Rod at laſt had not ſwallow'd up Their Rods, and turn'd the Duſt into Lice through all the Land, wch the Magicians could not doe, but confeſſed (to their own ſhame) that The finger of God was in it; Laſtly, if Moſes had not ſmitten the very Sorcerers themſelves (as well as the reſt of the Aegyptians) with Boyls and Blains, inſomuch that the Magicians could not ſtand before Moſes; They had had a ſhrewd Advantage in the deceiving of the People, and the People ſo deceiv'd had been excuſable à Tanto. Whereas our modern Enthuſiaſts, or Pretenders to Revelation, and to a Teſtimony within them from God the Holy Ghoſt, are not ſo much as good Jugglers; They are woefull Impoſtors, and ſilly Cheats; ſuch as Satan indeed has furniſhed with very much Induſtry, but with very ſmall Wit; whereby He does not more ſtrongly Tempt them, than he diſcovers them to be His. They being ſo far from being indow'd with extraordinary Gifts, whereby to prove to us an extraordinary Commiſſion; ſo far from ſetting out themſelves by Signs and Wonders, (like thoſe Primitive Deceivers of [Page] whom our Saviour gave all his Diſciples Warning, (in the 24th. of S. Matthew,) or like Thoſe of whom Moſes forewarn'd His People, (in the 13th. of Deuteronomy;) that they come ſhort of moſt men of the Church of England, even in Thoſe very things wherein they would be thought eminent. The onely Gifts of the Spirit which they pretend to, are but Praying and Preaching; in their Performances of which they ſignalize themſelves by Nothing; or at leaſt by nothing more, than Noiſe, and Nonſenſe. The Gift of Tongues, or the Gift of Healing, or the Gift of being ſubject to Higher Powers, for Conſcience ſake, or for the Lord's, or any other ſuch remarkable Apoſtolical Gift of the Holy Ghoſt, I never heard that our Adverſaries on either ſide did ever yet ſo much as pretend unto. They ſeem to be as unapt to obey their Governors for Conſcience ſake, (which is one ſpecial Gift of the Holy Ghoſt,) as to ſpeak with new Tongues, or to raiſe the Dead.

§ 10. Now if thoſe Exquiſite Pretenders, in the Infancy of the Goſpel, Barchochebas a Jew, and Apollonius Tyanaeus an arrant Heathen, Simon Magus, Menander, Baſilides, and the like, who by Profeſſion at leaſt were Chriſtians, were not Then to be believ'd, notwithſtanding their Inchantment and Magick-miracles; If a falſe Prophet under the Law, who led the People into New Errours, (as Vincentius[Page]Lirinenſis expounds that Paſſage Deut. 13. 1, 2, 3.Vin. Lir. c. 15. and applies it to a falſe Teacher in the Times of Chriſtianity, in particular and by name, to Valentinus, Donatus, Photinus, Apollinaris,) was not onely not to be heeded or hearkened to, but alſo was by That Law to be put to Death; yea (one ſtep farther,) If an Angel from Heaven, who ſhall preach another Doctrin than what hath hitherto been deliver'd, (whereby to lead us into Rebellion, or Schiſm, or Sacrilege, or any Conſpiracy whatſoever againſt the Government we are under,) muſt be no otherwiſe entertain'd, than with an Anathema Maranatha; How much leſs may our Shallower and Ʋnskilfuller Impoſtors be believed to be of God upon their own ſingle Word, and without a Witneſs, whilſt they cannot confirm or commend their Novelties, no not ſo much as by ſeeming Miracles? no not ſo much as That Man of Sin, That Son of Perdition, of whoſe Coming S. Paul ſaith to his Theſſalonians, 2 Theſſ. 2. 3, 9. that 'tis after the working of Satan, with all Power, and Signs, and (with ſtupendous, though) lying Wonders?

But grant they had (what they have not) an Ability to ſhew us ſome Signs and Wonders; Matth. 24. 24. yet Apollonius Tyanaeus would put them down.

Suppoſe they preached extremely well, Matth. 7. 22. (as 'tis plain they do not,) yet Photinus and Neſtorius would go beyond them.

[Page] Do they make very long Prayers? Matth. 13. 14. So did the Phariſees for a Pretence, that they might the more ſlily devour Orphans and Widows houſes.

Have they a readineſs and facility in citing Scripture? So had Julian the Apoſtate when he diſputed againſt the Goſpel. So had Satan in his tempting our Bleſſed Saviour; Matth. 4. 4, 6. when he wreſted God's Oracles with as much ſubtilty and addreſs, as the keeneſt of our Recuſants (of what ſtrain ſoever) are wont to do.

Do they pretend their being warranted by an immediate Revelation? So did Numa the Roman; and ſo did Eumenes the Greek: ſo did Mahomed the Saracen; and Alarichus the Goth: laſtly, ſo did the Pretenders in the Primitive Church; which made S. John exhort Chriſtians to Try the Spirits; alledging This for his reaſon, that many falſe Prophets are gone out into the World.

Is God's permitting them to be proſperous, Quomodo ob Religionem Magni, quibus Magnitudo de irreligioſitate provenit? Tertull. Apolog. cap. 25. p. 56. or to ſin on with great Impunity, any Argument that he approves them? No, 'tis the weakeſt way of reaſoning which our Adverſaries of Rome have delighted in. For, (beſides that we find them confuted often by their Afflictions,) God permits, what he abominates, his own Diſhonour. How patiently did he permit the Diſobedience of the Firſt Adam, and Crucifixion of the Second? All the Villanies in the [Page] world do come to paſs by God's Permiſſion, however contrary they are to his Rules and Precepts. And if proſperous Impiety does therefore ceaſe to be Impiety, becauſe 'tis proſperous and permitted, (that is) not hinder'd by force and violence, (inconſiſtent with a free and a moral Agent;) Then the great Sultan; and the great Cham, and the great Mogul, as well as the great Biſhop of Rome, are by an equally-ſound Conſequence the greateſt Favourites of Heaven. And then the Argument ofapud Prudentium ad Valentin. Si Romanae Religiones regna praeſtant, nunquam retro Judaea regnáſſet, Deſpectrix communium iſtarum Divinitatum. Tertull. Apol. c. 26. p. 57. Symmachus had been unanſwerably concluſive againſt the Primitive Chriſtians, who for 300 years and upwards lay groaning under the Yoke of the Heathens Tyranny. Laſtly, if Permiſſion were ſtill a Mark of Approbation; Then Dionyſius (or Diagoras) had argued logically well, when, having robb'd the Delphick Temple, & immediately after eſcap'd a Shipwreck, he gave it out, that the Gods had approv'd his Sacrilege. Not at all that he believ'd, but laught at Providence.

§ 11. What now can be ſaid farther, in the behalf of our Pretenders to the ſame Spirit's Illumination, which clear'd the Heads of the Apoſtles, and warm'd their Hearts? Can it be ſaid they live ſtrict and religious lives, though lives of Schiſm and Diſobedience to humane Laws and Lawgivers, expreſly ſaid in Holy Scripture to be the Ordinances of God? But admit it were True, (which yet is ſo falſe, that it implies a Contradiction,) 'twere not [Page] prevailing. Hieron. ad Marcellam. For the Heretick Montanus grew ſo proud of his Strictneſs, of his Demure Courſe of life in point of Abſtinence and Sobriety, and ſuffering Hardſhips, as to believe himſelf in Time to be The Paraclete downright;Philoſtrat. l. 3. not a Godly man onely, but even The Holy Spirit of God. In which caſe 'tis very evident, that even his ſtrictneſs was his Diſeaſe: and that the Spirit which overrul'd him was from his Spleen. The Heathen Brachmans alſo of India were ſo temperate, and chaſt, and ſo addicted to Self-denials, (in (Maffaem)Maffaeium Hiſt. Ind. l. 12. p. 319. & l 14. p. 398. 1 Cor. 7. 31. order to their gaining upon the opinions of the People with whom they liv'd,) that they ſeemed (in all appearance) to uſe This World as not abuſing it: (exactly ſo as S. Paul exhorts the followers of Chriſt.) Such an externally-ſtrict Perſon was the Papalins S. Francis; who yet diſcover'd his Humility and paſſive Meekneſs (as I have read many years ſince, apud Authorem neſcio Quem, as Cicero ſpeaks in the like caſe,) to have partly been a Cloak, and partly an Inſtrument of his Pride. For, being ask'd why he rejoyced amidſt the hardſhips of his Impriſonment, Ideo me exultare noveritu, quia adhuc-Sanctus per totum Seculum ador ator. Becauſe. (ſaid he) the whole world will even adore and canonize me among their Saints. Hereby we ſee the ſtrict Neceſſity of the laſt Rule I mention'd for the right uſing of the Great Rule by wch the Spirits are to be Tried. For,

Laſtly, by neglecting to Try the Spirits of Pretenders, whether or no they be of God, (and to try [Page] them impartially by every part of That Touchſtone I lately gave,) How very many have we known of our poor Separatiſts in England, (acted as they have been by the late Emiſſaries of Rome,) ſo ſtrangely ſhallow, and over-credulous, as readily to imagin that every Schiſmatick is a Saint, who is not a Sabbath-breaker, or Swearer, not a Drunkard, or an Adulterer, and is ſo or ſo qualified in point of Judgement; or (to ſpeak more exactly) in point of Party, and of Opinion? It muſt therefore be well conſider'd, and carried conſtantly in mind by ſuch as Theſe, that of the two 'tis leſs intolerable to be a Swearer, than a Rebel; a Drunkard, than a Thief; a common Thief, than a Sacrilegious one; and a leſs horrid thing, to be corporally vile, than to be ſpiritually proud of one's own Perfections. We muſt beware of all the former, as we ever hope to fly from the wrath to come; but more eſpecially of the latter, as being much the more Luciferian Sins. Sins which can never attend men to Heaven, having brought down the Angels of Heaven to Hell. Drunkenneſs and Whoredom (however damning) are Sins the Devil cannot commit: but Envy, and Malice, and Schiſm, and Sacrilege, Hypocriſie, and Rebellion, and intoxicating Pride, are peculiar to him; they are the Devil's Sins ſo properly, that they are properly call'd Deviliſh in Men, or Chriſtians, whereever found. And as Theſe of all Sins are much the moſt Diabolical, ſo they are the moſt damning of any other, for ought I can collect from [Page] the words of Chriſt, (Matth. 23. 14.) and by the words of S. Peter, (2 Pet. 2. 9, 10.) If they who hate our Congregations and way of Worſhip, becauſe they judge the Holy Ghoſt to have forſaken our Meetings, and to dwell onely in theirs, or becauſe we do not eaſily ſhut the Door againſt Sinners, (till by Authority authoriz'd,) though they are under the Reputation either of Drunkenneſs, or Whoredom, or any other the like Scandalous and Deadly Sin, but not under the Sentence of legal Excommunication, (till when we cannot lawfully ſhut them out from our Communion,) I ſay, if the Cenſurers of our Patience and Longanimity towards ſuch would but turn their Eyes inwards, or duely reflect upon themſelves, and compare thoſe Sins which the Devil never commits, with thoſe ſeveral other Sins which are proper to him; If they would not onely obſerve, but alſo remember, and conſider, and religiouſly lay to heart, 2 Pet. 2. 9, 10. the terrible Emphaſis and force S. Peter puts on the word [...], ſaying of Them who deſpiſe Government, that they are chiefly, or moſt eſpecially, reſerved by the Lord unto the day of Judgement to be puniſhed; and the moſt formidable Importance of That Greater Damnation, Matth. 23. 14. which our Saviour has denounced againſt thoſe Hypocrites, who for a Pretence do make long Prayers; I ſay again, if our diſſenting & ſeparating Brethren (in love and pity to whoſe Souls we pray & preach for their Conformity) [Page] would have the Patience and the Humility to chew enough on theſe things, They would think with more Charity of our Communion, and with leſs Arrogance of their own. They would not ſeparate from us Then, unleſs for contrary Inducements than now do move them. They would ſeparate from us Then, in an humble opinion of their own Vileneſs; ſaying from the heart with the meek Centurion, Luk. 7. 6. Lord, we are not worthy that Thou ſhouldſt enter under our Roof, and are by conſequence unworthy to have admittance under Thine. They would not ſeparate from us Then, unleſs in the Spirit of S. Peter, afraid to approach unto Chriſt himſelf, with a Depart from me, O Lord, for I am a Sinfull man. They would not ſeparate from us Then, like thoſe Idolaters in Iſaiah, Iſa. 65. 2, 5. with a Stand farther off, come not near to us, for we are holier than you; But rather, like the Lepers under the Law of Leproſie, would cover their faces with Confuſion, and ſtand aloof from God's Houſe,Lev. 13. 45, 46. accuſing themſelves of their Ʋncleanneſs: or, like the [...] & [...] in the Primitive Times of Diſcipline, falling down flat upon their faces, (not in the Church, but the Churchyard, at an humble Diſtance,) would beg the Charity of Their Prayers whom they ſaw entring into God's Houſe at the Times of Prayer. Were they ſuch Separatiſts as Theſe, and from ſuch a Principle as This, from the exceſſes onely of Meekneſs, and not of Pride, we ſhould receive them with the Embraces of Arms and Hearts; we ſhould [Page] readily afford them even the Right hand of Fellowſhip; we ſhould conclude the Holy Ghoſt had ſo deſcended upon their Souls, as once he did upon the Heads of the 12 Apoſtles, Act. 2. 41. or rather upon the Hearts of th [...]ſe 3000 who at S. Peter's one Sermon were added to them: Though not in the Edifying Gifts which were beſtowed upon the former, yet in the Sanctifying Graces which were infuſed into the latter.

§ 12. But having ſpoken enough already of Trying the Spirits in other men, I think it fit to ſay ſomething of Trying them alſo in our ſelves. For conſidering the words of the Prophet Jeremy, The Heart of man is deceitfull above all things; and that 'tis given to very few, (few, I mean, in compariſon,) to know what Spirits they are of; I gueſs it concerns us all in general, and every one of us in particular, to reſume the whole Text, and bring it home unto our ſelves; to ſearch and try our own Hearts, and to examin our own Spirits, whether or no they are of God. 'Twas the Precept of Pythagoras to every man of his Sect, that he ſhould bring himſelf to the Teſt, or call himſelf to an Accompt, every Evening of his whole Life, with a [...]; what he had done in That Day which he ought to have omitted, [...]. and what good thing he had omitted which 'twas his Duty to have done: Nor was he to ſuffer himſelf to ſleep, till he had made up this Reckoning three ſeveral Times. So 'twas the Precept of S. Paul, 2 Cor. 13. 5. in his 2d Epiſtle to the Corinthians, Examin [Page]your ſelves whether ye be in the Faith: (meaning That Faith which does work by Love all manner of Obedience to the Law of Chriſt's Goſpel:) [...], prove or try your own ſelves, whether ye have not yet received the True Faith of Chriſt; or whether, having once received, ye ſtill retain it. Know ye not your own ſelves how that Jeſus Chriſt is in you, except ye be Reprobates? So S. Paul reaſon'd with his Corinthians; and ſo muſt we with or within our ſelves. Know we not that Chriſt is in us, by the Preſence of his Spirit? and by the Power of his Word? and by the evident effects of His Operation? Such as our Sorrow for our ſins paſt, our hatred of our ſelves in Remembrance of them, and our ſtedfaſt Reſolutions of better life? Know we not that Chriſt is in us by ſuch Evidences as Theſe? If we do, Then let us treat him in ſuch a manner, as may become ſo Divine a Gueſt. But if we do not, we have ſome reaſon to fear, leſt we have ſinn'd-away our Saviour, as arrant Reprobates and Caſtaways; as men unworthy to be call'd Chriſtians; as men who either are not at all Regenerate, or elſe are fallen from That State of Regeneration which we were in; or (to expreſs it with S. Paul) as men who have received the Grace of God in vain. And as it concerns us on all occaſions to try the Spirit which is in us, whether 'tis a good, or an evil Spirit; ſo moſt eſpecially does it concern us at ſuch a Time as This is, when we Tread in God's Courts, to offer up the Goſpel-ſacrifice of Supplication and Thankſgiving; to [Page] hear His Word, & to partake of his Sacraments (Duties equally belonging to the firſt Sunday of the month.) For the Bread of God's Children muſt not be caſt unto the Dogs; and the Food which is Spiritual belongs to Them onely who can ſpiritually diſcern it, and who live not after the Fleſh, but after the Spirit. I do not mean after every Spirit, (for there are many more than good, as I ſhew'd before,) but after The Spirit that is of God; The Spirit of Holineſs, and Truth; The Spirit of Ʋnity, and Love; The Spirit of Meekneſs, and of Order; The Spirit of Singleneſs, and Sincerity; The Spirit of Wiſdom, and Ʋnderſtanding; The Spirit of Counſel, and Ghoſtly Strength; The Spirit of Knowledge, and true Godlineſs; Iſa. 11. 2. and laſtly, The Spirit of God's Holy Fear; (as the divine Prophet Iſaiah expreſſeth him reſting upon Chriſt, of whom the good King Hezekiah was but a Type in That place.) Unto all which if I ſhould add, The Spirit of Promiſe, Eph. 1. 13. (with S. Paul,) and The Spirit of Prophecy (with S. John,)Rev. 19. 10. The Spirit of Grace, Zech. 12. 10. (with holy Zachary,)1 Pet. 4. 14. and The Spirit of Glory, (with S. Peter,) I ſhould but ſay, The ſame Spirit, in the vindicating of whom from the many Falſe Spirits, which (in this laſt Age eſpecially) have been debauching the Chriſtian World, I have imploy'd the little Time which is allow'd for this Part of our Morning Service.

To Him therefore with The Father in their Unity with The Son, Sing we Hoſannahs, and Hallelujahs, Bleſſing, Glory, Honour, and Power, To Him that liveth for evermore.

A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ...[2]

§

OF The exceeding Sinfulneſs OF SCHISM; In how many GREAT REGARDS It is worſe than HAERESIE; AND Why more damning than other Crimes.

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2 THESS. 3. 6.‘Now we command you, Brethren, in the name of our Lord Jeſus Chriſt, that ye withdraw your ſelves from every Brother that walketh diſorderly.’

§ 1. A TEXT exciting us to a Duty which does equally invite and command Attention. For the Duty is introduced with as important an Obteſtation, as is any-where us'd in [Page] S. Paul's Epiſtles: and it muſt certainly be a matter of exceeding great moment, which could extort from our Apoſtle ſo great and ſignal an Obteſtation. He calls us Brethren, (for we are now in the place of the Theſſalonians,) to win our Love, and to ſhew his own. But withall he commands us, as God's Embaſſador, that he may make as good impreſſion upon our Fear too. We may take his whole Meaning in This plain Paraphraſe.

[...], We charge you, and that by virtue of our Commiſſion, or in the power of our Apoſtleſhip, in the name and the behalf, by the Bowells and the Authority of our Lord Jeſus Chriſt, as ye will anſwer it at the great and terrible Day of Diſcrimination,2 Theſſ. 1. 7, 8, 9. the Day wherein the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels in flaming Fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Christ, who ſhall be puniſhed with everlaſting Deſtruction from the preſence of the Lord, and from the Glory of his Power; by every thing that is dreadfull, or dear unto you, [...], we declare, we denounce, we command you, Brethren, that if ye obſerve any Profeſſor of the Chriſtian Religion (who for that reaſon onely is call'd a Brother) [Page] to forſake his proper Calling, his Place and Station, and to meddle as a Buiſybody in other mens Matters, (v. 11.) and ſo to caſt off all Obedience to the Rules of Direction which we have given; (eſpecially if ye obſerve him to leap from the Shop into the Pulpit, or out of the Church into a Synagogue conſiſting of the moſt factious and diſorderly Opiniators, who, under colour of ſerving God, deſpiſe the Ordinances of Men;) ye preſently Note him, and mark him out, as a Diſorderly Walker, as a Diſturber of Society, as a Diſſeminator of Diſcords, the very Bane of all Religion, and the Diſcredit of Chriſtianity; moſt unworthy to be admitted to any Commerce or Converſation with regular Chriſtians; but to be ſhunn'd like any Leper, and to be caſt out of your Company, as if he had a Plague-ſore. (v. 14.)

Thus I paraphraſe the Text, as I find it relating to the Context; and by comparing our Apoſtle's with our Saviour's own Rule. For [...], A Brother walking diſorderly, in this preſent verſe, does ſeem to be the ſame unruly and irregular Perſon, who is expreſſed by the word [...] 1 Theſſ. 5. 14. Which being a Military expreſſion, and of peculiar uſe in Tacticks, does properly ſignifie a Souldier [Page]who runs away from his Colours; quits the Service he undertook and ingaged in; denies obedience to his Commander; not onely to his Lieutenant, but Captain-General; (that is to ſay, without a Metaphor,) depraves the Doctrin, diſturbs the Diſciplin, diſowns the Government of the Church: By any one of which Three he is diſorderly in his Walking, however they are commonly all Three in one.

§ 2. Now when a Brother, (that is) a Chriſtian, (at leaſt in Profeſſion and Pretenſe,) is ſo diſorderly in his Walking, as that he will not hear the Church, but is a Contemner of Authority, and Publick Order; He is, by the Rule of our Bleſſed Saviour, to be look'd upon and dealt with, juſt asMatth. 18. 17. Heathen-men and Publicans were look'd upon and dealt with amongſt the Jews: We muſt avoid him, as a prophane and an impious perſon; as one who is void of all Religion, and as it were without God in the World. Thus we muſt brand and ſtigmatize him for two good Reaſons, and pious Ends: firſt, that himſelf may be aſham'd, and being aſham'd may be converted; (2 Theſſ. 3. 14.) next, that others alſo may 1 Tim. 5. 20. fear to doe, and ſuffer, by his Example.

§ 3. That This was the meaning of our Lord, (Matth. 18. 17.) ſeems to me very evident from [Page] Two eſpecially of his Apoſtles; I mean, the moſt learned, and moſt beloved. They tell us Both, that when a Brother is become contumacious, and not reclaimable either by private, or by publick Admonitions, we muſt not onely not religiouſly, but not ſo much as civilly entertain commerce with him. We muſt not 1 Cor. 5. 11. eat with ſuch a Brother, or keep him company; muſt not 2 Joh. 1 [...] receive him into our Houſes, or bid him God ſpeed. And there is reaſon for this Severity, which S. Paul and S. John have thus injoyn'd us. For can there be any thing more appoſite, more pertinent, or proper, than to deny them our Company in private Houſes, who diſdain to afford us their own in God's? Why ſhould we eat and drink with Them, either at Their, or Our Tables, who are therefore too unworthy, becauſe they think they are too Good, to eat and drink in our company at the Table of the Lord? Why ſhould we any-where go with Them, who will not go with Ʋs to Heaven; and hate the means of Salvation, ſo far forth as we injoy them? Is it any way conſiſtent either with Charity, or Reaſon, that we ſhould bid a man God ſpeed in the ways of Corah; or affect his Society, who hates our Religion, and our God? No, he is rather (ſays our Apoſtle) to be put away from us, 1 Cor. 5. 2. & 13. and from among [Page]us, (as a foul, peſtilential, accurſed thing,) and even deliver'd up to Satan by the Cenſures of the Church:1 Tim. 1. 20. although it be to this charitable and wholſome end, that he may learn not to blaſpheme; that he may learn to be conformable to Rules and Rulers; 1 Cor. 5. 5. and ſo that his Spirit may be ſaved in the Day of the Lord Jeſus.

§ 4. 'Tis true that All vicious perſons are diſorderly Walkers, who walk as far as they are able from the ſtrait Path of God's Commandments: and from All that are Scandalous we are commanded to withdraw. For ſo ſaith S. Paul, (1 Cor. 5. 11.) I have written unto you, not to keep company, if any man that is call'd a Brother be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with ſuch a one no not to eat. No not in one of your private Houſes, much leſs in the Sacrament, and Houſe of God. But I do not here ſpeak (nor does S. Paul) touching abſolute Apoſtates, who do renounce and fall away from the whole Faith of Chriſt, and the very Profeſſion of Chriſtianity; becauſe They are not ſo much as call'd, or accompted Brethren. Nor do I ſpeak of Jews, or Heathens, who, becauſe they are avow'd and open Enemies of Chriſt, may with much the more ſafety, or rather with [Page] much the leſs danger, be traffick'd with. (And accordingly S. Paul has excepted Them, in the very next verſe before my Text, and the next verſe after.) But I ſpeak of groſs Sinners, on whom the name of Chriſt is call'd. And amongſt Them, in ſpecial manner, I aim at two ſorts of men who are called Brethren; and ſo (like Judas downright) do betray the whole Cauſe of Chriſtianity with a Kiſs. I mean the Haeretick for one, who breaks the Unity of the Church in point of Doctrin, by denying one or more of her Fundamentals: I mean the Schiſmatick for another, who breaks the Unity of the Church in point of Diſciplin, by doing as much as in him lies to overthrow her very Government, Laws, and Order. The Firſt of Theſe we muſt reject, and withdraw our ſelves from, in caſe he ſhall not reform himſelf, after a couple of Admonitions: Tit. 3. 10. MuchNulla ab iis tanta poteſt fieri corruptio, quanta eſt Schiſmatis pernicies. Iren. l. 4. c. 62. more the Second, as the more Scandalous, and the more miſchievous, and the more impious of the two. And being by much the moſt irregular of all diſorderly Walkers my Text intends, he is the fitter to be the Subject of my Diſcourſe at this Time. For an Haeretick, as he is ſuch, does onely offend againſt Faith and Truth; and keeping his Errour to himſelf, (as very eaſily he may, and very [Page] many there are that do,) ſo as it never ſhall run out, either at his Tongue's or his Finger's end, is no body's Enemy but his own; is a regular Citizen, and a good Subject, living friendly with his Neighbours, and in an uniform Obedience to his Superiors. Whereas a Schiſmatick, as he is ſuch, does alſo offend againſt Peace and Charity; and cannot poſſibly keep his Schiſm unto himſelf, but needs muſt hurt others with it, becauſe 'tis publick in its own Nature, and cannot be Schiſm, unleſs it be ſo. For he ſeparates himſelf from the publick Worſhip; affronts the Governors, and ſcorns the Government of the Church; cuts himſelf off from the Communion of the Body of Chriſt; ſets up Altar againſt Altar, Dan and Bethel againſt Jeruſalem and Sion; ſets up a Miniſtry of his own making, againſt a Prieſthood ordain'd by God; abetts a Conventicle prohibited by God and Man, againſt a Church ſet apart by the Laws of Both; like Jeroboam downright, whoſe Sin conſiſted in This eſpecially, that he made Iſrael to Sin. Now an active Divider in and of the Church of God, muſt needs be worſe than any other, who is but paſſively divided and cut off from her. And to deſtroy a whole Society by ſubverting the whole Legiſlative power, muſt needs be worſe than to [Page] violate a particular Law. And That which makes way for all the Haereſies in the world, as well as for all the Immoralities of life, (which Schiſm does evidently do,) muſt needs be worſe than any Haereſie, which does onely make way for itſelf. And ſo a Schiſmatick is the more impious, and the more miſchievous of the two. Again, a Schiſmatick is worſe than a ſimple Haeretick as ſuch, not for this reaſon onely, becauſe a vitious Practice is naturally worſe than a wrong Opinion; (though that is reaſon great enough;) but for this other reaſon alſo, (not ſo commonly obſerv'd as I wiſh it were,) becauſe a Schiſmatick ipſo facto is moſtly an Hieron. ad Tit. c. 3. See Dr. Ham. of Schiſm, c. 1. p. 7. Haeretick into the Bargain. For beſides his renouncing the Ninth Article of the Creed, (that Form of ſound words deliver'd to us by Chriſt's Apoſtles,) The holy Catholick Church, and The Communion of Saints; (duly expounded and underſtood;) I ſay, beſides That, He flatly deſpiſes, and deteſts (for 'tis a little thing to ſay, he diſowns, and disbelieves,) That principal Doctrin of the Goſpel, That Fundamental of Chriſtianity, That great Eſſential to All Religion,1 Pet. 2. 13, 14, 15. that we muſt heartily ſubmit to every Ordinance of Man; and that as well for the Lord's ſake, as for our own; nor onely [Page] for fear of Wrath, but for Rom. 13. 5. Conſcience ſake.

§ 5. Why I chuſe to call This, a principal Doctrin of the Goſpel, a Fundamental of Chriſtianity, and the great Eſſential to All Religion, I ſeem to my ſelf to have ſo many and great Reaſons, that if they were every-where urged, and laid to heart, (eſpecially by the Parties who are the leaſt aware of them, but moſt concern'd to take them in,) they might ſuffice to put an end to thoſe numerous Schiſms, which now do threaten to put an end to our whole Religion. The Doctrin of Obedience to humane Governours and Laws, is certainly the apteſt of any other, (next to that of our Obedience to God himſelf, whereof this Doctrin is a moſt neceſſary part too,)Eph. 4. 3. to keep the unity of the Spirit in the Bond of Peace; and to congregate into one Body the moſt disjoynted and ſcatter'd Members in Church and State. A Doctrin laid for this purpoſe by God the Father, from the Foundations of the World; and that in the Law of the firſt Creation. A Doctrin propagated by Moſes, as Taught of God to teach others. A Doctrin perfected by Chriſt, as by the Wiſedom of the Father, who pray'd his Followers might be one, even as his Father and He were one: (Joh. 17. 11.) which yet without Obedience to this very Doctrin can never be. A Docctrin inculcated and inforced by God the Holy [Page]Ghoſt, as by the Spirit of Love, and Meekneſs, of Peace, and Ʋnion. A Doctrin extended to All Authority upon Earth; not onely Regal in the firſt place, (1 Pet. 2. 13.) but Eccleſiaſtical in the ſecond, (Heb. 13. 17.) To ſumme up all in a word, There is not a Doctrin in all the Goſpel, either more earneſtly, or more aſſiduouſly, either more plainly, or more expreſly preſcribed to us, (and that under pain of Damnation too,) than that of our uniform Obedience to All that are over us in Authority. I ſay, to All; not onely to the Beſt, (the Good and Gentle,) but as well to the worſt, and moſt 1 Pet. 2. 18. froward Governours.

§ 6. It is not onely moſt fooliſhly, but moſt nefariouſly pretended, that the Piety, or Impiety, the Religion, or Irreligion, of them that are over us in the Lord, can either widen, or contract our divine Obligation to ſtrict Obedience. For never was any incarnate Devil more incomparably impious than thoſe Emperours of Rome, Tiberius and Nero; whom yet our Saviour and S. Paul commanded their Followers to obey, and obey'd Themſelves. For Obedience to Magiſtrates being of Divine right, ſtrongly founded upon the Will and the Word of God, and even a part of our Obedience to God Himſelf, (whilſt it is paid to that Authority which God has commanded us to [Page] pay an Obedience to,) cannot poſſibly be due to the men, as men, or to the Good, as they are Good; but to the Magiſtrates or Maſters reduplicativè, as they are ſuch: 'Tis due to the Governours as they are Governours, Rom. 13. 1, 2. and as the Ordinance of God; let their Practices and Opinions be what they will.

§ 7. 'Tis true, when our Governours are Ʋſurpers, or (being None) do command us what God forbids; There there lies an Exception to our Obedience, due to God, rather than Man. But This Exception makes ſtrongly for all I have hitherto ſaid; and that by virtue of the old Axiom, Exceptio firmat Regulam in non exceptis. So that by this Rule and Reaſon, that when God and His Deputies do ſtand in competition for our Obedience, God muſt have our whole Active, and His Deputies our Paſſive Obedience onely; It cannot but follow, that when our Governours are rightfull, and do onely command what God does no-where forbid, or do onely forbid what God does no-where command us, There we muſt obey God, by obeying Man: there being no other way of paying God our Obedience, in ſuch a caſe. For There our Governours Command is the Command of God too. There the very ſame Law which is immediately Humane, is alſo mediately [Page]Divine; Becauſe we There are commanded by That Authority upon Earth, which in the Old and New Teſtament God has commanded us to obey. Nor is there any one Duty, belonging to us as Men or Chriſtians, which God is pleas'd to make a ſtricter Proviſion for. We are no more commanded to fear God, than to honour the King: nor are we more forbidden to worſhip Idols, than to reſiſt or diſobey ſuch as are over us in Authority.

§ 8. This I do the rather inſiſt upon, in my Deſign upon the Welfare and the Converſion of our Schiſmaticks, (the moſt Diſorderly Walkers of all my Text alludes to, or comprehends in its Importance,) becauſe I can no more ſeparate (no not ſo much as in my Conception) the Sin of Schiſm from Diſobedience to juſt Authority, than Diſobedience from Rebellion againſt the Goſpel, or a State of Damnation from either of them. They are all three united in the Schiſmaticks of old, as S. Jude deſcribes them. For, ſpeaking in his Epiſtle of Certain men crept in unawares, Jude 4. deſpiſing Dominion, 8. and ſpeaking evil of Dignities, 12. Clouds without Water carried about of Winds, 13. raging Waves of the Sea, foaming out their own ſhame, wandring Stars, to whom is reſerved the blackneſs of darkneſs for ever; He [Page] proceeds in his Deſcription to call them Murmurers, 16. Complainers, Walking after their own Luſts, 19. Separating themſelves [from the Church Eſtabliſh'd,] and pretending to have, but indeed having not the Spirit. This is S. Jude's Hypotypoſis or Deſcription of the Gnoſticks, who were the firſt and worſt Schiſmaticks, the firſt and worſt Haereticks, the firſt and worſt Rebels in the Primitive Church; the firſt who ſeparated themſelves upon this account, that they thought themſelves perfecter and purer Chriſtians than others were; the firſt who preached up Chriſtian Liberty to conſiſt in an Exemption from all Authority upon Earth, from all Superiours whatſoever, whether Maſters, or Kings, or Apoſtles and Governours of the Church; The firſt we meet with in all the Goſpel match'd and parallel'd (for wickedneſs) with Cain and Core, yea with Sodom and Gomorrah, yea with Thoſe Schiſmaticks in Heaven, the Angels that kept not their firſt Eſtate, but left their own Habitation, (v. 6.) and were thrown headlong by their Schiſm from Heaven to Hell; Briefly, the firſt in the New Teſtament, who are ſet forth for an Example, (as Sodom and Gomorrah were in the Old,) of ſuffering the Vengeance of eternal Fire, (therein tormented day and night for ever and [Page]ever, Rev. 20. 10.) And ſo they are parallel'd (for their Miſery, as well as Sin,) with them that ſeparated themſelves from the Church Triumphant; Jude 6. reſerved therefore by the Judge in everlaſting Chains under Darkneſs, unto the Judgment of the Great Day. In all this S. Jude agrees exactly with S. Paul, (1 Tim. 6. 3, 4, 5.) and as exactly with S. Peter, (in his whole 2d Chapter of his 2d Epiſtle,) as if the one had taken Notes out of the other. No leſs terrible are the Expreſſions of the Epiſtle to the Hebrews, concerning ſuch as perſevere in the Sin of Schiſm, Heb. 10. 23, 25. to v. 30. where They that do not hold faſt the Profeſſion of the Faith without wavering, (v. 23.) but forſake the Aſſembling of themſelves together, (at the Stated Times and Places by juſt Authority appointed,) as the manner of ſome is, (v. 25.) are inferr'd to ſin wilfully, after they have received the knowledge of the Truth, (v. 26.) and there remains nothing for ſuch, but a certain fearfull looking for of Judgment and fiery Indignation, (v. 27.)

§ 9. Nor indeed is it a wonder that the Holy Ghoſt's Penmen and Amanuenſes ſhould ſet themſelves, as 'twere on purpoſe, to terrifie Schiſmaticks from their Schiſms, and to perſuade them into Conformity,2 Cor. 5. 11. by ſhewing the Terrours of the [Page]Lord; by thundering out Damnation, more to That ſingle Sin, than to all the reſt: For a wilfull and a Groundleſs Separation from the Catholick and Apoſtolick Church, or from a National Church onely, which is a true Part of the Ʋniverſal, (ſuch as is the Church of England, where nothing ſinfull is required as the Condition of our Communion,) whether by Breach of that Communion in which a man ought to have continu'd, or by a Refuſal of that Communion which 'tis his Duty to be of, (and that as well by Divine as by humane Laws,) is ſo infinitely far from walking orderly, or according to the Tradition we have received of S. Paul, (that is, according to the Rule of a Christian Life, deliver'd to us in the Scriptures,) that 'tis to give the greateſt Scandal which can be given to Chriſt's Enemies, and tends to make the whole Goſpel of none effect. It helps to juſtifie the Turks; the Jews, and Gentiles, in the Praejudices they have to the Chriſtian Name. It helps to harden them in their hatreds, and even tacitly forbids them to be Believers. 'Tis true that Haereſie and Schiſm do ſo agree in one generical Signification, that Haereſie is Schiſm in point of Doctrin, and Schiſm is Haereſie in point of Ʋſe. But they are ſo very different in their ſpecifical acceptions, that Schiſm [Page] is many ways the worſe, as I ſaid before. And if S. Paul by the word Haereſies doesNote that [...] placed after [...] may well ſignifie Schiſms, becauſe the word is ſo taken Rom. 16. 17. and becauſe Schiſms are a kind of Eccleſiaſtical Seditions. not ſignifie them Both, it follows that Haereſie of itſelf is rank'd with Hatred, Idolatry, Witchcraft, Murthers, Gal. 5. 19, 20, 21. And then how damning a Sin is Schiſm, whereof Haereſie is but a Part, as I ſhew'd before? This is alſo there reckon'd among the Works of the Fleſh. For Hatred, Variance, Emulations, Wrath, Strife, Seditions, what are they all, but ſeveral Members or Concomitants of Schiſm? implying Schiſm to be a Syſtem or Body of Sin epitomiz'd. S. Paul accordingly ſpeaks of Schiſm, as of a complicated Carnality, which (like the proverbial Trojan Horſe) carries an Army of Impieties within its Bowels. 'Twas That (by way of eminence) S. Paul accuſed, of having made his Corinthians carnal. 1 Cor. 3. 3, 4. And the Character which is given to the Double-minded man (Jam. 1. 8.) belongs as well to the Schiſmatical or Carnalminded man, that he is unſtable in all his ways. For ſuch exactly is the Schiſmatick by way of peculiarity; who having faln from his Center, [The Church of God,] knows not after where to fix; but wanders about from Sect to Sect, from Party to Party, from Haereſie to Haereſie, from Schiſm to Schiſm, and ſo indeed does try [Page]all things, (in a moſt perverſe and peeviſh ſenſe,) as never to hold faſt what is good. Experience is the Miſtriſs by which we have been taught This. (I mean the wofull Experience of Six and Thirty years old.) And we are moſt prodigious Dunces, if after ſo many years Inſtruction in the School of Affliction and Experience, we are no whit the wiſer for ſuch a Leſſon. For what things are there in Holy Writ, (how eſſential ſoever to Chriſtianity,) which have not been queſtion'd, and diſputed, if not deny'd, and rejected, ſince Schiſm took place in the Chair of Scorn? To this alone we owe the raging of the Sea, and the roaring of the Waves, whereby the Madneſs of the People is oft expreſs'd. To this alone we owe the Legion, I do not ſay onely of Creeds, of Religioſities, of Dogmatizings here in England, (ſince the year 41. in eſpecial manner,) but even of Skepticiſm, Apoſtaſy, and of Atheiſm it ſelf.

§ 10. Now if any are deſirous to know the Reaſons, why our Schiſmaticks, rather than others, (however Scundalous in their lives,) are ſingl'd out from the whole Herd of Notorious Sinners, to be paradigmatiz'd as diſorderly Walkers, from whom we arePejus hoc crimen eſt, quàm quod admiſiſſe Lapſi videntur. Cyprian. de Ʋnitate Eccleſiae.— [...]—Euſch. l. 6. c. 36. moſt to withdraw ourſelves; I ſhall endeavour their Satisfaction by [Page] theſe 4 Reaſons. 1 Firſt, becauſe of all Sinners, They ſeem to be the moſt deſtitute of Chriſtian Meekneſs and Humility. 2 Next, becauſe of all Sinners, they are the moſt void of Chriſtian Charity, as That is Superiour to Faith and Hope. 3 Thirdly, becauſe of all Sinners, they are the greateſt Ʋnderminers of Society and Government; the greateſt Adverſaries to God, as the God of Order; the greateſt Diſturbers (and the moſt dangerous) of private Propriety, and publick Peace. 4 Laſtly, becauſe of all Sinners, our Schiſmaticks here in England are the moſt barbarouſly ingratefull, and moſt deplorably unexcuſable of any other. I am very much miſtaken, if I have not great reaſon for theſe 4 Reaſons. But whether ſo, or not ſo, I leave to the Judgment of my Superiours; and content my ſelf with This, that (without any paſſion) I ſpeak mine own.

§ 11. To the firſt of my 4 Reaſons I premiſe S. Paul's Character touching Schiſmaticks in general;1 Tim. 6. 3. to wit, that they conſent not to wholſome words, and the Doctrin which is according to Godlineſs; 4, but are proud, knowing nothing, doat about Queſtions, and Strifes of words, whereof cometh Envy, Strife, Railings, evil Surmiſes, perverſe Diſputings of men of corrupt Minds, 5. and [Page]deſtitute of the Truth. From ſuch (ſays he to Timothy) withdraw thy ſelf. S. Peter adds, They are preſumptuous, 2 Pet. 2. 10, 15. ſelfwill'd, deſpiſe Government, have forſaken the right Path, and are gone aſtray. Now from Scripture thus ſpeaking, let us reaſon the caſe a little, and then apply it. Can any be farther from Humility, than They who know nothing, and yet are proud of their Knowledge? Can any Pride be more prodigious, than that by which the very baſeſt and the moſt deſpicable of Subjects do not onely abhor, but deſpiſe their Governours? nor onely the Perſons, who are but Men, but even Government it ſelf, which is avowedly Divine in its Inſtitution? The Apoſtle's Expreſſion is rich and elegant, as well as true. For to deſpiſe, or contemn, to depretiate and ſcorn, and as it were to look down upon Thoſe above us, does not ſavour of a vulgar, or of a middle-ſiz'd Pride, but of Pride in its Exaltation. Can any Pride be more monſtrous, than for vile Duſt and Aſhes even to Deifie It ſelf? yet the Schiſmatick ſeems to doe it in Three reſpects. For firſt, he arrogates to himſelf God's Incommunicable Attribute, whilſt he founds his groſſeſt Errours upon an Infallibility: which he does not onely aſcribe (as others do with more modeſty, and ſhew of [Page] Reaſon, although 'tis no more than a ſhew of Reaſon,) to the whole, either diffuſive, or repreſentative Church; but to his own individual Perſon, acted (forſooth) and over-acted by That which he calls (ſpeaking out of his own Heart) the infallible Spirit of God. In any Controverſie ariſing touching the ſenſe of any Scripture, He does not appeal to the Original, or Context, to Fathers, or Councils, or Commentators, (all riffraff in his Eſteem,) but to Illumination, and Revelation, and The Teſtimony within him. Nor can I imagin what ſhould keep him from returning into the Church he has turned from, unleſs it be the worſt Effect of the greateſt Pride, a ſhamefulneſs to confeſs he has ever err'd. Next he Deifies himſelf by not enduring God's Yoke, or indeed that God ſhould reign over him. For if the Powers that are on Earth are ordain'd by God, (as S. Paul affirms,) it is evident that we live under a [...]; that God, by Them, does reign over us: and they that reſiſt ſhall receive Damnation, becauſe they will not be under God. This is certainly at the Bottom both of S. Jude's, and S. Paul's, and S. Peter's reaſonings, when they infer eternal Torments (as they every-where do) from Diſobedience to the Authorities, and the lawfull Commands of Men. Beſides, the Schiſmatick [Page] ſeems to Deifie himſelf, by ſeating himſelf on the Throne of God, and undertaking to be the Judge of Quick and Dead; by opening the Seals of the Book of life; and expounding God's Decrees of Particular mens States from all Eternity. He takes upon him before the Harveſt, to ſever the Wheat from the Tares, and the Sheep from the Goats. He forſooth, and his Party, and none beſides, are the Elect; whilſt all from whom they All ſeparate, are Veſſels of Wrath and Reprobation. Again, how far is That Profeſſor from Chriſtian Meekneſs, who ſays as the Schiſmaticks did of old, in the Prophet Eſa. Iſa. 65. 5. Stand farther off, come not near me, for I am holier than Thou? thanking God that he is not as other men are, neither a Sabbath-breaker, nor Swearer, nor even as this or that Publican; no Conformiſt, no Royaliſt, nor even as this or that Excize-man, gathering Tribute-money for Caeſar: and proudly taking to his Party the name of Saints at every turn, which he denies to the Apoſtles in all Diſcourſe he makes of them on all occaſions. Briefly, for a Perſon of very low Parts, and little Learning, of contemptible Education, and ſmall Improvements, to ſeparate from a Great and Admired Church, The Church of England, and from the [Page] Devotions of the ſame in her Publick Liturgy, All contrived by the Wiſedom, directed by the Learning, embraced by the Piety, eſtabliſhed by the Authority of ſuch a Nation, confirmed by at leaſt 33 Acts of Parliament, and by as many Convocations, or Repreſentatives of the Clergy, ſign'd and ſeal'd by the Sufferings of many Confeſſors and Martyrs, laſtly, aſſerted and defended againſt the Wit and the Malice of all Opponents; I ſay, for a perſon groſly ignorant, and knowing nothing in compariſon, to ſcorn or pity all his Teachers, as Fools and Blind; for him to think he ſees more or better, than the two Ʋniverſities put together, commonly call'd the two Eyes of this National Body, (which is as if the ſillieſt Sheep that ever leap'd out of a Fold, ſhould take upon them both to guide and to feed their Shepherd;) This does argue ſuch an Arrogance, Self-conceitedneſs, and Pride, as no Rhetorick can expreſs, no Charity excuſe, no Humility not cenſure. Although Novatus was made a Schiſmatick by a proud opinion of his own Purity, and by his carnal Ambition to head a Party, as Simon Magus did the Gnosticks in the Apoſtles own Times, on the ſame account; yet now the Copy and Tranſlation has ſo outdone its Original, that our Schiſmaticks [Page] have accus'd the Laws and Canons (for Ʋniformity) of being Such. They could approve of moſt things, in caſe they were not impos'd by Law. The very Reaſon why they ought, is the Reaſon they will not ſerve God in order. They dare not doe what they know they may lawfully, for fear they ſhould ſeem to think an human Law binding. The onely fault of our Liturgy, is its having been compos'd, Authoriz'd, and made uſe of, by the wiſeſt and the Beſt of our Engliſh World, eſpecially by the Governours in Church and State. They will have Parliaments and Synods ſtrike ſail to Them. Whatſoever is Great or Sacred is marked out for the object of their Contempt. Unleſs Antiquity and Authority will condeſcend and ſtoop to them, yea unleſs they may tread upon Crowns and Scepters, there is not any thing will pleaſe them, or give them reſt. Forſooth They want a main part of their Chriſtian Liberty, unleſs they may not onely be ſuffer'd to caſt away their Cords from them, but alſo to bind their Kings in Chains, Pſal. 149. 8. and their Nobles with links of Iron.

§ 12. Nor are our Schiſmaticks onely arriv'd at the Top of Pride, (which is my firſt reaſon,) but they are alſo ſunk down even below the [Page] very Bottom of Chriſtian Charity, (which is my ſecond.)1 Cor. 13. 5. For Charity thinketh no evil, but our Schiſmaticks nothing elſe. They cannot ſee their own Eyes, much leſs the Beams that are in them; but in the Eye of a Conformiſt they can ſee every Mote, and eaſily look it into a Mountain. They perfectly hate, whomſoever they have injur'd for being blameleſs; that is, for refuſing to walk with Them in the ways of Corah: And if we ſtrive to doe all things (in the publick worſhip of God) with any Decency or Order, as S. Paul and our Governours do ſtrictly bind us; they pretend to ſee nothing, (ſuch is the yellow, or black Jaundiſe of Malignity and Prejudice,) but either Popery or Paganiſm in all our Service. Hence they ſeparate from us, (though not Chriſtians onely, but Proteſtants,) with no leſs averſion (in all appearance,) than from Papiſts, and Pagans, and Limbs of Satan. Nor can they rationally deny, that they eſteem us as bad as either: for if they judge not our Communion to be as abſolutely Ʋnlawfull, as they do their own Communion to be of abſolute Neceſſity to their Salvation, they cannot ſeparate from us, and excuſe themſelves at the ſame time. They will not pretend they are unwilling to go to Heaven in our Company; but that they leave us as [Page] going on in the way to Hell. This muſt needs be their meaning, or elſe they cannot excuſe themſelves unto themſelves. So as they muſt be void of Charity by either ſide of the Dilemma. For either they really do believe us to be as well their fellow-Saints as their fellow-Subjects, or they do not: truly if they do not, they then are void of all Charity to Ʋs, in thinking nothing but evil of us; not the beſt our Caſe will bear, but the worſt to be imagin'd. And (on the other ſide) if they do, they are at the leaſt as void of Charity to Themſelves, and do deſpiſe their own Souls, by excommunicating themſelves from their fellow-Saints. For what Pretenſe can they have for their ſeparating from us, if they think us Chriſt's Members, as well as They? The terrible Saying of S. Cyprian, Etſi tales occiſi in Confeſſione nominis fuerint, Macula iſta nec ſanguine abluitur; Inexpiabilis culpa Diſcordiae, nec paſſione purgatur. Cyprian. de unit. Eccl. 1 Cor. 13. 1, 2 3. [that Martrydom is not ſufficient to make amends for a man's Schiſm,] is as true, as 'tis notorious, and as rational, as 'tis true. And yet it can be neither, unleſs it be on this Ground, that Schiſm is excluſive of Chriſtian Charity: on which ſuppoſal S. Cyprian did ſtrongly argue out of S. Paul. Though I ſpeak with the Tongues of Men and Angels, though I have the Gift of Prophecy, Faith, and Knowledge, though I beſtow all my Goods to feed the Poor, laſtly, though (by Martyrdom) [Page] I give my Body to be burnt, and have not Charity, it profiteth me nothing. But if I live in Schiſm, I have no Charity; becauſe I ſeparate my ſelf (as from the Children of the Devil) from many Thouſands of thouſands better Men, better Chriſtians, better Proteſtants than my ſelf. And ſo my Alms in that caſe are but Oſtentation: my yielding up my ſelf to be burnt alive, is a mad kind of Martyrdom in ſuch a Caſe; 'tis but a Sacrifice to my Humour, to my Obſtinacy, and Stomack, like that of Clement and Ravilliac, who died Martyrs to the Popedom, and not to Chriſt; or like the Martyrdom of Hierocles, who writ a Book againſt Chriſt, and after That at Byzantium died a Martyr to his Stoiciſm, as our Engliſh Regicides to their Fanaticiſm, and Vanninus to his Atheiſm. Thoſe alone were the Deities which they ador'd, and died for. 'Tis not the Bravery of the Sufferer, but the Divinity of the Cauſe, which makes a Martyrdom meritorious (if any properly can be ſuch) in any meaſure: and ſo S. Cyprian ſaid rightly, (being but rightly underſtood,) that even Martyrdom cannot expiate the Sin of Schiſm.

§ 13. Thirdly, Schiſm is deſtructive, (in its Tendency at leaſt,) not onely of Government, whereſoever there is any; but of Society itſelf, [Page] upon a ſuppoſal that there is none. Every body knows, (as well as Machiavel,) that to divide, is to infeeble, and ſo the very ſhorteſt way to deſtroy a Nation. The Church of England is but one, and in its Ʋnity lies its Safety, becauſe its Strength. But many and many are the Sects, which Schiſm has made by dividing from her; and ſo it is a Devil whoſe name is Legion. For the effects of which Legion, we ſhall not need conſult more, than our own Memories and Experience. For from the year 41 till 60, all our National Calamities began in Schiſm; in Schiſm they continued; and if ever they are completed, 'twill be in Schiſm too. Schiſm was ours, as it was Corah's firſt Crime. For though Mutiny and Rebellion were the natural Iſſue of it, (as Schiſm in the Church does ever carry Faction in the State along with it;) yet 'twas chiefly as aOptatus l. 1. p. 25. Schiſmatick, that Corah was ſwallow'd up alive, and his ſeparate Congregation together with him. 'Twas Schiſm which did ſet up The Aſſembly of Divines, againſt our regular Convocations and National Synods of the Clergy. 'Twas That that ſet up the Directory, againſt the Liturgy of the Church. 'Twas Schiſm made Sacrilege, and a Sale of the Crown-Lands, and kill'd God's Anointed in order to it. But [Page] for Schiſm, we had not heard either of Plunder, or Sequeſtration; the ſound of thoſe Names had never reach'd our Engliſh Ears. 'Twas Schiſm call'd Strength the Law of Juſtice. 'Twas Schiſm which founded all Right in Dominion, and Right of Dominion onely in Grace; and ſo (by their Doctrin of irreſpective and neceſſitating Decrees,) inferr'd the Great Turk to have much more Grace than our Chriſtian Princes, becauſe more Right, by more Dominion. Finally, Schiſm was the Dam of all the Blaſphemies, both of thoſe and the preſent Times. The Leviathan itſelf was but the Spawn of That Parent. Behind the Veil of Toleration, which Schiſm begot too, and under the Protection of Chriſtian Liberty, which Schiſm expounded into what we now ſee it, Horrid Ochlocracy, and Chirocracy, and ugly Anarchy itſelf, has been hatching, or ingendring, ever ſince Monarchy was reſtor'd. For ſome are longing after the Onions and the Fleſh-pots of Aegypt, as much as ever. And as we have liv'd to ſee a Triumph without a War, or a Skirmiſh, (in the moſt happy Reſuſcitation of God's Spouſe, and his Vicegerent;) ſo do we live to ſee a War too, within the Bowells of Church and State, without other Weapons than thoſe of Schiſm. For our Schiſmaticks are an Army, [Page] however yet without Arms. Happy we, that they are ſo; and moſt unhappy, if they are otherwiſe. For hardly ever were there Schiſmaticks (in any Part or Age of the Chriſtian World) without this Turkiſh and Popiſh Principle, that Religion is to be propagated (where 'tis poſſible) by the Sword.

§ 14. Laſtly, our Schiſmaticks here in England are of all others the moſt ingratefull, and unexcuſable in their Schiſm. The moſt ingratefull; becauſe by Thoſe very Laws, and under the Protection of thoſe Legiſlators, which they hate, and deſpiſe, and conſpire against, they hold the greateſt Injoyments that men are capable of on Earth; to wit, their Liberties, and their Safeties, their Livelihoods, and their Lives. Again, the moſt unexcuſable; becauſe they cannot but know, yea they cannot but acknowledge, (and their Chieftains do it in Print,) that we are Chriſtians, and Proteſtants, which they alſo pretend to be: that we have all the Fundamentals (which they pretend alſo to have) of the true Religion; whether as it conſiſteth of Faith, or Practice: we own the Creed, and the Commandments, and the whole Word of God, as all (or moſt of) our Schiſmaticks pretend to doe. We agree in all Eſſentials with All the Proteſtant [Page] Churches of Chriſtendom, as The Harmony of Confeſſions will convince every Creature who will but read them. Whence then the Murmurings and Diſputings (againſt Authoritative Commands) ſo ſtrictly forbidden by S. Paul, Philip. 2. 14? or what excuſe can be found for a Separation? Let us examin the whole Affair from Top to Bottom; and let us conſider what they would have to make us worthy of their Society; and why they ſeparate from Ʋs of the Church of England, as from Papiſts, if not Pagans, and Brands of Hell, as I ſaid before. 'Tis plain, we do not worſhip Idols; and 'tis plain, we have none to worſhip. We add no Articles of our making to the Apoſtles own Creed, (as we know who do.) Nor do we pare away one of the Ten Commandments, and ſlit another in the midſt, to complete the number. Nor do we equal the Apocrypha with the Canonical Books of Scripture. We have but two Sacraments; and pray in Engliſh. Wives are permitted to our Clergy; and by Them to the Laity the Cup of Bleſſing. We do not buy and ſell Pardons; nor do we truſt in any Merits ſave thoſe of Chriſt. We pray for none at all who are departed this Life; and much leſs to them. We renounce the ſtrange Doctrin of [Page] Tranſubſtantiation, as we do all Pretenſions to Infallibility upon Earth. If we yield the Biſhop of Rome a naked Primacy of Order, we do refuſe him at the ſame Inſtant all Supremacy of Power; and do limit his Juriſdiction within his own own Dioeceſe, or Province. Then what Pretenſe can any have, (who are not Papalins Themſelves,) to dread, or hate a Communion with us? If ſome things indifferent, and uncommanded in Holy Writ, do make them ſeparate from us of the Church of England, They muſt not onely ſeparate (for the very ſame reaſon) from all the Reformed Churches of Europe; but they muſt ſeparate from Themſelves too, and from their ſeparate Congregations, wherein ſome things muſt be Indifferent. I hope they will not here alledge, They love Diviſion quatenus ipſum; and that to croſs S. Paul's Precept, they love as much as in them lies to live unpeaceably with all men; Rom. 12. 18. or think it their Duty to be Diſturbers. They will not ſay, they are obliged to turn the World upſide down, as once the Apoſtles were ſaid to doe, by Ill-will. They will not pretend they are bound in Conſcience, to ſet up That Partition-Wall our Saviour came to break down; and throw the World into a Chaos of Confuſion, worſe and wilder than That, out of which 'twas firſt [Page] taken. Nor do I think that they will plead, They were decreed to love Schiſm, and cannot help it. They will not ſay (whate're ſome think) that any man's Avarice was decreed to midwive Schiſm into the World, for the Love of ſweet Sacrilege, or other Spoils: or that his Envy was Praedetermin'd to ſow the Tares of Diſſenſion for ſweet Revenge: However Envy and Ambition are as probable Impellents, as any other. For, had Aërius been timely made a Biſhop himſelf, he had not envied That Order, much leſs headed a Sect againſt it. And were our Schiſmaticks Legiſlators, they would inforce ſuch a Conformity, as now they will not forgive, much leſs comply with. They ſeem to reckon themſelves oppreſs'd, in that they are not permitted, much leſs made choiſe of, to be our Rulers. Which yet by their Principles of Liberty and Conſcience, (as They expound them,) they are incapable of being, ſhould we deſire them. For if things which are Indifferent are not properly the matter of Human Laws, (as human Laws are contradiſtinct unto Divine,) Nothing elſe with any reaſon can be pretended ſo to be. For Neceſſary things are all ſufficiently commanded by God already in his World: and All things unlawfull are There as evidently forbidden: [Page] and things impoſſible are not commandable at all. 'Tis very evident that the Former, both affirmative and negative, are the Divine Laws of God, and in no wiſe human. So that if our diſobedient and Schiſmatical Brethren ſhould now be choſen or admitted our Legiſlators; Then by the Principles they are of, (would they be but true to them,) there would be but one Law (preciſely human) which They could poſſibly enact, and it muſt be This; That every Chriſtian man living ſhould be a Law unto Himſelf. Every man's Reaſon ſhould be his Guide; and every man's Will ſhould be his Reaſon. Therefore, according to their own Principles, they cannot poſſibly be our Rulers, if we would have them. For every man's Reaſon would be his Royalty. All beſides would be Rulers, as much as They. And ſo for Them to be our Governours implies a groſs Contradiction; by nothing in the world to be avoided, but by their quitting Their Principles, and owning ours.

Now I am tempted to appeal to our Schiſmaticks themſelves, whether they are not [...], Sinners in whoſe behalf no Apology can be made. Whether they are not the worſt Recuſants, becauſe the moſt unexcuſable. Whether [Page] they are not worſe than Thoſe who were accuſed by the Apoſtle of being toſſed to and fro by every blaſt, and carried about with every Wind of falſe Doctrin, when (not our Doctrins, true or falſe, but) even our Surplices can ſcare them, and Organs blow them out of the Church. Whether it will not be more tolerable in the tremendous day of Judgment, for them that never were Members of Jeſus Chriſt, than for them, who having been Members, did excommunicate Themſelves, and even cut themſelves off from his Myſtical Body, which is his Church. Whether, when the publick Safety cannot evermore ſubſiſt without publick Peace, nor publick Peace without Compliance on one ſide or other, it is not fitter that ſuch as They ſhould meekly comply with their Superiours, than that their Superiours ſhould bow to Them? Whether an yielding can be made better, than by the ignorant to the moſt learned, by the feweſt to the moſt numerous, by the Shrubs to the Cedars, or by the Subjects of Law to the Legiſlators. Indeed Obedience to one another, that is to Equals, and Obedience to Inferiours, or People exceedingly below us, might be grievous and vexing with ſome Excuſe. However Chriſtians are (in love) bid to ſerve one another; and Chriſt did waſh [Page]his Diſciples Feet; and England has had her Saturnalia; during which, ſome of the greateſt and nobleſt Maſters did indure a December of Twelve years long, and did contentedly ſee their Servants to bear Rule over them. But Obedience to Superiours, to men above us (not againſt, but) according to the Laws of Heaven and Earth, (ſuch as was the Obedience of Chriſt to Caeſar; for Chriſt according to his Manhood was but a Subject, though King of Kings in regard of his Divinity; and Caeſar was one of thoſe Mortal Gods, who liv'd like Devils, and died like Men;) I ſay, Obedience unto Superiours whom the Scripture calls Gods, is the moſt noble, and the moſt natural, and the moſt neceſſary Duty; ſuch as bears up upon its ſhoulders (by God's Aſſiſtance) both the whole Fabrick of the Church, and all the Kingdoms of the Earth, and of Heaven itſelf. Whereas Schiſms are Pioneers, which digging below their very Foundations, do clearly ſtrive to undermine and ſubvert them All.

§ 15. I have now done with my 4 Reaſons, why our Schiſmaticks rather than others, (however ſcandalous in their Lives,) are ſingl'd out from the whole Herd of Notorious Sinners, to be made the chief Exemplars of diſorderly[Page]Walking, from whom we are moſt to withdraw our ſelves. Theſe (I ſay) are the chief reaſons, why by this Precept of S. Paul, compar'd with Thoſe of S. John, and our Bleſſed Saviour, we are chiefly bound to ſeparate from Separatiſts. Yet would I not here be thought to mean, that every Subject ſhould be a Judge, from what kind of Separatiſts (in Civil Converſation) he ought to ſeparate. (For publick diſorder and confuſion might Thence enſue.) But I would be underſtood to intend Thoſe Schiſmaticks, who are cenſured by their Governours and proper Judges to be Such. From a civil Commerce with ſuch (and a commerce of free choice) I think it a Duty to abſtain, and to abſtain in ſuch a meaſure, as our Lord and His Apoſtles have mark'd out to us.

§ 16. And now I may have done with my Sermon too, but that I have remaining an hearty Wiſh, that our Separating Brethren would unpaſſionately conſider Three obvious Truths. Firſt, that if Obedience to Chriſtian Governours and Laws is not really ſo eſſential to Chriſtianity itſelf, but that ſtill it is poſſible (as ſome imagin) that Saints may be Schiſmaticks, and Schiſmaticks Saints, Then our Faith, and our Preaching, yea and our Scriptures are all in [Page]vain. Welcome Anarchy and Diſorder; and Farewell to all Society. Next, that however Sin and Errour are very different in themſelves, yet a Wilfulneſs in Errour does make ſuch an Errour become a Wilfull Sin too. And the contemning of Authority, link'd with an obſtinate contumacious fomenting of Diviſions, is ſuch a Monſter, that the leaſt Errour of Judgment which had been venial in itſelf, is by theſe Aggravations made great and grievous, and contracts unto itſelf as well a Diabolical, as Damning Quality. Thirdly, that Schiſm, were it no Sin, were very well worthy the parting with, for the purchaſing of ſo pretious and ſo ineſtimable a Jewell, as Publick Peace; the fruits of which (rightly us'd) are Piety, and Proſperity, Strength, and Safety. 'Twas for the purchaſing of This, that S. Paul has his Compliances with Jews and Gentiles. 'Twas for This that he yielded to circumciſe Timothy; and 'twas for This that he refuſed to circumciſe Titus; (as well as for the ſhewing his Chriſtian Liberty and obedience to the Conciliar Conſtitution Then firſt Enacted.) 'Twas his great Buſineſs and Deſign,1 Cor. 9. 19, 20, 21, 22, 23. to make the moſt adverſe Parties agree in Chriſt. To gain the Jews therefore, he deny'd himſelf the uſe of his Chriſtian Liberty: and as well to [Page] win the Gentiles, he reſum'd the uſe of it with equal Care. 'Twas to unite diſſenting Parties, and make them meet in one Church, that the Apoſtles (meeting together in a full Council at Jeruſalem) thought it requiſite to eſtabliſh Things Indifferent by a Law. Thereby giving aAct. 15. 28, 29. Neceſſity à parte poſt, to things Indifferent à parte ante. It was to gain both Jews and Gentiles, that our Lord in ſome things comply'd with Both. And to hope that our hitherto-diſſenting Brethren, who now do enfeeble and indanger both Church and State by their Diſobedience, will one day comply with their Superiours upon the Reaſons I have given, (if by any fair means they may be brought to their knowledge, and laid before them,) is at preſent the greateſt Charity I can have for thoſe men, who are void of All Charity, till That is done.

§ 17. Finally, Brethren, farewell: and ſuffer a word of Exhortation from S. Paul and S. Peter,1 Pet. 3. 8. Both joyn'd together. Be ye all of one mind, having compaſſion one of another; love as Brethren, be pitifull, be curteous: ſo S. Peter:) to which I add out of S. Paul, [...],2 Cor. 13. 11. be knit-together and compacted, (ſo the Greek,) or be ye perfect, (ſo the Engliſh,) becauſe your being perfect, muſt conſiſt in your [Page]being well knit-together and compacted in one Communion.Phil. 3. 16. Therefore walk by the ſame Rule, and mind the ſame things, live in Peace; and the God of Love and Peace ſhall be with you.

To Him be Glory for ever and ever.

OF CIRCUMSPECTION In THESI.

[Page]

EPH. 5. 15, 16.‘See that ye walk circumſpectly, not as Fools, but as Wiſe, Redeeming the Time, becauſe the days are evil.’

1. AS Philoſtratus once ſaid of Apollonius Tyanaeus, [...], That he writ not his Life, but his Peregrination; after the very ſame manner may I ſay here, The Life of man is butGen. 47. 9. Heb. 11. 13. a Pilgrimage, and that Pilgrimage but a Walk; A going uphill on one ſide, and down-hill on the other. Firſt of all he walks up-hill, untill he comes to his 30th. or 40th. year; And from thence he walks down-hill, untill he comes to fourſcore. For [Page] All, after That, is a Deſcending into the Pit, (or if it muſt needs be call'd walking,) a kind of walking in the Valley of the ſhadow of Death.

2. Firſt then [...], be ſure to walk: do not faintly lie down, or yawningly lean upon your Elbows: [...]. Hippocrat. Aphor. 1. [...]. Jam. 4. [...]; Sophoc. for your Journy is long, and your Time but little. Therefore up, and be doing. Set your feet in his ſteps, who went about doing Good, and rejoyced as a Giant to run his Courſe. For rather than be benighted, we muſt not walk onely, but run too. So ſaith the Author to the Hebrews; Heb. 12. 1. Let us lay aſide every weight, and the ſin that ſo eaſily beſets us, and let us run with patience the race that is ſet before us.

3. And yet withall we muſt remember Veſpaſian's Motto, (which deſerves to be ingraven in all our Rings,)Quàm impensè etiam Octavius Auguſtus Caeſar eodem Dicto delectatus fuerit, videre eſt apud Aul. Gell. l. 10. c. 11. & Macrob. Saturdal. l. 6. [...], to make haſte ſlowly; that is, to make no more haſte than may conſiſt with good ſpeed. Becauſe the way we are to walk in is not ſleep onely, but ſlippery. Therefore look to your footing, and mark your ſteps as you walk along: for the footing of a David had well-nigh ſlipt. Nor is the way onely ſlippery, but narrow too. Nay our Saviour ſaith farther, (though 'tis not [Page] expreſs'd in our Engliſh Bibles,) 'Tis [...], a way incumber'd as well as narrow, 'Tis very difficult to find it, and very eaſie to tread aſide. And therefore [...], ſee how ye walk. (So it is in the Greek, though ſomewhat otherwiſe in the Engliſh.)

4. And then in the next place, [...], ſee how circumſpectly ye do it, (as it is in the tranſlation,) or ſee how exactly, (as it is in the original.) The word [...] is of an higher ſignification, than our ordinary Bible doth here expreſs. It imports a Providence, and a Caution, which being joyn'd with Circumſpection, make up the Integral Parts of a Chriſtian Prudence. Now we muſt walk ſo exactly in all theſe reſpects, (with ſo much Providence, and Caution, and Circumſpection,) as not to turn an hair's breadth to the right hand, or to the left. We muſt not be Latitudinarians in point of Practice; but muſt rather [...], walk with ſuch regular and upright Feet, as to abſtain [...], in either notion of the word; not onely from all the kinds, but all the Appearances of evil.

5. Not at all like thoſe Hypocrites, who are indulgent to the Evil, and onely abſtain from the bare Appearance; not like Him in the Epigram, [Page] who put himſelf to Death, for fear of Dying; not like the Phariſees of the Times, who think it their Duty to rebell, for fear of a little Diſobedience; and greedily ſwallow the greateſt Camels, for nothing elſe but their avoiding the ſmalleſt Gnats. This is a fooliſh Circumſpection, to be ſo ſhy of a Ceremony, as to run headlong into a Schiſm; and for fear of Superſtition, to ſwallow practical Atheiſm. For are not they the greateſt Atheiſts, who (to uſe S. Paul's words of the antient Gnoſticks) profeſs to know God, but in their works deny him? And They deny him in their works, who quite diſown him in his Word, where it calls for Compliance (in All things lawfull) with his Vicegerents. For ſure the ſame Spirit that ſaith, Obey God rather than Man, doth alſo ſay,1 Pet. 2. 13. Submit your ſelves to every Ordinance of man for the Lord's ſake. The ſame Spirit that ſaith, Call no man Maſter upon Earth, and Be ye not the Servants of men, doth alſo ſay, Servants obey your Maſters in all things, that the Name of God be not blaſphemed; nor onely with Eye-ſervice, as men-pleaſers, but as the Servants of Christ. Again, the ſame Spirit that ſaith, Thou ſhalt have no God but me, doth alſo ſay,Heb. 13. 17. Obey them that have the Rule over you, and ſubmit your ſelves, Rom. 13. 1, 2, 5, &c. &c. for the Powers that [Page]are, are ordain'd of God, and He that reſiſts, receives Damnation. From all which it follows, that for a Profeſſor of Chriſtianity to diſobey the Laws of men, under pretenſe (rather than fear) of diſobeying the Laws of God, when this is one of God's chiefeſt Laws, That we obey the Laws of men, ſhews ſuch a ſpirit of Contradiction, as 'tis not Charity to indure. We muſt be circumſpect of our ways, as well as of our walking. For a Circumſpect Walker in the ways of Corah, who dares not do as God bids him for fear of Sin, and ſhews a Zeal to ſerve God by his Diſobedience, who craves for Liberty of Conſcience to break the Bonds of Society, which are the Laws of the Nation wherein we live, (that is to ſay, in the Conſequence, for a Liberty of Conſcience to cut mens Throats,) and becauſe the Meek ſhall inherit the Earth, does think it a part of his Humility to ſet his foot upon Crowns and Scepters; ſuch a Circumſpect Walker is the greateſt Monſter to be imagin'd. He may profeſs to know God, as the Gnoſticks did; but in his works he denies him, like any Gnoſtick. And as a practical Atheiſt is ſtill the worſt, ſo ſuch a Boutefeux is the worſt of all practical Atheiſts. 'Twas by ſo fooliſh a Circumſpection, and too eaſie a Connivence at all ſuch Folly, that ſo [Page] many of our days have been ſo evil, and ſtand in need of a Redemption. And therefore for the future, See that ye walk circumſpectly, not as Fools, but as Wiſe, redeeming the Time, becauſe the days are evil.

6. The words are ſeaſonable and fit in a threefold reſpect. In reſpect of the Counſel which our Apoſtle here gives; in reſpect of the Occaſion on which he gives it; and in reſpect of the Reaſon wherewith he does inforce it on thoſe that read him. The ſubject matter of the Counſell is Chriſtian Prudence. The Counſell is given upon Occaſion of great and manifold Temptations, whereby a Chriſtian is enſnared on every ſide. The principal Reaſon why it is preſs'd, is the preſent Corruption of the Time. A Time wherein there is requir'd the Wiſedom and Warineſs of the Serpent, whereby to preſerve the Inoffenſiveneſs and Integrity of the Dove.

7. Now though Prudence is a thing which does conſiſt of three parts, to wit, of Providence, Caution, and Circumſpection, (which though commonly confounded, are very different in themſelves;) yet in the Tenor of my Diſcourſe, I ſhall keep to the ſtile of our Engliſh Bibles; and ſo far comply with the popular [Page] uſage of the word, (which is apparently Synecdochical,) as to name Circumſpection in ſtead of Prudence.

8. And firſt, becauſe our Inadvertency appears to be the very Root, from which the whole Stock of Sin (with all its Fruit and its Branches) doth ſeem to grow; [...], See how ye walk circumſpectly.

9. Next, becauſe there is ſuch a thing, as an Inconſiderate Circumſpection, for want of a neceſſary regard both to the manner, and method, and meaſure of it; See therefore that ye walk circumſpectly, [...], not as Fools, but as wiſe: [...], walk in wiſedom, Coloſ. 4. 5. And as your Speech, ſo your Behaviour is to be ſeaſon'd alſo with Salt, v. 6. Ye muſt behave your ſelves exactly betwixt your Scylla and your Charybdis; Corruption of Soul upon the one ſide, and Deſtruction of Body on the other. But ſtill the firſt and chiefeſt heed is to be taken of the former; that the better part may be in ſafety, whatever Diſaſters befall the worſe.

10. And then in the laſt place, becauſe the worſe the Times are, by ſo much the better and the more circumſpect men ought to be; Therefore it follows in the Text, [...], [Page] Redeem, or buy out the Seaſon. For it is not [...], the Time at large, but preciſely [...], the Nick of Time. And ſo the meaning of it muſt be, Be ye ſober, and vigilant, and watch at all opportunities; uſe ſuch Providence, and Caution, and Circumſpection, as to fly from Sin on the one hand, and cauſeleſs Suffering on the other.

11. This I think may ſuffice for an explication of the Text; and by this a man may eaſily diſcern the Links, which will make up the Chain of my whole Deſign.

12. For firſt, conſidering how we are plac'd as ſo many Sheep amongſt Wolves, we muſt walk for That reaſon with Circumſpection. And then, becauſe there are Errours on either hand, as well on the Right, as on the Left; we muſt therefore walk circumſpectly, not as Fools, but as Wiſe. And this we muſt do in a threefold reſpect; to wit, of Things, and Perſons, and Opportunities: of evil Things, of evil Perſons, yea of all the very Occaſions and Appearances of evil. Our walking is to be circumſpect in reſpect of All Perſons; and as of all other perſons, ſo eſpecially of our ſelves. It muſt be in reſpect both of our Enemies, and our Friends; and as of all other Friends, ſo eſpecially of thoſe [Page] who pretend a Friendſhip unto our Souls. And this muſt be, as at all times, ſo more eſpecially in Theſe. Our days being likely to be as evill at leaſt in one ſenſe, as the Days in my Text are ſaid to be evill in another.

§ 1. Before I can orderly come to ſpeak of Circumſpection in Hypotheſi, as it ſtands in relation to This or That Station or State of Men, (which to do will be the work of another Text,) I muſt conſider it in Theſi, or in the groſs. And this the rather, as well becauſe it lies firſt in the order of Nature; as becauſe Heedfulneſs in the General ſhould be as well known to be ſtrictly neceſſary, as That Triumvirate of our Enemies (The World, the Fleſh, and the Devil,) is univerſally acknowledged to be Deceitfull. And how deceitfull Theſe are, one may conjecture even by This; That there was hardly ever any ſuch Golden age, as had not its portion of Iron in it. For no ſooner had God Almighty imprinted his Image upon the Creature, than his Competitor or Rival began to ingrave his Superſcription. No ſooner had the true Coin receiv'd its Stamp from God's Mint, but ſtraight the Tempter turn'd Althymiſt to embaſe the Metall. There was a Serpent even in Paradiſe; (or elſe our firſt Parents had not ſo ſoon been kept out [Page] with a flaming Sword;) and a ſtumbling-block in Heaven; (for elſe ſo great an Hoſt of Angels had not faln headlong into Hell:) Yea the bleſſed Converſation of Chriſt Himſelf was no ſuch Amulet or Preſervative, no ſuch conquering Prophylactick againſt the Contagion of this Diſeaſe, Mar. 14. 68, 69, &c. but that there was a Peter to deny, yea and a Judas to betray him.Gen. 3. 22, 23. And if theſe things are ſo,2 Pet. 2. 4. That S. Peter himſelf, the firſt and chief of the Apoſtles, was not all his life ſafe in a ſtate of Grace; Nor the Protoplaſt for a day in a ſtate of Innocence; No nor Lucifer for a week in a ſtate of Glory; Lord! how fitly may any Monitor ſay That to us, which our Apoſtle thought needfull (not onely uſefull) to his Epheſians, [...], See how ye walk circumſpectly? If 'tis as true in things ſpiritual, as it is thought in things temporal, That the one half of the world is deceiv'd and cheated by the other; and that if there are no more than an Hundred Sects, Ninety and Nine of That hundred muſt needs be ſick of ſome Impoſture; (unleſs Chriſt can be divided, or the Truth of Religion be more than One;) If in our hovering condition 'twixt Grace and Nature, we are placed in the Confines of two implacable Enemies,Rom. 7. 23. the Law in our Members, and [Page] the Law in our Minds, whereof the one is ſtill warring againſt the other; And if the Author of this Caveat againſt Supineneſs and Nonchalance, though the great Doctor of the Gentiles, and alſo a Veſſel of God's Election, was yet ſo brought into Captivity to the Law of Sin, (as the 7th. to the Romans is very commonly underſtood, though perhaps not ſo happily as might be wiſh'd,) that he was forc'd to break forth into That tragical Ecphoneſis, O wretched man that I am, who ſhall deliver me from the body of this Death! O then what a Neceſſity muſt needs be incumbent upon us, that we repeat this holy Caveat, and reinforce it on one another, [...],Jam. 2. 10. & ch. 3. 2. See how ye walk circumſpectly? If in many things we offend all, and He who offendeth but in one Point, is ſomeway guilty of all the reſt; Matth. 12. 36. If an account is to be render'd of every idle word ſpoken, and ſure much more of every wicked one;Matth. 19. 17. & ch. 7. 14. If none ſhall enter into life but He that keepeth the Commandments, and life does dwell in That City, Luk. 13. 24. to which the Gate is as ſtreit, as the way narrow; inſomuch that of the Many who ſeek to enter into life, many ſhall miſs it for all their ſeeking; Rev. 2. 7, 17. If onely He that overcometh ſhall have the privilege to taſt of the hidden Manna, 1. Pet. 4. 18. ſo as the righteous man [Page] himſelf ſhall be ſcarcely ſav'd; and all for want of being heedfull both of the way he treads in, and in the ordering of his ſteps, and as to the ſureneſs of his footing; Methinks we need no other Sermon, than the conſtant repetition of this one Text, (at leaſt 'twere well if This Text were call'd to mind at every Sermon,) [...], See how ye walk circumſpectly. If S. John thought fit to preach no other Sermon to the Convert Euſebius ſpeaks of, than the Pſalmiſt's Reſolution ofPſal. 39. 1. taking heed unto his ways, which made his Convert not ſollicitous to be enrich'd with more Leſſons, whilſt he found that That One was ſufficient of itſelf to employ him wholly; If we live in an Age of ſo much fallacy and Deceit, and yet for all that of ſo much Heedleſneſs and Security, that no abundance of Caution can be too much; It follows then that This Caveat cannot be thought upon too much, or inculcated too warmly, or unexcuſably offend in the Repetition, but that we have ſuch prurient Ears as cannot forſooth be pleas'd without great variety, and ſuch capricious underſtandings as will not eaſily be quieted with Truth and Plainneſs; but muſt have Altitudes and Depths for their Entertainment.

[Page] § 2. All our Sins and our Miſeries ſeem to have enter'd into the World at this one Door, even the want of That Heed which is here injoyn'd. Other Defects may be as fibres, but This is ſure the Main Root, (as I ſaid before,) from which the whole Stock of Miſchief (with all its Fruits, and its Branches,) does clearly grow. 'Twas meerly for want of Circumſpection, that our firſt Parents fell; and ſtill 'tis for want of Circumſpection, that all their Poſterity is ever ſtumbling. 'Tis but for want of Circumſpection, that many Profeſſors are ſo blind as to be led by the blind, till both the Leaders and the Followers fall all together into the Ditch. In the whole Body of Chriſtianity, Circumſpection may fitly be call'd the Eye. Now as our Eyes are put in our Heads to direct our Feet; and as good be quite blind, as be always winking: ſo Circumſpection in our Hearts is to guard our Actions; and as good be none at all, as unwary Chriſtians. For what with thoſe powerfull Impellents which Satan uſeth from without, and thoſe bewitching Allectives wherewith he charms us from within, we are ſo ſmoothly drawn aſide with great contentedneſs into ſome dangers, and ſo vehemently dragg'd with equall reluctance into others, that we do [Page] not onely (like Janus) ſtand in need of four Eyes, but (like Argus) to be Eyes all over. And juſt as the Builders of the ſecond Temple at Jeruſalem were ſo encompaſſed with Enemies on every ſide, (the Chaldaeans before, and the Philiſtins behind, the Moabites on the right hand, and the Edomites on the left,) that they were taught by their Neceſſity to hold a Sword in the one hand, for the defending of the Workmanſhip which they advanced with the other; Even ſo we Chriſtians, who are dignified with the Title of [...], 1 Cor. 3. 9. Fellow-Labourers with God, whilſt we are building up our ſelves in the moſt holy Faith, Mar. 16. 20. and building up our ſelves into Temples too,1 Cor. 3. 16, 17. (for Temples we are of the Holy Ghoſt,) muſt have one Eye upon our Enemy, as well as another upon our work; ſtill looking upward towards God, but withall downward towards our Tempter; ſtill looking foreward towards Vertue, but withall backward towards Vice. We muſt not onely have an Eye unto the right and left hand of our Spiritual Poyſe (like a man walking upon a Pope,) but like a Thief at high Noon, juſt in the Act of his purloyning, muſt look exactly quite round about us.

§ 3. And the reaſon of This is extremely evident. For if we onely look upwards, we [Page] ſhall be eaſily apt to ſtumble, like Mother Eve; who, whilſt ſhe fixt her whole Aſpect upon the goodneſs of the End, did overlook the manifold Evill which lay concealed in the Means. So praeproperous was the Haſte which ſhe made towards Knowledge, that ſhe left Obedience behind her back. Or if we onely look forewards to ſhun a Praecipice, we may at that very inſtant be attacqu'd behind us with a Wolf. Juſt as Judas was ſo intent upon the Money lying before him, that he was blind to the Deſpair which dogg'd him cloſely at the heels. And we may gueſs by That Threat of God Almighty to the Serpent,Gen. 3. 15. [It ſhall bruiſe thy Head, and thou ſhalt bruiſe his heel,] that commonly the Devil does come behind us; and loves to ſurpriſe us in a part the fartheſt diſtant from our Eyes; that is to ſay, at ſuch a time, as in which we are remoteſt from Chriſtian Prudence. Or if we look onely upon the left hand for the avoiding of a Shelve, we may be our Negligence of the right be ſwallow'd up of a Quickſand. Like ſome Pretenders to Reformation, who taking heed of Superſtition, but nothing elſe, are ſo much the apter to grow profane; Taking heed but of one extreme, they run into the other, which is many times the worſe too; [Page] and to prevent an Inconvenience incur a Miſchief. Thus we ſee how it concerns us on every ſide, not to look upwards onely, or downwards, not onely backwards, or forewards, not to the right hand onely, or to the left, but at the ſame point of Time to be both provident, and cautious, and even circumſpect in the letter, which [à circumſpiciendo] is to carry our Eyes quite round about us.

§ 4. Nor muſt we be onely looking round, but be always looking. The word is [...], See; But See we cannot, whilſt we are ſleeping. And by our Saviour's Admonition, we are to watch, as well as pray, leſt we enter into Temptation. So S. Peter to all in General, who are concern'd for their own Safety, does recommend a ſtrict Vigilance, as no leſs requiſite than Sobriety; and that for this reaſon, becauſe the Devil is ſtill awake, whilſt we are ſleeping. Be ſober, 1 Pet. 5. 8. be vigilant, becauſe your Adverſary the Devil goeth about as a roaring Lion, (and that by Night as well as by Day,) ſeeking whom he may devour. Whom reſiſt ſtedfaſt in the Faith. So that in our Chriſtian Warfare, beſides the manning of our Works, we need our Scouts, and our Countermines. We muſt beſiege our very Beſiegers; And as that Sophiſter, The World, [Page] does ſurround us with Fallacy, ſo muſt we the World with Circumſpection.

§ 5. Nor does the Prudence of a Chriſtian end onely Here. For Circumſpection is to be us'd both in the manner, and in the method, and eſpecially in the meaſure of being circumſpect. It being obvious to infer from the following Words,Eph. 5. 15. [See that ye walk circumſpectly, not as Fools, but as Wiſe,] that there is in the World a kind of accurate folly, an inconſiderate Circumſpection, a capricious ſort of Warineſs, of which we are alſo to beware. Such as is lying all Night out of Doors, to be ſure that our Houſes ſhall not fall upon our heads: Deſtroying Vineyards, to prevent Drunkenneſs: Pulling down Diſcipline and the Hierarchy, to ſhun the Tyranny of a Pope: Diſtruſting the Fathers of the Primitive Church, becauſe of Antichriſt's being at work in the Apoſtles own Times: Making the Laws and Law-givers conform themſelves to Nonconformity, for fear the Church ſhould want a Breadth whereby to ſupport her Superſtructure: Eating of nothing but Nuts and Shell-fiſh, for fear the Cook ſhould be a Sloven. There are ſome uneaſie Souls, who ſeem at leaſt to be incumber'd with ſo incomparable a Niceneſs, that under colour of [Page] reſpect to the Word of God, they take The Scripture to be the Rule, I do not ſay of the moſt weighty, (for ſo it is,) but even of their trivial'ſt and ſlighteſt Actions; looking on every thing as Sinfull, to which the Plain Word of God does not immediately direct them. From which fundamental Miſtake it is, that They dare not call it Wedneſday, but the Fourth day of the Week; nor Nine of the Clock, but the Third hour of the Day. A Surplice or a Sacrament muſt not be mention'd, becauſe there are not ſuch words in all the Scriptures; no more a Sacrament, than a Surplice. And by the very ſame reaſon, (as our judicious Mr. Hooker does well obſerve,) If a Maſter commands his Servant but to take up a Straw, the Servant ſhall not be obliged in point of conſcience to obey, untill his Maſter has found a Text for that one particular. For though the Scripture ſaith to Servants, Obey your Maſters in All things; yet That Precept is but General, and Dolus latet in Generalibus, There are very few Generals which have not a fallacy lurking in them. Now by ſuch a way of arguing, or at leaſt by one as good, if Pontius Pilate was not a Saint, becauſe his Name is in the Creed; at leaſt the Scribes and the Phariſees muſt paſs for very [Page] good men, becauſe they have their Names writ in the Book of life. But for the men who thus argue, and are circumſpect in their walking, not as wiſe men, but fools, we can in charity call them no worſe than Hypochondriacs in religion; men whoſe Souls are directed by the Infirmities of their Bodies; and are fitter for the Pity than Indignation of their Superiours, becauſe the Diſtempers of their spleen may be ſincerely thought by Them to be the Scruples of their Conſcience. Thus the jealous Mithridates ſtood in ſuch fear of being poiſon'd, that even his Meals were all Antidote; and ſo his Body in tract of time became a walking Pharmacopoeia. This indeed is a great, but an heedleſs Caution. Such as does croſs and confute the Proverb, becauſe abundance of this is hurtfull. Some heed therefore is to be taken, not to be heedleſs and imprudent in the extravagant exceſs of our taking heed; and that we do not deceive our ſelves with too immoderate a fear of our being deceiv'd.

§ 6. But This is certainly a Caution, to which a ſmall portion of Rhetorick will be ſufficient to perſuade us. So unapt we are to erre on the farther ſide of This Duty, that our uſual fault is, we are too much behither it. Our [Page] greateſt danger commonly is our opinion that there is none; and we are moſt likely to be unſafe, by our too great aptneſs to be ſecure. Indeed in matters of little moment, concerning the Body, or the Purſe, we need no Sermons againſt Security, or excitations to Circumſpection. Very few there are that travell in times of danger, without a Piſtol, or a Sword; or that in places of infection will walk the ſtreets without an Amulet. Few Families go to bed, till they have made faſt their Doors; and in the morning when they ariſe, their firſt care is to ſhut out Nakedneſs and Hunger. So that if it were a Sin to be in Poverty, or a ſcandalous matter to ſuffer Pain, there would be nothing ſo difficult, as not to abound in this Duty of Circumſpection. But, alas! we do not conſider (heedleſs Creatures as we are) how it fares with our Souls, as with ſo many Ships, wherein the very leaſt Crevices (if undiſcover'd) are too ſufficient to drown us all. And yet how partially we prefer the care of our Bodies and Eſtates, before the Care and Concernment we ought to have of and for our Souls, we may conjecture by the Practice of the Phyſician, and the Lawyer, above That of the Divine. For one Scruple in the Conſcience, how many are there [Page] in the ſtomach? How many Empiricks are ſought to, for here and there a ſingle Confeſſor? and how many reall Patients are in all places to be met with, for one true Penitent? Be there never ſo ſlight an Ʋlcer in any part of the Body, we ſtraight deſire the grim Artiſt to uſe his Corroſive and his Probe; perhaps his Lance, and his Cauſtick too. But be the Soul never ſo ulcerous, we are content either with none, or a palliate Cure. So again it is in the other Inſtance; That though we have little or no ſollicitude about the making of our Calling and Election ſure, (which in my Text is expreſſed by walking circumſpectly, as Wiſe, and not as Fools,) nor trouble our heads with an Inquiry, what ſhall become of us hereafter; what kind of Intereſt we may have in the Bloud of Chriſt; what kind of Title we can pretend to the inheriting of a Kingdom, a joyfull Aeternity in Reverſion, and how we ſhall plead it at the Aſſizes which will one day be held in the Court of Heaven; Yet be there never ſo ſmall a flaw in any Title to an Eſtate, Lord! how ſedulous we are to have the matter made up? How many Counſellors are conſulted, and ſet on work, for one Caſuiſt? How many Caſes are try'd in Law, for one in Conſcience? I will not call it the [Page] univerſall, but uſuall Cuſtom, that when Luke the good Phyſician has little hope of our Bodies, we ſend for Gamaliel the able Lawyer, to take care of our Eſtates. And (That being done,) Then for Barnabas the Divine, (who is a Son of Comfort too,) to make proviſion for our Aeternity.

§ 7. Thus we ſee the moſt of men have Circumſpection very ſufficient; but 'tis ſufficiently miſapply'd too. And in the Miſapplication lies all the Miſchief. Juſt as the Phariſee in the Parable was very free of his Confeſſions; But he apply'd them to his Vertues, and not his Sins. He made confeſſion of his righteouſneſs, to wit, his fasting twice a week, and paying Tithes to a Pin's-worth of Mint and Cummin; He very ambitiouſly confeſs'd that he thought himſelf holier than other men, (for which he gave God thanks too, and not himſelf:) But of his manifold impieties we do not hear a word from him. So the greateſt numbers of men are very circumſpect, and wary: But they are wary of their Duties, as of dangerous things; things which probably will betray them to the disfriendſhip of the world; (eſteeming Him an imprudent man, who dares adventure on what is ſtrait, when the Times are crooked; and to [Page] ſtand his old Ground, when new is temporally ſafer, and more in vogue too.) Men are wary of loving Enemies, or doing good to ſuch as hate them; very wary how they part with a ſinfull Pleaſure, or ſend a bill of divorce to a beloved Paſſion. Extremely heedfull they are and cautious, how they fall from a ſtation of wealth and honour; how they beat down their Bodies, and bring their Fleſh into ſubjection; how they crucifie the world unto themſelves, and themſelves unto the world: (as if there were nothing more ridiculous than That primitive Criterion, by which a Chriſtian was diſtinguiſh'd from Jew and Gentile; nor any thing more to be avoided by one of Quality and Parts, than ſuch a ſeriouſneſs of life, and ſuch a tenderneſs of Conſcience, as may expoſe him to the Cenſure of his being little more than a well-bred Quaker.) And as 'tis commonly obſerv'd of the Lacedaemonians, that they ſtated the guilt of Stealth, not ſo much in the Act, as the Apprehenſion, and therefore reckon'd it a Sin, not to ſteal, but to be caught: So the greateſt heed taken by the Majority of Profeſſors, is not ſo really to be innocent, as not to be cenſur'd for being guilty. As if, their Prayer were like That of the famous Hypocrite in the Poet,

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—Pulchra Laverna,

Da mihi fallere, da juſtum ſanctúmque videri,

Noctem peccatis, & fraudibus objice Nubem.

O my Goddeſs, give me the Grace to ſeem as religious as the beſt, and to be as deceitfull as may be poſſible. The greateſt Miſchief to be avoided in moſt mens judgments, (if yet their Judgments may be judged of by their Practice,) is not the ocular Sin, (I mean the Eye full of Adultery,) but the auricular Confeſſion; Not the Proteſtant's Impiety, but the Popery of making it known. Now ſuch as Theſe ſhould be exhorted, not ſo much to increaſe, as to direct their Caution; not ſo much to make it greater, as wiſer and better than heretofore; to change the Object and the End of their Circumſpection; that what is now a meerly Carnal, may ſuddainly paſs into a ſpiritual and Chriſtian Prudence. For this will be to walk circumſpectly, not as Fools, but as Wiſe.

§ 8. And for the bringing this about with the greater Eaſe, we muſt be circumſpect Walkers in two general reſpects: In reſpect of the Perſons with whom we are converſant, and in reſpect of the Rules by which we are to be directed. I therefore ſay in reſpect of Perſons, (by way of diſtinction from all other objects,) becauſe [Page] our Days cannot be evill, but as we our ſelves are ſuch: and therefore by the evill Days in which it is our Lot to live, muſt needs be meant the Evill men of the Days we live in. And our Walking is to be circumſpect, as in reſpect even of all men, ſo of Thoſe more eſpecially to whom we bear the greateſt kindneſs. (But This is a Point I muſt refer to another ſubject of Diſcourſe.) The Rules by which we are to walk, not as fools, but as wiſe, are eſpecially theſe two; Conſcience, and Diſcretion. And for the better uſing of Theſe, we muſt warily occurr to two grand Fallacies, whereby the greateſt part of Men are wont to prevaricate with Themſelves.

§ 9. Some are ſo thick of underſtanding, as to meaſure their Conſcience by their Confidence; their being luſtily perſwaded a thing is lawfull, or unlawfull. Eſteeming all without Sin which is ſaid or done without Scruple; and all things ſinfull of which a ſcruple may be made. Neither diſcerning any difference betwixt a Conſcience which is tender, and miſinform'd, nor yet betwixt a meer numneſs, and Peace of Conſcience. Such were our Regicides here in England, who, how ſcrupulous ſoever in things indifferent, were not ſcrupulous at all in the point of Murther; [Page] But ſturdily pleaded at the Bar, that they believ'd they had a right to try, and execute their King; and that they did Both in the Integrity of their hearts; it was no more than their Conſciences did dictate to them; their Conſciences were ſatisfied in what they did; and by conſequence they would do it, were it for ever to be done. Meaning ſtill by the word Conſcience, the ſtrength and ſturdineſs of their Opinion; which might indeed be call'd Witchcraft, as well as Conſcience; (I mean with an equal impropriety, and an eaſier pardon to the word.) Thus it was with the Conſpirators of our Gunpowder-Treaſon, and with the two infamous Murtherers of Henry the Third and the Fourth of France, who taking That for their Conſcience which was indeed but their Caprice, made no doubt but their Murthers were Meritorious. And thus it was for ſome time with furious Saul, the Blaſphemer and Perſecutor of Chriſt; who grew ſo mad, and tranſported, with giddy zeal without knowledge, (as himſelf confeſſed freely againſt himſelf from after the time of his Converſion,) that he thought it his Duty to be deſtructive of whatſoever was call'd Chriſtian. Like Them of whom our Saviour tells us, who thought (forſooth) they were bound in Conſcience [Page] to execute Murther on the Apoſtles, becauſe it was, in Their Judgments, to do God Service. Where by the way we may obſerve, how much 'tis every man's duty to fear himſelf, and to ſuſpect his own Judgment in divers caſes.

§ 10. Now the way to walk circumſpectly not as fools, but as wiſe, and to free our ſelves from That Fallacy, which is ſo generally ſwallow'd by other men, is firſt to conſider what Conſcience is, (a thing the moſt talk'd of, but the leaſt commonly underſtood, of any principle or faculty to be imagin'd,) and after That to be carefull how we walk by that Rule. For whilſt the Rule itſelf is falſe, the Circumſpection muſt needs be fooliſh, and can onely ſerve to make us the more diſorderly Walkers. Conſcience indeed is the Rule of Action; But to be ſturdily perſwaded a thing is lawfull or unlawfull, is not at any time the Rule, and not at all times the work of Conſcience. For Conſcience is not a Perſwaſion, but Knowledge rather; Nor is it any kind of knowledge, but knowledge compared with a Rule; (as [...] in the Greek, and Conſcientia in the Latin, do Both import:) And yet how many of thoſe men who paſs for Inſtructers of the Ignorant, and Eyes to the Blind, are wont to uſe the word Conſcience (before the [Page] people, and to themſelves,) by that dangerous Catachreſis I juſt now mention'd? But before I ſay fully what Conſcience is, I proceed to ſhew what it is not. I ſay, it is not a being ſo fully perſwaded in our minds, as not to have any regret or ſcruple; to be void of all Doubt, or haeſitation; for we know the Sear'd Atheiſt has none of That. And when our Saviour Chriſt ſaid, The time cometh that whoſoever killeth you, ſhall verily think he does God Service, he did not mean, they ſhall be conſcionable Murtherers, or Perſecutors of Men in the fear of God, and ſo ſhall break the Commandment in the Integrity of their Hearts; (for That had been to ſay, They ſhall be innocently guilty, which had flatly imply'd a contradiction in Adjecto.) But his meaning was clearly This, that ſome mens hearts ſhall be ſo hardned through the Deceitfulneſs of Sin, as to miſtake the very worſt for the beſt of actions. Their Ʋnderſtandings ſhall be ſo dark, and their Souls ſo benighted with their cuſtomary impieties, as to grope after Murther inſtead of Sacrifice. Juſt like them of whom we read in the fift of Eſa, (lately match'd with the Readers and Admirers of the Leviathan,) who had ſo loſt the diſtinction of right and wrong, as to put evill for good, and good for [Page]evill, bitter for ſweet, and ſweet for bitter, darkneſs for light, and light for darkneſs. The Cuſtom of Sin had ſo pav'd their Palates, as that they had utterly loſt their Taſt. Now it is not a ſatisfied, but ſeared Conſcience, which is not ſtartl'd at ſuch impieties. As many ſilly mens Conſciences are too full of ſcruples, not becauſe they are tender, but ill-inſtructed; ſo many wicked mens Conſciences are void of Scruples, not becauſe they are clear, but callous; and ſo muſt every thing be that is cauteriz'd. Yea give me leave to ſay farther, Many deſperate Malefactors have mounted the Gibbet without regret, not ſo much becauſe they had no ſcruples in their Conſciences, as rather becauſe they had no Conſciences to be ſcrupl'd; ſince one that's ſear'd with an hot Iron (to uſe the figure of our Apoſtle) is in effect none at all.

§ 11. For (to ſhew briefly what it is, having ſhew'd largely what it is not,) A Man's Conſcience is his Knowledge of what he has done, or not done, which the known Law of God (written within him, or without him,) has either commanded, or not commanded; and ſo by conſequence 'tis a Witneſs either for him, or againſt him, after the meaſure that he has done, or has omitted to do his Duty. From whence it follows [Page] unavoidably, That as Conſcience properly ſo call'd is the Rule of Action, ſo the known Law of God is the Rule of Conſcience. And from hence again it follows as unavoidably as before, That for any man to ſay he is bound in Conſcience, (as we know who did in the worſt of times,) not onely to covet his Neighbour's goods, but at once to kill, and to take poſſeſſion, (the thing with which the holy Prophet upbraided Ahab,) is as much as to ſay in directer Terms, That he thinks it his Duty to be a Devill.

And ſo much for the firſt Fallacy, by which a Multitude of men are led indeed to walk circumſpectly, but as Fools, and not as Wiſe, becauſe againſt the true Notion and Rule of Conſcience.

§ 12. And as ſome do thus fooliſhly offend againſt Conſcience, ſo do others againſt Diſcretion. For many Profeſſors are very willing to be in poſſeſſion of the End of their Chriſtianity, who yet are very unwilling to uſe the Means. They would with all their hearts embrace the Service of Chriſt, but not abſtain from thoſe things with which his Service is inconſiſtent. Deſirous they are to do the thing that is good; but they cannot abide to depart from evill. Or if they have a woulding to ceaſe from That too, [Page] yet they are fond of the Occaſions which ſtill do tend and lead towards it. There is nothing in the world either more ſerviceable to Satan, or more pernicious and deſtructive to the Kingdom of Chriſt, (which he would gladly ſet up in the Souls of men,) than That moſt pleaſant, but killing Fallacy, which the far greateſt part of men are wont to impoſe upon themſelves, [That they need not ſcruple at the doing whatever is lawfull to be done, and has not any thing in it which can be properly call'd Sin.] A fallacy the apter to be ſwallow'd down glibly, (and that by good Logicians too,) becauſe it delights whom it indangers; and as it finds men dispos'd (yea greedily willing) to be abus'd, ſo it makes them well-pleas'd with the hurt it does them; as being ſuitable and compliant with all the Appetites of the Fleſh. When men are tempted to do a thing which is not formally unlawfull, as being no where forbidden by God or Man, they will not be at the pains to meditate about the Tendency and Byaſs of ſuch a thing. For it would rob them of the pleaſure they take in Sin, if they ſhould patiently admit but of this one Conſideration, (which is commonly diſtaſtfull and irkſom to them,) That there was hardly ever any unlawfull thing, which did not ariſe from [Page] the Admiſſion of ſomething or other that was lawfull. Yea that ſometimes the greateſt and damning'ſt Sins have taken Riſe from the leaſt and moſt contemptible Occaſions. I ſhall at once make it plain and uſefull too by ſome examples; and that eſpecially out of Good will unto the younger, and more illiterate, and leſs conſidering part of Thoſe that ſhall chance to read me.

§ 13. No doubt 'twas lawfull enough for Eve, at leaſt to look upon the fruit which was forbidden, (for God forbad her onely to eat it;) And as lawfull for her it was, to lend the Serpent an empty hearing; (that is to ſay, upon condition ſhe did not give him her Aſſent too:) But how much happier had it been, if, like Ʋ lyſſes in the Odyſſes, ſhe had ſtopt her very ears againſt the Voice of That Charmer, and had not ſuffer'd her ſelf to look? For her Eye and her Ear became the Panders to her Palate, and then her Palate betray'd her Heart. Holy men have This property,Greg. Mag. Dial. l. 4. c. 11. fol. 37. (ſays Gregory the Great,) Quòd ut ſemper ab illicitis longè ſint, à ſe plerumque etiam licita abſcindunt; That they may ſtill be far enough from doing any thing unlawfull, they abſtain from many things which are lawfull too. Certainly Job could be no ſuch [Page] Ideot, as to think it a thing unlawfull for a man to look upon a Maid, who yet did covenant not to do it, not onely with his Heart, but with his Eyes too. Nor may we think it was for nothing, that S. Paul ſo ſolemnly did diſtinguiſh betwixt things lawfull, and things expedient: clearly intimating unto us, that there are very many things to be left undone, not becauſe they are unlawfull, but onely becauſe they are unfit; not becauſe they are actuall Sins, but becauſe they eaſily may become ſo; not becauſe they are vitious, but dangerous things. And it belongs to Circumſpection or Chriſtian Prudence, to mind the Counſells of Scripture, as well as Precepts: as,Prov. 5. 8. not to approach the very Door of an Harlot's Houſe; Jude 23. to hate the very Garment ſpotted of the fleſh; Pſal. 1. 1. and not to ſtand in the way of Sinners. We may not be Haunters of the Tavern and other places of Debauch, becauſe there are ſome who come out ſober; But rather of the two we muſt beware of ſuch Places, becauſe there are others who come out drunk. For 'tis a mocking of God, and a reproaching of our ſelves too, to run without warrant upon Temptation, and at the ſame time to pray, Deliver us from evill. We know that many moſt tender Parents correct their Children, not onely for doing what is [Page] morally evill, but meerly for coming in Harm's way; for not being ſo Circumſpect, as to be afraid before they are hurt. And though no doubt it is barely lawfull, for a man to walk upon a Praecipice, or to stand on a Pinnacle of the Temple; yet whoſoever dares do it deſerves a Rod. We cannot ſay it was unlawfull for Herodias to dance, or for Herod ſitting by to behold her motions; But yet Herodias and Herod were both deſervedly to be blam'd, becauſe if She had not danc'd, nor He beheld her, ſhe had not ſo eaſily (as ſhe did) ſtoln his heart out of his Boſom, and Then the Innocent Baptiſt had kept his Head upon his Shoulders. Will any man ſay it was unlawfull, for the women of Iſrael to hold up their chins, or ſet one foot before another? But yet God ſmote them with Iſa. 3. 16, 17. ſcabbed heads, becauſe they minced their ſteps as they went along, and becauſe they walked with ſtretched-out Necks. It was not certainly unlawfull for Mother Monicha, (the famous Mother of S. Auguſtin,) to drink a cup or two of Wine now and then with her Neighbours; But yet by little and little practice grew into a Cuſtom; and Cuſtom juſtled out Judgment; and ſo ſhe grew out of Permiſſion, into Delight; an arrant Wine-bibber at laſt, and vulgarly known ſo to be; [Page] ſadly purchaſing unto her ſelf the odious Title of Meribibula. Which, without more Examples, may ſerve to teach us, with what kind of Circumſpection we ought to walk, to ſave our ſelves as from the Mixture, ſo from the Neighbourhood of evill.

§ 14. And being thus far ſecur'd from the two grand Fallacies of which I ſpake, with which there is hardly any thing commoner than for Chriſtians to couzen and cheat Themſelves; We have found the way to walk circumſpectly by the Rules of Conſcience, and of Diſcretion; or (as our Apoſtle does here expreſs it) not as Fools, but as Wiſe. And truly upon a ſuppoſal, that as many as have heard, have alſo minded what I have ſpoken, I think I have ſpoken at leaſt enough of the praevious part of my Deſign, which was onely to diſcourſe of Circumſpection in Theſi. To conſider it in Hypotheſi, 'twill properly belong to another Text, and muſt therefore be deferr'd till another Time.

OF CIRCUMSPECTION In HYPOTHESI.

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MATTH. 24. 4.‘Take heed that no man deceive you.’

§ 1. THE words in general are theNon primis verbis reſpondet ad ea de quibus fuerat interrogatus; ſed illud primum admonet, quod inprimis fuerat obſervandum, nè impoſturis hominum abducamur à fide. Clarius in locum. Preface of our Saviour's Anſwer to his Diſciples. Their Queſtion was, what the Signs of his Coming ſhould be, (v. 3.) Which Coming of his having a double Signification, either the end of the Age, (as the Greek imports,) or elſe the end of the World, (as we commonly read in our Engliſh Bibles,) This Inquiry of the Diſciples may have in proportion a double Proſpect. The firſt and more immediate on the Deſtruction of the Jews; the ſecond and more remote on the Day of Judgment. And 'tis poſſible that the [Page] Prognoſticks our Saviour gives them may be equally appliable to Both acceptions of his Coming; as well to the Scepter's departing from Judah, which in the Prophecy of Jacob ſhould be when Shiloh was fully come, as to the End of All things, when Chriſt ſhall come with his Holy Angels, to judge the Secrets of all mens Hearts.

I have ſo very good Authority for Both theſe Notions, that I am not very willing to leave out either, although I cannot but in Judgment prefer the firſt: and that as for many other reaſons,V. Tertull. de Praeſcript. adverſus Haereſ. cap. 45. (too many, and too long to be here inſerted,) ſo more particularly for one, in which the words of This Text are more particularly concern'd. For I obſerve Three Periods or Parts of Time, pointed at by our Saviour in ſeveral parts of this Chapter: in the firſt of which he gives warning of bare Deceivers, (v. 5.) in the ſecond of falſe Prophets, (v. 11.) in the third of falſe Chriſts, (v. 24.) ſuch as would ſet forth themſelves in ſo plauſible a manner, with ſo bewitching a Parade, and ſuch aſtoniſhing advantages of Signs and Wonders, as to deceive (if it were poſſible) the very Elect, had not our Saviour countermin'd them with an [...], Behold, I have told you before [Page] they come, (v. 25.) and with a [...] in my Text, Take heed that no man deceive you.

§ 2. Now if to ſatisfie the Deſire and Curioſity of the Inquiſitive, I may examin and give account, who the Deceivers, and the falſe Prophets, and the falſe Chriſts were by Name, whom our Lord in this Text may ſeem in particular to intend or allude unto; The firſt I find wasOrigen contra Celſ. l. 2. Act. 8. 10. Simon Magus, Euſeb. Hiſt. Eccl. l. 2. c. 12. & l. 3. c. 20. & l. 4. c. 6. who call'd Himſelf The Power of God; and Helena, his Harlot, A piece of Deity,A Claudio Caſ. honoratus, à multis quaſi Deus glorificatus eſſe dicitur. Docuit ſe eſſe qui inter Judaeos quaſi Filius apparuerit, in Samaria quaſi Pater deſcenderit, & in reliquis gentibus quaſi Sp. Sanctus adventaverit. Helenam primam ejus [...] fuiſſe dixit, & generâſſe Angelos & Poteſtates per quas Mundum hunc factum eſſe ait. Iren. l. 1. c. 20. flown forſooth from His Boſom. He was a very bewitching Sorcerer, in great Eſteem with the Emperour Claudius, and worſhipt by many as a God. Nor would he be thought to be onely one, but every Perſon in the Trinity; The Father in Samaria, The Son in Judaea, The Holy Ghoſt among the Gentiles. Yet This was That Simon who is ſaid to have believed, and by the Sacrament of Baptiſm had been admitted into the Church. Act. 8. 13. Such another was Doſitheus, who call'd himſelf The very Chriſt. A third was Menander, who would needs have been thought The common Saviour of the world. A fourth was Barchochebas, who preached up himſelf as The Meſſias that was to come, and whom the Jews were Followers of, as of I know not what Star dropt down from Heaven. Theſe [Page] were [...]. Polycarp. ad Philippenſ. p. 20. 1 Joh. 4. 3. properly falſe Chriſts. Then for Deceivers and falſe Prophets, who are alluded to in the Text, I ſhall but name ſome of the Chief. One was Theudas in the Time of Claudius, who pretended to ſeparate the Waters of Jordan, as Moſes Thoſe of the Red Sea. Euſeb. l. 2. c. 20. Aegyptius was another in the Time of Nero, who (with 30000 Followers) was by Felix cut off at the Mount of Olives. Iren. l. 1. c. 25. & l. 3. c. 3. A third was Ebion, who contended that Jeſus Chriſt was an arrant Man, the offſpring of Joſeph as well as Mary. Euſeb. l. 3. c. 23. A fourth was Cerinthus, who taught his Followers to expect a Thouſand years of Senſuality, which (forſooth) were to commence from after the general Reſurrection. (The like to which was ſaid of Papias, who had been Scholar to S. John.) A fift was the Sect of the Nicolaitans, who exhorted their Diſciples to the promiſcuous uſe of Wives. Iren. l. 1. c. 1. &c. 24. A ſixt was Carpocrates, and all his Gnoſticks, (forEpiph. Haer. 20. Nicolaus bred ſome, andHieron. lib. de Script. Eccleſ. Auguſtin. Haer. 6. Valentinus bred others,) who commended Ʋncleanneſs, as one great Requiſite to Man's Redemption. (meaning his being freed from his Confinement to The Body.) A ſeventh wasEuſeb. l. 4. c. 7. & l. 6. c. 28. Baſilides, who held it lawfull in Times of Triall, to renounce the Doctrin of the Goſpel, and did ſet up in Aegypt an open School of this Hereſie: [Page] which was afterwards eſpouſed by theEuſeb. ibid. Iren. 1. c. 1. 22. 23. Helcheſeitae. An eighth was Saturninus, who did the like to this in Syria. And though ſome of theſe did flouriſh after the ſacking of Jeruſalem, yet the Jews received Maſſacres even after that time of their Deſolation. Witneſs That in the Days of Hadrian, whereof Barchochebas was the occaſion. For God it ſeems had deſign'd them to ſuch an abſolute [...], ſuch a Conſumption of the whole, that even their Ruins were to be levell'd, and their Graves buried. They were prohibited by Hadrian, Judaeis nec Advenarum jure Terram patriam ſaltem veſtigio ſalutare conceditur. Tertull. in Apol. c. 21. p. 45. to do ſo much as to look on their Native Country. Yea Jeruſalem was decree'd to be called Aelia, and its Name to be blotted out from the Common Regiſter of Time. So that All thoſe Deceivers I juſt now mention'd,Euſeb. l. 4. c. 6. were either the Harbingers, or the Attendants, of That ſo matchleſs a Devaſtation; and did literally fulfill this famous Prediction of our Lord, in the 5th. the 11th. and 24th. verſes of this Chapter.

§ 3. All which being premis'd by way of general Explication, may ſerve to guide our Attentions into Three Subjects of Diſcourſe.

Firſt, an Heedfulneſs, and Prudence, to which our Saviour thought fit to exhort his firſt Followers; the Exhortation as it were reaching, [Page] through Them, to Ʋs. [...], See, or Take heed.

Secondly, the Danger, or Ground of fear, which more particularly calls for this Chriſtian Prudence. To wit, the Multitude of Deceivers gone abroad into the World; which by their Subtilty, and their Number, will be ſo likely to prevail, that there is no little need of our greateſt Care, [...], leſt any Man deceive us.

Laſtly, the Time is very obſervable, wherein the uſe of this Care will be moſt in Seaſon: and this we may gather from the Context to be before a Deſtruction of Church and State. For Impoſture and Deceit will be Then moſt rife, and therefore the Prudence of a Chriſtian will be Then moſt needfull.

The firſt Obſervable of the Three I have inſiſted upon at large on another Text; whereon I ſhew'd the ſtrict neceſſity of circumſpect Walking in the Generall, in reſpect of evil Things, and all that have Tendency unto evil.

It now remains that I proceed to the ſecond Obſervable I propos'd; and ſo to conſider Circumſpection or Chriſtian Prudence, as relating in Particular to the Deceitfulneſs of Perſons. Nor can it be ſeverely imputed to me, if ſtill I continue to deal in Caveats. For,

§ 4. If ever there were an Errour to be commended [Page] out of a Pulpit, it is the right-handed Errour of too much Caution. And if ever there can be any, This is certainly the Time, when no abundance of Caution can be too much. When perhaps the very greateſt a man can uſe, may prove the very leaſt he ſhall ſtand in need of. At leaſt I take This to be a ſatisfactory reaſon, why having ſpoken enough already of Chriſtian Prudence in Theſi, I am led by the love of Method to conſider it alſo in Hypotheſi; as it ſtands in relation to this or that Station and State of Men. For as Charity is the greateſt of Chriſtian Vertues, ſo (in a ſecular Conſideration) 'tis the moſt dangerous, and enſnaring, and the moſt difficult to be managed of all our Duties; becauſe it has This peculiar to it, that it thinketh no evill; but beareth all things, believeth all things, hopeth all things, endureth all things. (1 Cor. 13. 5, 7.) I will not ſay it is the weakneſs or fault of Charity to be Credulous; But yet expoſing its owners to many Riſques, and Inconveniences, it ſtands in need of great Prudence to keep it ſafe. The Diſciples therefore did very wiſely,Act. 9. 26. in being afraid and ſuſpicious of Paul himſelf, till Barnabas gave him a Teſtimonial, ver. 27, 29. that by his preaching boldly at Damaſcus, and by his diſputing againſt [Page]the Graecians, he prov'd himſelf an unfeigned Convert: as if the repentance of an Enemy were never to be truſted untill 'tis try'd; nor any other Triall could be ſufficient, but That of bringing forth fruits meet for repentance. Our Bleſſed Saviour himſelf would not entruſt himſelf with ſome who believed in him; Joh. 2. 23, 24. becauſe he knew their Belief was ſuch, as would not bear any ſtreſs in a time of Triall. Seeing the Miracles which he did, they believ'd in his Name: but he knew that they were not Temptation-proof; that they would not hold out at his Crucifixion. How much more might his Apoſtles be diſtruſtfull of Believers, who knew them not? And yet ſo unguarded was their Simplicity, (I mean the Simplicity of the heart, not of the head, or the underſtanding; as oppoſed onely to knavery, and not to knowledge;) that they made their own Innocence the uſual meaſure of other mens. Hence it was that their Maſter did call themMatth. 10. 16. Sheep; becauſe they knew not, till he had told them, that they were going out as Sheep in the midſt of Wolves. And the more he had obſerv'd they were unapt to be ſuſpicious, by ſo much the rather did he exhort them to uſe the wiſedom of the Serpent, whereby to ſet a conſtant Guard upon the Innocence of the [Page] Dove. For as Wiſedom isJam. 3. 15. devilliſh, without Simplicity, ſo This, without Wiſedom, is never ſafe. It is the property of the one, not to do any Injury, and the benefit of the other, is not to ſuffer it. Indeed as Fear is oppos'd to Fortitude, it is a childiſh unmanlike Paſſion; ſtill betraying thoſe ſuccours which reaſon offereth. Wiſd. 17. 12. Again, as Fear is oppos'd to Faith, it is an heatheniſh and carnal Paſſion; That that made ſo many Compliers in the evil days paſs'd, with the Spirit which Then was working in the proſperous Children of Diſobedience. Eph. 2. 2. But as Fear is oppos'd to Folly, (I mean Imprudence, and want of Heed,) it is at once a very generous and Chriſtian Thing. There being no true Faith, no nor any true Fortitude, which has not a mixture of ſuch a Fear. As Fear is oppoſite to Reliance and Truſt in God, it is indeed a great Duty to laugh at Danger: But as 'tis oppoſite to Raſhneſs and a defect of Circumſpection, it is as much a man's duty to provide againſt danger by timely fear. For the ſame Spirit that ſaith by the Royal Prieſt,Matth. 10. 28. Fear not them that can kill the body, does alſo ſay by the Royal Preacher,Prov. 28. 14. Happy is the man that feareth always. All which being compared with the Importance of my Text; and the [Page] evill of thoſe days, which in the Context are ſpoken of, being duly compar'd with theſe I ſpeak in, (for in truth the whole Chapter which lies before us may very well ſerve for an Engliſh Mirroir, wherein our Modern Deceivers may partly ſee how they look;) I think I may ſay (without impertinence) to the moſt prudent Congregation, what our Saviour eſteemed needfull, not onely pertinent to his Diſciples, [...], See, or take heed: and [...], Take heed ye be not deceived: and [...], Take heed that no man deceive you.

§ 5. That thus the Emphaſis is to be put, I am confirm'd in my opinion from other words of our Lord to his 12 Apoſtles, when being about to ſend them abroad to an inhoſpitable world, he did not ſpeak in this manner, (which yet he might very well have done,) Beware of thoſe fooliſh and hurtfull Luſts, which drown the Soul in miſery and perdition. Nor did he chooſe to ſay Thus, (which he might very well have done too,) Beware of the Inticements of worldly Greatneſs, of Riches, and Pleaſure, and Reputation. He did not ſay, (with S. Paul,) Beware of Dogs; Not yet, (with S. Peter,) Beware of Devils: But (as a greater Miſchief than either,) Beware of [Page]Men. (Matth. 10. 17.) For as Deceitfulneſs, and Fraud, and all the dire effects thereof, do give us a very true Character of the Greater World; ſo Man, being a little world, is a little world of Deceits too. The falſeſt Crocodile in Aegypt is not Hypocrite enough to become his Embleme. The reaſon is, becauſe the beſt things debaucht are the moſt tranſcendent evils. Thoſe Angels that fell from as high as Heaven, could not therefore fall leſs, than as low as Hell. And ſo Angelical was the Nature of Man undeprav'd, by injoying a Rectitude both of Intellect and Will, that he admitted not of a middle betwixt a Devil, and a Saint. So that Man's being the worſt on this ſide Hell, as well as the beſt of God's Creatures on this ſide Heaven, does help to adjuſt and reconcile the ſeeming contradictory Proverbs, [...]. Polyb. Hiſt. l. 1. & Legat. 122. [...]. Plato de Legibus l. 6. [...]. Homo Homini Deus, and Homo Homini Diabolus. Man to Man is a kind of God, and Man to Man is an arrant Devil. All the reſt of our Fellow-creatures are very innocent Neighbours; Nay, whenſoever we have occaſion, they are our moſt obedient and faithfull Servants. But Man to Man (for the greateſt part) is either a very fierce Enemy, and ſo the worſt of Wild Beaſts; or elſe a very falſe Friend, the worſt of Tame ones.

[Page] § 6. So far therefore as we are men, I think our firſt and greateſt head is to be taken for our ſelves againſt our ſelves. Not for this Reaſon onely, becauſe we love our ſelves moſt, and ſo are moſt apt to deceive our ſelves; (the Devil commonly uſing us, as the Empreſs Agrippina her husband Claudius, whilſt ſhe poyſon'd That Diſh, with which ſhe knew he was moſt delighted, and on which he was likely to make the plentifulleſt Meal;) But withall becauſe the Soul, like the Eye of Man, is leaſt of all able to ſee itſelf. [...] &c. Diod. Sic. l. 20. p. 778. And this I think the beſt Moral, (though I know there is another,) of Diodorus his Mythology concerning Lamia, who did put on her Eyes, when ſhe went abroad; but always coming home, put them up into her pocket. We are blind to the greateſt Beam, if it be in our own Eye, though we can ſpy the leaſt Mote in another man's. Nor is it onely the Eye, but the Heart of man alſo (if we believe the Prophet Jeremy) is deceitfull above all things. Jer. 17. 9. And this is that which makes him his own worſt cheat; whilſt either he falls without a Tempter, like Lucifer in heaven; or elſe (like Peter upon earth) he is endanger'd by a temptation from the meer Confidence of his ſafety. Amongſt a Thouſand which might be given, I cannot name [Page] a fitter Inſtance of Self-Deceiving, than that of Eldavid the Fanatick in Rabbi Moſche Ben Maiemon: Vid. Buxtorph. Theſaur. Lingu. Hebr. qui hiſtoriam recenſet integram ex libro Shevet Jehuda. who was ſo very ſincere a Cheat in the couzenage of himſelf, and did ſo ſeriouſly believe he was the Prodromus of the Meſſias, that he offer'd to be try'd by a Decollation, and died a Martyr to his Deluſions. So much 'tis every man's duty to fear Himſelf, and to ſuſpect his own Phantaſie, or Imagination, which he takes to be his judgment in divers caſes.

§ 7. Next and immediately after our ſelves, we muſt be circumſpect and wiſe in reſpect of one another. And as of other men in generall, (for this very reaſon that they are Men,) ſo of Thoſe in ſpecial manner whom we have moſt of all truſted, and moſt obliged; who have mingl'd their Projects and Prayers with us; who have eaten of our bread, and as it were lain in our very Boſoms; who are apt to hate us for the favours they are not able to requite, and for exceeding their Gratitude, will not allow us their Humanity. Of ſuch ill-natur'd Creatures we read in Tacitus, quibus beneficia eouſque laeta, dum videntur exolvi poſſe; ſed ubi antevenêre, pro gratiâ odium redditur. Little Curteſies and good turns they take very well, and are thankfull for: But when a Munificence [Page] is exceſſive, and far beyond their poſſibility either to recompenſe, or deſerve, Then they onely love the benefits, but perfectly hate the Benefactor, and wiſh Him Dead, becauſe (according to that of Ariſtotle, [...],) as often as he ſees them, he makes them bluſh. Now 'tis very ſound arguing from the Act to the Aptitude; ſuch Things there may be in theſe our days, becauſe there were ſuch in the days we read of. And ſpecial heed is to be taken that we be not deceived by ſuch as Theſe; becauſe by Courage and eaſie Caution a man may be ſaved from his Enemies; But God alone can keep him ſafe from his deareſt Friends. Thence ſaid God by the Prophet Jeremy, Jer. 9. 4, 5, 6. Take ye heed every one of his Neighbour, and truſt ye not in any Brother: for every Brother will utterly ſupplant; and every Neighbour will walk with ſlanders; their habitation is in the midſt of Deceit. So ſaid Jeſus the Son of Sirach, Ecclus. 6. 13. Separate thy ſelf from thine Enemies, and take heed of thy Friends: Julius Caeſar was more endanger'd from Brutus, and Caſſius, his Boſom Friends, than from Antony, and Cato, his open Enemies. Pompey the Great could never hurt him with all his Armies, becauſe he was a brave and a generous Enemy. But his Friends were ſuch Flayls, as [Page] againſt which there was no Defenſe. Even the Serpent himſelf was not more treacherous to Eve, than Eve was unto her Husband, and her Husband to his poſterity. For although ſhe derived Her Body from His, and ſo might ſeem in ſome regard to have been his own Daughter, before his Wife; (as it were joyn'd to him in Wedlock by a kind of lawfull Inceſt;) yet no ſooner had that Woman received Life from out his Side, than ſhe (in a lamentable Requitall) returned Death into his Bowells. David did not complain,Pſal. 55. 12, 13, 14. That an open Enemy had diſhonour'd him, or that an Adverſary had magnify'd himſelf againſt him: for (ſaid he) I could have born the one, and have hid my ſelf from the other. But his Cordolium and his out-cry was againſt his Companion, and his Guide, with whom he took ſweet Counſell, Pſal. 41. 9. and walked with as with a Friend in the Houſe of God. I wiſh it may prove a very groundleſs and weak Suggeſtion, that both our Jeſuites, and their Journymen, (paſſing commonly under the name of fanatick Proteſtants,) are by much the moſt innocent, becauſe they are [...], (as Ariſtotle words it) the moſt undiſguiſed and barefac'd Enemies, at once to the Monarchy and Church of England. Such as declare themſelves [Page] inConſer Buchananum, & Junium Brutum, cum Catalogo Scriptorum apud Iſ. Caſaub. Epiſt. ad Frontonem Ducaeum. praeſertim p. 11, 12, 14. print for the Depoſing of our Kings, and the Diſpoſing of their Kingdoms. In this reſpect the more innocent, that by profeſſing themſelves implacable and ungainable Antagoniſts, they give us an Helmet before they ſtrike. We know the Thirtieth of January ſtands as execrably black in our Engliſh Calendar, as the Fift of November has ever done. Which proves the Truth of what was written byBeatum illum, qui non vidit mala Patriae quae parant duo genera hominum, Jeſuitae [...], & [...]. Deus miſereatur Eccleſiae ſuae. Caſaub. Epiſt. 116. Confer etiam Thuani l. 54. A D. 1572. cum ejuſdem l. 17. A. D. 1556. & l. 18. A. D. 1557. Iſaac Caſaubon to Heinſius before our days, (and when the days were leſs evil than we have liv'd in,) that we have Jeſuited Proteſtants, as well as Papiſts; equally Haters of the Government of Church and State here in England; equally poyſon'd with an Opinion, that the worſt of all Murthers is the moſt highly meritorious; equally Practicers and Patrons of That Hildebrandine Divinity, which has coſt ſo many Monarchs their Lives and Fortunes. I ſay, 'twere ſafer than now it is, if all our Enemies were ſuch, ut profeſſa prodant odia vindictae locum; that by knowing our utmoſt Danger, we might Timely ſtand upon our Guard. Were I at leiſure to rifle Story, I could name ſeveral Hundreds, beſides the Emperour Darius, and Charles the firſt of theſe Realms, who were betray'd by thoſe moſt, in whom they moſt truſted: and whilſt they thought [Page] the beſt way to make men Loyall, was not to doubt of their being ſuch, moſt unhappily have died by their Credulity. It is indeed a very generous and Princely Errour, (as being the Errour of a Great and a Candid Soul,) not at all to be capable of Fears and Jealouſies; and rather to run the greateſt Hazards, than either to fear, or to be fear'd. But yet the oftener I reflect upon what was once ſaid by a Duke of Florence, [That He reckon'd All Subjects, who were Principl'd by the Jeſuits, would rebell if they could, and therefore (ſaid he) for mine, let them do it if they can;] And comparing therewith the ſeveral Caveats of our Lord, Be wiſe as Serpents, Beware of Men; And conſidering that Diſtruſtfulneſs is the chief Wiſedom of the Serpent, as well as a neceſſary Safeguard to the Simplicity of the Dove; Laſtly, the leſs I have been able to free my ſelf from an opinion, that in the Warineſs of the Prince the People's Intereſt and Safety does chiefly ſtand, (for ſure it is our greateſt Intereſt, not to be able to be damn'd for our Diſobedience, and, by a conſequence unavoidable, not to be able to Diſobey the Lord of Hoſts in his Vicegerents,) the more I think there is place for an Epicharmus, to bring That Motto to Remembrance, [Page] [ [...], that is,] forget not to be Diſtruſtfull.

§ 8. And as of all other friends, ſo above all beware of Them, who pretend a Friendſhip unto the Soul. For there is no Devil to the white one. That Serpent is the moſt deadly, which covers over his malice with the ſeeming ſimplicity of a Dove. Matth. 7. 15. A Wolf is ever moſt Ravenous, when cloath'd in ſheep-skin. Nor is there any ſuch dangerous Highway-Thief, as he who follows that trade in the Reverend Habit of a Priest. There are no Jugglers in the world to be compar'd with falſe Teachers; thoſe Spiritual purloyners, who commit a kind of Burglary upon mens Souls, and even plunder their very Conſciences; who firſt ſteal into their Heads, and carry away from thence their true Opinions in point of faith; then creep into their Hearts, and ſteal away from thence their right Affections in point of practice. Such as theſe heretofore were Neſtorius, Photinus, and Apollinaris. All three very learned and frequent Preachers,Vincent. Lirin. cap. 17, 18, 19. of eminent wit, and elocution, highly approved by the Clergy, as well as admired by all the people, untill infected with an Itch to be the Authors of ſo many Sects, or the Heads of ſo many Factions, they polluted all their Excellencies [Page] with the Leproſie of Errour; and of three great Shepherds became three Dogs, whoſe conſtant buſineſs was nothing elſe, but to be barking and ſnarling againſt the Truth. Photinus (even with vehemence) againſt the Trinity of the Godhead; Neſtorius againſt the Ʋnity of our Saviour's Perſon; and laſtly, Apollinaris againſt the Duality of his Nature.

§ 9. From whoſe examples we may learn, not onely to beware of ſuch as creep into Houſes, 2 Tim. 3. 6. and there lead captive thoſe Silly women, who again do lead captive their Silly men; But of ſuch as domineer in their factious pulpits, and like the great Red Dragon in the Revelation, Rev. 12. 3. do draw after their Tail, perhaps a whole third part of the Stars of Heaven. (I cannot be thought to ſpeak of fixt, but of erratick and wandring Stars.) The common fallacies of the world do onely couzen the peoples ſenſes, and ſo impoſe upon their Reaſon. But theſe at firſt daſh do even bewitch their very reaſon, and ſo beguile them of their Religion. A ſpiritual Cheat, or falſe Teacher, is ſo incomparably hurtfull; (eſpecially when his falſe and ſeditious Doctrin is ſuch as eaſily runs out at his fingers ends,) that Lucifer himſelf, to become ſuch, did firſt of all turn Devil. For as if his Devilſhip were [Page] his Qualification, He was firſt an Apoſtate, and then a Preacher. The forbidden Tree was his Text, forbidden Knowledge was his Doctrin, Horrid Rebellion was his Ʋſe, and ſo he concluded with juſt Damnation.

§ 10. Now we ſhall find ſuch Impoſtors to have been ſtill very rife, whether we look into the Jewiſh, or Chriſtian Church.

In the Jewiſh it is obſervable, that for one Elijah, (that man of God,) the Prophets of Baal were four hundred and fifty. 1 Kin. 18. 22. For one Micaiah, Ch. 22. v. 6, 8. who propheſied Truth, four hundred there were that dawb'd with untemper'd Morter. The ways of Apoſtaſy in Iſrael were chiefly two. The firſt was the way of Jeroboam, who ador'd the true God, but in the ſimilitude of a Calf; nor that at Jeruſalem, but Dan and Bethel. In that lay his Hereſie, in this his Schiſm. The ſecond way was the way of Ahab; who beſides the publick worſhip, common to him with Jeroboam, did farther worſhip his Baalims or Godlings alſo. Now there was never any Apoſtaſy, no nor Idolatry in Iſrael; in which their Falſe Prophets had not ſtill a great hand. No nor any falſe Prophets who propheſied Lies, but they pretended to derive them from the mouth of Truth. The work of Satan ſtill was done [Page] in Jehovah's name. An example of which we have 1 King. 22. where though Ahab's lying Prophets were Prophets of Baal, yet ſtill they uſher'd in their falſehoods with a [Thus ſaith the Lord.]

Come we haſtily from the Jewiſh to the Chriſtian Church, which we ſhall find to have been infeſted, from her firſt2 Theſſ. 2. 7. Infancy and Childhood, with ſuch Deceivers. A Simon Magus was found at Rome, to reſiſt the doctrins of S. Peter; An Apollonius alſo at Epheſus, to check the preachings of S. John. Beſides Menander, and Cerinthus, Barchochebas, and Doſitheus, Carpocrates, and Ebion, Saturninus, and Baſilides, and the moſt venemous Crew as well of Gnoſticks, as Nicholaitans, (whereof the greateſt part did flouriſh in the Apoſtles own times, and all pretended to be Reformers,) there were not wanting amongſt the Heathen, who did endeavour the ſetting up a New Meſſias of their own; and that by craftily diverting the cleareſt prophecies of the Old Teſtament, from that natural Aſpect which they all faſten upon the New. V. Juſtin Mart. [...]. p. 70, &c. Juſtin Martyr in his Paraeneſis to the Emperour Antonine, does make this appear by an Induction of particulars. That famous prophecy (for example) of dying Jacob, [The Scepter ſhall not depart from Judah till Shiloh [Page]come, binding his Aſſe's Colt unto the choice Vine, and waſhing his Cloaths in the blood of Grapes, Gen. 49. 11.] which is ſo manifeſtly fulfilled in Jeſus Chriſt the Son of God, The Heathen Greeks apply'd to Bacchus, their Son of Jupiter; not onely becauſe his Rites were ſolemnized with an Aſs, and becauſe he was worſhipped as the God of the Vintage; but becauſe he was feign'd to have been torn in pieces, to have ſuffer'd many things, and to have enter'd into Glory. So what is ſpoken by the Prophets of our Saviour's riding into Jeruſalem upon an Aſs, (Zech. 9. 9.) They apply to Bellerophon (another Son of their Jupiter) riding to Heaven upon Pegaſus, a winged Horſe. And that praediction of Iſaias concerning a Virgin's bringing forth, (Iſa. 7. 14.) They will needs apply to Dance in the Brazen Tower; where having carefully been ſequeſtred from the Society of men, and yet for all that grown big of Perſeus, ſhe got the fabulous repute of a Mother-Maid. So that paſſage of the Pſalmiſt, [He rejoyced as a Giant to run his courſe, Pſal. 19. 5.] Thoſe Idolatrous Greeks apply to Hercules, whom they affirm to have ran through all the habitable world. And thoſe diſtinct praedictions of the Prophet Eſa touching our Saviour's healing [Page]Virtue over all manner of Diſeaſes, they apply to Aeſculapius, their God of Phyſick. Not to be endleſs in particulars, All the Prophecies of our Meſſias, excepting that of his Crucifixion, (which their Poets could never parallel in all their fabulous Sons of Jupiter,) have by the wicked Ingeny of Deceivers, been profanely miſapply'd to the bolſtering up of their Idolatries, and that by having been wreſted from thoſe Completions they all do find in our Bleſſed Saviour. Inſomuch as without, and within the Church, both under the Law, and under the Goſpel, This has ever been a pertinent, if not a neceſſary Caveat, Be wiſe as Serpents; Beware of Men; or [...], Take ye heed that no man deceive you.

§ 11. We ſtand in need of This Caveat, in reſpect of All Perſons without exception: not onely of the worſt, but the Beſt of men. For as the worſt may deceive us by their very good Words, ſo may the Beſt of men too (though without any deſign, and even before they are aware,) by their evil Deeds.

To begin with the worſt, let us firſt of all attend unto that Caveat of S. Paul to his Epheſians, Eph. 5. 6. Let no man deceive you with vain words. A Caveat extended to many things of great moment, however expreſſed by our Apoſtle in the [Page] ſtile of vain words. He does not mean by vain words, ſuch as are but unprofitable and impertinent to the Hearers; ſuch as are to no end, and purpoſe: but ſuch as are filthy as well as fooliſh; and withall ſuch as are falſe, or fallacious words. Such as blind a man's Judgment; ſuch as pervert his Underſtanding; ſuch as impoſe upon his Reaſon; ſuch as miſlead him from the true Faith; and even couzen him of his Religion. In all theſe reſpects, though in the laſt above all, S. Paul is carefull that his Epheſians be not deceiv'd with vain words.

They who call fooliſh or filthy Talking, by the plauſible names of Facetiouſneſs, or Drollery, Ʋrbanity, or Burleſque, are the firſt fort of ſuch as do deceive with vain words. Theſe are called by the Greeks [...], and by the Latines Ridicularii, in French and Engliſh, Drolls, and Railleurs; ſuch as think it a mark of Wit, never to ſpeak a ſerious word, but to turn all into Ridicule. By fooliſh talking and jeſting, (two words for one thing) is meant ſuch inſipid and unſavory diſcourſe, as has not in it any Salt either of Charity or of Prudence to make it uſefull. 'Tis true that Ariſtotle does reckon [...] (which is here S. Paul's word) a Semivertue in Converſation. But being uſually coupled with Scurrility, or Obſcoeneneſs, or ſome [Page] degree of Profanation, (for mala ſunt vicina bonis,) it is prohibited, and condemn'd, and heavily cenſur'd by our Apoſtle, as inconſiſtent with the ſeriouſneſs and the gravity of a Chriſtian, whoſe Converſation ſhould be in heaven, and his Joy in the Holy Ghoſt; not in jeſting, and buffonery. Mortification and Repentance and Amendment of life ſhould be His Buſineſs; and Praiſing God his Recreation. The Study and Contemplation both of the Wiſedom, and the Will, and the Word of God, ſhould be his Labour, and his Divertiſement, his daily Exerciſe and Delight. To them that place their preſent happineſs in the contrary to This, in ſparing nothing to break a Jeſt, neither the holy Word of God, nor the good Names of Men, nor the modeſt Ears of Women, but ſacrifice all conſiderations to Sport and Laughter, as to the Idol they moſt adore, To Them our Lord's Denuntiation belongs of right, Wo be to Them that laugh, for they ſhall mourn and weep. As for ſuch things as Theſe, impious Jeſts to cauſe laughter, and filthy Talking, (v. 4.) let no man deceive us, (ſaith S. Paul,) as if they were altogether Venial, and ſuch as eaſily conſiſt with a Chriſtian ſtate: For even becauſe of Theſe things, ver. 6. (as arrant Trifles and Peccadilloes, as by too many they may be [Page] thought,) the wrath of God cometh upon the children of Diſobedience, either in This, or the World to come.

Again, Let no man deceive us with vain words, that is, with falſe ones (ſaith Eſtius,) or with fallacious ones (ſaith Menochius.) And ſo the Caveat is extenſible to All the Deceitfulneſſes of Men, who with the Sophiſtry of words, or the words of man's Wiſedom, (which is the wiſedom of the Fleſh,) ſeek to impoſe upon the Conſciences and minds of thoſe they ſpeak to. As in calling vitious Fear by the Name of Prudence; in calling Avarice, Frugality; Luxury, Nobleneſs; Lightneſs, Affability; Ambition, Greatneſs of Soul; Sheepiſhneſs, Humility; Inſultation, Courage; and deviliſh Envy, Hatred of Evil. For now and then a great Vice does ſo Ape-out Vertue, and ſeveral Vertues in ſome degrees do ſo border upon Vice, that for want of due Heed to the vain words of men, many miſtake them for one another. Let no man therefore deceive us (as many will, unleſs we ſtand upon our Guard,) by giving vain Subtilty the name of Wiſedom; and Cruelty the name of Corrective Juſtice; by calling Raſhneſs, Reſolution; and Giddineſs, Zeal: Let no man lead us into Intemperance, under the ſtile of [Page] Goodfellowſhip; nor ſeek to leſſen the guilt of Wantonneſs, by its being intitl'd a Trick of youth; nor withdraw our Obedience to publick Parents, in pretenſe of Sacrifice to God; no nor our Sacrifice to God, (when That is due,) becauſe Obedience indeed is better. Let no man perſuade us to leave undone the ſmalleſt Duties, under colour of our doing the weightier matters of the Law; nor wilfully to admit of a leſſer Sin, in a ſophiſtical Pretenſe of avoiding greater. For That ſaying of Ariſtotle, [...], that of two Evils the leaſt is to be choſen, is not meant of two Moral, but of two Phyſical, or civil Evils. 'Tis true when two Evils are Both of Puniſhment, or when of any two Evils, the one is of Sin, and the other of Affliction, Reaſon prompts us to chooſe the leſſer. But of two moral Evils, or of two formal Sins, Religion bids us chooſe neither: But rather ſuffer the greateſt evil, than ſubmit to do the leaſt.

§ 12. Should I adventure to reflect upon all ſorts of Men of this firſt rank, of whom an heed is to be taken in this laſt Age, (though this at firſt was my Deſign,) I ſhould heedleſly ingage in a new Sea of matter, and wear out the Patience of all that hear me. I ſhall therefore [Page] chooſe to ſpend the little Remainder of my time, in giving notice of two or three of the moſt plauſible Deceivers, which ſeem to have had the chiefeſt hand in all the Miſeries of the late Times. For till the Errours they have ſown, and ſometimes planted, be rooted out of the people's Minds, I cannot imagin how it is poſſible to keep our Peace any longer, than whilſt the perſons ſo imbued want Power to break it.

§ 13. Take we heed then in the next place of ſuch Deceivers, as ſow the ſeeds of Diſcontent in their credulous Congregations, by feeding the People with Apprehenſions, fears, and jealouſies, of Superſtition, and Popery, and impoſitions upon Religion by the Commandments of Men. This has been a ſore Evil under the Sun, (ever ſince the Days of Queen Elizabeth,) by fictitious and pretended, to make a Broad way for real Popery. When a Proteſtant reſolves to eſpouſe a Schiſm, a Separation from the moſt perfect of Proteſtant Churches in the World, He muſt accuſe her either of Popery, or of Papiſtical Inclinations, for fear of being found out by all, to drive a Trade of Animoſities, either for Revenge, or for filthy Lucre; or for fear of being known to be Satan's chief Journy-man, in being [Page] paſſionately amorous of breeding Hatreds, and a Lover of Schiſm as it is Schiſm. Neither Chriſt nor his Apoſtles were uſed otherwiſe or worſe than the Church of England, whoſe Accuſations were adapted to their Enemies Ends, which were onely to make them odious, and thorowly fitted for Deſtruction; as far from Truth, or Probability, as Truth can poſſibly be from Falſhood. Nor could it ſure be more impoſſible, that Chriſt himſelf, bleſſed for ever, ſhould be a Conjurer, or a Glutton, (who yet was accuſed of being Both,) than that His Spouſe the Church of England ſhould be Popiſhly affected, whoſe firſt Reformers were put to Death for reſiſting Popery, and whoſe Sons at this day are the Sole Perſons that keep it out, and whoſe Communion is deteſted by none ſo much as the Popiſh Party, who are not wont to hate men for their kind affections. A man would think that all Proteſtants ſhould unite themſelves with us, becauſe the Romaniſts will not. A man would think that no Proteſtant ſhould ſeparate from us, becauſe the Romaniſts all do. A man would think our common Enemies ſhould make us Friends. But when the Primitive Chriſtians were to be baited, and torn in pieces, 'twas but ſuitable for them to be put in Bears Skins too. And 'tis as ſuitable for [Page] our Church to be very well cloath'd with the worſt of Calumnies, by ſuch as aim at her Ruin, and are reſolv'd on her Condemnation. The many Diviſions and Subdiviſions of our Sectaries in England cannot be eaſily reckon'd up, they are ſo numerous; (for there are hardly more Diviſions amongſt the Romaniſts themſelves.) Every Sect is deſirous to have the new-modelling or new-moulding of our Church: and there is not one of them but has as much pretenſe for it, as any other; if not an equal right, yet an equal want of right to be our Reformers. They being equally void of; and as equally Diſſenters from all Authority; abounding All equally in a preference of their own to Superiour Judgments; equal Admirers of Themſelves; and as equally contemptuous of other men. There is not an Anabaptiſt, or Quaker, not an Adamite, or a Behemiſt, no nor any other Sectary of whatſoever Denomination, but thinks it hard, and takes it ill, we are not All of Their Opinion, and do not conform to Their way of Worſhip. Now what a Monſter would our Church be, if every one of theſe Sects had the ſhaping of her? and how much worſe would our Babel be, than That which they call The Whore of Babylon? What then is to be done, or to be ſaid in this [Page] caſe of our preſent Breaches? They that are over us in Authority muſt tell us what is to be done; But what is fitteſt to be ſaid I ſuppoſe is This: That ſuch of our Engliſhmen as own themſelves Proteſtants, and yet divide from the Church of England, do contribute a great deal more towards the bringing in of Popery, than all the Emiſſaries of Rome could have done without them. And if ever we live to ſee the Abomination of Deſolation, ſtanding as heretofore in our holy Places, it will enter in at That, and at no other Door, than what our Schiſms and Separations have open'd to it. Nothing but our Diviſions can bring in Popery; and I had almoſt ſaid too, that Nothing but our Ʋnion can keep it out. But united we cannot be, (whilſt they that have divided from us are ſo ſtrangely ſubdivided among themſelves,) unleſs it be by All Parties, from every part of the Circumference, concentring themſelves in the Church of England. And this the proudeſt of them may do, not onely without a Bluſh, but with the greateſt honour and reputation to be imagin'd. For what (I pray) is the Church of England, but a moſt Renowned and National Church? A National Church the moſt peaceably and the moſt regularly reformed of All the Churches. [Page] The chief Reformed Church of Chriſtendom, which has publickly been Eſtabliſh'd by Law, and Canon. The onely Proteſtant Church in Europe, which has been able as well as willing to protect other Churches in their Diſtreſſes. In a word, The Church of England has ever conquer'd, and confuted, and (if her fugitive Children do not unnaturally betray her,) will ever keep us all ſafe from the Church of Rome.

§ 14. Take we heed in the Third place of ſuch Deceivers, as would have it thought a mark of the moſt reform'd, to preach up an Exemption from human Laws, (ſuch eſpecially as relate to the externals of Religion,) and ſo a Licentiouſneſs of Life, for Chriſtian Liberty; ever preſſing their Hearers to ſtand faſt in it, Gal. 5. 1. that is, to be obſtinate and ſturdy Rebells. As if the Liberty of a Chriſtian, wherein the Galatians were bid to ſtand faſt, were not at all a Manumiſſion from the Bondage of Sin, and from the Empire of Satan, and from the Rigor of the Law as 'twas given by Moſes, But a freedom from Chriſt, and Chriſtianity it ſelf. Not onely from the poſitive, but from the Moral Law of Moſes, which is as well the Law of Nature, and the Law of Chriſt too; and which, he tells us moſt expreſly, He came not to abrogate, but on [Page] the contrary to fulfill; and alſo [...], to fill it up. As if the Liberty of a Chriſtian extended it ſelf even to Libertiniſm it ſelf; rendring every man free to judge the Laws, and Legiſlators, and (with a greater force of reaſon) the learned Judges of the Land: free to regulate the Laws by their ſeveral Humours, (which by the way is a thing impoſſible, and flatly implies a Contradiction,) rather than to regulate their ſeveral Humours by the Laws; which is not onely poſſible, but ſo abſolutely neceſſary, that He who will not do this, (conform his private humour to publick Laws,) is fit to live in a Deſert, in the Company of Creatures which have no Law at all; not in a Kingdom, or Commonwealth, not in a City, or a Church, where Human Laws (under God's) are the Life of Liberty, and Propriety, nor onely of Livelihood, but Life it ſelf. Whoſoever has been protected from any injuries of men by the Laws in force, muſt needs confirm, by his Experience, the Truth of what I now ſay: That ſuch a Subject as will no longer allow the Laws, than the Laws allow him in his being Lawleſs, or no longer than they are pleaſing and uſefull to him, (as when they avenge him upon his Enemies, defend him in his Liberty, and aſſert him in his Eſtate,) [Page] deſerves not thoſe Benefits of Propriety and Safety the Laws afford him. The Laws (I ſay) not onely under which, but by which he lives. 'Tis very plain, that ſuch Laws deſerve but ill from all others, if they do not deſerve from Him an uniformity in his Obedience. Where human Laws command That which God does no where forbid, and vice versâ, where they forbid what God does no where command, Nothing is plainer in all the Scriptures, than that The Ordinances of Men are alſo the Ordinances of God: Rom. 13. 1, 2. and to ſubmit our ſelves to Them, 1 Pet. 2. 13. not of neceſſity, but of choiſe, not ſo much for fear of wrath, as for Conſcience ſake, is no ſmall part of our Chriſtian Liberty, wherewith Chriſt has made us free. Gal. 5. 1.

§ 15. Take we heed in the fourth place of ſuch Deceivers, as would beguile us into a faith, apt to make us unfaithfull in all our ways; a faith that all things coming to paſs were antecedently unavoidable; and that by conſequence when we have ſinn'd, we have onely done That, which we could never have prevented the doing of: and this by the force of a moſt abſolute irreſpective irreverſible Decree, which did eternally ſo determin both the [Page] End, and the Means, as to neceſſitate our Impieties as well as Puniſhments. So that if we are Elected, all our Vices cannot hurt us; and if we are not, all our Vertues cannot avail us. So again, if we are Reprobates, we cannot repent although we would; and if we are not, we muſt repent, do what we can; and by conſequence, as we were born, ſo we may live without care. Take we heed of being couzen'd by ſuch falſe Logick, as may help us either merrily or deſpairingly to Hell, by making us careleſs of our Actions, and neglectfull of our End. By way of Antidote to the Venom lying hid in this Doctrin, we muſt ſo think of God, as becomes his Godhead. We muſt think nothing of God, which is diſhonourable in Men. We muſt believe nothing of Him, which we would not be very willing to have believed of our ſelves. And we muſt ſo ſpeak of God in the Ears of Men, as to beget in them a love and a reverence of him. And this we ſhall be ſure to do, if we ſpeak of his Promiſes and his Threats as we find them in Scripture to be General, and by conſequence Conditional; of his Soveraignty, as Juſt; and of his Mercy, as extenſive to all his Works; of his Will, as Wiſedom; ſincere, and uniform, not [Page] repugnant to it ſelf, whether as ſigni, or beneplaciti, reveal'd, or ſecret; of his Decrees from all Aeternity, in proportion to the Rule by which they are executed in Time; excluſive of his being a Reſpecter of Perſons, and incluſive of his dealing with All according to their Deeds; of Faith, as dead, without Works; of Repentance, as falſe, without Amendment; of Juſtification, as in Time, not (as ſay the Antinomians) from all Aeternity. For hence 'tis logically inferr'd by ſome of Eminence in the world, (who would not be thought to be Antinomians,) that their Sins were forgiven before committed; and that Repentance does not praecede, but follow Pardon. A Doctrin as dangerous as any other that can be nam'd; and which does not adorn, but diſgrace the Goſpel, (as far as Some at leaſt are thought to be Preachers of it,) which S. Peter on the contrary thought good to preach in This Order; Repent, and be Converted, that your Sins may be blotted out. Clearly intimating unto us, that a blotting out of Sins can never follow, unleſs Repentance and Converſion do go before. They that teach otherwiſe, are apt to beget a Disbelief, or (which is worſe) an ill Opinion of the Almighty. Take we heed therefore that we be not deceived by ſuch as Theſe.

[Page] § 16. Again take we heed of thoſe Idol-Shepherds, Zech. 11. 17. (to uſe the phraſe of the Prophet Zechary,) whoſe left Eye at leaſt is ſharp enough ſighted, but onely their right Eye is full of darkneſs. They have human Learning enough, enough and too much of worldly Wiſedom, but have no Divine light whereby to guide it. Such are they of whom I ſpake in the later part of my Laſt Diſcourſe; who call their Confidence or Caprice by the name of Conſcience, and teach the people under their charge, as 'twere to regulate their Lives by that crooked Rule. I do the rather ſpeak twice of this grand Fallacy, becauſe I take it to be That, of which we can never be told enough. For till men are catechiz'd in the point of Conſcience, made to know its true nature, and the ſignification of its Name, (if I may ſpeak mine own judgment with due ſubmiſſion to my Superiours,) they will not onely go ſecurely, but even greedily to Deſtruction. Be their Sins never ſo many, and in weight never ſo great, yet if they can get themſelves to think that they are conſcionably committed, (as Clement did, and Ravilliac, and many more nearer Home,) they will reckon upon a Saintſhip, from nothing elſe but the abſence of leſſer Sins than they delight in, and doat upon. They will imagin they have [Page]made their Election ſure, or rather that they have made themſelves ſure of their Election, (as they love to miſtake the Text,) even by ſuch a kind of partial and painted innocence, as (being ſeriouſly conſider'd) is common to them with the Devil; who is not a Swearer, or a Drunkard, or a Committer of Adultery, and yet he is not the leſs a Devil. But ſuch Profeſſors not conſidering, that Spiritual Pride with her two Daughters, Sacrilege, and Rebellion, are Sins more antient than Hell itſelf, make no doubt but Thoſe things will not onely accompany, but (as the Angels did Lazarus) will carry them up into Abraham's Boſom. If we conſider by what Impieties ſome Bigots have expected to merit Bliſs, and what others have underſtood by their following Providence, and Conſcience, and by their being over-acted to do the Work of the Lord, (for ſo they cant it,) we cannot but ſay the greateſt Mercy which can be ſhewn to ſuch Criminals, is to make them leſs nocent (if not innocent) unavoidably. Which being not to be effected by congruous Grace, becauſe it is not irreſiſtible, ſhould by conſequence be effected by that which is; that if they will not chooſe the Glory, they may be mercifully compell'd to injoy the benefit of their Obedience; and that [Page] however they may periſh by other Crimes, they may yet be diſenabl'd to damn themſelves by their Rebellions.

§ 17. Laſtly, take we the greateſt heed, of being led into The Errour that 'tis impoſſible for us to Erre, whilſt we believe as we are bid by the Church of Rome, which deceives the moſt incurably, by getting her Children to believe, ſhe is divinely undeceivable. Take away This, and all her other Impoſitions will fall to ruin of Themſelves. But by the Help of This Errour, All the reſt muſt needs be ſwallow'd, how groſs ſoever. To wit, That the 2 Books of Maccabees (and All the reſt of the Apocrypha) are as much the Word of God, as the 5 Books of Moſes, or any other: at leaſt ſince the Canons of the Council at Trent, to whoſe Authority (forſooth) The Holy Scriptures owe Theirs. That in the Sacrament of the Lord's Supper, it is the Intereſt and the Duty of every Chriſtian to be a Canibal; even materially and groſly to eat and drink the Fleſh and Bloud of The Man Chriſt Jeſus. That the ſingle Biſhop of Rome is the Ʋniverſal Paſtor, Head, and Monarch, over the whole Catholick Church, both Diffuſive, and Repreſentative, though in an abſolute Contradiction to Four famous Councils, (which with the Papalins [Page] themſelves do paſs for General,) to wit, of Piſa, Conſtance, Baſil, and Siena. Not to inſiſt on thoſe other Councils, of Chalcedon, Conſtantinople, Antioch, and Africa. That there muſt be an Infallible Judge of Controverſies on Earth, over and above the Word of God; Though they who ſay it are not agreed, who the Judge of them ſhould be:See the two ſhort Diſcourſes of Mr. Dodwell, eſpecially the Firſt, and the excellent Praeface to it. whether the Diffuſive, or Repreſentative, or (That which They call) the Virtual Church Catholick, or Their Principium Ʋnitatis, (as they call the Biſhop of Rome,) who proudly Lords it over them All. That though nothing is to be added to The Apoſtles own Creed, conſiſting of but 12 Articles, (Each Apoſtle caſting in One, as Ruffinus tells us,) yet the 12 more at leaſt, thereto added by Pius Quartus and the Council of Trent, are to be ſworn to, and Believed, as of equal Neceſſity to Life Aeternal. To ſum up all in a word, No Contradiction can be ſo groſs, no Abſurdity ſo great, as not to be readily entertained by Thoſe Jeſuited Bigots, who have beforehand devoured and ſwallow'd down without chewing That Breeding Blaſphemy and Falſhood,Theſis propugnanda in Aulâ Collegii Claromontani, die 12. Decembris A. D. 1661. See the plea of Monſieur Talon Advocat General againſt This Theſis, in the New Haereſie of Jeſuitiſm, p. 242, 243. and of the ſame Book, p. 3. & 4. That the Pope is as Infallible as Jeſus Chriſt, as often as he ſpeaks ex Cathedrâ, even without a General Council, not in Queſtions onely of Right, but in [Page]thoſe of Fact alſo. Let no man therefore deceive us with his pretended Infallibility, more than with his being God, or wholly Impeccable upon Earth. For He who cannot be deceiv'd, can as little Sin; they are Attributes peculiar to God alone.

§ 18. But now 'tis time that I proceed to the ſecond general Member of Sub-Diviſion, by which a Caveat was enter'd againſt Deceipts of all ſorts, as well of the beſt, as the worſt of Men. For

As heed is to be taken that no evil man deceive us by good Appearances and Praetenſes; ſo there is uſe of as great heed, that no good man deceive us (againſt his will) by the evil Example of his Miſcarriage. There being at leaſt as much danger of the one, as of the other. If we allow our ſelves to Ab exemplo & ſimili tot ſunt experimenta fallaciarum, quòt hominum capita: dum quilibet aſſequi vult quemlibet, dum exemplo dicit ſe vivere talium, quos approbat Eccleſia & canonizat, &c. Gerſon Tract. 8. de cuſtodiâ Angelorum partitio 3. ſuper Magnificat. think we may ſafely do, what ſome very good People have done before us, the conſequence of it will be This, that we ſhall imitate the worſt in the beſt of Men, and leave the beſt to be Their peculiar. And therefore here 'tis very fit for our obſervation, that 'twas not ſaid by our Saviour (Matth. 10. 17.) [...], beware of Men, that is of Some men, (Thoſe of the Conſiſtories or Sanedrim amongſt the Jews, who yet are aimed at [Page] in eſpecial manner,) But with an article praefixt, [...], beware of Men, that is, of all men in general, not excepting the very beſt. For let Eraſmus and Vatablus ſay what they will, the praefixing of the article ſeems to import the whole ſpecies; as Toſtatus and Caſaubon at leaſt do judge. Let us not ſay therefore withNon credibile eſt Saram foeminam ſanctiſſimam id facturum fuiſſe, niſi licitum eſſe ſciviſſet. Bellarm. lib. de Matrimonio cap. 2. Bellarmin, that ſo good a Woman as Sarah had never prompted her Husband to lie with Hagar, if ſhe had not well known it to have been lawfull. No nor yet with aAuguſtin. in Gen. Quaeſt. 26. & contra Fauſtum Manich. l. 22. c. 23. greater man, that Abram might diſſemble and tell a lie to ſave his life. Nor think the better of Adultery or wilfull Murther, for being committed even by David after a ſtate of Regeneration. Nor look upon Inceſt itſelf as venial, becauſe 'twas acted even by Lot, who in the holy Scripture is ſtiled Righteous. Nor imagin it does the rather conſiſt with Wiſedom to be Idolatrous, for that Solomon Himſelf did worſhip Idols, who is renowned for his Wiſedom throughout the World. Nor be ſo illogical as to conclude in the behalf of Polygamy, becauſe ſo honeſt a man as Jacob had two Wives at once, and is no where reproved in all the Scripture. Nor may we give an ear to Them who do excuſe the worſt Impieties of all ſuch men as have been Regenerate, by imputing [Page] them wholly to the infirmity of the fleſh, and not as well to the filthineſs of the Spirit. Some there are who are ſerious in the uſe of ſuch Logick, (be it ſpoken to the diſgrace of their wit and learning,) though it is patcht up of nothing but one groſs Fallacy, à benè diviſis ad malè conjuncta. Many things are very falſe in a compound ſenſe, which being divided are very true; and many are true being compounded, which in ſenſu diviſo are very falſe. David was holy, and committed wilfull Murther in conjunction with Adultery; But it was not committed by holy David. (for This would imply a Contradiction in adjecto.) He was holy before, and holy after, but in a ſtate of Ʋnholineſs and Condemnation whilſt he lay ſnoring in his impieties (as he did for ſome months) without repentance. So Solomon was wiſe, and a Worſhipper of Idols; But he was not Then wiſe, when he ſtood guilty of Idol-Worſhip. Solomon and Solomon were juſt as different, as Peter in the Hall, and behind the Door: or as the Book of Kings, and the Book of Eccleſiaſtes. When That impiety was committed, it was by Solomon the Fool, who recover'd not his Wiſedom till he repented; that is to ſay, till he amended, and chang'd his life, till he became a new Creature, [Page] and brought forth fruits meet for Repentance.

§ 19. And if heed is to be taken that no good man deceive us, we may not ſure neglect Him who has nothing of good but in bare appearance. If the former may deceive us by the example of his Sin, well may the later deceive us too by the lying ſanctity of his life. Then let not any man deceive us by any means. 2 Theſſ. 2. 3. Neither by giving ſmooth Speeches, nor by wearing rough Garments; Zech. 13. 4. Neither by uſing Foxes words, Eph. 5. 6. nor by having Sheeps Cloathing; Matth. 7. 15. Neither by Spirit, nor by Letter. Not by the current of his Proſperity, not by the reddineſs of his Praying, not by the commonneſs of his Preaching, not by the plauſible Demureneſs (called the Godlineſs) of his Practice. For the Devil were but a Dunce, in caſe he could not fiſh (whilſt he is angling after Souls) with more Baits than Theſe; and too contemptible a Mimick, if amongſt all his cunning Actings he could not perſonate a Saint.

§ 20. But this is not All which does properly belong to a Chriſtian's Caution. We muſt not onely take heed that no man deceive us, but as great heed is to be taken that we our ſelves deceive no man, and (more than That) that [Page] we undeceive others who are deceiv'd. We muſt contend for the Faith, and we muſt do it alſo with earneſtneſs, (as S. Jude exhorts us all in the 4th. verſe of his Epiſtle,) not onely be in the right our ſelves, but labour to bring into the way of Truth all ſuch as have erred and are deceiv'd. We muſt labour by our Arguments, as well as Prayers, to ſtrengthen them that already ſtand, to comfort and help the weak-hearted, to lift up the hands that hang down, and the feeble Knees, to raiſe up ſuch as we know are fallen, and by any means poſſible to Tread down Satan under all our feet.

§ 21. We ſee there is Danger on every ſide, both within us, and without us, both in ſolitude, and in company, whether our Company does conſiſt either of evil, or good men, we had need have our Eyes and our Wits about us. We have need of it at all times, but above all in ſuch as Theſe, to which our Lord does here allude in the Text and Context which lies before us. And This would lead me, if I would follow, to the Third particular in the Diviſion; to wit, the Time, or Occaſion, wherein the uſe of this Care will be moſt in ſeaſon. But This I confeſs is ſuch a difficult and ſuch a ſlippery kind of Doctrin, as of which I had rather make a very [Page] private uſe, than run the publick riſque of an Application. For in ſuch an Auditory as This, (conſiſting of All that is Great and Prudent,) for Me to adventure to make a Search into Thoſe particulars, out of which our publick dangers are moſt ariſing, were to diſcourſe concerning Tacticks to ſuch as Hannibal and Scipio; or to Demetrius the Poliorketick concerning the Taking of a Town. And therefore leaving to men of Counſel their proper Buſineſs, which is to ſit at the Helm of Church and State, and wiſely to provide for the Good of Both; I keep my ſelf within the Modeſty which is expected from a Divine. Abruptly concluding my preſent Sermon, juſt as S. Peter his firſt Epiſtle, with a [...],1 Pet. 5. 8, 9, 10, 11. Be ſober, be vigilant; becauſe your Adverſary the Devil as a roaring Lion walketh about, ſeeking whom he may devour; whom reſiſt ſtedfaſt in the Faith. And the God of all Grace who hath called us to his aeternal glory by Chriſt Jeſus, make you perfect, ſtabliſh, ſtrengthen, ſettle you. To him be glory and dominion for ever and ever. Amen.

OF FEAR As Neceſſary to FAITH, IN THE Well-ordering of our LIVES.

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1 COR. 10. 12.‘Wherefore let him who thinketh that he ſtands, take heed leſt he fall.’

§ 1. A Caveat evermore in ſeaſon, and of neceſſity to be preſs'd, and that upon every ſort of Perſons of all Conditions and Degrees, and this in what ſenſe ſoever we pleaſe to take it.

It has its value even in That wherein the Apoſtle never meant it, and which (to ſay Truth) was much below his Conſideration, to [Page] wit, as apply'd to any ſecular or worldly Station. For had we the leiſure to make reflection upon all Times and Places, as far as Hiſtorians have brought them to us, we ſhould find the obſervation to be as general, as it is wholſom, That the greateſt Things and Perſons, (the greateſt Monarchies with their Monarchs, the greateſt States-men as well as States,) have Then been neareſt to a Downfall, when they have been in all appearance the moſt eſtabliſh'd. How many are there in the world in whom Extremities have concenter'd? And as the two Globes of Heaven and Earth do mutually touch in a ſingle Point, ſo there is nothing more frequent, than for Conditions of as great Diſtance as the Nadir and the Zenith to meet in one and the ſame Man. Nebuchadnezzar the moſt exalted, and the moſt abject in all Aſſyria. Apries the beſt provided, and the moſt deſtitute thing in Aegypt. Polycrates the fortunateſt and the unfortunateſt man of Samos: Deified one day, and crucified the next. Polydorus the moſt belov'd, and the moſt hated of Lacedaemonians. Periander the very wiſeſt, and moſt beſotted of the Corinthians. Sejanus the moſt admir'd, and moſt contemptible man in Rome. Dionyſius the fierceſt Tyrant, and tameſt Paedogogue [Page] in Greece. Therefore the Apophthegm of Solon was not ſo witty, as it was true, That no man's happineſs can be certain before his Death. Diog. Laert. l. 1. And 'twas for this reaſon onely, that Cleobis and Biton were praeferr'd before Croeſus in point of Bliſs, that They were dead, and died well; whereas He, with his Proſperities, was yet but living; And neither knew how he ſhould End, nor what Evenements might befall him 'twixt This and That. My Text had therefore been very pertinent and of moment, had it exhorted to nothing better, than human Prudence; or provided for nothing more than an outward Safety.

§ 2. But as nothing can profit a man to purpoſe,Prov. 11. 4. which cannot profit him at all in the day of Wrath, ſo no Prudence can be ſufficient, but That by which a man ſtands in the Evil day. Eph. 6. 13. Not in the day of Temptation onely, But in the hour of Death, and the Day of Judgment. Nor can we pronounce of our Condition, as it is ſpiritual and aeternal, but by beginning our Accompt from our later End. Which becauſe without Prophecy we cannot do, (as Jeremy did by Zedekiah,)Prov. 28. 14. therefore happy is the man that feareth always, as Salomon by his experience was taught himſelf to teach others. Proſperity [Page] is one thing, and Happineſs quite another. We may be ſure, whilſt we live, that we are more or leſs proſperous; But whether more or leſs happy, we muſt live and die too to aſſure our ſelves. Death alone is That Point, in which the Terreſtrial and Coeleſtial Globes meet, if they meet at all. And as the Tree falleth, juſt ſo it lyeth. S. Paul himſelf, whilſt yet a Paſſenger, and not within ſight of his Journy's End, (whilſt he was yet but in the Valley, far enough from having aſcended unto the Top of Mount Nebo, from whence he might have ſeen his Crown of righteouſneſs,) was ſo afraid to looſe his Station, and to fall from his own ſtedfaſtneſs, 2 Pet. 3. 17. (which S. Peter provides againſt too) that he did beat down his Body, and carefully bring it into ſubjection, and all for this momentous,1 Cor. 9. 27. though modeſt reaſon, leſt whilſt he preached unto others, He himſelf might become a Caſtaway. And being as carefull of other Mens, as of his own aeternal Intereſt, he did as tenderly admoniſh them as he had done his own Soul. Giving this Caveat to all in general, though written in ſpecial to his Corinthians, Let him who thinketh that he ſtands, take heed leſt he fall.

§ 3. In which words we have Three things [Page] obſervable. Firſt, a tacit Diſſuaſive from carnal Confidence and Security. Next an explicit Exhortation to Chriſtian Prudence. Laſtly, the Reaſon of Both at once from a great Danger on the one ſide, and in conſequence of That, from as great a Neceſſity on the other The Danger is not ſo trivial, as That of falling with holy Job, from an high Pitch of Wealth to the Depth of Poverty; or with the brave Ariſtomenes, from a Pinnacle of Glory into the Gulph of Lacedaemon; Nor is the Danger no more affrighting, than That of falling with Jeremy into Jonathan's Dungeon, or with Daniel into the Den of the hungry Lions. But here the Danger is of falling from Light to Darkneſs; from an high pitch of Grace, the Favour of God, into a Bottomleſs Aſphaltites of Fire unquenchable. Some there were who did not think there could be any ſuch Danger, to them that ſtood as They did (or as they thought they did at leaſt) in a ſtate of Grace. Such were the Gnoſticks alluded to in ſeveral verſes before my Text. But 'tis below S. Paul's Reaſon, and inconſiſtent with his Sincerity, to write of Danger where there is None; or to forewarn us of a Miſchief which cannot poſſibly come to paſs. In bidding us look unto our footing, he [Page] takes it for granted that we are liable to a Fall. And accordingly 'tis the ſenſe of our common Mother the Church of England, (in the 16th. of her 39 Articles,) That after we have received the Holy Ghoſt, we may depart from Grace given, and fall into Sin, though by the Grace of God too we may riſe again. Now the greater our Danger is by carnal confidence and ſecurity, the greater need we ſtand in of a Chriſtian Prudence. And This, though but One, is ſuch a Cardinal vertue, that 'tis really a Guardian to all the reſt. Eſpecially as conſiſting of thoſe three parts, Providence, Caution, and Circumſpection, without which it is impoſſible (as nicely diſtinguiſh'd by theAquin. 22. q. 48. c. & 22. q. 49. art. 6, 7, 8. School-men) for Chriſtian Prudence to be complete. For firſt of all we muſt have Providence, to caſt about for ſuch means as are conducing unto our End. Next we muſt have Circumſpection, whereby to attend to every Circumſtance wherewith the Means are to be cloath'd. Laſt of all we muſt have Caution, for the avoiding of thoſe Impediments, which may otherwiſe hinder our Courſe of vertue, and unhappily interrupt us in bringing the Means unto the End.

§ 4. Now to Theſe three parts of a Chriſtian Prudence, there are three ſorts of men who are [Page] here exhorted; either directly in the Text, or in its relation to the Context.

Firſt, conſider we the Text in its meer literal importance, [...], Let him who ſeems to himſelf to ſtand, and that as fixt as an Antinomian, even by Grace irreſiſtible; by having been juſtified from Aeternity; by having had all his Sins forgiven, ſo long before they were committed; or by being not able to Sin at all; ſo as in His imagination he cannot poſſibly depart from the Living God; Heb. 3. 12. (which yet the Epiſtle to the Hebrews does bid him take heed of;) who ſeems to himſelf to ſtand ſo firmly, as that he cannot fall a little, much leſs totally; much leſs finally from Grace; Let Him, (I ſay) as well as others, take heed leſt he fall.

Next, conſider we the Text as it looks back upon the Context, (from the firſt Verſe unto the eleventh,) and thereby acquaints us with its more rational importance. Let him, (who does not only ſeem to himſelf to ſtand, but) who ſtands in good earneſt by ghoſtly ſtrength; by having had his feet ſhod with the preparation of the Goſpel; Eph. 6. 15. by having been cleanſed from his Sins in the Bloud of Chriſt, and in the Baptiſm of Tears, which ariſe from the Spring of ſincere Repentance; Let him not think it a thing below [Page] him, to take great heed, that he do not fall. For the Iſraelites from the firſt to the tenth verſe of this Chapter, were all in Covenant with God; did all partake of thoſe priviledges which he vouchſafed them as his Children; were all baptized unto Moſes in the Cloud, and in the Sea; did all injoy the ſame Miracles; were fed with Manna ſent down from Heaven; refreſh'd with Water out of Horeb, guſhing forth from a dry and a barren Rock; They myſtically taſted of Chriſt Himſelf, (v. 4.) But yet as firmly as they ſtood, we find their feet ſlipt. For firſt they ſtagger'd in the Faith; Then they ſtumbl'd into Idolatry; Next they fell in the Wilderneſs, (all excepting two perſons,) and were destroy'd of the Deſtroyer, (v. 5. and 10.) All which things (ſaith our Apoſtle) happen'd to them for Enſamples, and are written for our inſtruction on whom the ends of the world are come, (v. 11.) From whence He rationally draws This ſignal Corollary and Caveat, (for we ſee 'tis Both at once, and is accordingly brought in with the Cauſal Wherefore,) Let him who thinketh that he ſtands take heed leſt he fall.

Yet one ſtep farther. Let him who ſtands faſter than other men who do truly ſtand, almoſt as faſt in reality, as the Gnoſticks in the Context [Page] did in their proud Imagination; as faſt as David and S. Peter in their high pitch of Grace; as faſt as Adam in That of Innocence; or as the bright Morning Stars in That of Glory; Let him (I ſay) as well as others, yea let him above others take heed leſt he fall. The reaſon is, becauſe His Fall, if he falls, muſt needs be the greater and leſs excuſable, the higher and firmer his Station is, and the greater his Ability to ſtand his Ground. The Angels that fell from as high as Heaven, and that without a Tempter too, even for this very reaſon (as I obſerved once before) could not fall leſs than as low as Hell; and ſo Their Fall was without Recovery. For when God was in Chriſt reconciling the World unto himſelf, he did not take upon him the Nature of Angels, whereby to give the faln Regiment a Capability of riſing, (however Origen and his Diſciples would have given it had they been able,) and that for the reaſon I juſt now hinted. Whereas the lapſed Man Adam, newly taken out of the Earth, and whoſe Foundation was in the Duſt, had both the Subtilty of a Tempter, and the Strength of a Temptation, and (together with his Innocence) a Frailty of Nature; all which did excuſe him at leaſt à Tanto; whereby he became the properer [Page] object of God's Compaſſion as well as Juſtice, and ſo the more fit for a Reſtauration. From whence I humbly conceive I may infer with good Logick, that by how much the firmer our footing is, by ſo much the greater, and not the leſſer, our heed ought to be that we do not fall.

I have hitherto ſhew'd the Meaning and the Cohaerence of the Text, and how 'tis neceſſary for all, of all Conditions and Degrees, by whichſoever of its handles men pleaſe to hold it. And I have laid out the ſeveral matters to be meditated upon in its Proſecution.

§ 5. But being ſeriouſly deſirous to ſpeak as uſefully as I can, and that within the Time allow'd, I am to take and give notice of three ſorts of Libertines in theſe our days, who either have wilfully tranſcrib'd, or elſe have ſtumbl'd accidentally upon ſome of the worſt of Haereſies in the Primitive Times; and are as dangerous to others, as deſtructive to Themſelves. Some are of opinion, that if Veſſels of Election, they Manichaeus electos ſuos, quos inter animas Platonis in coeleſtibus collecat, dicit omni carere peccato, nec ſi velint, peccare poſſe. Hieron. ad Cteſiph. adverſus Pelag. Tom. 2. p. 252. cannot Sin do what they can. They are placed in ſuch a ſtate of Impeccability, that on a ſuppoſal of their willingneſs, they are not able to do amiſs. And This expreſly was the Haereſie of The infamous Manichaeus, as S. Jerome tells Cteſiphon; adding alſo that Priſcilian was a [Page] Bird of that Feather. Others are of opinion, that though they can commit Sin, God cannot ſee it in his Elect. And This expreſly was the Haereſie of Marcus, who taught the poor and rich Women whom he debauch'd and made His, that they might fearleſly and freely be as voluptuous as they pleas'd, [...]. Epiphan. Haereſ 34. ex Iren. l. 1. c. 8. & 9. p. 72. Hom. Iliad. 5. becauſe by vertue of their Redemption they were [...], at once inapprehenſible and inviſible to the Judge. Juſt as Homer feign'd Pallas to have cover'd her ſelf with Pluto's Helmet, that ſo ſhe might not be ſeen by Mars. (A Privilege as ſenſleſs, as That which was allow'd to the Ring of Gyges.) There is a Third ſort of Thinkers, who ſay that God can ſee Sin, but cannot puniſh it in his Elect, or impute it to them; and that they are ſo ſure-footed, that though they ſlip never ſo groſly, or ſtumble never ſo often, yet for all That they can never fall, not only not finally, but but not ſo much as for a Time. And This expreſly was the Haereſie of Jovinian, Hieronymus adverſus Jovinianum l. 2. Tom. 2. p. 69. &c. (which S. Jerome in a whole Book has very effectually confuted,) that They who once have been regenerate in the Laver of Baptiſm, cannot be tempted by the Devil, ſo as to ceaſe being regenerate. We have the Sum of all Three (and the Sequel too) in the one Valentinian Haereſie, which [Page] was one of the firſt, and the worſt of all; as the holy Father and Martyr Irenaeus ſhews it at large. What the Malignity of it is, and to how deep a degree of Wickedneſs 'tis apt at leaſt in its nature to betray them that own it, They Themſelves have beſt told us by This Similitude, [...], &c. Iren. l. 1. p. 26. That as a Maſs of pure Gold in the fouleſt Dirt does not loſe ſo much as its beauty, much leſs its nature, but ſtill retains the whole goodneſs and worth of Gold; ſo let the Saints, that is Themſelves, lie and wallow whilſt they will in the Mire of Sins, and in thoſe Sins eſpecially whereof the Scripture ſaith plainly, that they who do ſuch things ſhall not inherit the Kingdom of God, yet they cannot thereby loſe their ſpirituality and perfection. Gal. 5. 21. They cannot ceaſe from being Branches of That true Vine, 1 Cor. 6. 9, 10. into which they were once ingrafted.

§ 6. Now that other mens Dangers may be employ'd to keep us ſafe, and that other mens real Miſeries may be improv'd to our being Happy, we muſt convince our ſelves throughly of the Truth of this Doctrin, which in my Text is moſt clearly and unavoidably imply'd; To wit, that He who now ſtands in a Chriſtian State, of Repentance, and Converſion, and a blotting out of Sins, (which is Juſtification,) may poſſibly [Page] fall into a dangerous yea and a damnable Condition, unleſs he takes ſuch ſtrict heed, as our bleſſed Apoſtle does here injoyn. And here I cannot but be ſorry, that ſo clear a Text as This ſhould ſtand in need of any Sermon to give it Evidence. That our Apoſtle's Exhortation ſhould be ſo little argumentative in ſome mens minds, that we muſt light up our Candles to ſhew his Sun. I much admire that thoſe Libertines, who think they ſtand in no need of this holy Caveat, are not ſufficiently convinc'd by their own Experience, that ſince their having been regenerate in the Sacrament of Baptiſm, which is (no leſs than Circumciſion) aRom. 4. 11. Seal of the righteouſneſs of Faith, they have faln into deadly and waſting Sins. Lord! how many Sons and Daughters of our one Common Mother, the Church of England, have renounced the very Baptiſm, by which alone they were Chriſtianiz'd, have abandon'd the Houſe of Prayer, and in it the Lord's Table, and on it the outward Sign of inviſible Grace? have fallen away before our faces into the ſcandalous commiſſions of Schiſm and Haereſie? have turn'd apoſtates from the Faith which was once deliver'd unto the Saints? have indulgently marched on in the ways of Corah, in the Sins of Sacrilege, and Rebellion, [Page] and ſtill are ſnoring in the Impieties of being heady, Jude 8. high-minded, Deſpiſers of Dominion, and Evil ſpeakers of Dignities, Rom. 13. 1, 2. ever Oppoſers of Authority ordain'd by God, which is to be a worſe Thing than a Common Drunkard?

§ 7. How many Examples are there in Scripture of final Apoſtaſie from Grace, or from a State of Regeneration, enough to dit the wideſt Mouth of the daring'ſt Gnoſtick? How many of God's peculiar people under the Law, did fall away from their acknowledgment of the onely true God, into the worſt of all Sins, which is Idolatry, and into the worſt of all Idolatries, which is the worſhipping of Devils, and into the worſt of that worſt too, not by offering their Sheep and Oxen, Pſal. 106. 37. but their own Sons, and their own Daughters unto Devils?Iſa. 1. 21, 22, 23. which compare with Hoſ. 4. 1, 2, 6. How did the faithfull City become an Harlot? how did her Silver become arrant Droſs? She was once full of Judgment; Righteouſneſs lodged in her, but now Murtherers. Be aſtoniſhed, O ye Heavens, at this, and be horribly afraid, (as God himſelf ſpake by the Prophet Jeremy,)Jerem. 2. 12, 13. for my People have committed two evils, forſaken me the fountain of living waters, and bewn them out Ciſterns, broken Ciſterns which hold no water. 17. Haſt thou not procured this unto thy ſelf, in that thou haſt [Page]forſaken the Lord thy God? 21. I had planted thee a noble Vine, wholly a right ſeed; How then art thou turned into the degenerate Plant of a ſtrange Vine unto me? Nor is it onely under the Legal, but under the Goſpel Diſpenſation, that many begin to build well on a good foundation,Luk. 14. 30. but do not finiſh. ManyGal. 3. 3. end in the fleſh, who began in the Spirit; and Many are Matth. 20. 16. called, but few are choſen. Many are ſanctified, but few are ſav'd. Many are juſtified for a time, but very few in compariſon do perſevere unto the End. That ſaying of our Saviour Matth. 24. 12, 13. [The love of many ſhall wax cold, but he that indureth unto the end ſhall be ſaved,] S. Paul reflecting on,Matth. 24. 12, 13. has explained Thus: That ſome in the later times ſhall depart from the Faith, giving heed to ſeducing Spirits, and doctrines of Devils: 1 Tim. 4. 1. ſpeaking lyes in hypocriſie, having their Conſcience ſeared with an hot iron. There the word in the Original is very obſervable: They ſhall depart (ſaith the Engliſh,) [...]) (ſaith the Greek,) They ſhall apoſtatize from the Faith of Chriſt. A very evident oppoſition unto final perſeverance, in Both thoſe Places; and 'tis as evident that the Apoſtaſie there propheſied of, is from a State of Sanctification. For the Love waxing cold, and the [Page] Faith departed from, (That expreſſed by our Saviour, and This by our Apoſtle,) are the ſame in both Texts, in which they ought to have perſever'd. So again in the firſt Chapter of the ſame Epiſtle to Timothy, S. Paul exhorts him to hold faſt faith, 1 Tim. 1. 19, 20. and a good Conſcience, which ſome (ſays He) having put away, concerning Faith have made ſhipwrack. That This was juſtifying Faith which was thus put away, and ſuffer'd ſhipwrack, may appear by two reaſons clearly ariſing out of the Text: Firſt, becauſe it was That, to the holding faſt of which S. Paul does there exhort Timothy; next, becauſe it was That, which was attended with a good Conſcience. Joh. 15. 6. If a man (ſaith our Saviour) abide not in Me, he is caſt forth as a Branch, and is withered, and caſt into the Fire: clearly ſpoken of a Reprobate who had formerly been in Chriſt, but abideth not in him, and was therefore caſt forth as a wither'd branch. A Text to which our Apoſtle in probability does allude, where he tells us of certain Branches broken off, Rom. 11. 17, & 20. from The Olive Tree, though once partakers of the Root and Fatneſs of it; and broken off they were for their unbelief. From whence he exhorts his Believing Romans to beware, leſt they who now ſtand by Faith, do alſo fall into infidelity; [Page] and They be alſo broken off, who are grafted in. There are that hear the word of God, Matth. 13. 20, 21. and receive it with Joy, and indure for a while in that good Courſe, and yet in time of Perſecution they are offended and fall away, ſaith our bleſſed Lord.1 Tim. 6. 10. Some have erred from the Faith through the Love of money, ſaith S. Paul to his Son Timothy; and in the Eighteenth of S. Matthew, the Servant forgiven, v. 32. was yet condemn'd, v. 35. The ſame is ſignified by the Parable of an unclean Spirit caſt out by Repentance,Matth. 12. 44. or regeneration, and re-entring by a Relapſe into the Houſe of a man's Heart well ſwept and garniſh'd, and that with 7 Devils, worſe (if poſſible) than himſelf, ſo as the Perſon he repoſſeſſeth is worſe than ever. Which very Parable of our Saviour S. Peter ſeems to point at in the plaineſt terms; whilſt he tells us of ſome,2 Pet. 2. 20, 21, 22. ſo intangled and overcome by thoſe pollutions of the world which before they had eſcap'd, as that their later end was very much worſe then their beginning. Again 'tis ſaid by the ſame Apoſtle, in the Chapter going before,2 Pet. 1. 9. that He who lacketh thoſe things by which he is to make his Election ſure, has forgotten that he was purged from his old Sins, that is to ſay, that he was regenerate.

§ 8. Whoſoever is not ſatisfied with what I [Page] have hitherto alledg'd out of holy writ, let him tell me what he thinks of That unpardonable Sin,Matth. 12. 31, 32. The Sin againſt the Holy Ghoſt. Let him ſay whether that Sin can ever be poſſibly committed, unleſs by one who was once enlightned, and had taſted of the heavenly Gift, Heb. 6. 4, 5. had been made a partaker of the Holy Ghoſt, and of the good word of God, and the powers of the World to come. Let him weigh the fourth Verſe, and compare it with the Sixth of the Sixth Chapter to the Hebrews, and Both together with the Comment of learned Calvin thereupon, if he will not truſt That of our moſt learned Dr. Hammond. Let him conſider if 'tis not poſſible for ſuch a man to fall away who is ſo enlightned; and if 'tis not impoſſible for ſuch a man falling away from ſuch a Station and State of Grace, to be renew'd again unto repentance. But above all let him conſider the [...] in the ſixth verſe of That Chapter, which ſignifies expreſly a ſecond regeneration, and every ſecond implies a firſt. The Apoſtle does not ſay barely, it is impoſſible to renew them (if ſuch as they fall away,) but that 'tis impoſſible to renew them again; clearly intimating unto us theſe two Illations: Firſt, that a man may ſo fall from a State of Grace, as not to be able to [Page] riſe again; Next, that the Grace he falls from was ſuch as gave him a Salvability; or ſuch as by which he was in a State of Regeneration.

§ 9. Being about to carry my proof from Ʋniverſals to Individuals, I ſhall not inſtance in Saul, with S. Cyprian and S. Auſtin; much leſs in Ahab, with S. Jerom and S. Chryſoſtom; much leſs yet in Cain and Eſau; nor yet in Alexander, and Demas, Philetus, and Hymenaeus, Phygellus and Hermogenes, 2 Tim. 2. 17. who were Deſerters of Chriſt in his Apoſtles, 2 Tim. 4. 10. Waſters of Conſcience, 2 Tim. 1. 15. and Shipwrackers of Faith; I ſhall not inſtance in Dorotheus who fell away to ſerve Idols at Theſſalonica; nor yet in Nicolaus, who, though one of the ſeven Deacons, was yet the Author of that old Haereſie which carries the Name of The Nicolaitans; much leſs ſhall I inſtance in the moſt excellent of the Haereſiarchs, Neſtorius, Photinus, Apollinaris, and Pelagius; (for theſe laſt may be the ſubjects of great Diſpute; and whatſoever may be true in the Judgment of Faith, yet the Judgment of Charity forbids me to affirm that Theſe did finally fall away:) But of Judas I ſuppoſe there is no Diſpute. For He was choſen by Chriſt as one of the Twelve ſelect Apoſtles, Joh. 6. 70. and is ſaid to have been given by God the Father to God The Son, [Page] whoſe word he kept for ſome time, Joh. 17. 6. and was juſtified by Faith, v. 8. prayed for by Chriſt, not as one of the World, but as His peculiar, v. 9. He confeſs'd and taught Chriſt, and did Miracles in his Name, Matth. 10. 5, 7, 8. He was one of Chriſt's Sheep, v. 16. had been grafted into Chriſt, Joh. 15. 2. notwithſtanding all which, he did not onely fall from, but betray his Maſter, hang'd himſelf as a man Loſt, and is call'd by our Lord expreſly, [...], The Son of Perdition.

§ 10. I would not here be ſo miſtaken, as if I meant that God's Elect can fall away finally from Grace. I am ſo very far from That, that I affirm it to be impoſſible, and to imply a Contradiction. For They and They onely are God's Elect, who do finally perſevere in a Chriſtian Courſe; who being delivered out of the hands of their Enemies, do not onely ſerve God in holineſs and righteouſneſs, (for ſo do many that are called, and are not choſen,) but they ſerve him in Both together All the days of their Lives; as Zachary goes on in his Benedictus. We muſt therefore ſo diſtinguiſh in our Diſcourſe of this ſubject between The Regenerate and The Elect, as ſtill to carry in our minds as well their Difference as their Agreement. In This they agree, [Page] that all The Elect are ſtill Regenerate; In This they differ, that all The Regenerate are not Elect. The former may and do often, the later cannot fall finally from Grace. Concerning the former, and Them alone, all the Scriptures I have urged and argued from muſt be underſtood. For the later are onely They, who doMatth. 24. 13. indure unto the End. Onely They that overcome, and ſo are ſaid to have a right to the Tree of life. Rev. 21. 7. & 22. 14. The Elect are onely They,2 Pet. 1. 10. that can finally never fall; for if they could, they could not have been elected to life eternal.

And yet even of Theſe I am to ſay in the ſecond place, that they fall totally, and for a Time, many of them, and of the Beſt too. Not onely Solomon, and Aaron, and David himſelf in the Old Teſtament, but all the Apoſtles in the New, and S. Peter above them all, are uncontrouble Examples of This ſad Truth; if Idolatry, and Adultery, and wilfull Murther, if Lying, and Curſing, and wilfull Perjury, and a repeated abjuration of Jeſus Chriſt, are Sins inconſiſtent with ſaving Grace, and the inhabitation of God the Holy Ghoſt. 'Tis true indeed that The Elect who fall away for a time into Deadly Sins, and ſo by conſequence, whilſt impenitent, into a State of Damnation, cannot [Page]poſſibly die 'till they have repented; becauſe they have This Seal upon them, The Lord knoweth them that are His. But This which is offer'd as an Anſwer to what I ſay, is an irrefragable Argument to evince the Truth of it. For if David (for example) could not die till he repented, it is for this reaſon onely, that he could not be ſav'd without Repentance; and that before he repented, he was in a State of Condemnation. Saving Grace and Impenitence cannot ſimul & ſemel be in one and the ſame Man. 'Tis the Condition of the great and precious promiſes in the Goſpel, and in effect the whole Covenant 'twixt God and Man, that all ſhall be ſaved with repentance, 2 Chron. 15. 1, 2. and None without it. Hear ye me, Aſa, and all Judah, and Benjamin, (ſaid The Spirit of God by Azariah,) The Lord is with you, whilſt ye be with Him; and if ye ſeek him, he will be found of you; but if ye forſake him, he will forſake you. So again by The Prophet Ezekiel,Ezek. 33. 18. When the righteous turneth from his righteouſneſs, and committeth iniquity, he ſhall even die thereby:ver. 15. and if the wicked walk in the Statutes of life, he ſhall ſurely live. Promiſes and Threats are both alike conditional, not onely under the Law, but as expreſly under the Goſpel. It is the ſaying of Chriſt himſelf, Whoſoever [Page] ſhall confeſs me before men,Luk. 12. 8, 9. Him ſhall the Son of man alſo confeſs before the Angels of God. But he that denieth me before men, ſhall be denied before the Angels of God. 'Tis S. Paul's to the Chriſtians who were at Rome in his days, that God will render to every man according to his works.Rom. 2. 6, 7, &c. To them who ſeek for Glory by continuance in well-doing, aeternal life: But unto them that are contentious, and do not obey the Truth, Indignation and Wrath. And again, If ye live after the fleſh,Ch. 8. v. 13. ye ſhall die: but if ye through the Spirit do mortifie the deeds of the body ye ſhall live. And yet more plainly to our purpoſe, Col. 1. 21, 23. in his Epiſtle to the Coloſſians, You who were Enemies in your minds by wicked works hath he reconcil'd, if ye continue in the faith grounded and ſetled, and be not moved away from the hope of the Goſpel which ye have heard. And in like manner to the Corinthians,1 Cor. 15. 1, 2. Ye are ſaved by the Goſpel, if ye hold faſt or keep in memory what I preached unto you, unleſs ye have believ'd in vain. The Epiſtle to the Hebrews is very full to this purpoſe, Heb. 3. 6, 14. We are made partakers of Chriſt, if we hold the beginning of our Confidence ſtedfaſt unto the end. Whoſe Houſe we are, if we hold faſt the Confidence and the rejoycing of the hope firm unto the End.Heb. 10. 38, & 39. Now the Juſt [Page] ſhall live by Faith. But if any man draw back, my ſoul ſhall have no pleaſure in him. Plainly intimating in This, what is taken for granted in the very next verſe, that from the ſame kind of Faith by which it is ſaid the Juſt ſhall live, there were ſome in the beſt of Times who drew back unto Perdition. Heb. 10. 39.

§ 11. What now is the Advantage we are to make of all This? and what the Leſſon, which all theſe Scriptures are apt to teach us? Truly the leſſon is plainly This: That if the End of our Prayers, if the End of our Hopes, the End of all our Endeavours is but Conditional, and All the Promiſes of the Goſpel are made unto us with an [If we do ſo and ſo,] we muſt not now boaſt of our being Chriſtians, as the Hebrews once did of their being Iſraelities. We muſt not glory in our being the younger Brethren or Members of Jeſus Chriſt, as They in their being the Seed of Abraham. We muſt not pride it in the Church, as They did commonly in the Temple. Nor inſult over the Jews, as They did fooliſhly over the Gentiles. For if God ſpared not Them who were the natural Branches, Rom. 11. 18, We muſt alſo take heed, 19, leſt he alſo ſpare not us. If They were broken off for their unbelief, 20, and we by Faith are grafted in, the proper uſe we are to [Page] make of the obſervation,21, is that we boaſt not againſt the Branches; that we be not high-minded, but rather fear; 22, for we bear not the Root, but the Root us. We muſt conſider both the Goodneſs, and Severity of God, and the Grounds of Both: on them that fell, Severity; but towards us, Goodneſs; with an If we continue in his Goodneſs. Otherwiſe we ſhall be broken off too; and They ſhall be grafted in again, 23. if they do not ſtill abide in their unbelief. We cannot reaſonably deſire a clearer State of this matter, than in That whole Paſſage of the Eleventh Chapter to the Romans. And therefore ſeeing it is imploy'd by our bleſſed Lord,Matth. 5. 13. that even The Salt of the Earth may loſe its Savour, and become good for nothing, but to be utterly caſt out, and trodden under foot; Joh. 15. 5, 6. that a Branch of the true Vine may loſe its Verdure, and become good for nothing, but to be caſt into the Fire; I thought it good (as S. Peter 2 Pet. 1. 12, 13, 15. & ch. 3. v. 1, 2. ſpeaks) to put you in mind of theſe things, although ye know them already, and are eſtabliſhed in the Truth. And ſtill I think it good (with the ſame S. Peter) to preſs the giving all diligence for the making of our calling and election ſure. 2 Pet. 1. 10. I think it good (with S. Peter) to ſay,Ch. 3. v. 17. Beware, leſt ye alſo being led away with the Error of the Wicked, fall from your own [Page]ſtedfaſtneſs. If God was ſo provoked by the Children of Iſrael, (to whom the Conditional Promiſe was made) that he ſwore in his Wrath, Heb. 3. 11. they ſhould not enter into his Rest, becauſe they fail'd of the Condition on which the promiſe was made; Then I may ſure without Praeſumption draw the very ſame Ʋſe from That tremendous matter of Fact, which the Inſpired Writer makes in the very next Verſe,ver. 12, Take heed, Brethren, leſt there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily whilſt it is call'd, 13. To Day, leſt any of you be hardened through the deceiptfulneſs of Sin. Heb. 4. 1. And again, Let us fear (ſaith the ſame Apoſtle) leſt a Promiſe being left us of entring into his Reſt, any of you ſhould ſeem to come ſhort of it, or [...], to come behind it. I may ſure without arrogance exhort the Beſt of my Hearers, much more my ſelf, and all other Chriſtians of my low Claſs, that They and We receive not the Grace of God in vain. 2 Cor. 6. 1. That They and We do look diligently, Heb. 12. 15. leſt any man fail of the Grace of God; or leſt any fall from it, as it is in the Margin, and is ſufficiently imported by [...].

§ 12. The Sum and Upſhot of all is This: [Page] There is in many a Seed of Grace, Mar. 4. 3, 4, &c. to verſe 21. which does never bring forth the fruit of Glory. For as The Spirit of Truth makes none Infallible upon Earth, ſo The Spirit of Holineſs makes none impeccable, none incapable of falling into any Deadly Sin, or a Sin unto Death. The reaſon is, becauſe the workings of The Spirit are onely congruous, and ſufficient upon voluntary Agents, never compulſive, and irreſiſtible. From whence it follows that The Degrees of Grace and Truth in ſeveral perſons, are not at all from God's Omnipotence as it is ſuch, or from his over-ruling Providence as over-ruling, (for Then there could not be poſſibly ſuch a variety of Degrees; All perſons Then muſt have been equally good, and onely good in perfection;) But partly from the different Diſpoſitions, and Behaviours, and Negotiations of the Subjects with the Talents of Grace committed to them, (which ſome are for Luk. 19. 16, 20. imploying, and ſome for wrapping in aLuk. 19. 16, 20. Nepkin, as our Lord in his Parable was pleas'd to make it plain to us,) and partly from the Meaſures of The Spirit's Communication: which to ſome, is much more; to others, leſs; to none, irreſiſtable; to all, ſufficient. How very many there are that fall from that Faith and Patience, which in Job were two Rocks, which nothing [Page] was ſtrong enough to ſhake, much leſs to ſhatter, (and yet the Grace of God in Him was never cogent,) but being wellCol. 2. 7. rooted, and very well cultivated beſides, by daily exerciſes of Piety, and all good Works,2 Theſſ. 1. 3. grew up exceedingly in his Soul, and did not wither; I ſay, how many there are that fall from their ſeveral Graces, that idly waſte, and miſpend, or wilfull ſquander away their Talents, I have hazarded your patience in making it plainer than there was need; by which exceſs if I have err'd, I am the rather to be forgiven, becauſe it has proceeded from the ſincerity of my Deſire, to beget in ſuch as ſtand, a taking great heed that they do not fall. And that our Adverſary The Devil may never find Ʋs, as the Meſſengers of the Danites found Them of Laiſh, Judg. 18. 7, 27. dwelling careleſs, and ſecure, after the manner of the Zidonians, and void of Buſineſs; Let it be our prime Buſineſs, from this day forewards and for ever, not onely to watch and pray leſt we enter into Temptation, but to reflect on the chief Ends, and the chief Objects of the Caution commended to us. The chiefeſt Ends of it are the Glory of God, and our own Salvation. Its chiefeſt Objects are the Evils of Sin and Puniſhment; the Work itſelf, and the Wages of it. But in calling theſe The Chief, I do imply [Page] there are many more. Even as many as there are Dangers wherewith we are every day beſet; and whereof in this Text we are adviſed to take heed.

§ 13. We have but one way to ſtand, But to fall, a Thouſand. Fall we may by our Enemies, which (without and within us) are not eaſily to be numbred. Thoſe within us, in our Boſom, are ſtill the worſt, becauſe the neareſt, and leaſt ſuſpected; and then moſt hurtfull, when moſt Belov'd. The worſt without us are our Advancements to Wealth and Honour, becauſe they are apter than any other, firſt to lift up our heads, then to trip up our heeles, and to throw us down. Many ſtand, when at the loweſt, ſtout and ſtedfaſt in the Faith, (as S. Peter ſpeaks,) who being drunk with Proſperity, do quickly ſtagger. And then how eaſily do they fall, Even at every little thruſt of Applauſe, or Plenty? Yea we may fall, without a Thruſt, by the bare Treachery of the Ground upon which we ſtand. Some Parts of it being too ſlippery, and ſome too high, and very dangerous are the blocks which are laid in others. Now 'tis plain the more ſlippery the places are we ſtand in, by ſo much the apter we are to fall. And 'tis as evident, that the higher our Stations are, by ſo [Page] much the greater our fall will be. But what the ſtumbling-blocks are which are laid in our way by ſome falſe Teachers, (beſides thoſe few already mention'd) and at which if we ſtumble, 'twill be impoſſible not to fall, deſerves a larger Examination than can be made at this Time, and perhaps a more Polemical than can belong to this Place. In the mean time 'tis certain, that in proportion to the dangers there are of falling, the general Caveat of my Text does extend it ſelf. Take we heed leſt we fall for want of any of thoſe things, which are conducible to our Station and ſtate of Grace. Either for want of that Knowledge of things Eſſential to Religion, which is requir'd; or for want of that Zeal which is according unto Knowledge; or for want of that Conſideration we ought to have, of what we know well enough does concern us neerly; or for want of that Diſtruſt in our ſelves and others, to which the wiſe Epicharmus does well excite us. Take we heed we do not fall for want of carrying ſtill about us a fear of falling. A fear both of our Natural, and of our adventitious Frailty. A fear of Him who alone holds us up, and when he will can throw us down. A fear of God, as he is juſt, but above all, as he is mercifull. Becauſe there is mercy with thee, O [Page]Lord, Pſal. 130. 4. Therefore (ſaith David) ſhalt thou be feared. For the abuſing of his mercy does more than any other baſeneſs, incenſe his Juſtice. A Fear of falling from his grace, and by conſequence out of his favour, and by conſequence into his wrath and his ſore diſpleaſure.

§ 14. Amidſt our ſeveral ways of falling, we have but one to ſtand firm, however diverſly expreſſed in holy Writ. I mean the congruous Aſſiſtance of God's free Grace, and our own working together with it. All the uſe S. Peter makes of his Apoſtaſie from Chriſt for a little time, is to put in a Caveat for Himſelf and Us too,2 Pet. 3. 17, 18. not to fall from our own ſtedfaſtneſs; and the effectual way to That, is to grow in Grace, as he there exhorts us; Not to content our ſelves with this, that we are not any thing worſe than we uſe to be, but to be conſtantly advancing from ſtrength to ſtrength, and to be carefull that our laſt days may be our beſt too. All the uſe S. Paul makes of the Doctrine he had taught of a Reſurrection, 1 Cor. 15. 58. is to be ſtedfaſt, and unmoveable; and the effectual way to that, is always to abound in the work of the Lord. Eph. 6. 11. So again we may infer from his Epiſtle to the Epheſians, The onely way for us Impotent and Silly men, to be able to ſtand againſt the wiles of the Devil, is to [Page]put upon our ſelves the whole Armour of God. To be ſtrong in the Lord and in the power of his might. Implying a full Truſt in God, and as full a Diſtruſtfulneſs of our ſelves. A putting our ſelves out of our own, into his Protection. Which yet we cannot till convinced of this great truth, that in our ſelves, as of our ſelves there dwelleth no good thing. No not ſo much as Inclination to any thing that is Good. No not ſo much as Averſation from any thing that is Evil. That our Deſtruction [if it happens] is of our ſelves; But all our ſufficiency of him alone, who ſtiles himſelf by way of Eminence, the All-ſufficient. And hereunto we are to add this moſt pertinent ſupplication, (which muſt be fervent and without ceaſing,) that he will be pleas'd to work in us both to will and to do of his good pleaſure, Phil. 3. 13. that ſo (having him for our [...]. 2 Cor. 6. 1. Coadjutor in the language of our Apoſtle) we may work out our Salvation with fear and trembling. And that at the final conſummation of all our days, he may crown his own Gifts and Graces in us. Which God of his Mercy diſpoſe us for, for the Glory of his Name, and for the worthineſs of his Son.

To whom with the Father, in the unity of the Spirit, be Glory and Thankſgiving for ever and ever. Amen.

OF PEACE AND HOLINESS UNITED, As aequally required to Our SALVATION.

[Page]

HEB. 12. 14.‘Follow Peace with all Men, and Holineſs, without which no Man ſhall ſee the Lord.’

§ 1. AS there are but two Ends at which our Studies are to be levell'd, (let our Parts and our Learning be what they will,) to wit, a Rectitude in our Knowledge, and an [Page] Exactneſs in our Religion; (the firſt of which is ſtill ſubſervient and has a Tendency to the ſecond;) ſo there are but Two things in which This Second does chiefly ſtand; to wit, a Rectitude of Faith, and the Truth of Practice. The Former does conſiſt in the Belief of two Things too,2 Cor. 5. 19. to wit, That God was in Chriſt reconciling the world unto himſelf, Heb. 11. 6. And, as ſuch, [...] the Rewarder of Them that diligently ſeek him. The Later lies chiefly in two Things more; Our helping the fatherleſs in their Affliction, Jam. 1. 27. and the keeping of ourſelves unſpotted from the World. Nor can we doubt whether in Theſe conſiſts the ſubſtance of our Religion, becauſe beſides that out of Theſe our ſeveral Duties may be deduc'd by the light of Reaſon, we have Authority alſo of Scripture (to wit, S. Paul and S. James) to aſſure us of it. Then why ſhould we compaſs Sea and Land to meet with Catechiſts, and Preachers, and Commentators, and School-Divines, a world of Fathers, and of Councils, and Eccleſiaſtical Hiſtorians, and an hundred other Inſtruments for the completing of a Chriſtian, (however neceſſary they are for the accompliſhment of a Divine) whilſt Chriſtianity in it ſelf is a thing ſo eaſie, and may eaſily be held in ſo little Room? Had it been ſuffer'd [Page] to abide within its primitive Simplicity, in but few and plain Precepts for Life and Practice, as well as in few and plain Aphoriſms for Faith and Doctrin; the Yoke of Chriſt had ſtill been eaſie, and his Burthen had ſtill been light, and little Children had ſtill been qualified for a Diſcipleſhip under Chriſt, which yet is now made too difficult for ſome of the ſubtil'ſt and the learnedſt of all our Jeſuiticall and Sorbon Doctors. Nothing has certainly been ſo miſchievous to the true Body of Religion, as the making ſo many Myſteries where God was pleas'd to have ſo few; vexing the Articles of our Faith with curious Quaeſtions, and Diſputes, and a large Catalogue of Additions, (as for example in the Creed of PopeVid. Laërt. Cherub. Bullar. Tom. 2. p. 129. Pius Quartus,) moſt obſtructive to the Ʋnity and Peace of Chriſtians. So that by accident at leaſt, and through the Luſt of her ſeveral Lovers, (I mean the Avarice of ſome, and the Pride of others,) the charming Beauty of Religion has contributed too much to the Ruin of her. She having been courted as unhappily, as Plutarch's fair Ariſloclea; who was ſo plucked at by the Rivalry of Caliſthenes and Strato, and by the Partizans of them Both; [...]. Plut. [...]. p. 772. Id quod accidit Actaeoni Meliſſi filio, qui [...]. Id. ibid. that (to their ſhame and ſorrow too,) She loſt her Life in the Contention.

[Page] § 2. Now conſidering how much 'tis eaſier to have an Excellence in the Knowledge, than in the Exerciſe or Practice of Chriſtianity, And that without our Indeavours of living up to ſuch Knowledge, All our learning will but light us into the Territories of Darkneſs; Little or Nothing will be got by our moſt plauſible Attainments, beſides the Meagre Satisfaction of going learnedly to Hell, and the Priviledge to be beaten with many ſtripes, whilſt the more ignorant Tranſgreſſor muſt be contented with a few; I cannot think of a fitter Text for the giving advantage to my Deſign of ſetting up the moſt Ʋſefull and Real learning, in the place of That learning wherewith the Devil is oft adorn'd, (to uſe the words of S. Jerome touching the Excellence of Pelagius,) than this important Exhortative of our learned Author to the Hebrews; recommending to them the Study of Peace and Holineſs, as That on which there dependeth (as it is followed, or deſpis'd,) an unſpeakable Proportion of Bliſs, or Miſery. Theſe are the Sciences, and the Arts, which will make us wiſe unto Salvation. We are to ballance all our Knowledge with theſe two Weights, whereby to preſerve it from puffing up. Theſe are to take up our Meditations; on Theſe our Souls are to [Page] be fixt. Theſe are the Beauties we are to court, with the greateſt Love. Theſe the Riches we are to covet, with greateſt Avarice. Theſe the Dignities to be ſought for, not onely with the greateſt, but beſt Ambition. And therefore every thing elſe being laid aſide, (at leaſt with a comparative, though not an abſolute Neglect,) we are to give our ſelves wholly to the Study of Theſe Two; Following Peace with all men, and Holineſs, without which no man ſhall ſee the Lord.

§ 3. Though the Text at firſt Hearing may ſeem as eaſie as it is ſhort, yet there is hardly any thing in it, which ſtands not in need of an Explication; And The Engliſh Tranſlation is ſo much harder than the Original, as that we cannot reach the One, without recourſe unto the other. Follow Peace, ſaith the Engliſh. Purſue it earneſtly, ſaith the Greek. It is not every kind of Following will ſerve the Turn; for 'tis not [...], ſequimini, but [...], perſequimini, and we know, The word [...] has a remarkable Importance, implying Induſtry, and Eagerneſs, in ſeeking That that we deſire. [...], hunt after Peace. [...], run apace after Holineſs. As if the Apoſtle ſhould have ſaid, that Peace and Holineſs are things to be contended for and Courted, with great Ambition. We [Page] muſt not follow them ſo, as to come behind them; but rather ſo as to overtake them. So as the Racer follows the Prize; or ſo as the Hound follows the Hare; or ſo as the man of Contention does greedily follow a ſuit in Law; or ſo as S. Paul does elſewhere urge us to follow after Charity. For each of theſe is Imported by the emphatical word [...], implying zeal in our Chriſtian Duties, and Perſeverance unto the End.

§ 4. After the Nature of the Act, conſider the latitude of the Object. Which though expreſs'd by a Contraction into theſe two Branches, Peace, and Holineſs; yet like a Couple of great Arms, they do imbrace the whole Decalogue, by the large extent of their ſignification. For by Peace is meant Charity, in which all Juſtice is folded up; And thence is ſaid by S. Paul to be the fulfilling of the Law, (taken There is an extended, as Here it is in a ſtinted ſenſe,) becauſe according to the Rule amongſt moral Philoſophers, [ [...],] Juſtice is a [...], (as the Eaſtern Fathers do call the Book of Eccleſiaſticus;) a comprehenſive kind of Pandect of all manner of Duties. For as S. John, in his firſt Epiſtle, has reduced all Vices to theſe three [Page] Heads, The Luſt of the Fleſh, the Luſt of the Eye, and the Pride of Life; ſo S. Paul, ſpeaking to Titus, compriſeth all Vertues in this Trichotomy, Living ſoberly, righteouſly, and godly in this preſent World. Now to live righteouſly what is it, but to do juſtice▪ unto our Neighbours? What, to live ſoberly, but to be juſt unto our ſelves? (not to abuſe our own Perſons by any Intemperance or Debauch?) And what, to live Godly, but to deal juſtly with God himſelf? (not to rob him of the ſervice, nor to defraud him of the honour that's due unto him?) The firſt is included in the word Peace, (taken here as it is in a ſtinted ſenſe,) the ſecond and the third in the word Purification. I ſay, Purification, becauſe 'tis literally the Engliſh▪ of the Word [...], which in our Engliſh Tranſlation is render'd Holineſs.

§ 5. And this deſerves to be the Subject of a third Conſideration. For it is not [...], Peace and Purity, which notes the Habit of being Clean; But 'tis [...], Peace and Purification,, which notes the continued Act of cleanſing. Betwixt which two, there is not onely a very great, but an uſefull Difference. For hence we learn that whilſt we live, we muſt evermore be on the mending hand. [Page] Muſt never look upon our ſelves as good enough to ſerve turn. But as a Pot of boyling water is ever caſting up a Foam, until it is purged of all its Filth; ſo we muſt daily be caſting out ſomewhat or other which is amiſs; ever buſie in the work of our Reformation; ever mending, and purging, and purifying our ſelves. Seeing 'tis ſaid by S. John, 1 Joh. 3. 3. that he who hath this hope in him, purifieth himſelf even as God is pure. We muſt not content our ſelves (for ſhame) with a ſtunted Piety, with the Reproach of being Dwarfs in the School of Chriſt; But grow in Grace (as the Apoſtle ſpeaks:) Nor muſt we ever leave growing, until we come to a perfect man. And thus to Peace we are to add Purification. For they are not joyn'd with a Disjunctive, (it is not follow Peace or Holineſs) as if the one were ſufficient without the other; But Theſe Ʋnitedly are the things, which muſt be proſecuted, and follow'd, with Zeal, and Fervour.

§ 6. And then in the fourth place, there is great Reaſon for it. Becauſe if either of theſe is wanting, [...], No man living ſhall ſee the Lord. Let his Parts, or Acquiſitions, be what they can be; Let his Principles, or his Party, let his Perſon, or Profeſſion, be what [Page] they will; Let him be born of Godly Parents, let him be carefully brought up within the Boſom of the Church, let him be Papiſt, or Puritan, or in the middle of each Extreme, A ſober Proteſtant; let his pretenſions be what they will to Regeneration, or Election; yet unleſs he follows Peace, and Peace with All Men, and Purification as well as Peace, and unleſs he follows Both with Faith and Patience unto the End, He is a Man of impurer Eyes, then can ever be admitted to ſee the Lord.

§ 8. Thus We ſee what is meant by peace and holineſs, and as well for what reaſon, as after what ſort we muſt follow both. There are three other Things which will deſerve an Explication, but That will beſt of all be made by way of Anſwer to three Objections. For a Conquering Truth is much more glorious, than a Truth unexamin'd, or unattempted with oppoſition.

§ 9. Firſt it may eaſily be doubted, whether 'tis Poſſible, or Safe, to have Peace with All men. For ſome are ſuch Enemies unto Peace, that when we ſpeak to them thereof, they make them ready to Battle; and Peace with ſuch does ſeem impoſſible. And Impoſſibilium nulla eſt obligatio. It cannot be neceſſary to do, what is Impoſſible to be done. Others are always at war with God by [Page] their Impieties,Rom. 1. 30. they are [...], Inventors of evil Things; nay [...], Haters of God; and Peace with ſuch does ſeem unſafe. For may we be at Peace with them, who will not be at Peace with God? Theſe are They that in Scripture are call'd The World. And know ye not (ſaith S. James) that the Friendſhip of the world is Enmity with God? Jam. 4. 4. Theſe are they that in Scripture are call'd the Wicked. And there is no Peace ſaith my God to the wicked. (Iſa. 57. 21.) Which though ſpoken in another, may yet be apply'd in this ſenſe alſo. When men are ſcandalouſly wicked,2 Joh. 11. an Apoſtle forbids us to eat or drink with them; or to receive them into our houſes; or to bid them God-ſpeed. And as this was the Precept of that Apoſtle, ſo according unto this he fram'd his Practice. For with the Heretick Cerinthus he would not be in the ſame Bath. The Heathen Poet Horace was thus affected in his Vetabo ſub iiſdem ſit trabibus, Fragilemque meeum ſolvat phaſelum. So ſaid Moſes to the Royaliſts touching the Rebels which then aroſe againſt Him and Aaron; Depart from the Tents of theſe wicked men, and touch nothing of theirs. Beſides that as much as in us lies, we ought to be affected like God himſelf; and ſo by a neceſſary conſequence we are to hate thoſe [Page] that hate Him, becauſe they are ſuch as are hated by Him. (For ſo the word [...] does very naturally import, although it is not obſerv'd in our Engliſh Bibles.) And therefore by this the Prophet David ſeeks to prove his Affection to God Almighty; Do not I hate them▪ O Lord, that hate Thee? yea I hate them right ſore. Or (as the New Tranſlation hath it) yea I hate them with a perfect hatred. Why then ſaith our Apoſtle, Follow Peace even with All men, not excepting the Worſt of all?

§ 10. We ſee the Objection is very ſpecious▪ But ſtrike one Text againſt another, (as a flint againſt ſteel,) and there will leap from both together both Fire and Light too. The Anſwer to it is to be taken from Rom. 12. 18. and thence forwards unto the end. If it is poſſible, as much as in you lies, live peaceably with all men. He does not peremptorily ſay, live peaceably with all men at all adventure, let the Caſe be what it will. But [...], if it is poſſible, and [...], as much as in you lies. Whereby 'tis evidently imply'd, that in diverſe hard caſes it is Impoſſible, it does not lie in our power to be at Peace with all the world. All that God requires of us, is to imploy our poor utmoſt in order to it. Whilſt we hate the Malefactor, we muſt [Page] have charity for the Man; ſo as to pity his being ſick of habitual Sin, and ſupplicate God for his Amendment. Follow Peace we muſt with Them, who fly as faſt as we can follow it. And to the end we may attain it, we muſt endeavour at leaſt to win them by all good means. Such as is the not avenging our ſelves, but giving place unto wrath; feeding our Enemies when they are hungry, and when they are thirſty giving them Drink. For by ſo doing, we ſhall heap (ſaith the Apoſtle) Coals of Fire upon their Heads. Not that this can be ſpoken of any miſchievous kind of charity; For it is meant of nothing elſe but the Fire of Love. And Love is fitly compar'd to Fire, becauſe it has both a purging and melting Faculty in its Nature. The Metaphor is taken from the cuſtom of the Founder, who when he cannot melt his Metal by putting Coals of Fire under it, does heap ſome Fire upon it too. So we muſt heap the Fire of Love upon our Enemies Heads, not to conſume them in their Impenitence, but to melt them into Repentance and change of Life. At once to purifie the Droſs, and to mollifie the hardneſs, with which their hearts are affected towards us. But if at laſt our Malacticks are us'd in vain, we muſt then indeed proceed to the ſeverer Methods [Page] of Charity, which is Charity never the leſs for being attended with ſeverity. A Rod being ordain'd for the Back of Fools, who will not be wrought upon at all by the Spirit of Meekneſs. (1 Cor. 4. ult.) When men are the worſe for being pardon'd, and even corrupt themſelves with Goodneſs, we muſt not be ſo over-cruel, as to puniſh them with Impunity. For God in great Mercy hath given us Magiſtrates, to be his Miniſters of wrath, and his Executers of vengeance. Nor are they liable unto any more noxious failing, than that of bearing the Sword in vain. Hereon is founded both the Lawfulneſs, and the Neceſſity alſo of War upon ſome Occaſions, as being That without which Peace it ſelf cannot be kept. The Law of Nature, and of Nations, That of Moſes, and of Chriſt, and the beſt mens Examples permit it to us. As it were eaſie to evince, were This a Time or Place for it. And what I ſay of the Civil, is juſt as true of the Spiritual Sword. The higheſt Act of Chriſtian charity that can be ſhown to the obdurate, is to deliver them up to Satan for the Deſtruction of the Fleſh; becauſe it is to this wholeſom end, That their Spirits may be ſav'd in the Day of the Lord Jeſus. (1 Cor. 5. 5.) Thus we ſee what is meant by Peace with All [Page]men; how far forth it is extended, and how it admits of a Limitation.

§ 11. Another Objection may be rais'd from the Pronoun [Which] becauſe it is in the Greek, not [...], but [...], and ſo may ſeem to relate rather to Holineſs, than to Peace. As if our Duty towards God were a great Requiſite to Salvation; but not our Duty towards our Neighbour. Whereas in Truth the very diſcharge of our Duty towards our Neighbour, is one of the great and main Duties we owe to God. Peace and Holineſs are ſuch Twin-Siſters, as are not like the Tindaridae, or Twins of Leda, who (after the manner of two Buckets, whereof the one is going up, and the other down,) did take their Turns in Heaven, and Hell; But like the Twins of Hippocrates, or the two Friends in Valerius, who neither could live, nor die aſunder. He that follows not Peace, does fly from Holineſs; or follows it onely to drive it from him. Why then ſaith our Apoſtle, not [...], without which Things, nor [...], without which Peace, but [...], without which Holineſs, no man living ſhall ſee the Lord?

§ 12. The Anſwer is, that the word [...], is of an aequivocal ſignification; as being equally of the Maſculine, and Neuter Gender. But [Page] ſome there are in the world of eminent Learning and Reputation, who taking it up by the wrong handle, have unhappily faſtened upon a wrong ſignification, and ſo have ſet up Holineſs to the prejudice of Peace. Meerly for want of conſideration, That the Relative [Which] in this place is the Neuter Gender, and hath not any ſingle word for its Antecedent, but the whole Clauſe going before. It is not in a divided ſenſe, [...], without which Holineſs, but in ſenſu compoſito, [...], without which Following of Peace and Holineſs united. Whereby we are given to underſtand, That there cannot be ſuch a Thing as a Godly Rebel, or Holy Boutifeu, becauſe the Subject excludes the Adjunct. To ſay that ſuch or ſuch a Man is a moſt conſcionable Schiſmatick, or a religious exciter unto Sedition, (whilſt he fights away his Conſcience to win its Liberty, and ſacrifices Peaces to pretended Holineſs,) is to affirm both Parts of a Contradiction. He that is of an unpeaceable, muſt needs be of an unholy Spirit. For as Peace without Holineſs is but Adherence unto a Faction; ſo Holineſs without Peace is but Hypocriſie. They that are ſo ſuperſtitious as to ſtrain at Gnats, (ſuch as the Authorized Rites of Croſs and Surpliſs,) [Page] whilſt they are alſo ſo prophane as to ſwallow Camels, (ſuch as are the crying Sins of Schiſm, and Sacrilege,) cannot well be call'd Followers, but onely Perſecuters of Peace, (and that indeed is one Senſe of the word [...].) Nor can we ſay they are Poſſeſſors, but onely Perſonators of Holineſs. I am not willing to be ſo rigid, and do heartily wiſh it were falſe to ſay, That they are really nothing elſe but the Apes of Satan; who is Then at his worſt the Prince of Darkneſs, when he transforms himſelf the moſt into an Angel of Light. So ſaid our Saviour, and ſo S. Paul. And from both we may infer, That of all the Hypocrites in the world, the Devil himſelf is the moſt Demure; and by being ſuch indeed, is the more a Devil. Thus we ſee what is meant by the Relative [Which] in this Place, and what uſe we are to make of its Antecedent.

§ 13. But what may laſt of all be meant by ſeeing the Lord in this Text,Object. 3. that our Apoſtle ſhould ſet it down as the greateſt Recompence of Reward, to ſuch as are Followers of Peace and Holineſs? When Moſes deſired to ſee the Lord, and therefore earneſtly pray'd that God would ſhew him his Glory; Exod. 33. 18. The very Mercy of God's Anſwer did conſiſt in the Reaſon of his Denial. [Page]Thou canſt not ſee my Face; ver. 20. for there is no man ſhall ſee me and live. And therefore Gideon himſelf, although a mighty man of Valour, (as God himſelf is pleas'd to call him) a man as ſtout as the ſteel with which his Proverbial Sword was temper'd, was yet exceedingly afraid,Judg. 6. 22. as ſoon as he perceiv'd he had ſeen an Angel of the Lord. And ſo it was with good reaſon that Manoah ſaid unto his Wife,Judg. 13. 22. We ſhall ſurely Die, becauſe we have ſeen God. And if theſe things are ſo, that we cannot ſee God, without the danger of ſudden Death; It may ſeem a ſad thing for a man to be a Follower of Peace and Holineſs, becauſe by that means he ſhall ſee the Lord. But

§ 14. The Anſwer to this is extreamly obvious.Anſwer. It being no more than to diſtinguiſh betwixt the Eyes of our vile, and of our glorified Bodies. If we behold him with the firſt, we ſhall find him indeed a conſuming Fire. But when we ſhall ſee him with the ſecond, we ſhall find him nothing leſs than a quickening Light. Here our Eyes are ſo carnal, that it very much hurts us to ſee the Sun, unleſs we ſee him in his Reflexion, or at leaſt through the veil of ſome Diaphanous Body. And if the Brightneſs of the Sun is enough to ſtrike the Beholder Blind; [Page] How can we ſafely gaze on Him, to whom the Sun is but a Shadow? Yet after the Time of Reſtitution, when what is ſown in weakneſs ſhall be raiſed again in power; Then our Life will conſiſt in the ſight of God. We then ſhall ſee him as he is, no longer darkly as in a Glaſs, but face to face; and that with infinite Pleaſure, as well as Eaſe. And this alone is that Viſion, which is alluded to in the Text. Without an earneſt Proſecution of Peace and Holineſs in conjunction, no one ſhall be qualified to live by ſeeing, what here he cannot ſee and live. None ſhall enter within the Veil, or be made a partaker of the Beatifick Viſion. None ſhall wait on his Throne in whoſe preſence is Life, and where there are Pleaſures for evermore.

§ 15. Thus in the Suit of the Explication, we have (before we are aware) a full Diviſion of the Text. And not ſo only, but alſo practical Reflections on all its parts.

Firſt, We have ſeen a ſingle Act of great Moment. And Secondly, How 'tis fixt on a double Object. The double Object is Peace and Holineſs, which, according to the Scope of the word [...], (ſhewing the Energie, and the Force of the ſingle Act,) are to be Proſecuted and follow'd with Zeal and Fervour.

[Page] Next to the Act, and the Object, which are ſufficiently expreſs'd, we have their abſolute Neceſſity very ſignificantly imply'd. For theſe are ſet as the Condition, on which alone we arrive at Bliſs. Matth. 5. 8. It is for none to ſee God, but the pure in heart. And therefore this is a cogent Reaſon, for the faſtening of the Act on the Double Object. For the Intenſiveneſs of the one, and the Extenſiveneſs of the other.

§ 16. But now becauſe it is impoſſible, that men ſhould eagerly purſue their Chriſtian Duties, whilſt they believe them to be needleſs, or gainleſs Things; Things which rob them of their happineſs in this preſent World, and without which they may be happy in That to come: We muſt poſſeſs our ſelves more fully than we have hitherto done, not onely with the Nature of Peace and Holineſs, but more eſpecially (and in the firſt place) with their abſolute Neceſſity to life aeternal; whereof unleſs we throughly convince our ſelves, we cannot hope (with any reaſon) to ingage our Reſolutions to follow Both.

§ 17. Firſt, For the word Peace, it is that that comprehends our whole Duty towards our Neighbour, and as well to our Enemies, as to our Friends. For how can we follow Peace [Page] with All men in ſo earneſt a manner as the word [...] does import, unleſs we labour, by forgiveneſs, to overcome evil with good, (Rom. 12. ult.) much more muſt we render unto every man his Due, Tribute to whom Tribute, Cuſtom to whom Cuſtom, Honour to whom Honour, Fear to whom Fear, (Rom. 13. 7.) and ſo by analogy of Proportion, Service to vvhom Service, Love to vvhom Love, no injury to vvhom no injury is due. (For every Injury is breach of Peace.) We muſt owe no man any thing, but to love one another, Rom. 13. 8. And therefore injure him vve muſt not, no not ſo much as in deſire. This is to follow Peace indeed, when we do not onely not give a Cauſe, but not ſo much as an occaſion of juſt offence. When we keep not onely our Hands, but even our Heads and our Hearts from picking and ſtealing. When we do not commit Adultery, no not ſo much as with our Eyes. When we do no Murther, no not ſo much as in our wiſhes. When we diſhonour not our Parents (whether private or publick, Eccleſiaſtical, or Civil,) not not ſo much as in our Wills. This is, as much as in us lies, to make an eager Proſecution of Peace with all men. Which comprehends our whole Obedience to the Second Table of the Law.

[Page] §. 18. Secondly, As Peace does graſp the whole Duty of Man to Man, ſo we may ſay alſo of Holineſs, that 'tis the whole immediate Duty of Man to God. Which more eſpecially conſiſteth in theſe three Things:Vid. Catech. Card. Richi. In preſerving our Loyalty, in exhibiting our Reverence, and laſtly, in rendring our Active Service. The firſt, hath reſpect unto our Thoughts, the ſecond, unto our Words, the third, unto our Actions. Firſt, for Loyalty, That (we know) is a vertue, by which a Servant does acknowledge no Maſter but his own, holds no Intelligence with his Enemies, admits no Rival in his Affections, but ever honours him, and owns him, and adheres to him alone againſt all Pretenders. And This is that which is commanded in the two firſt Precepts of the Decalogue. Thou ſhalt have no God but me. Thou ſhalt not make any graven Images, to bow down to them, or worſhip them. This is holineſs in Thought. Which however 'tis Neceſſary, is not enough; And therefore to this we muſt add our Reverence. That we know to be a vertue which is equally compounded of Love and Fear, and by which an Inferiour does ſpeak with Awe, concerning any one above him whom he does honour or admire. And this is that which is commanded in [Page] the third Precept of the Decalogue. Thou ſhalt not lift up the name of thy God in vain. Thou ſhalt not onely not uſe it falſly, but not ſo much as upon trivial and ſlight Occaſions. This is holineſs in Word. Which, however it is Neceſſary, is not enough neither. And therefore to this there muſt be added our active Service. That (we know) is an execution of what our Maſter gives us in charge. And (as an acknowledgment of Supremacy, as well as of Maintenance, and Protection,) a ſetting aſide our own buſineſs, that we may wholly attend upon our Maſter's. And this is that which is commanded in the fourth Precept of the Decalogue, Remember that you keep holy the Sabbath Day. Six days are allowed thee to do thine own buſineſs; but the ſeventh is ſet apart, in the ſeventh thou ſhalt do no manner of Work. No manner of work which is thine own, but all manner of work which is thy Maſter's. Not onely acts of Sacrifice, (ſuch as our Duties in the Church,) but works of Juſtice, and Mercy too. For theſe indeed are the things, in which eſpecially conſiſteth the Sanctification of a Sabbath, and are call'd by our Saviour the weightier matters of the Law. This is holineſs in action. And ſo we ſee the three things, wherein [Page] our holineſs is to conſiſt; which comprehends our whole obedience to the firſt Table of the Law.

§ 19. I have the rather been thus plain in ſhewing the Latitude and the Nature of theſe Grand Duties, that the exactneſs of our Knowledge may be our Directory to Practice. It being neceſſary to know what it is neceſſary to practiſe, Holineſs towards God, and Peace with all men. For whilſt we are told by our Apoſtle, that without theſe two, there will be no ſeeing of God, we are as good as aſſur'd by God himſelf, that Theſe preciſely are the Terms on which Salvation is to be had. Inſomuch that if either of theſe is wanting, there's no eſcaping the Pains of Hell, nor any attaining the Joys of Heaven. And therefore after their Nature, I am to ſpeak of their Neceſſity, their abſolute Neceſſity to Life eternal.

§ 20. And firſt, Obſerve how other Scriptures do hold conformity with This. Without theſe two, we cannot poſſibly make our Calling and Election ſure. Not the firſt, For we have boldneſs to enter into the Holieſt by the Blood of Jeſus, that we may draw near with a pure Heart, having our Hearts ſprinkled from an evil Conſcience. (Heb. 10. 19. 22.) Nor yet the ſecond, [Page] For God hath choſen us in his Son, that we ſhould be Holy, and without Blame. (Eph. 1. 4.) Without theſe two, our Juſtification vvill be in vain. For God did therefore Reconcile us when we were Enemies in our Minds by wicked works, that he might preſent us Holy, and Ʋnblameable, and Ʋnreproveable in his ſight. (Coloſ. 1. 22.) Without theſe two, vve loſe the End, and ſo do fruſtrate the Work of our Redemption. For our Lord Jeſus Chriſt gave himſelf for the Church, that he might preſent it unto himſelf a Glorious Church, that it ſhould be Holy, and without Blemiſh. (Eph. 5. 25. 27.) Without theſe two, vve loſe the Benefit of the Rod, and do partake of That as Baſtards, which is intended to us as Sons. For as vve are told by the Apoſtle, that if we are without chaſtiſement, then are we Baſtards, and not Sons; ſo he preſently adds, that God correcteth us for our profit, to make us Partakers of his Holineſs. (Heb. 12. 10.) In a vvord, Without an earneſt proſecution of Peace and Holineſs Ʋnited, (for I have ſhewed that the one cannot ſubſiſt vvithout the other,) vve loſe the Benefit of Grace, and ſo evacuate the Means of our Glorification. For we all with open face, behold as in a Glaſs, the Glory of the Lord, that we may be changed into the ſame Image, from [Page]Glory to Glory, even as by the Spirit of the Lord. (2 Cor. 3. 18.)

§ 21. Nor have vve onely ſtore of Scripture, but Reaſon for it. For if Salvation vvere to be had by appearing Righteous unto men, The greateſt Hypocrites would become the moſt glorious Saints. If by the ſtoutneſs of a Belief, or by a Hope without doubting, None would be happier than the preſumptuous, and ſuch as are carnally ſecure. If by the Latitude of a Knowledge, or by the Rectitude of Opinions, it would be better ſure with none than the Lapſed Angels; who are as Knowing, and as Orthodox, as any meer man can be thought to be. Heaven would Then be a kind of Jayl, full of the guiltieſt Malefactors. The Error of the Origeniſts would preſently paſs into a Truth, and the worſt of Devils receive the Benefit of a Redemption. But no man's reaſon will yield to That. For whoſoever does but believe there is a Heaven and a Hell, muſt grant that the one is for the Recompence of the Good, and the other for the Puniſhment of Evil Doers. Which ſhews the abſolute Neceſſity of Peace and Holineſs; being as 'twere the two Eyes, without which it is impoſſible to ſee the Lord.

§ 22. But here withall we are to take an eſpecial Care, that we do not divide the conſideration [Page] of their Nature from the conſideration [...]f their Neceſſity; but ſtill conſider what it is wherein our holineſs is to conſiſt, as well as what it is which depends upon it. For through the want of this Caution, the empty Picture of Holineſs is oft miſtaken for the Life; there are that think themſelves Holy, when indeed they are Hypocritical, and many hope to be ſav'd for their being Cheats. There were Profeſſors amongſt the Jews, who were indeed very punctual in the worſhip of God, and thence concluded they were The Godly; but 'twas a worſhip which conſiſted in the outward waſhing of Cups and Platters, in external Rites and legal Ceremonies, (which were but ſhadows of things to come,) in ſpreading forth their hands, and making Prayers for a pretenſe, in faſting often to appear Righteous unto men, in keeping Sabbaths and new Moons, in building the Tombs of the Prophets, and adorning the Sepulchers of the righteous; when all the while they neglected the weightier matters of the Law, Judgment, Mercy, and Faith. They did ſo pull the Motes out of other mens Eyes, as not at all to ſee the Beams in their own. They did ſo ſtrain at Gnats, as to ſwallow Camels; for they devoured even Orphans and Widows Houſes, (Camels [Page] Thoſe with a witneſs) and were partakers with their Fathers in the blood of the Prophets, and ſo were far from being Followers of Peace and Holineſs, unleſs as Worldlings follow their Traffick for filthy Lucre; dealing as Huckſters in Religion, and Trading in Godlineſs, as 'tis an Inſtrument onely of Gain. For they were call'd by our Saviour, (even then when at the Top of their painted holineſs,) not onely Serpents, and Vipers, but Brands of Hell too, ſuch as could not eſcape Damnation: (Matth. 23. 33.) Nor are there wanting amongſt us Chriſtians, who are religiouſly carefull to ſprinkle themſelves with holy-water, to ſay a chapletfull of Ave Maries, to viſit the Sepulchers of the Saints, to croſs their Foreheads and their Breaſts, and to ſalute ye every Morning in nomine Domini. Nay ſome there are amongſt us Proteſtants (for 'tis fit we ſhould be juſt in our Obſervations,) who place a great deal of vertue in an exact coming to Church, in daily reading ſo many Chapters, in lifting up to heaven both hands and eyes, in walking ſoftly, and looking ſadly, and hanging down the head now and then like a Bull-ruſh; and ſo we may ſay they have attain'd to an handſom Outſide of Religion, that they are wellfaſhion'd Christians, as addreſſing themſelves [Page] to God with a Civil Carriage, (ſuch as well behav'd Enemies do ſeldom fail of,) But ſo far from being Followers of Peace and Holineſs, that they want the very Body, much more the Soul of Chriſtianity, whilſt they will rather ſow the Seeds of the moſt execrable Rebellion, than comply vvith Superiours in things Indifferent, vvhich cannot but be lawfull, becauſe Indifferent; and not onely lawfull, but binding too, as ſoon as the ſignature of Authority is ſtamp'd upon Them. Do Theſe men think there is a God, or a Devil, a Corruption of the Body, or Immortality of the Soul, an Hour of Death, or a Day of Judgment, vvho vvill rather break Peace vvith all their Governours, than ſubmit to the uſe of a Publick Liturgy, vvhich is not onely lawfull, but tranſcendently good, ſo long as eſtabliſh'd by Law and Canon? I vviſh that all ſorts of men vvho are immediately concerned in vvhat I ſay, vvould but take this obvious Truth into their ſerious Conſideration; That as there vvere Things under the Law, (ſuch as the Rite of Circumciſion, and Forbearing Swines Fleſh,) vvhich (however commanded by God himſelf,) vvere not commanded for being Good, but vvere Therefore onely good, becauſe commanded; ſo things Indifferent under the Goſpel, [Page] though they are not commanded for being Neceſſary, do yet become Neceſſary by being commanded; and are mediately commanded by God himſelf, as far as commanded by That Authority, which God hath commanded us to obey. From whence it follows unavoidably, That what may lawfully be done, before commanded; as ſoon as commanded, cannot lawfully be omitted. For Rebellion againſt the Second Table, is as bad as Rebellion againſt the Firſt. And ſo they cannot be followers of Peace, or Holineſs, who in a meer pretenſe of Holineſs do hinder Peace. An hearty Follower of Peace, willRom. 14. 19. follow the Things that make for Peace. He will not be ſo much as a Non-conformiſt; but preſs with earneſtneſs after Ʋnity, by Ʋniformity in the Church. And if his Conſcience hath any Scruples, [...]. Clem. Rom. ad Corinth. Ed. Jun p. 69. ariſing meerly from the weakneſs, not from the wilfulneſs of the man, he will infinitely rather forſake his City, or his Country, than ſtay in either to its Diſturbance.

§ 23. Such was the pious Exhortation of Clemens Romanus to the Corinthians, which he alſo made good by his own Example. Who (ſays he) is there among you of tender Bowels, and Generoſity? let him ſacrifice (if he is ſuch) his private Intereſt to the publick. And ſay, [Page]If I am either the Author or the Fautor of any Difference, I diveſt my ſelf of All the Wealth and Honour which I injoy, and inflict upon my ſelf, a moſt gratefull Exile. Now that S. Clemens made good his Exhortation by his Example, I am induced to affirm from this particular Conſideration, [...]— [...]. Epiphan. adverſ. Carpocr. l. 1. Tom. 2. p. 107. That I can find no better way to reconcile the ſeveral Authors who will have Clemens to be the Second and the Fourth Biſhop of Rome, than by ſaying with Epiphanius, (till we can find a better reaſon,) That Clemens laid down his Biſhoprick during the Empire of Tiberius, and took it up again in the Time of Nero. The firſt of which he did freely, and the ſecond by compulſion; but Both in order to the Ʋnity and Peace of Chriſtians. Such was alſo the publick Spirit of the renowned [...], &c. Gregor. Preſbyt. in Vitâ Nazianz. prope finem. Gregory Nazianzen, who gladly threw the Archbiſhoprick of Canſtantinople behind his Back, for the compoſing of the ſtrife that aroſe about it. God forbid (ſaid he at parting, to all the Prelates there met in the General Council,) that we vvhoſe Office 'tis to teach and to bring Peace to others, ſhould ſcandalouſly break it amongſt our ſelves. Rather let Me forſake my Throne, and be caſt out of the City, than not contribute all I can to the publick Peace. [...]. [Page] [...]. Chryſoſt. in cap. 4. Epiſt. ad Epheſ. Homil. XI. ſubfinem. Like to this ſpake S. Chryſoſtom in one of his Homilies to the People. That if He were thought the Cauſe or the Occaſion of their Diviſions, he would recede from his Arch-Biſhoprick, and be gon whither they pleas'd; vvould ſuffer any thing rather than Schiſm, which he proteſted he thought a Sin as great and damning even as Hereſie; and which rather than adminiſter occaſion to, he would ſtrip himſelf of the Rich and Splendid Preferment which he poſſeſs'd. A Charity like That of the Prophet Jonas, who for the quieting of the Tempeſt, choſe to be caſt into the Sea: And to preſerve a whole Ship, was eaſily content with a private Ruin. Which Example of S. Chryſoſtom and other Fathers more Primitive, every honeſt man will follow in theſe our Days, if he is earneſtly a follower of Peace and Holineſs. And this is one of the chiefeſt Touchſtones, whereby to difference a weak from a wilfull Brother. They who do not [...], purſue with eagerneſs the Things which do make for Peace, do not ſerve God ſolidly in the Duties of the Firſt and the Second Table, in Piety and Probity, in Godlineſs and Honeſty, in loving God [Page] with all their Hearts, which is to ſerve him in Holineſs, and their Neighbour as themſelves, which is to follow Peace with all men; and ſo they want the two Hinges, on which the Door of Salvation does chiefly turn, and whereupon does clearly hang All the Law and the Prophets.

§ 24. I cannot follow Peace enough, in the Diſcourſe I am upon for the following of it, till I obſerve how the Proſperity does moſt eſpecially depend on the Peace of Chriſtians; and alſo ſay by what means, as well as by whoſe Inſtrumentality, we may attain to ſo much Peace and good Agreement amongſt our ſelves, as may redeem ſome of the Credit which we cannot but have loſt by our foul Diviſions. There being no greater Stumbling-block, either to Thoſe that are without, or within the Church, than the Multitude of the Sects which are ſeen amongſt us. For whilſt 'tis taken by them for granted, (and alſo confeſſed by our ſelves,) that True Religion can be but one; 'tis natural for them to infer, That whereſoever there is Truth, there muſt be Ʋnity; at leaſt in men of the ſame Profeſſion. Whereupon whilſt they obſerve, how the Profeſſors of Chriſtianity do ſtand divided amongſt themſelves, and that in point of Opinion, [Page] as well as Practice, they eaſily ſlide into a Jealouſie, touching the Tenor and the Truth of the whole Profeſſion. Now the way to make Peace, and remove the Scandal, is not to conquer them into orthodoxy by dint of Argument alone; (though That indeed is one of our fitteſt Weapons;) as vvell becauſe the greater part have not light enough to ſee a victorious Truth, as becauſe, if they have, they are not humble enough to own they have liv'd in Errour. No, the hopefulleſt way left, (for ought I am able to apprehend,) is not to mention Thoſe Doctrines, vvherein we find by Experience we always differ; and to inſiſt on thoſe alone, wherein we find by Experience we all agree. A thing vvhich cannot be brought about by all the Subjects put together, but perhaps with eaſe enough by the Kings of Chriſtendom; as vvell becauſe they are but few, and therefore the fitter to determin, as becauſe they are Supreme, and of Power to execute.

§ 25. For it happily falls out, through the Evidence of Truth, and the good Providence of God, That though we differ in Superſtructures, yet we agree in the Foundation, and Fundamentals of Chriſtianity. Which Fundamentals, as they areRerum abſolutè neceſſariarum ad ſalutem, non magnum eſſe numerum. Re Jacobus arbitratur in ſuâ Reſponſ. ad tertiam Obſervat. Perronii Cardinalis. Few, and therefore eaſie to be remember'd, [Page] ſo are they alſo veryEt ferè ex aequo omnibus probantur qui ſe Chriſtianes dici poſtulant. Id. ibid. Plain, and therefore eaſily underſtood; and that by all ſorts of People, who are not flatly Fools, or Mad-men. As the wittieſt or the moſt learned cannot need to know more, ſo the moſt ſimple and illiterate cannot eaſily know leſs, than what it is to fear God, and to keep his Commandments, which yet does graſp the whole Duty of Man as Man. Again, it is the whole Duty of Man as Chriſtian, to have a practical Knowledge of Jeſus Chriſt, and him Crucified. And as the wiſeſt man living needs not know any thing more, ſo the moſt learned of the Apoſtles would not know any thing elſe. Another Summary of Religion, (as to the practical part of it, which is the main,) we have expreſs'd in Three words, both from a Prophet, and an Apoſtle. A Summary ſo ſhort, and yet ſo copious, that as a man the moſt unskilfull cannot eaſily know leſs, ſo the moſt learned and ſubtil Doctor is not bound to practiſe more, than to do Juſtice, and to love Mercy, and to walk humbly with his God; or to live ſoberly, righteouſly, and godly in this preſent World.

§ 26. Now if 'tis granted and agreed by every Sort of Real Chriſtians, That the Creed and the Commandments are comprehenſive of the All that is Fundamental, or of Neceſſity in Religion, [Page] for Faith, and Practice; and if All under Authority will but allow it to be the privilege of ſuch as are placed in Authority, to judge of the Decency and the Order which S. Paul in the general, and every Nation in particular thinks it a duty to obſerve in the publick Worſhip; (to wit, the Place, and the Time, and the Manner of its performance, which being but Accidents, or Adjuncts, or Externals of Religion, ſhould not be differ'd about by Them who fully agree in its Eſſentials;) It will be difficult to imagin, how the Diviſions and Separations which are ſo many, and ſo wide as we ſee they are, can be able to eſcape a moſt happy Cloſure. A thing which the Preachers can but preſs, and the beſt of the People can but pray for, but the Rulers of the Earth can eaſily bring into Effect too, if their Endeavours ſhall be as hearty, as their Authority is divine, and their Power cogent. Which how can they poſſibly imploy unto a better end or uſe, than is the binding up the Wounds of a bleeding Saviour, who owns himſelf to be the Head of That mangl'd Body, whereof the greateſt men on Earth are but lofty Members? Now the better to prevail with men of all Ranks, both with Them who are in Authority, and with Them who live under [Page] it, I would preſent but Two things to their reſpective Conſiderations; Firſt, That they who are in Authority ought not to urge the Accidentals and Externals in Religion, with as much vehemence as they do the Eſſentials of it; norEccleſia Romana multa hodie obſervat ceu [...] neceſſaria, quae vetus Eccleſia vix nôrat, certè non ita uſurpabat, tanquam planè eſſent Neceſſaria. Iſ. Caſaub. Epiſt. 710. p. 912. create too many Neceſſities in the uſe of things Indifferent, where God himſelf has created none. Next, That the people under Authority ought not to leſſen their Obedience to God in Man, by ſtill pretending their obligation of obeying God rather than Man. An Axiom True indeed at all Times, but yet at thoſe times impertinent, and urged quite out of Seaſon, when God does chooſe to be obey'd by our obedience to his Vicegerents. Who, if they have any right at all to make poſitive Laws, muſt inevitably make them of Things Indifferent.

§ 27. I preſs the former conſideration, with due ſubmiſſion to Authority, and in behalf, (not of wilfull, but) of truly-weak Brethren, becauſe I conceive the Laws of Men can reach no farther than the Objects of outward Senſe; and therefore cannot puniſh Avarice, Pride, or Malice, though they can and do Invaſion, Theft, and Murther; Nor wrong Opinions in Religion, whilſt they quietly lye ſleeping, or diſturb nothing more than their Owner's Minds; but [Page] onely as breaking forth of their Mouths, and at laſt running out at their fingers ends. I know the Sword is apt to terrifie, but not inſtruct; to change a Sectary's Confeſſion, but not his Creed; and therefore the Maladies of the Spirit are to be Spiritually dealt with, to work their Cure. Not by the Gibbet, or the Jayl, but by the force of ſound Doctrine, and argumentative Converſation. A man who wanders out of his way for want of light onely, and not Sobriety, (overtaken, not with Drink, but with the Darkneſs of the Night,) deſerves a Lantern for his Direction, a great deal rather than a Rod. He would be thought a ſtrange Organiſt who ſhould not ſcruple to break his Pipes as oft as he finds them out of Tune. Nor could our Magiſtrates think kindly of God himſelf, ſhould he recall them with a Thunderbolt, as faſt as he ſees them going aſtray.

§ 28. And as for ſuch reaſons as Theſe I preſs the Firſt Conſideration, ſo I diſcern as great reaſons, (and ſuch as make as much for Peace) to reſume the Second. For though Ceremonies and Rites are onely Accidents in Religion, yet Obedience to Authority cannot but paſs for an Eſſential. Becauſe whatever God commands us by his Moſes and his Aaron, his [Page] Zerubbabel and his Jeſhua, his anointed Lieutenants, both King and Prieſt, he does as really and as truly, and as authoritatively command us, as what he commands us by a Voice, or an Hand from Heaven. And ſeeing the ſame God that ſaith, Thou ſhalt not worſhip a Graven Image, does alſo ſay at the ſame time, as well as in the ſame Decalogue, Honour thy Father and thy Mother, (whether private or publick, Eccleſiaſtical, or Civil,) It is by conſequence as Immediate a Sin againſt God, to ſhew a contempt of That Authority which God hath commanded us to obey, as 'tis to worſhip a graven Image, or to take God's Name in vain.

§ 29. Now might I ſpeak without Cenſure, even by ſpeaking with ſubmiſſion to all Superiours, (as well as to others of more Reſearch and better Diſcretion than my ſelf,) I would adventure to affirm it as the Concluſion of the whole matter, That when Peace cannot be had by ſuch a reciprocal Self-denial as I have now pleaded for, in Them that are veſted with Authority, and in Them that live under it; by Compaſſion in the former, and by Compliance in the later; by Condeſcenſion in the one, and by Submiſſion in the other; but each will have his whole Will, and not admit of a Compoſition; [Page] nothing but Power Irreſiſtible can ſuccour ſuch as make Laws, againſt the Violence and Incurſions of ſuch as are ſtouter than to Obey them. Nor will a wiſe man expect to have protection under the Laws and the Makers of them, any longer than they Both ſhall be ſo protected.

§ 30. But I return to that Point,The Application. from which I have made a very pertinent, becauſe a profitable Digreſſion; nor yet a Digreſſion from my Text, but from the Thread of my Diſcourſe touching the Nature, and the Neceſſity of Peace and Holineſs. Which being both of ſuch Importance, as that our Happineſs does depend upon the earneſtneſs of our Purſuit, How can we chooſe but be perſwaded to do a thing which is ſo Natural, as that a man would think it ſhould be hard not to do it? For find we any thing more Natural, than to be Lovers of our ſelves, and ſo to covet thoſe things which we believe to be the moſt for our own Advantage? A little Rhetorick (one would think) ſhould be ſufficient to perſwade us to chooſe our Intereſt, and ſo to follow even with earneſtneſs the neceſſary means of our being Happy. Be we never ſo illiterate, or be we never ſo perverſe, yet through the little which hath been ſpoken of Peace and [Page] Holineſs, (whether as ſeparate, or in conjunction,) we cannot be ignorant of their Nature, or unconvinc'd of their Neceſſity.

§ 31. If then in reſpect of their Common Nature, They are as 'twere the two Armes, which do imbrace the whole Decalogue or Ten Commandments of the Law; we muſt never flatter our ſelves that we are Chriſtians good enough, until we find our Obedience to be impartial; that is, as well to the firſt as to the ſecond Table, and no leſs to the ſecond than to the firſt. Nor may we ever give our ſelves Reſt, until we See we have attain'd to this Comparative perfection; I mean a ſingleneſs of Heart, and a love of obedience without reſerve. Our reſpect (like that of the Pſalmiſt) muſt be to All God's Commandments, and we muſt ſtudy to live a peaceable and quiet life in All Godlineſs and Honeſty, (1 Tim. 2. 2.) We muſt not be kinder or more indulgent to one Commandment than to another, (whether byaſs'd by Cuſtom, or Education;) but rather keep our ſelves in Awe by chewing on That of the Apoſtle, Whoſoever offends in one point is guilty of All. Jam. 2. 10.

Thus we muſt argue from the Nature of Peace and Holineſs. And, after a manner not unlike, we ought to argue from their Neceſſity.

[Page] For if in reſpect of their Neceſſity, they are as 'twere the two Hinges, upon which the very Door of Salvation turns; or (if you pleaſe) the Two Wings (as S.Bernard in Serm. 4. de Oratione & Jejunio. p. 113. Bernard calls them) wherewith the Soul of a Chriſtian ſoar's up to Heaven; Lord! how nearly does it concern us, to follow them both as is here requir'd? and to paſs the whole Time of our ſojourning here in fear? What manner of men ought we to be in the future Courſe of our Converſation? To follow Holineſs and Peace, concerns us as much as Salvation comes to; that is, as much as our Souls are Worth. Fail of theſe if we dare, unleſs we are ſo ſtout, that we dare be damn'd. But yet how many of our Fiduciaries do miſs of heaven, meerly by thinking they cannot miſs it? becauſe (forſooth) to the Regenerate 'tis a Thing perfectly unavoidable? And what numbers of Solifidians do make it difficult to be ſav'd, by making it eaſier than God will have it? by thinking Salvation is to be had at a cheaper Rate, than that of following Peace and Holineſs? Now can there be any thing more adviſeable, than that other mens miſchiefs ſhould keep us ſafe? and we receive the whole benefit without the leaſt danger of their unhappineſs? Mark well the reaſon which here is urg'd for [Page] the fixing of the Act on the double Object. (I ſhall but paraphraſe the Text in a broader Engliſh,) Follow Peace and Holineſs, if for no other reaſon, at leaſt for This, becauſe ye are happy, if ye doe; and damn'd for ever, if ye do not.

Leſs than This we muſt not preach, and more than this we need not learn.

But if This of it ſelf cannot find ſufficient Place in our Conſideration, yet if we have any the leaſt reſpect to our Secular Intereſt and Advantage, as we deſire to be free from the Charge and Coſtlineſs of Sin, and to thrive by God's Bleſſing upon All we ſet our hearts and our hands unto; or if we have any the leaſt reſpect to our own good Name, and Reputation, as we deſire to leave behind us a fair Report, and to be honourably mention'd by them that dwell round about us; or if we have any the leaſt reſpect to our inward Quiet and Tranquillity, as we deſire to have the Peace of a cleanſed Conſcience, which is in Solomon's Accompt a Continual Feaſt; or if all theſe together cannot ingage our Reſolutions, yet if to theſe we add. That which before was hinted, If we have any the leaſt reſpect to the Righteous Judge of all the World; as we deſire to eſcape from the [Page]Wrath to come, and to enter with an Euge, into the Joy of our Lord, Let us think of theſe Things when the Sermon's ended.

And the God of Peace and Holineſs ſanctifie us throughly; That the whole of every one of us, both Body, Soul, and Spirit, may be kept blameleſs unto the Coming of our Lord Jeſus Chriſt.

To Him be Glory for ever and ever. Amen.

OF ABSTAINING FROM ALL APPEARANCE OF EVIL.

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1 THESS. 5. 22.‘Abſtain from all Appearance of evil.’

§ 1. IT was the Fancy of a wiſe, and an honeſt Heathen, that all a rational man's Duty might be expreſs'd in two words, [...], Bear, and Forbear; the firſt implying Patience under the evil of Affliction, the ſecond Abſtinence from the evil of Sin. Now in this Precept of our Apoſtle, we have one of the two Hinges, on which does hang the whole Duty [Page] of man as man. For whatſoever is a man's Duty may be referr'd to two Heads, His Abſtaining from evil, and his doing that which is Good. Nay foraſmuch as 'tis impoſſible to abſtain from all evil and from all Appearance of it, without the doing of what is Good, and perſevering unto the end too; (becauſe the want of Perſeverance is Simply evil, and cannot ſtand with that Abſtinence which is from all the very face or Appearance of it,) I ſhall not ſure be too profuſe in Speaking the pithineſs of my Text, if I ſhall ſay 'tis comprehenſive of the whole Duty of a Chriſtian. For if we abſtain from unbelief and misbelief of Chriſt's Goſpel, and from all diſobedience to Chriſt's commands, and from the ſcandalous Appearance both of the one and of the other; we do but barely do as much as my Text requires, and the God whom we ſerve can exact no more.

§ 2. In the Diſcuſſion of the Words, there are Theſe things to be conſider'd.

Firſt, The Nature of the Act, which is very Good; it is [...], Abſtain. Next, the Quality of the Object, and that is evil; it is [...], Abſtain from evil. Thirdly, the very great extent both of the Act and of the Object; it is [...], abſtain from all evil. And [Page] then becauſe the word [...] is of a double ſignification, importing equally the Species, and the Appearance of any Object, here is therefore requir'd a double Abſtinence; one from all the kinds of evil, and another from all the occaſions of it. That is required as the End, and This as the Medium conducing to it. We muſt abſtain from the Occaſions and Opportunities of evil, that ſo we may be the better able to abſtain from the Species and Preſence of it.

But firſt of all to the end that our very Abſtinence may not be Evil, even then when it makes the moſt goodly ſhew; we muſt abſtain from the evil of ſeeming onely to be abſtemious; that is to ſay, from the evil, of being abſtemious in Hypocriſie. For the World is too full of thoſe Modern Phariſees, who often violate the Text by its Authority; and ſo inſiſt upon the Letter, in oppoſition to the Scope, and the Tenor of it, that they rebell againſt the Precept by their obedience; and offer violence to the Law in its own defence. For (ſay They within themſelves) it is not ſaid by the Apoſtle, Abſtain from all Evil, but from all Appearance of it; as if he meant not ſo much to forbid the Sin, as the Scandalous manner of its commiſſion. As if he had thought with Them of Sparta, That the abominable [Page] Thing is not to steal, but to be caught; not the Irregularity, but Notoriety of the Fact. And as if This were either the whole, or the prime Importance of the Text, you ſhall have many So abſtain from all Appearance of evil, as to ſatisfie themſelves in the Injoyment of the evil, becauſe they abſtain from the bare Appearance.

§ 3. Thus the Adultereſs in the Proverbs may be ſaid to have abſtain'd from the Appearance of evil, becauſe ſhe wiped her Mouth, and look'd demurely, and ſaid that She had done no wickedneſs. (Prov. 30. 20.) What was wanting to her in chaſtity, She endeavour'd to ſupply by the care and caution wherewith She ſin'd. As if the Rule were to be taken in this Senſe alſo, De non apparentibus & non exiſtentibus eadem eſt ratio. I have done no wickedneſs, becauſe it does not appear that I have done it. My way of Sin has been as cloſe, and as indiſcernable, as the way of an Eagle in the Air, or the way of a Ship in the midſt of the Sea. (v. 19.) And if there is either no God at all, or elſe a God that hath no omniſcience, or that doth not imploy it on trivial objects, I have abſtained from all evil, becauſe from all Appearance of it.

Thus the Phariſees of old may be ſaid to have [Page] abſtain'd from the Appearance of evil, becauſe however they were guilty of eating up Orphans and Widows houſes, yet they did it ſo devoutly, by their faſting twice a week, and their long Prayers for a pretenſe, that notwithſtanding they were vile in the ſight of God, our Saviour tells us,Matth. 23. 28. they appear'd Righteous unto men. And how was that, but by abſtaining from the Appearance at leaſt of all unrighteouſneſs? They did Noctem peccatis, & Fraudibus addere Nubem; that is, they Sinn'd out of ſight as much as might be; They were circumſpect and wary in all their wickedneſs. If any covetouſneſs or cruelty of more than ordinary ſize was to be committed, they preſently cover'd it with a Corban, and were Deceivers of men in the name of God.

Thus the Samaritans heretofore may be ſaid to have abſtain'd from the Appearance of evil; becauſe how ſinfull ſoever they were Themſelves, they did yet make a Conſcience of coming near unto a Sinner. Every Jew was thought ſick of a noli me tangere, and was accordingly kept off with a Ne attingas. Stand by thy ſelf, come not near to me, for I am holier than Thou, (Iſa. 65. 2, 3, 5.)

And thus the rigideſt [...]. Ignat. in Ep. ad Magneſios. Profeſſors of Grace [Page] and Godlineſs here at home, have a Conſcience ſo callous, as to ſuffer them to rebell againſt their Governours; but yet ſo delicate, as not to permit them to obey. A Conſcience ſo wide, as to ſwallow Camels; but yet ſo ſtreight, as to ſtrein at Gnats. A Conſcience ſo tough, as to bear a Schiſm; and yet ſo tender, as to ſcruple at a Ceremony. They are not Sabbath-breakers, or Swearers, (for thoſe are Sins of no Profit,) nor are they ordinarily drunk with exceſs of Wine; (for That is both a diſgracefull and coſtly ſin;) but they are Serious and Demure in all their projects, and ſeek the ruin of a Church in as great Sobriety, M. Catonis verbum eſt, ad evertendam Remp. ſobrium acceſſiſſe. Sueton. as Julius Caeſar did that of a Commonwealth; Thus affecting to abſtain from all Appearance of evil, when they have nothing in them of Good, but in Appearance. Inſomuch as I may ſay, without breach of Charity, that ſince theAtrociùs ſub ſancti nominis Profeſſione peccatur. Salv. de Providen. c. 7. Magis damnabilis eſt malitia, quam Titulus bonitatis accuſat; & reatus impii eſt pium Nomen. Id. c. 11. word Godlineſs was uſurp'd to ſupplant the Thing, a greater Improvement hath been made in the Trade of Knavery and Deceipt, than had been ever known before in any leſs pretending Times.

§ 4. This muſt therefore be the Subject of our firſt and chief care, that we abuſe not our ſelves, as well as others, by taking That to be Holineſs, which is Hypocriſie; That we abſtain [Page] in ſincerity from the Evil it ſelf, and not from the Sole Appearance of it.

Our Second care muſt be, that in the courſe of our Abſtinence, we be not onely Sincere, but Impartial too. 'Tis not enough that we abſtain from This or That ſingle evil, to which perhaps we are not carried by any natural Inclination, or have contracted Averſeneſs to; For it follows in the Text, [...], abſtain from All evil.

Our Third care muſt be, that in the management of our Abſtinence, we be wiſe and prudent, as well as impartial and ſincere. Which is not onely a very laudable, but (in one reſpect at leaſt) a very needfull Qualification. For we know 'tis very needfull that we be innocent as Doves; which we can very hardly be, unleſs we be wiſe alſo as Serpents. I mean ſo wiſe as to abſtain from thoſe Indifferent ſorts of Good, which are Incentives, and Occaſions, and Introductories to evil. This we learn from the word [...], as here 'tis taken by our Tranſlators in its ſecond ſignification. Abſtain not onely from all the Sorts, but (over and above) from all the Appearances of evil. Not onely from the kinds, but Occaſions of it. And theſe I intend ſhall be the Boundaries of my following Diſcourſe.

[Page] § 5. To ſhew the Goodneſs and the Neceſſity of the firſt particular of the Three, to wit, our Abſtaining from what is evil, I cannot better take my Riſe then from this pertinent obſervation; That even Abſtinence in it ſelf is a conſiderable Vertue,Sueton. l 2. c. 72, 73, 77. although it be onely from Things Indifferent, Vopiſc. in vitâ Taciti Imper. p. 414. although it be but from Things, whereof we are permitted a free Injoyment. Auguſtus Caeſar in Suetonius, Xenophon in [...]. lib. 5. p. 441. the Emperour Tacitus in Vopiſcus, Athenaeus l. 2 c. 6. etiam l. 1. c. 8. the Phliaſii in Xenophon, and the Abſtemii in Athenaeus, have been deſervedly applauded for this one reaſon.Valer. Max. l. 4. c. 3. And as the Rechabites were commended by God Himſelf, for not departing from the Will of their Father Jonadab; ſo was it Jonadab's commendation,Jer. 35. 14. that he commanded his Sons to abſtain from Wine, not at all for being evil, but rather dangerouſly good. Now that Abſtinence is good, although it is not from things which are ſimply Evil, ſeems to be evident even from This (if from no other) reaſon,Hoc Sancti viri habent proprium▪ quòd ut ſemper ab illicitis longè ſint, à ſe plerumque etiam licita abſcindunt. Greg. Mag. Dial. l. 4. c. 11. that it enables and prepares us for the great Duty of Self-denial. It is a practice of that Dominion we ought to have over our ſelves; a prudent Exerciſe of the Victory which both our Reaſons and our Wills ſhould ſtill obtain over our Appetites. For by denying unto our ſelves ſome [Page] things lawfull and allow'd, we may attain to a facility of abſtaining from the things that are moſt forbidden.

§ 6. And this alone would be enough, in caſe there were not (as there are) any other reaſons, why The Church and State too praeſcribe the Abſtinences of Lent. For as the annual obſervation of Lent it ſelf is (in the Judgment of S. Jerom) of Apoſtical Inſtitution; ſo are its Abſtinences from Fleſh (though a thing Indifferent) no leſs injoyned in a Religious than in a Civil Conſideration, if together with the Quality and Condition of our Meals, we have regard unto the Temper and Meaſure of them. Nay by the help of a Diſtinction, our ſingle Abſtinence from the Quality may be in both conſiderations. For what Authority does command upon a civil Accompt onely, the People certainly muſt obey upon the Accompt of their Religion, if they do regulate their Religion by the expreſs Word of God, which ſtreightly chargeth them to ſubmit to every Ordinance of Man. (Meaning the Ordinances of Man, which are not oppoſite or croſs to the Laws of God.) To abſtract our Abſtinence from our obligedneſs to obey, (and from the other great End which firſt I mention'd,) is to abſtract at the [Page] ſame inſtant the merit of vertue from our Abſtinence. 1 Cor. 8. 8. For Meat commendeth us not to God, (as ſaith S. Paul to the Corinthians; and every Creature of God is good, 1 Tim. 4. 4. if received with Thanksgiving, (ſaith He to Timothy:) And though the preference of Fiſh before the Meat of the Shambles, is ſo far innocent, and lawfull, as 'tis left to our Chriſtian Liberty; yea ſo far neceſſary, Sunt deinde Media, quae quidem nec bona eſſe noſcuntur, nec mala, poſſunt tamen indifferenter & benè pariter & malè vel prohiberi, vel juberi, ſed malè nullatenus in his à Subditis obediri. Bernard. in Epiſt. 7. ad Adam Monachum. p. 1394. and binding, as 'tis commanded by that Authority which God hath commanded us to obey; yet, abſtracted from the Precept of ſuch Authority, it may be Wantonneſs in one, and in another, Superſtition. For Meats are all of ſuch Indifference, if antecedently conſider'd, and with the oeconomy of the Goſpel, that as, if we 1 Cor. 8. 8. eat Fleſh, we are not the better, ſo if we eat none, we are not the worſe. Nay a man, by eating Fiſh, may make proviſion for the Fleſh; eſpecially when he makes it to ſwim in Wine. He may by Both ſo fill his Belly, and ſo fulfill his Appetite, Ex his ſunt, jejunare, vigilare, legere, &c. Idem ibidem. as that his Abſtinence from Fleſh may but conduce to his ſenſuality; and all his Lenten entertainment prove but a ſacrifice to his Luſt. The moſt voluptuousDe Philoxeno Cytherio. Apicio, aliiſque, conſule Athenaeum, l. 1. c. 6. Apolauſticks, in the Accompt of Athenaeus, became infamous for nothing more, than their paſſionate Doatages upon Fiſh. Nor could the [Page] very learned [...] Anthippus Comicus apud Athenaeum, l. 9. c. 15. p. 404. Cook, in the old Comoedian, provide the Amorous young men a more ſtrong Incentive. From whence it follows that to keep Lent, as 'tis a Time of Mortification, is not ſo carefully to abſtain from the Kind and Quality of our Meals, as from the over-great Richneſs and Fulneſs of them. So that the due keeping of Lent, in point of eating and drinking, conſiſteth wholly or chiefly in theſe two Things; to wit, our Abſtinence from the kind, which is forbid by Man's Law; and our Abſtinence from the meaſure, which is forbidden alſo by God's. Each of Theſe is a Duty, however different they are in degree of Merit. For that the later is the greateſt, and moſt important, may appear by the great Difference betwixt the reaſons of the goodneſs which lies in Both. For our Abſtinence from Fleſh, is onely good becauſe commanded; whereas our Abſtinence from evil, is onely commanded becauſe 'tis good. There the goodneſs is accidental, but here 'tis natural. There 'tis nothing but the Conſequent, here the Cauſe of the Commandment. There 'tis capable of ceaſing by Diſpenſations even from Men; whereas here the matter of it is indiſpenſable even by God.

§ 7. This muſt therefore be our firſt and [Page] our greateſt Care, that we abſtain from thoſe things that are ſimply evil; and this in a double Oppoſition to two ſorts of men, who divide a great part of the world between them; ſuch as are Hypocrites on the Right hand, and Antihypocrites on the Left.

Touching the former of the two I ſhall ſay the leſs, the more I have ſpoken of them before, in my Introduction. Adding onely that They abſtain from the Appearance of evil, as broken Tradeſmen from the ſemblance or perfect Beggary. [...]. Gregor. Nyſſen. de Profeſſ. Chriſt. The nearer they are to the State of Bankrupts, they have their Artifices and Tricks whereby to ſeem ſo much the Richer. Or as Antipater had his outſide all clad in Black, not becauſe (as he pretended) it was the old Macedonian habit, but to conceal his whole Inſide, as lin'd with Purple. We muſt not therefore follow Them, who cry aloud againſt the Sins they imbrace in ſilence, and abſtain in ſuch wiſe from all Appearance of evil, as to abſtain from no evil but in Appearance. We muſt not ſo apprehend or miſtake the Text, as if 'twere meant by S. Paul for an Exhortative to Hypocriſie; not ſo properly to abſtain from the Evil it ſelf, as from the ſhew, and ſhadow of it. No, the Text is to be held by a ſafer Handle; and [Page] our Argument is to run thus, à minori ad majus. If 'tis our Duty to abſtain from all Appearance of Evil, how much more is it our Duty, to abſtain from all evil? The former Abſtinence is a Vertue, whenſoever this later does either attend, or go before it; whereas for want of this later, the former Abſtinence is a Sin.

§ 8. Yet not ſo great a Sin as Theirs, who in avoidance of Hypocriſie, do boldly ruſh into the greater, and worſe extreme. Who being aſham'd of ſeeming piouſly and religiouſly addicted, (as a thing not becoming their Youth, or Quality,)Iſa. 3. 9. do therefore proclaim their Sin as Sodom, 2 Sam. 16. 22. and commit it (with Abſolon) on the Houſe Top. Not onely abſtaining from all that's good, but from all Appearance of it. As if to be thought a godly man, were the greateſt unhappineſs in the World, and therefore to be ſhun'd with the greateſt Care. I ſhall exemplify what I ſay but in Three particulars. Firſt, how many may we obſerve who eaſily enter into Duels, (and are aſham'd not to do ſo) with ſuch as ſpeak to the Diſhonour of a moſt deſpicable Miſtriſs, and yet will ſtand unconcern'd, when more is done to the Reproach of their Maſter Chriſt? Men ſo ſtout, that they dare be damn'd; and yet ſo eminent for their cowardize, [Page] that they dare not be patient of putting up the leaſt wrong. Men of ſuch poor and ſuch ſordid Spirits, as to dread the very thoughts and the words of Men, however ſenſeleſs of the hatred and wrath of God. Men of ſuch ſtrange Puſillanimity, that they dare not indure the Contempt of this World, which God himſelf is contemn'd by, and yet is ſilent. A downright ſpeculative Atheiſt, who denies and derides the God that made him, or a practical Atheiſt who dares do both in his Converſation, may walk the ſtreets very ſecurely without a weapon; has never a challenge ſent to him for having affronted the Lord of Glory; who yet for any the leaſt affront which he ſhould dare to have done to an handſom Idol, had ſtraight been ſummon'd into the Field, there to make ſatisfaction in Tears of Blood. Again, how many in our Proteſtant Reformed World, do ſeem to take as great a Pride, and make as open a Profeſſion of being eminent Apolauſticks, as that voluptuous ſort of Heathens, Eubulus in Amalthaeâ introducit Herculem Delitlarum vituperatorem. v. Iſ. Cauſab. in Athen. l. 2. c. 23. whom Eubulus the Greek Comoedian does expoſe upon the Stage for their learned Surfeits? who laugh at Abſtinence as a Foolery; and look on all Self denial as arrant Madneſs. (A thing proceeding from nothing better than the diſtemper'd Hypochondres.) Who having [Page] learn'd the deep Science of Eating well, and being able to make a Treatment as becomes Criticks in Senſuality, are apt to put a greater value both on Themſelves, and their Atchievement, than if they had taken the Town of Troy.

Euripid. in Andromachâ Menelaum introducit ſic loquentem.

[...].

Laſtly, how many Antihypocrites, although Profeſſors of Chriſtianity, do vye with Ovid, and Meſſalina, the Emperour Proculus, and the reſt of that heathen World,Cornelius Agrippa de vanit. ſcient. cap. 63. (for the recording of whoſe effronteries Cornelius Agrippa is to be blam'd,) in that they do not onely diſcloſe the real Enormities which they have done, but alſo boaſt of more Debauches, than they ever had the appetite, or poſſibly the ſtrength to be guilty of? Now he who ſo far hates hypocriſie, (which is a damnable abſtaining from appearance onely all of Evil,) as to glory in his Impieties, and by conſequence to abſtain from the very appearance alſo of good, (whereby he does not onely diſpleaſe, but deſpiſe his Maker,) is as one flying from a Lion, when behold a Bear meets him; or as one leaning upon the Wall, and a Serpent bites him. (Amos 5. 19.) He is as one fallen, out of a Feaver into a Fire; and to be reckon'd, of the two, the more horrid Devil.

§ 9. In oppoſition to the firſt of the two Extremes, [Page] we muſt make our firſt ſtep to raiſe us Thus unto a Second. If Abſtinence is ſo noble and ſo neceſſary a Duty, though from Thoſe very things which are but dangerouſly Good, what then is Abſtinence from the objects which are damnably Evil? To keep our ſelves far enough from Such, we muſt carefully ſet before us King David's Method; when being to qualifie himſelf for an Approach to God's Altar, he did not ſay he would waſh his Face, but his Hands in Innocence. Beſides it ought to be conſider'd that all the Commandments, ſaving two, having been negatively propos'd, imply the Bottom of all our Duties to lie in our Abſtinence from evil. As being That, without which, even all our good Deeds will be done in vain; yea and the beſt of all our Works will be but handſome Abominations. For the higheſt and the moſt poſitive of all our Duties, are comprehended by S. Paul under theſe three Heads, our living ſoberly, righteouſly, and godly in this preſent World, Tit. 2. 12. But 'tis abſolutely impoſſible that we ſhould ever live ſoberly, unleſs by abſtaining from all Exceſs; that we ſhould ever live righteouſly, unleſs by abſtaining from all Injuſtice; that we ſhould ever live godly, unleſs by abſtaining from all Prophaneneſs. It [Page] is a vain thing for any, to think of loving and ſerving God, who does not firſt of all ceaſe to injure his Neighbour and Himſelf too. Virtus eſt, vitium fugere; The very firſt of all Virtues is a man's Abſtinence from Vice; & ſapientia prima eſt, Stultitiâ caruiſſe.—The fear of the Lord, That is wiſdom, and to depart from evil is underſtanding. Job. 28. 28.

§ 10. But however this is neceſſary, 'tis not enough, ſince we are far from being ſure that this our Abſtinence is ſincere, unleſs by its being impartial too. For ſome of the worſt of mankind may ſtill abſtain from ſome evils, although it be but by the means of ſome occaſional Averſeneſs, and poſſibly too for want of a natural Inclination. 'Tis very far from being enough, that we have Tolerance in one kind, or Continence in another, which in Ariſtotle's Judgment are but a couple of Semivertues, (and yet 'twere well if moſt Chriſtians would now attain to ſo good a Pitch;) no, nor is it quite enough that we have Temperance in them Both, however This is a complete and a perfect vertue. For this is onely to abſtain from thoſe groſſer Evils, which do affect either the Touch or the Taſt with Pleaſure. That is to ſay, with ſuch Pleaſure, as is aequally common to Men with Brutes. No, [Page] when our Parents were firſt commanded to abſtain from That Tree, which was inclos'd by God's Precept in the midſt of the Garden, they were implicitly commanded to abſtain from all evil. In as much as all the Branches of Sin and Wickedneſs, which from that time to this have defil'd our Nature, do owe their curſed Derivation to that one Stock. And by conſequence it concerns us to advance a ſtep farther; to plead and pant after, and contend for ſuch an Abſtinence, as is not onely from This or That, (for then the very worſt of us might ſoon be Chriſtians good enough,) but from All ſorts of evil without exception; and ſo to comply with our Apoſtle in his important monoſyllable, by taking the object of our Abſtinence with its unlimited univerſality. For (that we may paſs from the firſt to the ſecond Particular in the Text) it is

[...]—

Abſtain from All evil.

§ 11. I ſay from All, for theſe obvious, but uſefull Reaſons, which I ſhall not onely propoſe, but humbly ſubmit to conſideration. Firſt, becauſe He who is indulgent to any one ſort of Evil, cannot ſay that there is one from which he does vertuouſly abſtain; nor is he certain what [Page] duration his partial Abſtinence will be of. It being ſo eaſie for him to fall from one wickedneſs to another, that whereſoever the cunning Serpent gets in his Head, he draws his whole Body in with the greater Eaſe. As if the contagion that is in Vice were in proportion to the Links in the Chain of Virtue, our Indulgency to one is apt to draw the reſt after.Ʋvaque conſpectâ livorem ducit ab uvâ. One rotten Action does as gladly infect another, as one putrid Grape does communicate its venom to all the Cluſter. And the reaſon is very clear, why He who gives himſelf the Liberty to feed intemperately on one Sin, is ipſo facto become obnoxious unto the Surfeiting upon all; becauſe he has not any Principle or Power within him, by force of which he can be ſure to abſtain from any. And the reaſon of that reaſon is juſt as clear too. For the ſame want of fear to offend his Maker, the ſame deſpight offer'd to Grace, and the ſame Callouſneſs of Conſcience, which either allows or betrays him to any one wilfull Sin, leaves him deſtitute and expos'd to the Power of All. So that if, by not committing, he ſeems at any time to abſtain from this or that ſort of Vice, 'tis not his Virtue, but his Luck. And if any thing is to be thank'd, (beſides the reſtraining Mercy of God, who does often ſet his [Page] Hook into the Wicked man's Noſtrils,) he may thank his Stars for it; at leaſt his Company, or his Cuſtom, or the Laws of the Country wherein he lives, or at leaſt the good hap of his Conſtitution, as not ſufficing him for ſome Sins, or not inclining him to others; and many times ſo ſtrongly byaſs'd to darling obliquities on the left hand, as to be carried by the ſame Byaſs from other obliquities on the right. There being ſome ſorts of evil ſo very oppoſite unto each other, (and inconſiſtent at the ſame inſtant,) that to abſtain from one Extream, is not laudable in a Profeſſor who is indulgent unto the other. 'Tis not thank-worthy in a Niggard, not to be guilty of Prodigality. Nor is it the Merit, but the neceſſity of an extremely great Coward, if he is not found guilty of too much Raſhneſs. It being a ſad kind of Virtue which a Man owes onely to Vice; as when he abſtains from any one of two contrary evils, becauſe he cannot commit them Both.

§ 12. Again, [...], Abſtain from All evil, becauſe the wilfull Tranſgreſſion of any one of God's Commandments, makes us as liable to Judgment, (though not to ſo many degrees of Torment) as if we had broken every one. For what elſe can be the meaning of that [Page] ſaying in S. James, Jam. 2. 10. that if a man keep the whole Law, and yet offend in one point, he is guilty of all? He (for example) who abſtains not from the Intemperance of the Tongue, (That enormous fleſhly luſt which is ſo regnant in theſe our days,) may be ſaid to offend in one ſole Point of Chriſtianity; yet (like a little Colloquintida in a whole Pot of Broth) That offending in one Point ſheds ſuch an Influence upon others, as to invalidate and evacuate his whole Religion. Jam. 1. 26. The reaſon of which is very evident, in that the ſame God that ſaith, Thou ſhalt not ſteal, or commit Adultery, does alſo ſay at the ſame Time, in the ſame Decalogue, and by the very ſame Authority, Thou ſhalt not take the Name of thy God in vain, nor bear falſe Witneſs againſt thy Neighbour. And the Breach of theſe Precepts, when it is wilfull or habitual, is as damnable in its nature as the Tranſgreſſion of the former, and all the reſt. For as the whole Nature of Treaſon againſt the Majeſty of the King, does lie as really in the compaſſing or contriving of his Death, as in all the moſt bloody and ouvert Acts that can be nam'd; and any one of thoſe Treaſons is as capital as a Thouſand; ſo the whole Nature of Rebellion againſt the Majeſty of God, does lie as much in [Page] the wilfull Breach of any one of his Commands, as in all together; and Damnation is the wages, as well of that one, as of all the reſt. And as when a man is hang'd for committing Treaſon, it is cold comfort to him, that he is hang'd but for one Crime, and not for many; ſo 'twill but little, if at all, leſſen the miſery of the Damn'd, t [...]at they were damn'd onely for Drunkenneſs, Schiſm, or Haereſie, or for another ſuch habitual and mortal ſin, not for Murther, or Adultery, which were not laid unto their charge; or rather for breaking the Fifth Commandment, than for tranſgreſſing the other Nine. And therefore ſince Impenitence is indiſpenſably deſtructive, (though I know there is a greater and a leſſer Damnation,) be it but in one, or in many evils, it muſt concern us to abſtain with impartiality even from All.

§ 13. Again [...], Abſtain from All Evil; as well from the leaſt, as from the greateſt; becauſe our very leaſt Sins do gather a Greatneſs to themſelves, from the greatneſs of the Object we Sin againſt, and from the Greatneſs of the Means againſt which we Sin. (I mean our Prayers, and our Sacraments, and the frequency of our Sermons, by which whoever is not mended, is accidentally made worſe.) [Page] And becauſe the leaſt Sins are apt to lead into the greateſt. Beſides, Siracides ſaid wiſely (in this ſenſe alſo,) He that deſpiſeth ſmall things ſhall periſh by little and little. Ecclus. 19. 1. The leaſt Sins therefore cannot poſſibly be ſo light, as that they may ſafely be ſlighted by us; becauſe although what is venial can never loſe its Diſtinction from what is mortal, yet 'tis worthily to be fear'd that a man may Sin mortally, by pleaſing himſelf in his venial Sins; and by loving them more than the will of God. Nor are we drown'd with more comfort, by the Sea's ſtealing in through little crevices into our Ship, than by our Ship's being ſuddenly and at once caſt into the Sea. Abſtain we therefore even from all, the moſt diminutive Peccadillos, (as men of Latitudes in Practice do love to call them,) not from Evil onely in Deed, but in Word, and Thought too. For if Pythagoras had rather a man ſhould throw out a [...]. Pythag. Matth. 12. 36. Stone, than a word or two raſhly and at a venture; yea, if of every idle word Men ſhall give an account in the day of Judgment, how much more of every evil one, when falſeneſs and rancour are cleaving to it? And we read that evil Thoughts which proceed out of the Heart are eſpecially the things that defile the Man. Matth. 15. 18, 19, 20. [Page] A Truth diſcernable, as by other, ſo by this reaſon alſo, That many cuſtomary Sinners may be forcibly reſtrain'd from their evil Actions, who yet can never be reſtrain'd from their evil Thoughts too. For as Crows from Carrion are not forced to abſtain by Satiety it ſelf, but ſtill abide upon the Place, as if they could never fill their Eyes, though they have their Bellies; ſo cuſtomary Sinners, when Age or Sickneſs hath made them innocent as to their Actions, do love to think over the Sins they have not vigour enough to act. They can no more ceaſe from Sin which Cuſtom has riveted in their Souls, than Flies inured to the Shambles are able to abſtain from the ſmell of Meat. Now whether the Evil of our Thoughts be of Wilfulneſs, or Infirmity, we are to exerciſe our ſelves in abſtaining from it. For we muſt actually abſtain from all wilfull evil; and we muſt ſtudiouſly abſtain from all the evil of Infirmity, ſo as to hate, and to deplore, and to ſtrive againſt it. This I ſay for our Humiliation; But I add for our Comfort too, that ſo long as we are ſtriving with the utmoſt of our Ablility againſt the ſtream of human Frailties, we are not liable to Wrath, in caſe the violence of the Torrent prevail againſt us. Prevail againſt us (I mean,) ſo as in [Page] ſpite of all our ſtriving to have ſome reſidence, though not habitually to reign in our mortal Bodies. For when we ſtrive againſt That from which we cannot ſo abſtain, as to be every way ſinleſs, Then we are reckon'd to abſtain, ſo far forth as to be ſincere. And though a Sinleſneſs is not, yet is a ſingleneſs or ſincerity the indiſpenſable Requiſite of a Chriſtian. And in this ſenſe at leaſt we muſt abſtain from all evil; as well from the leaſt, as from the greateſt.

§ 14. Laſtly, [...], Abſtain from all evil, although it ſhall not at all be ſimply, but accidentally ſuch. Many hundreds of things there are, however reducible unto four or five Heads, which are not abſolutely Evil, but yet are evil ex accidenti. And what is evil but accidentally, is ſimply Good. And ſo there are ſeveral good things, which though abſolutely, and ſimply, and antecedently ſuch, yet from The ſame, being conſider'd in ſome Relations and Reſpects, it is a Chriſtian man's Duty very carefully to abſtain. And in conſequence of This, Abſtain from every good thing, which thy Conſcience does condemn; and from every good thing, which thy Conſcience doubts of; and from every good thing, by which thy Brother is [Page] made to ſtumble, and to fall headlong into Sin; and from every good thing which is comparatively evil, by being heedleſly preferr'd to what is very much better; and from every good Thing, which ſtrongly adminiſters an Occaſion, and a Temptation unto evil. I ſay abſtain from the firſt ſort, becauſe though there is nothing unclean in it ſelf, (of all thoſe Meats which are food for men,) yet to him that eſteemeth any thing to be unclean, to Him (in that Errour) it is unclean. Rom. 14. 14. And abſtain from the ſecond ſort, becauſe he that doubteth is damn'd if he eat, in that he eateth not of Faith, for whatſoever is not of Faith is Sin. Rom. 14. 23. And abſtain from the third ſort, becauſe though every kind of edable is ſimply Pure, (and ſo may lawfully be eaten,) yet it is evil for that man who eateth with offence. And therefore if thou haſt Faith, and underſtandeſt thy Chriſtian Liberty, make a private uſe of it betwixt God and thy ſelf. For happy is He who condemneth not himſelf in that thing which he alloweth. Rom. 14. 20, 21, 22. Again, Abſtain from the fourth ſort, becauſe God hath declared He will have Mercy rather than Sacrifice, Mat. 9. 13. And the ſaving of a Sheep on the Sabbath Day, rather than the reſting from bodily labour. [Page](Mat. 12. 11.)Hoſ. 6. 6. and rather a being reconcil'd to an injur'd Brother, than bringing a Gift unto the Altar, (Mat. 5. 23. 24. Laſt of all let us abſtain from the fifth ſort of Objects, which are ſimply good enough, but accidentally evil, becauſe of the Precept of our Apoſtle in the words of my Text; which, though it may ſeem to be a rigorous, is yet a mercifull Command. For 'tis eaſier, whilſt we are innocent, to abſtain from the guilt of any one act of Sin, than having yielded unto one, to forbear another. Abſtinence from evil is nothing elſe but an Act of Faſting. And certainly He who cannot faſt from the Approaches of Impiety, will much leſs faſt from the Preſence of it. If we cannot well abſtain from converſing with the Occaſions, how much leſs from the Act of a pleaſant evil? or if not from the Act, how much leſs from the Habit? Aegrius ejicitur, quàm non admittitur Hoſtis. 'Tis very much eaſier not to admit, than to drive out an Enemy. Very much eaſier to prevent, than to cure a Leproſie. Which our Apoſtle well conſidering, was not onely of the Opinion, but made it the Rule of his Practice alſo, (in his whole Ninth Chapter of the Firſt Epiſtle to the Corinthians,) that to keep far enough off from doing any thing unlawfull, he was to abſtain [Page] from many things which were lawfull too. Nor does he content himſelf here to ſay, Abſtain from all Habits and Acts of Evil, but from all Appearance of it. And ſo I am faln upon the means whereby our Abſtinence may be completed, the laſt Particular in the Diviſion.

[...], &c.

Abſtain from all Appearance of Evil.

§ 15. And to the end that we may do ſo, in every ſenſe and acception the word will bear, let the Caveat be extended to theſe two Heads. Firſt of all to thoſe things, which, though not evil in themſelves, yet to others, or to us, do appear to be ſo; Next to things, which, though not ſinfull, (no not ſo much as in appearance,) do put upon us a kind of Byaſs, and Propenſity to Sin. To the former I ſhall refer, whatſoever Things are lawfull, but yet uncomly, or inexpedient. I ſhall refer unto the later, whatſoever Things are lawfull, but of dangerous conſequence; not formally evil, but groſly evil in the effect.

§ 16. And firſt abſtain from thoſe things, which if not evil in themſelves, yet to others, or to us, do appear to be ſo; and by conſequence though they are lawfull, conſider'd ſimply in their Natures, yet in certain conjunctures they cannot lawfully be done. As (for example) it [Page] is1 Cor. 8. 4. 8. lawfull to eat of things, which either are or have been offer'd in Sacrifice unto Idols; which yet weVer. 9. cannot eat lawfully, if in the Preſence of a Brother who hath either a condemning or doubting Conſcience. We muſt beware that this our Liberty become not a Stumbling-block to them that are weak. And therefore He that had knowledge (in the Times of the Apoſtle,) was not in reaſon to ſit at meat in the Idol's Temple, Ver. 10. for fear that he who had none ſhould be imboldned to eat of things offer'd unto Idols, even againſt his over weak and erroneous Conſcience. So that although not to abſtain for another man's ſake, when we need not for our own, cannot be ſaid to be a Sin through any unlawfulneſs in the Object indulged to; yet 'tis a Breach of that Rule which was ſet by S. Paul for all to walk by, That no man put a Stumbling-block, or an occaſion to fall, in his brother's way. Rom. 14. 13. (Which Rule cannot extend to thoſe things Indifferent, which being ſuch but antecedently, are conſequentially Neceſſary, in as much as they are under the Obligation of a Command, and a Command from That Authority which God has commanded us to obey. And this Parentheſis being premis'd for the preventing of Miſtakes, I proceed to give an Inſtance of the Caſe but [Page] now mention'd. For) Thus the Liberty to fly, for the eſcaping of a ſhamefull and painfull Death, though very lawfull as to its nature, may be unlawfull, as to its uſe; in regard of many Circumſtances wherewith the Caſe may be apparell'd. For firſt (however it is lawfull,) it may be highly inexpedient, as to the ſcandal it may give to our weaker Brethren; (concerning which I have ſpoken enough already;) And next, (however it is lawfull,) it may be ſcandalouſly indecent, as to the Gravity of a man's Age, and the Dignity of his Calling. In each of which caſes, That which is lawfull in it ſelf, is notwithſtanding not allowable in the Circumſtances propos'd; becauſe inconſiſtent with two main Virtues; to wit, with Charity in the firſt Inſtance, and with Prudence in the ſecond. An Example we have of Both in the renowned Eleazer, (2 Macc. 6.) Who being ſentenced to the Torments for refuſing to eat of unlawfull Meats, Copioſiùs haec Narratio habenda eſt apud Joſephum, in Libello cui Titulus, [...]. would not baſely ſave his life, no not by eating ſuch Meat as was lawfull for him. And for this his Reſolution he gave two reaſons. Firſt, he argued from the Indecency, and again from the Danger of it. 'Twould be indecent to Himſelf, and as dangerous to others; who ſtraight would follow [Page] his Example, as well of Cowardize, as of Courage, by whichſoever of the two he ſhould chance to lead them. Firſt, he would not bring fleſh of his own Proviſion, 2 Macc. 6. à v. 18. ad. v. 31. and make as if he did eat of what was commanded by the King, (as his old Friends at Court would fain have had him, v. 21.) becauſe he was told by his Diſcretion, that 'twas not ſutable to the honour of his reverend Gray-head; (v. 23.) and He would ſhew himſelf ſuch as his Age required, (v. 27.) Again, He would not ſave his Life by ſuch an appearance of Impiety, as the eating of what was lawfull in lieu of what was unlawfull, becauſe he was prompted by his Charity, not to indanger many young Perſons their being betray'd by that Artifice, to think that old Eleazer, when he was Fourſcore years and Ten, had at laſt gone away to a ſtrange Religion. (v. 24, 25. Whereas 'twas very fit for Him, who was one of the Principal of the Scribes, (v. 18.) to leave a notable Example of Sincerity and Courage, and of Daringneſs to die for the Laws of God. (v. 28. and 31. Thus there are very many things, which though lawfull to us as Chriſtians, are yet unſeemly for us as Men; and do diſhonour our Vocation, even then when they do not defile our Conſcience. For how many Trades are there, [Page] very lawfull in themſelves, which yet by us of the Clergy cannot lawfully be driven? And therefore Abſtinence from Theſe is to be reckon'd as a Duty, at leaſt to our Quality, and our Rank, if not preciſely to our Religion. Abſtain we therefore (as much as may be) from all that carries any appearance, or ſhew of Evil; And as from all that is Expedient, unleſs it appears to be lawfull too; ſo from all that is lawfull, but not expedient.

§ 17. Again,Sed ſagitare magis ſimulacra & pabula Amoris, Atque alib ſtudeat animi traducere motus. Lucret. l. 4. de Remedio Amoris. Abſtain from thoſe things, which though not evil in themſelves, are yet Incentives, or Occaſions, or Introductories to evil; and however not formally, yet effectively ſuch. For as it is not onely ſaid, Thou ſhalt not ſteal, but over and above Thou ſhalt not covet; ſo the way not to covet, Exod. 20. 17. is not to ſee, not to tast, not to touch ſuch an Object, as is naturally apt to inchant the Senſes. Mat. 5. 28. Our Saviour tells us of Adultery in the Heart. And the Apoſtle S. Peter, 2 Pet. 2. 14. of Adultery in the Eye. And Moſes preſſing his Congregation to an effectual Abſtinence from the Evil, Num. 16. 26. which Corah and others had newly done, ſaid, Depart from the Tents of theſe wicked men, and Touch nothing of theirs. Depart from all ſuſpected Perſons, and Places too. For he that toucheth Pitch ſhall be defiled therewith. Ecclus. 13. 1. [Page] And Ch. 3. v. 26. he that loves danger ſhall periſh in it. Whatſoever is born of the Fleſh is Fleſh; (Joh. 3. 6.) Nor does the Wax with more Aptneſs take an Impreſſion from the Seal, than the Fleſh from the Bait of an ill Affection. Inſomuch that ſome parts of the holy Scripture were (in the Times of Caſſianus) not intruſted to the Ears of the younger Chriſtians,Caſſian. lib. 19. Collat. §. 16. Ne noxiae Titillationis ſtimulus excitaretur. He that hopes to be Safe whilſt he converſeth with Incentives to any Sin, is thought by Solomon as Irrational, as if he ſhould walk on hot Coals, and hope his feet will not be burnt; or take fire into his Boſom, in a confidence that it will not conſume his cloths. Prov. 7. 27, 28. NayCum foeminâ ſemper eſſe, & non cognoſcere foeminam, nonne plus eſt quàm mortuum ſuſcitare? Quod minus eſt non potes, & quod majus eſt vis credam tibi? D. Bernard. Super Cantica Serm. 65. p. 760. S. Bernard was of opinion, That to be converſant with a Woman, and yet be innocent in converſe, is a difficulter work than to raiſe the Dead. And then the Hebrew Wiſe men could not be righteous overmuch, when they prohibited all diſcourſe betwixt Man and Woman, (excepting onely That of an Husband with a Wife,) both in regard of the Scandal, and Danger of it; the poſſible ſcandal unto others, and actual Danger unto Themſelves.

§ 18. How very nearly it does concern even the graveſt, and the moſt ſafe, to abſtain from [Page] all Occaſions and Opportunities of evil, may be collected from the Examples both ofNec res eſt dubia quam narro: quia penè tanti in eâ teſtes ſunt, quanti ejuſdem loci Habitatores. Quandam Sanctimonialem ſecum permiſit habitare, certus de ſuâ ejuſ (que) continentiâ, Andreas Fundanae Civitatis Epiſcopus. Mox de ſuo habitaculo non ſolùm eandem Dei Famulam, ſed omnem quoque foeminam illine expulit. Greg. Mag. Dialog. l. 3. c. 7. fol. 29. Andreas Biſhop of Fundo, and of the exemplary Martinian, a famous Hermit. Whereof the former was fain to baniſh an holy Matron out of his Houſe, becauſe he found he could not ſafely injoy her ſight, nor be protected by her Innocence, from the great Hazard of his own. The Laur. Surius T. 1. Die 13. Febr.—Miſit Angelos Deus ad Tutelam cultumque Generis Humani.—Illos cum hominibus commorantes Diabolus paulatim ad vitia pel lexit, & mulierum congreſſibus inquinavit. Tum in Coelum ob Peccata non recepti ceciderunt in Terram. Sic eos Diabolus [...] ex Angelis Dei, ſuos fecit ſatellites ac Miniſtros. Lact. l. 2. c. 15. p. 65. Later finding he could not otherwiſe be exempted from the Occaſions and Baits of Sin, threw Himſelf firſt into the Fire, for the refining of his Deſires; and after That into the Water, whereby to drown them. Nay as if the holy Angels were not fit to be intruſted with ſuch Temptations, not onely Philo and Joſephus, but divers Fathers of the Church, (Juſtin Martyr, Tertullian, Clemens Alexandrinus, and Lactantius,) have underſtood by the Sons of God who could not innocently gaze upon the Daughters of men, (Gen. 6. 2.) Not the Potentates of the Earth, but even the Angels of Heaven. Now though I think with Theodoret, and moſt of the ancient Commentators, that the Fathers were in an Errour who ſo expounded; [...]. Clem. Alex. Strom. l. 3. p. 450. [...]. Juſt. Mar. Apol 1. p. 44. [Page] yet it aſſures us of their Opinion, how much Temptations are to be ſhun'd, and how carefully we ſhould fly the Occaſions of them. Igni cum Foeno non bene convenit, ſaid Martinian to a Beauty whom he had pull'd out of the Sea, but would not truſt himſelf with when ſhe came to Land. But more remarkable were the words of the pious PresbyterEx tempore Ordinationis acceptae Preſbyteram ſuam ut ſororem diligens, ſed quaſi Hoſtem cavens, ad ſe propiùs accedere nunquam ſinebat—Et ab eà ſibi communionem funditùs Familiaritatis abſciderat. &c. Greg. Mag. Dial. l. 4. c. 11. fol. 37. Ʋrſinus, when a good Woman came to help him as he was giving up the Ghoſt, (one whom he lov'd too as a Siſter, but yet avoided as an Enemy,) Recede à me Mulier, adhuc vivit Igniculus, Paleam tolle. As if he fear'd that That Stricture or Spark of life remaining in him, might have grown into a Flame at the ſight of Chaff.

§ 19. Now ſince it cannot but be inferr'd from the whole Tenor of my Diſcourſe, That the way to become able to abſtain from all evil, is to abſtain from all approach and appearance of it, from all that does lead and allure us to it, from all that has a Tendency and Byaſs towards it; Nothing remains but that we labour, in every Inſtance of Temptation and Ghoſtly danger, (if we are willing to uſe the means whereby our Abſtinence may be completed,) to fruſtrate the Malice of the Devil, to baffle the Arguments of the Fleſh, and to tread under our feet an [Page] inſulting World, even by carrying our ſelves wiſely in all our ways, and by keeping conſtant watch over all our Walkings; and that we never ſuffer our ſelves, either by ſtratagem, or by force, to be diverted or drawn aſide from this ſaving Method, until our well-meant Indeavours ſhall all expire into perfection; our Contendings with the Fleſh, into Triumphs over it; our rigid Abſtinences from Evil, into the raviſhing Injoyments of all that's Good; our Temporary Lent, into an Everlaſting Jubile; our ſhort Self-denials, into the Pleaſures of Aeternity; our Days of Mourning and Mortification, into endleſs Fruitions of Bliſs and Glory.

Which thou, O God, of thy Mercy vouchſafe unto us, for the Glory of thy Name, and for the Worthineſs of thy Son; To whom, with thee, O Father, in the Unity of the Spirit, be all Honour and Glory both now and forever. Amen.

OF ABSTAINING IN GENERAL FROM Fleſhly Luſts.

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1 PET. 2. 11.‘Dearly Beloved, I beſeech you, as Strangers, and Pilgrims, abſtain from fleſhly Luſts, which war againſt your Soul. Having your converſation honeſt among the Gentiles, that whereas they ſpeak againſt you as evil Doers, they may by your good works which they ſhall behold, glorifie God in the day of Viſitation.’

§ 1. SAint Peter, as a good Builder, (a Spiritual Workman who needed not to be aſham'd,) having prudently laid the firſt Foundation [Page] of his Diſcourſe in the former Chapter, to wit, the Holy Spirit of God efficaciouſly working by his word; And having erected thereupon the three grand Pillars of Chriſtianity, Faith, Hope, and Charity; does ſtraight proceed in this Chapter to ſuperſtruct on thoſe Pillars by way of general Exhortation. Which though particularly directed unto the Chriſtians of the Diſperſion in ſeveral Provinces of Aſia, yet 'twas equally intended, and is as applicable to Ʋs too, on whom the ends of the World are come. Now his general Exhortation is briefly This. Firſt of all, that we lay aſide all kind of Malice, and Hypocriſie, and the malignity of the Tongue. (v. 1.) Secondly, That as Infants do ſuck the nouriſhment of their Bodies from the ſame Mother's Breaſt from whom they had newly receiv'd their Being; ſo alſo We, being regenerate by the good word of God, and thereby reputed as new-born Babes, ſhould from the ſame word of God, ſuck out a nouriſhment for our Souls, and thereby grow unto perfection. (v. 2.) This word as he calls by the name of milk, ſo he commends it to our Palats, as ſweet, and wholeſom, (v. 3.) After which he goes on with his Exhortation, but ſteps aſide from his Metaphor, and addreſſeth himſelf to a new ſcheme of Rhetorick. [Page] Calling Chriſt a Living-Stone, (v. 4.) and the Members of Chriſt a Spiritual Houſe, (v. 5.) and proving Both out of Eſa, (v. 6.) Next he ſhews the oppoſition betwixt the Obedient, and the Rebellious; repreſenting Jeſus Chriſt as a ſupport unto the former, but to the later a Stone of ſtumbling, and a Rock of offence. (v. 7, 8.) Then, having ſaid how God had taken us from out the men of this world, and made us a choſen generation, a royal Prieſthood, an holy Nation, a peculiar People, a People called out of darkneſs, into his marvellous light, (v. 9, 10.) He here proceeds to exhort us, with ſomewhat a greater degree of warmth, that we behave our ſelves ſuitably to our Vocation.

Dearly beloved, I beſeech you, as Strangers, and Pilgrims, abſtain, &c.

§ 2. A very pertinent Exhortation to all the Duties of the Lent; to Chriſtian Purity, and Strictneſs, and to Abſtinence from Enormities of every kind. Abſtain from Fleſhly Luſts, that is, (as S. Paul does explain S. Peter,) from Rioting and Drunkenneſs, from Chambering and Wantonneſs, from Strife and Envy, from Malcontentedneſs and Sedition, from Revengefulneſs and Rebellion, from Schiſm and Haereſie. For that Theſe are all equally the Luſts of the [Page]Fleſh, or the Fleſhly Luſts, I ſhall neceſſarily ſhew in the proper Places of my Diſcourſe. The Exhortation (taken in groſs) does conſiſt of two Parts. The material part of it is expreſs'd in theſe words, [Abſtain from Fleſhly Luſts, and have your Converſation honeſt,] The formal part of it in theſe, [Dearly beloved, I beſeech you.] Thus we ſee the Exhortation is uſher'd in with an Intreaty, and This with ſuch a Compellation, as ſhews an Earneſtneſs of Affection in him that ſpeaks. His Exhortation is ſo important, ſo perſwaſive his Intreaty, and ſo meltingly obliging his Compellation, that hardly any thing can be added to give an energy or weight to S. Peter's Preaching. Though he deſires no more of them, than to have mercy upon themſelves, yet he begs for it as heartily, as if he were begging for his Life. Dearly beloved, I beſeech you, I come unto you as a Petitioner, that ye will not be ſo tranſported out of your Intereſt and your Wits, as madly to ruin your ſelves for ever. I make it my humble Supplication, that ye will rather live happy to all Eternity. If there is any thing in the World with which you are willing to oblige me, do not wilfully run upon Swords and Halberts; Iſa. 33. 14. Seek not to dwell with devouring Fire; Be not ſo fooliſh as to catch at [Page] everlaſting Burnings; But be of an honeſt Converſation, and abſtain from Fleſhly Luſts which war againſt the Soul.

Thus S. Peter's Exhortation is very Affectionate and Earneſt. And taking our ſelves to be the Perſons to whom the Exhortative does belong, We have it inforced upon our hearts by Five ſtrong Arguments or Motives. All the worthier of our Attention, becauſe ariſing out of the Text.

The Firſt Argument is taken from the Condition of the Perſons, to whom the earneſt Exhortation is here directed. We are Citizens of Heaven, and but Strangers upon Earth, and therefore we muſt live as becometh Strangers. Nor are we Strangers onely, but Pilgrims. Not onely [...], out of our own Country, but withall [...], that is, Travellers in a ſtrange one. For this I take to be the difference between theſe Two, [...], Strangers, and [...], Pilgrims, That though they are Both out of their Country, yet the former have an Aboad, but the later none. Thoſe have ſome kind of Reſt, but Theſe are always in a Journy. Thoſe inhabit a foreign Country, whilſt Theſe are onely paſſing through it. And ſeeing this is our Condition, that we relate to this World, not as Strangers onely, but Paſſengers, [Page] Men whoſe Houſes are but as Inns, and whoſe Life is but a Pilgrimage, it concerns us to walk as becometh Pilgrims; that is, to manage our Converſation with ſo much warineſs and fear, as not to lie open to juſt Reproof.

The Second Argument is taken from the Quality of the Things, in oppoſition to which our Apoſtle's Exhortation is here contriv'd. Theſe are [...], ſuch Fleſhly Luſts, as are very pleaſant Flatterers, but no true Friends. For though they are fawning upon the Fleſh, yet they are not at all the leſs, but the greater Enemies to the Spirit. And how deſirable ſoever they may appear unto the Body, yet [...], they are implacably, though inviſibly, ever warring againſt the Soul.

The Third Argument is taken from the Conſideration of our Credit, with the Enemies of Chriſt amongſt whom we live. Our Converſation is to be honeſt, [...], among the Gentiles. And that for this reaſon, [...], That however they do maliciouſly, they may not deſervedly ſpeak againſt us. Whereas in caſe we live diſhoneſtly, and indulgently to our Luſts, we ſhall help them to excuſe, if not to juſtifie their Malignities againſt our Perſons, and our Profeſſion: And they will have [Page] a juſt ground whereupon to defame us as Evil-Doers.

The Fourth Argument is taken from the Conſideration of our Enemies Welfare; To wit, their preſent Converſion, and future Safety. In whoſe ſight if we converſe as becometh Chriſt's Servants, by our abſtaining from Fleſhly Luſts, and having an honeſt Converſation, [...] ſaith the Text, They then will look upon us with reverence, and judge of our Principles by our good Works. We ſhall not onely ſtop their Mouths, but weaken the violence of their Hands, and help to mollifie their Hearts, and become happily inſtrumental to the ſalvation of their Souls.

The Fifth Argument is taken from the Glory of God and its great Advancement. We muſt indeavour ſo to live, as to adorn the Doctrine of Jeſus Chriſt. Our Converſation muſt be ſuch, as becomes the Goſpel. Our way of Walking muſt be exemplary, and our Behaviour muſt be exact, that Chriſt's Religion being credited, his Kingdom alſo may be inlarged, whilſt by the Allective of our Example men will be won from their corruptions, and ſhew forth the Praiſes of our God, who hath called us out of darkneſs into his marvellous light. And this, as 'tis the laſt, [Page] ſo 'tis the beſt and chiefeſt Argument for our punctual abſtaining from Fleſhly Luſts, and having an honeſt Converſation, [...], That Men (by ſeeing our good works) may not glorifie Ʋs, but [...], may glorifie God in the Day of Viſitation.

§ 3. Theſe are all S. Peter's Arguments. Nor have I ſtept either beyond or beſide the Text for the finding of them. And for the preſſing of the Duty He here injoyns, never were there more or better Arguments in the world, by any Pen-man contriv'd into fewer Words. Before I inſiſt upon any Argument whereby to inforce the Exhortation, I muſt firſt of all explain the Exhortation it ſelf, Firſt obſerving the importance of Fleſhly Luſts, and then what is meant by abſtaining from them.

In order to the Firſt, two Things are to be known. How we ought to underſtand the moral uſe of the word Fleſh, (eſpecially as it is taken in Several parts of the New Teſtament,) and what is meant by the Luſtings of it.

By the word Fleſh in the New Teſtament is very commonly meant the Appetite. This is the ſeat of our Affections, the ſubject matter of Vice and Virtue. Our Affections are ever converſant in purſuing, or eſchewing, in injoying, [Page] or in ſuffering their ſeveral Objects. Their Objects in the general are Good, or Evil. And both are conſider'd in Themſelves, or in relation to the Circumſtances wherewith they happen to be cloath'd. Good conſider'd in it ſelf is at once both the Object and Cauſe of Love. But in relation to its Circumſtances, it is productive of other Paſſions. For, if preſent, it cauſeth Joy; and if abſent, it breeds Deſire. Again, the Good which is Abſent is either attainable, or it is not. If the former, it cauſeth Hope; and if the later, it breeds Deſpair. In like manner an evil Object is to be taken in its abſolute, or in its relative Conſideration. In the former 'tis productive of ſimple Hatred; but in the later it produceth either Sorrow, or Averſation. The Firſt, if it is preſent; and if abſent, then the Second. Again, the evil that is abſent is either avoidable, or it is not. If the former, it cauſeth Boldneſs: but if the later, it cauſeth Fear. Thus we briefly ſee the Rivulets of all our Paſſions, or Affections, together with the Fountain from whence they flow. Now ſo many of our Affections as are reducible to Deſire, may be called not improperly our ſeveral Luſts. Things ſo neceſſary, and natural, and indifferent in themſelves, that being abſtractively, and [Page] preciſely, and antecedently conſider'd, they are equally in an aptitude of becoming both the matter of Vice, and Virtue. But when extravagant, as to the Object, or exorbitant, as to the Meaſure; Then they are, and are juſtly call'd, either the Luſts of the Fleſh, or the Fleſhly Luſts.

§ 4. Now 'tis obſervable in the Scriptures both of the Old and New Teſtament, that Luſt is many times Synonymous both with Avarice, and Deſire. The Greek [...], and the Latin concupiſcere, does equally Signifie them all. And thence it is that all Three have beenSee Deut. 14. 26. compared with Deut. 12. 15; 20, 21. promiſcuouſly us'd in our Engliſh Bibles. For there we meet as well with lawfull, as with unlawfull Luſts; and as well with a good, as an evil Avarice; (and with Both as they are taken in the innocent ſenſe of our Deſires;) Nay, there we meet with ſuch a Luſting, as is not onely lawfull, but alſo eminently good. We have an Example of the firſt, Deut. 12. 15. Thou mayeſt kill and eat Fleſh in all thy Gates, whatſoever thy Soul luſteth after; that is, whatever it deſireth, or hath an Appetite unto. We have an Inſtance of the ſecond, in the Firſt Epiſtle to the Corinthians; where though 'tis ſaid, that no Covetous ſhall ever inherit the Kingdom of God, 1 Cor. 6. 10. [Page] yet there are things which we muſt Covet, and Covet earneſtly, 1 Cor. 14. 39. ſaith the Apoſtle, 1 Cor. 12. 31. We have a Specimen of the Third too, Gal. 5. 17. Whereas the Fleſh luſteth againſt the Spirit, ſo doth the Spirit againſt the Fleſh. And this does ſhew us what is meant by the Law in the Members, and the Law in the Mind, which are ſaid to be warring, that is, to be Luſting againſt each other, Rom. 7. 23. the laſt of which is as good, as the firſt is evil.

§ 5. But here we muſt not impoſe that obvious Fallacy on our ſelves, which is, à benè diviſis ad malè conjuncta. For though the Fleſh, and the Luſts, being in Senſu diviſo, have both their innocent Significations, yet in Senſu compoſito, they ever ſignifie what is ſinfull. Nor onely the Breaches of any one, but of ſeveral Precepts in the Decalogue. For in the Epiſtle to the Galatians, not Adultery onely, but Murthers, not Fornication onely, but Witchcraft, Idolatry, Seditions, Haereſies, are reckon'd up by S. Paul amongſt the works of the Fleſh, and that in perfect oppoſition to the Fruits of the Spirit. Nor is it onely ſaid (in the laſt Precept of the Decalogue,) Thou ſhalt not covet thy Neighbour's Wife, But not his Houſe, not his Servant, not his Oxe, not his Aſs, no nor [Page]any thing elſe that is thy Neighbours. So that all evil Covetings are Fleſhly Luſts, in reſpect of the Principle from which they come, though not always of the Object towards which they tend. Though in regard unto the later, they are not all Luſtings after the Fleſh, yet in regard unto the former, they all are Luſtings of the Fleſh, or [...], Fleſhly Luſts. 'Twas ſuch a Luſt of Curoſity, joyn'd with another of Ambition, which made Eve eat of forbidden fruit. 'Twas ſuch a Fleſhly Luſt of Envy, which made Cain murther his Brother Abel. 'Twas ſuch a Fleſhly Luſt of Avarice, which made an Achan lay hold of the golden Wedge. Nor was it leſs a Fleſhly Luſt which moved Abſolon to compaſs his Father's Kingdom, than That by which he defiled his Father's Concubines.

§ 6. Now from all theſe Fleſhly Luſts we are exhorted to abſtain, as may appear by their Antitheſis to ſuch a Chriſtian Converſation, as is not onely to be chaſt, but univerſally honeſt among the Gentiles. And yet from thoſe in ſpecial manner are we exhorted to abſtain, which are peculiarly compriz'd in the ſeventh Precept of the Decalogue, and are expreſſed by the name of laſcivious Luſts, 1 Pet. 4. 3. [Page] For thoſe were chiefly the Fleſhly Luſts of the Gnoſticks, from whoſe unclean courſe of life the Jewiſh Chriſtians of the Diſperſion were here dehorted. And ſo they ſignifie with S. John when he reduces all the Army of our Spiritual Warriers to Three Brigades, and makes an eminent Diſtinction of the Luſt of the Fleſh, 1 Joh. 2. 16. both from the Luſt of the Eye, Gal. 5. 16. and the Pride of Life. Eph. 2. 3.

§ 7. But what kind of Abſtinence is here intended? not ſuch a complete and total Abſtinence, as is from all kinds of Luſting without exception. For This may ſeem as vain a Task, as to Abſtain from being Men; ſince 'tis evident from the Confeſſions both of Saxony, and Helvetia, as alſo from the 9th. of our 39 Articles, That Concupiſcence remains in the moſt regenerate. To which implicit Objection, I anſwer Thus. That though the Precept for abſtaining does refer both to the Object and Act of Luſting, yet it is with this Difference, that we muſt totally abſtain from the things Luſted after, and as much as in us lies from the Luſt it ſelf. For if we cannot prevent a Luſt from ever entring into the heart; yet we can and muſt keep it from breaking forth into our Actions, and from the Preſence of the Temptation [Page] which leads to Both. Many pretend to Diſabilities to which they have not a real Title. It clearly lies in our power, to make a Covenant with our Eyes; to ſet a Watch over our Ears; to keep the Door of our Lips; to thruſt Impediments in the way betwixt Us and Danger; and by the help of God's Grace, (which is not wanting unto any who are not wanting unto It,) it alſo lies in our Power to keep a Guard about our Hearts; to put a Bridle upon our Wills; and give a check to the Cariere of wild Affections. So that if I may paraphraſe S. Peter's Exhortation, it will in the whole amount to This: Dearly beloved, I beſeech you, as arrant Foreigners and Exoticks on this ſide Heaven, that ye religiouſly abſtain from forbidden Objects in the general, and eſpecially from Thoſe which are moſt Treacherous to the Fleſh. Give not any ſatisfaction to carnal motions, and be not any whit indulgent to looſe Deſires. Make no proviſion for the Fleſh, Rom. 13. 14. to fulfill the Luſts thereof. Gal. 5. 16. But keep it rather from Incentives, and try to ſtarve it. As it wars againſt, you, ſo do you againſt it. Beſiege it cloſely on every ſide; Block up all its Avenues; Intercept its Proviſions by Prayer and Faſting. Reduce the Fleſh to ſuch an Exigence for want of Victuals [Page] and Ammunition, as may effectually compel it to make a Surrender unto the Spirit. Put your ſelves with Reſolution into a moral Impoſſibility of being worſted. And in order thereunto, Abſtain not onely from the Food of your Fleſhly Luſts, but withall from the Borders and Confines of it; not onely from the All that may cauſe uncleanneſs, but from all that may occaſion the things that cauſe it.

§ 8. For here 'tis worthy our obſervation, (in the management of our warfare againſt thoſe Enemies, which do often the more ſucceſsfully, becauſe inviſibly war againſt us,) That we are otherwiſe to encounter with the Temptations of the Iraſcible, than with the other more inſnaring ones of the concupiſcible Faculty. The onely way to quell the firſt, is indeed by Fighting, but the way to beat the ſecond, muſt be by Flight. The way to vanquiſh thoſe Allurements of Fleſh and Blood, which are vulgarly expreſs'd by the name of Beauties, is not boldly to contend with, but rather prudently to abſtain from the Preſence of them. We commonly reckon that a Garriſon is little leſs than half taken, when it admits of any parley with its Beſiegers. To enter into a Treaty, is the Beginning of a Surrender; and then with a greater [Page] force of reaſon. He that approaches ſo very near, as to wreſtle with the Temptations He ought to fly, and entertains ſo much commerce, as to combat with them, is like a very ſtout Champion who ſalls to grapple with a man that is arm'd with Sickneſs; I mean the Leproſie, or the Plague, or other diſeaſes of Infection. Becauſe notwithſtanding he throws the man far enough, it will be hard to clear himſelf from all contagion of his Diſeaſe. Many are led into Captivity to the Law of Sin, by not diſtinguiſhing as they ought, (and as holy men of old were wont to do,) betwixt Temptations and Temptations of ſeveral ſorts; I mean the Temptations they ought to fight with, and the Temptations they ought to fly. To make it profitable and plain, I will illuſtrate what I ſay, by one or two Scriptural Examples.

§ 9. When nothing but the Patience of Job was tempted, by the loſs of his Eſtate, and the deſtruction of his Children, Tunc ſurrexit, ſaith the Text,Job 1. 20. Then Job aroſe, rouz'd up himſelf like a ſturdy Lion; and as it were girded himſelf with ſtrength. He was ſo far from drawing back from the face of Danger, that he aroſe, and ſtood to it, and bravely baffl'd both the wit and the ſtrength of Satan. But when the ſame [Page]Job was tempted by the Allurements of the Fleſh, Then he manifeſted his valour, (like Fabius Maximus, or the Parthians,) by taking the Courage to uſe his Prudence. And he manifeſted his Prudence, by the timelineſs of his Flight. He made a Covenant with his Eyes, Job. 31. 1. not to look upon an Object which might indanger him by Delight. Nunquam fugatur, niſi cum fugitur, nuquam mactatur, niſi cum maceratur, &c. Eſpenſaeus de Contin. Conjug. l. 6. c. 11. à p. 896. ad p. 903. It was then his chief Wiſedom, when (not his Conſtancy, or his Patience, but) his Chaſtity was concern'd, not to make trial of his Maſtery, in containing from a pleaſant forbidden Object, but rather wholly to abstain from the Preſence of it. The different way of incountring the different ſorts of Temptation, may be collected from the difference, wherewith the Scripture doth direct us to deal with the Devil, Jam. 4. 7. and the Fleſh. 1. Cor. 6. 18. Reſiſt the Devil, Cum aliis vitiis poteſt expectari conflictus; haec autem fugienda eſt, quia aliter vinci non poteſt. is the Precept of S. James; but fly Fornication, is the Caveat of S. Paul. For other Vices (ſaith Anſelm upon that Caveat to the Corinthians) are eaſily conquerable by Conflict, whereas This of Fornicacation is onely conquerable by Flight. Anſelinus in 1 Cor. 6. 18. Now to fly Fornication,— [...]. Ariſtot. Eth. l. 7. c. 9. is not onely to be continent, (which implies a kind of Combat, though 'tis not follow'd with conſent; a being ſomewhat affected, although not drawn;) but 'tis totally to abſtain from all commerce with the Temptation. [Page] 'Tis to defeat it in ſuch a manner,Caetera vitia vincuntur reſiſtendo, ſed Fornicatio fugiendo. i.e. totaliter vitando cogitationes immundas, & quaflibet occaſiones. as King Edward the Sixth, and the moſt excellent Biſhop Wainflet are ſaid by Budden to have defeated the Armed Rebells under Jack Cade, vel non pugnando; by not fighting with them at all, but onely by praying againſt their Wickedneſs. The total abſtinence I ſpeak of,Aquinas in 1 Cor. 6. 18. in eundem ſenſum Cajetanus ibid. v. Caſſian. Collat. l. 19. §. 16. is not onely from the Objects of Fleſhly Luſt, but from the Vicinities, and the occaſions, yea from all the very memories and mentions of them. For ſo Aquinas and Cajetan do expound S. Paul's Caveat, 1 Cor. 6. 18.

§ 10. It follows then that we are likelier to be ſecure from ſuch dangers by timely flight, Puellae vel Chriſto reſervatae amore captus eſt, & ſauciatus Magnus ille Cyprianus. Ʋnde? & quomodo? tangunt oculorum faces etiam intangibilia. Nec ſolum captus eſt, ſed & ſollicitavit— Liberanda de locis periculoſis Navis, ne inter Secpulos frangatur. Eruenda velociter de incendio Sarcina, priuſquam flammis ſupervenientibus concremetur. Nemo diu tutus, Periculo Proximus. Eſpenſaeus ubi ſupra pag. 900. than to beat them quite down by a ſtout Reſiſtance. And though the later muſt be imploy'd when we are actually ingag'd, yet to anticipate ſuch ingagements, it will be our beſt method to uſe the former. For how much ſafer 'tis to fly, than to incounter ſuch Allurements, (though incounter them we muſt, when we cannot fly them,) we may illuſtrate by the examples of Joſeph, and Sampſon, who were as various in their Behaviours, as they were different in their Succeſs. Joſeph fled from his Miſtriſs by whom he was tempted day by day. He was ſo far from diſcourſing about the matter in deſign, [Page] as that he would not be with her, but ſprang from her preſence, and got him out. Gen. 39. 10. 12. Whereas Sampſon (on the contrary) was no ſooner come to Gaza, than he ſaw there an Harlot; nor did he onely See but he went unto her. (Judg. 16. 1.) Again, no ſooner was he come to the Valley of Soreck, where he adventur'd to converſe with another Woman, (v. 4.) but one of the next Things we read of, is His telling her all his heart. (v. 17.) And the very next to That, is His ſleeping upon her knees. (v. 19) And the conſequent of This, the loſs of his Liberty, and his Eyes. (v. 21.) It was not then without reaſon, That ſo great and good a Prophet as the Prophet Elijah, who had ſo bravely1 King. 18. 18. withſtood King Ahab, did quickly afterChap. 19. v. 3. fly away from the Face of Jezebel. And that Abimelech ſhould have fled at the ſight of Sarah, is very evident even from hence, That no ſooner had he taken her, than he was fain to put her away. (Gen. 20. 3. 7.) Nor did he part onely with Her, but with a thouſand pieces of Silver, V. Munſterum in Locum & Cornelium à Lapide. (v. 16.) And that in velamen Oculorum, for a Covering of the Eyes. And that not onely unto Her, but to all that hereafter ſhould look upon her, as Gerundenſis, and Hamerus explain the Text. Or (in the Gloſs of Tertullian,)[Page]for the buying of veils enough, wherewith to cover both her own and her Maiden's Beauty; and this to the end they might not eaſily either See, or be Seen by the other Sex.

§ 11. But I have largely enough explain'd the moral uſe of the word Fleſh, and what is meant by the Luſtings of it, and what it is to Abſtain from all Theſe, as well according to the Object as Act of Luſting, and as well in a divided as compound Senſe. Beſides that in ſo ſpacious a Field of matter, and ſo fruitfull of meditation, as That I am entring now upon, there will be need of ſome Care that none be ſurfeited even with Abſtinence. For though an Abſtinence (not from Fleſh, but) from Fleſhly Luſts, is both the Beſt, and the moſt wholeſom, and the moſt ſuitable to the Seaſon in its primitive Ʋſe, and (where the Gueſts are all Chriſtian) the moſt deſirable Entertainment to be imagin'd, yet a Satiety of the beſt things is apt to become the worſt Satiety in the world. And therefo [...]e rather than exceed the Time allow'd for This Service, I will begin and end too with That one Argument, or Motive, which here is taken from the Nature, and perpetual Employment of Fleſhly Luſts; which are not onely no Friends, but moſt Implacable Enemies; [Page] nor onely Enemies to our temporal, but aeternal Intereſt.

§ 12. It is not onely here ſaid, [...], that they fight, which may imply nothing more than a Single Battle; but [...], they war, which imports a continued State of fighting. So far from being capable of a firm and ſolid Peace, that they allow us not a Truce, or time to breath in. Nor do they terminate their malice upon the Body, (for then we needed no more to fear them than Armed Enemies from without,) but (which is nearer and dearer to us) [...], they ever war againſt the Soul too.

§ 13. Thus the life of a Chriſtian, as 'tis a Pilgrimage of the Body from Earth to Earth, (for Duſt thou art, and unto Duſt ſhalt thou return, ſaid God to Adam,) and a Pilgrimage of the Soul from Heaven to Heaven; (for the Spirit ſhall return to God that gave it, ſaith the Royal Eccleſiaſtes;)Militia eſt vita hominis ſuper Terram. Job 7. 1. ſo as truly is it a warfare of Soul and Body in conjunction, whereof That fights for Heaven, and This for Hell; The former under God's Banner, and the later under the Devil's. The Fleſh, and the Spirit are ſo unequally match'd, that however nearly wedded, they are inceſſantly falling out. Each may [Page] ſay unto the other, nec poſſum vivere cum te, nec ſine te. For however unwilling they are to part, they are ſeldom or never at Agreement. There is a Law in the members ſo continually warring againſt the Law of the mind, Rom. 7. 23. that the Fleſh ſtill luſteth againſt the Spirit, and the Spirit againſt the Fleſh. And theſe are Gal. 5. 17. contrary the one to the other. Now 'tis the nature ſtill of Contraries, very earneſtly to indeavour a mutual overthrow. And they muſt Both be well beaten, brought down, and refracted, ere they can peaceably cohabit under one and the ſame Roof. Which kind of Peace may be effected betwixt another ſort of Contraries, (for Heat and Cold may agree together in a Lukewarmneſs, white and black in mixt Colours, Day and Night in a Crepuſculum, however Theſe two laſt are but privatively oppos'd;) but in this moral Contrariety 'twixt the Spirit and the Fleſh, it never can be; the reaſon is, becauſe when the Spirit is moſt indulgently at Peace with the Fleſh, the Fleſh is then the moſt dangerous and fatal Enemy to the Spirit. Exactly ſuch an Enemy, as Joab was to Abner, when he took him aſide, and ſlew him 2 Sam. 3. 27. peaceably. Or as the very ſame Joab to Captain Amaſa, when he ſaluted him as a Brother, inquir'd after his health [Page] as a kind Phyſician, offer'd to kiſs him as a Dear Friend, that ſo he might civilly and ſweetly ſmite him under the fifth Rib. 2 Sam. 20. 9, 10. Or as the two Sons of Rimmon to Righteous Iſhboſheth, when making as if they would fetch ſome Wheat, they kill'd him ſlylie in his own Houſe, Chap. 4. v. 6. 11. and quietly reſting upon his Bed. Or as Judeth to Olofernes, when ſhe pleas'd him into Deſtruction, and maliciouſly made him in love with her Converſation; when ſhe raviſh'd him with her Beauty, that ſhe might kill him with the fruit of his kindneſs to her;Judeth 12. 14, 16, 18. & Ch. 13. 8. ſtole his Heart whilſt he was waking, that whilſt he ſlept ſhe might take his Head too. And exactly ſuch an Enemy is the Fleſh unto the Spirit, when the Spirit gives no diſturbance, but dwells in quietneſs with the Fleſh. For then the Luſts of the Fleſh do give the Spirit ſuch wounds as it cannot feel. Wounds indued with ſuch a numming, Narcotick Quality, as hurts the Spirit without offenſe, and by killing it very pleaſantly, ſends it inſenſibly to Hell. Nor are any whit the leſs, but the more certainly deſtroy'd for being laid into a ſleep by an over-great Doſe of Opium. Hence thoſe [...], [...]. inviſible Wars, and indiſcernable Inſurrections, from which the antient Greek Liturgies were wont to pray for a [Page] Ceſſation. For when the Soul is ſo degenerate as even to doat upon the Body, Then does the Body with moſt advantage inſenſibly war againſt the Soul. The treacherous Luſts of the Fleſh, (like the treacherous Aſſaſſinates of Olofernes and Iſhboſheth,) aſſault the Spirit in its own Houſe, and (which is the worſt of all Supercherie) as they find it faſt aſleep in the Bed of Carnal Security. Nor is it onely not awak'd by the Blows they give it, but it rather ſleeps the faſter for being ſtruck, (juſt as if it were ſtruck by the Rod of Hermes.) That when at laſt it ſhall awake, either in This, or another World, it may not be to eſcape, but to ſee its Ruin.

§ 14. So that the War I now ſpeak of, is more than Civil or Domeſtick. For there we war againſt others, but here, againſt our own ſelves. Mic. 7. 6. A Man's Enemies (ſaith the Prophet) are thoſe of his own Houſe. And indeed the greateſt Enemies, excepting thoſe of his own Heart. This eſpecially being the Field, wherein the Luſts of the Fleſh do ſtill incamp againſt the Spirit, and give it Battle; and ſtrive to bring it into Captivity to the Law of Sin. And becauſe the whole Man does conſiſt of theſe two, Fleſh and Spirit, Body and Soul, matter and form, as eſſential Parts of his Compoſition, it [Page] cannot but follow that we our ſelves are inceſſantly warring againſt our ſelves. To wit, our ſelves, as we are Animals, againſt our ſelves, as we are Men. Our ſelves, as we are Men, againſt our ſelves, as we are Chriſtians. Our ſelves, as we are Carnal, againſt our ſelves, as we are Spiritual. Again it follows, that we our ſelves are the greateſt Enemies to our ſelves, becauſe we arm our vile Members againſt our Mind. (For what our Engliſh Tranſlation does call the Inſtruments, [...]. is in S. Paul's own language, the Armour of unrighteouſneſs.)Rom. 6. 13. And by the help of this Armour, we Arm our baſe Appetites againſt our Wills; and our brutiſh Affections againſt our Reaſons. We uſe our ſelves as unmercifully, as Samſon's Enemies did Him. We ſtrive to pluck out our inward Eyes, and to deliver our ſelves bound to Sin, and Satan. We ſide with the old man againſt the new; Abet the outward man in us againſt the inward; are ſuch Enemies to our ſelves, as to deſpoil our ſelves of Grace, whereby (as much as in us lies, and without Repentance,) we make our ſelves incapable of Bliſs and Glory.

§ 15. But when I ſpeak of a War between the Fleſh and the Spirit, I do not mean onely the viſible and groſs Body of Fleſh, which of it ſelf [Page] is but paſſive, and cannot fight. No 'tis the animated Fleſh, the Fleſh that is capable of Luſting; It is a fleſhlineſs of Spirit, and a carnality of Reaſon, which is arm'd with a Wiſedom fetch'd up from Hell, and ſtands in hoſtile oppoſition to that which cometh down from Heaven, Jam 3. 14, 15, 16. And accordingly when God had upbraided Iſrael, with their being a fooliſh and ſottiſh People, and void of all underſtanding, he gave the reaſon of it in this, That they were wiſe to do evil. (Jer. 4. 22.) Obſerve the pithy Brevity of That Expreſſion, Becauſe they were Wiſe, they were therefore Fooliſh. Their Wiſedom did not onely conſiſt with Folly, but in That ſort of Wiſedom their Folly and Sottiſhneſs did conſiſt. This is that Wiſedom of the Fleſh, which exalteth it ſelf againſt the Knowledge of God. 2 Cor. 10. 5. It is an Earthy, Senſual, Deviliſh wiſdom, as God Himſelf by his Apoſtle is pleas'd to call it. And 'tis with very great reaſon he calls it Deviliſh; becauſe the Luſt of the Fleſh, which is its Wiſedom, is a direct Devil within us; as having a faculty to intice us, and to draw us quite away from fighting under Chriſt's Banner. Therefore 'tis that Luſt and Satan have the very ſame Character in holy Scripture.Jam. 1. 14. A man is tempted (ſaith [Page] S. James) when drawn away of his own Luſt and inticed. More than which cannot be ſaid of the Devil himſelf; who cannot drive us by force into any Sin, but onely draw us by Flattery, or morally drive us by panick Fears. Now the very ſame Warrier, which ſometimes is call'd by the name of Fleſh, is elſewhere termed the carnal Mind; which is as much as to ſay, the fleſhly Spirit. Gal. 5. 17. Rom. 8. 7. The carnal Mind (ſaith S. Paul) is enmity againſt God, for it is not ſubject to his Law, nor indeed can it be. It is ſo naturally a Rebel, that it can never be any other, ſo long as it remaineth a carnal Mind. A very natural thing it is for the Son of the Bond-woman, even in Abraham's own houſe, to hate and perſecute the Son of the free. And even in Abraham's own Perſon, it was as natural for the Fleſh to war againſt the Spirit. Eſau kick'd againſt Jacob, whilſt both were yet in their Mother's Womb. And even Jacob himſelf, although as peaceable as he was plain, had yet a Law in his Members, as it were lifting up the heel againſt the Law in his Mind. The beſt of Men are but Men, and therefore at their beſt will ſtill be ſubject to Corruption. Some Canaanites will be left in the holieſt Land. S. Paul himſelf had fears and fightings, as well within as without. [Page] And notwithſtanding his Abundance, as well of Grace, as of Revelations, he had a thorn in the Fleſh, which did exceedingly terrifie and wound his Spirit. Nor was David more afflicted by envious Saul, than his inward man was vexed by the hoſtilities of the outward. When our Spirits are moſt willing to do the will of our Lord, we are forced to complain that our Fleſh is weak; and in that very weakneſs does one of its chiefeſt ſtrengths lie. Even then when we can ſay, Lord we believe, we have great reaſon to add, help thou our unbelief. Let the Fleſh (like the Thief, I mean the unconverted Thief on our Saviour's Croſs,) be bound up and Crucified, yet (like the very ſame Thief) it will continue to reſiſt, or revile the Spirit. As when the Taylor in the Apologue had ſtopt the mouth of his ſcolding Wife, She was able ſtill to rail with her finger's ends. An Apologue not ſo light, as the moral of it is grave and ſerious. For the Spirit and the Fleſh are (in Ariſtotle's Compariſon) as the [...] and the [...], i. e. as the Husband and the Wife; and ſo the moral of the Apologue may be affirmed to be This. Whilſt Fleſhly Luſts have a Being, are unmortified and alive, let congruous Grace do what it can, (ſo long as it is not irreſiſtible,) there will be Hoſtilities [Page] againſt the Spirit. For were it poſſible for the Fleſh to ceaſe from warring againſt the Spirit, a Man might poſſibly be innocent on this Side Heaven. Which becauſe he cannot be, the Carnal mind by ſound Conſequence muſt needs be at enmity with God. Hence it is that Rank Atheiſts are very commonly Rank Wits too, full of Artifices and Tricks, very skilfull to deſtroy Themſelves and others. And 'tis an Enmity ſo much the worſe, even becauſe it is Spiritual, as well as Carnal, or (to uſe S. Paul's language) a Carnal mind. For the Spirit of a man, which by nature goeth upwards, when like theEccleſ. 3. 21. Spirit of a beaſt, it tendeth downwards, quite againſt its own nature, and as it were clings unto the Earth by being Carnal, it is not onely a ſtrong, but a ſubtil Enemy. It wageth war againſt the Soul, that is, itſelf, as well by ſtratagem, as by force. It is a Treacherous, cologuing, Heb. 3 13. deceiptfull Thing. And though it ſeems to be but one of thoſe three Brigades whereof the Devil's whole Army is ſaid by S. John to be compos'd, (the Luſt of the Fleſh, the Luſt of the Eye, and the Pride of Life,) yet has it all the lower World to ſerve for its Armory or Magazin; Profit, and Pleaſure, and Pomps, and Vanities, Beauty, and Honour, and Strength, and Greatneſs, and (to [Page] expreſs it in a word) All the Darts of the Fleſh which it does ſhoot (after the meaſure that the Devil gives Aim,) againſt the Spirit, are commonly drawn out of that one Quiver, that is to ſay, the Carnal mind.

§ 16. Since then our Enemies are ſuch, as have been deſcrib'd;Anima, Dei inſignita Imagine, decorata Similitudine, deſponſata Fide dotata Spiritu, redempta Sanguine, de putata cum Angelis, capar Beatitudinis, haeres Bonitatis, Rationis particeps, quid tibi cum Carne unde iſta pateris? Bernard. de Animâ. c. 3. p. 1051. ſo ſtrongly, ſo ſubtilly, ſo inceſſantly warring againſt the Soul, (A Soul adorn'd with God's Image, and indu'd with his Spirit, and redeem'd with his Blood, and ſuſtein'd with his Grace, and in a capacity of his Glory,) our very Dangers may ſerve for Orators, to incourage and incite us in our Encounters. And our Dangers are to be meaſur'd by the preciouſneſs of the Subject, or Prize we fight for. And this is here expreſſed to be the Soul. That's the Helena [...], or [...], the Ball or Apple of contention, thrown as 'twere between us, and our Fleſhly Luſts; We aſſerting it to God, and They to Satan; We contending for its Safety, and They contriving its Deſtruction. Now ſo infinite is the difference between the values to be put upon Souls and Bodies, that He whoRom. 5. 3. Philip. 2. 17. Rom. 7. 24. rejoyced in thoſe Afflictions which did but war againſt the Body, did groan and tremble under the Luſts, which ſtill did war againſt his Soul. And in compariſon of the hurt, which [Page] may happen unto the Soul, we are forbidden to fear them that can kill the Body. For what is the Body, in its original, but Duſt and Aſhes? what, at the beſt of its Conſiſtence, but a fair Nurſery of Diſeaſes? And what, when parted from the Soul, but the food of Worms? whereas the Soul is That Spouſe, which God hath betrothed to himſelf, Liquidò colligere debemus, quiaſi Deus Sapientia, Anima autem Juſti Sedes ſapientiae, dum Coelum dicitur Sedes Dei, Anima Juſti ergo eſt Coelum. Greg. Mag. in Evang. Homil. 38. l. 2. p. 133, 134. Vide etiam Bernard. ſuper Cantica, Serm. 27. p. 646. Hoſ. 2. 19, 20. Not a Citizen onely of Heaven, but Heaven it ſelf; as S. Gregory and S. Bernard are pleas'd to call her. And therefore if the Warriers or Fleſhly Luſts I now ſpeak of, do fight againſt our immortal Souls, it concerns us as much as our Souls are worth, to war againſt, by abſtaining from Fleſhly Luſts; By which if ever we are conquer'd, we are undone. As being dead whilſt we live, (to uſe S. Paul's Oxumoron) and (which is a great deal ſadder) as being to live when we are dead too, although it be onely to die for ever, or rather to be for ever dying. Theſe are ſome of thoſe fooliſh and hurtfull Luſts, which drown the Soul in miſery and perdition. They transform the whole man into a State of Brutality. They caſt us out of his preſence,1 Tim. 6. 9. in whoſe preſence is life, and at whoſe right hand are pleaſures for evermore. For when 'tis ſaid by the Apoſtle, That if we live after the Fleſh, Rom. 8. 13. we ſhall die; his meaning [Page] cannot but be This, That we ſhall certainly be damn'd. For They that live after the Spirit muſt die the firſt Death, and Therefore This other muſt needs me meant of the Second. Thus our Dangers do incourage us in our Encounters.

§ 17. Another Incouragement which we injoy whilſt we are proſecuting our War againſt Fleſhly Luſts, lies in the Goodneſs, and the Nobleneſs, and (as the conſequence of Both) in the Pleaſure of it. For what can be better in it ſelf, than to ſide with the Spirit againſt the Fleſh? with the Rational part in us againſt the Brutal? what more honourable, or noble, than to win a Victory over our ſelves? It was not near ſo great a Glory to the Young man of Macedon to have brought into Subjection all the Provinces of Aſia, as it had been to have ſubdued at once his Avarice and his Ambition. For 'tis not the greatneſs of the Conqueſt, but the goodneſs of the fight, which yields an happineſs to the Victor, and ſolid glory to his ſucceſs. When Paul was ready to be offer'd, and at the Approach of his Departure, his chiefeſt Comfort and Honour ſtood both in This, 2 Tim. 4. 6, 7. That he had fought the good fight, that he had finiſhed his Courſe, and had kept the Faith: that he had proſperouſly ingaged againſt Fleſhly Luſts, which, however they had warred, [Page] had not prevailed againſt his Soul. Many are worſted in their Warfare, for want of diſtinguiſhing (as they ought) between the Acts and the Effects of their Self-denials. 'Tis true the Act of Self-denial will affect the beſt of us with pain or trouble; but how much more will it delight us by our Injoyment of its Effects? (as the drawing of a Tooth is painfull and troubleſom for a moment, although in order to perfect eaſe.) We know the Soul is the life, and ſo the happineſs of the Body, as God himſelf is both the happineſs and the life of the Soul. And as there is no greater pleaſure, than that which affects the very Soul of a Pious man, (for 'tis a Proverbial Antimetabole, and in every man's mouth, that the Pleaſure of the Soul is the Soul of Pleaſure,) ſo the Pleaſure of the Soul can hardly be greater, or more refin'd, than in deſpiſing and rejecting the groſſer Pleaſures of the Body. Nor need we fear that ſuch a Pleaſure is not attainable at all, becauſe it does not grow up, like a worthleſs Muſhrom, in a night; but rather (like the goodly Roſe) requires a certain Tract of Time to give it Ripeneſs. For a Left-handed Conſcience, like a Left-handed Man, by abſtaining long enough from the uſe of the Left, and by continuing long enough the uſe [Page] and practice of the Right, will perform the ſame Actions with eaſe and pleaſure, which at preſent may be difficult, and painfull to him. Habitual Sickneſſes of Soul being like to thoſe inveterate diſeaſes of the Body, which cannot poſſibly be cur'd by one or two Taſts of a Noble Med'cin, but muſt ſubmit to whole Methods and Courſes of it. Many Sciences and Arts are extremely tedious to ſuch as are but new beginners and learners in them; which yet will yield them the greateſt Comfort, Content, and Pleaſure, as ſoon as Ʋſe, and Ʋnderſtanding hath bred a very good Acquaintance and Friendſhip with them. Will any Man who is not mad, break off the finger of his Watch as an uſeleſs Thing, becauſe he cannot perceive it moving? or leave off the practice of a generous abſtinence from his Debauches, becauſe his very firſt Indeavours of Self-denial and Pious life are not ſo pleaſant or ſo eaſie, as he expected? let him have patience, and That Finger will moſt apparently, though inſenſibly, make a progreſs from this, to another hour. So let him ſtay his due time, and his practice of Reformation will paſs from difficult to eaſie, from eaſie to uſefull and familiar, from familiar to delightfull and joyous alſo. Let a vitious man get but the knack of Virtue, (which without Cuſtom he [Page] cannot have,) and he will wonder how he could once have been pleas'd with Vice. But he who ſtays 'till it is pleaſant to leave his groſs pleaſures, will never leave them; becauſe the pleaſure of leaving ſuch, cannot begin 'till they are left. From whence it follows, that He who will not be perſwaded to perſevere in abſtaining from Fleſhly Luſts, until his Abſtinence is eaſie, and pleaſant to him, is like the natural Fool of Greece, whom Hierocles in his [...] does merrily call his Athenian Scholar, who determin'd within Himſelf never to go into the Water, until (before hand) he might be ſure that he could Swim. Or like the overwary Meſſenger (of whom we read in the Spaniſh Story) who having been threaten'd under a Poenalty by him that ſent him, not to return without an Anſwer, would not part with his Letter to the Perſon to whom 'twas ſent, until he might firſt have an Anſwer to it. For a man not to abſtain from Fleſhly Luſt till he finds it pleaſant, is juſt as ſenſleſs, and as abſurd, as for a man to be impatient of ever learning the uſe of Books, 'till he can read and underſtand them with eaſe and pleaſure; or to grumble at the labour of taking a Pencil into his hand, until he finds he can uſe it like ſome Apelles. If there is any man that [Page] hears me, who is conſcious to himſelf of ſo great a Folly, I have no more to beg of him than barely This; That he will not come with Praejudice to the Amendment of his Life, (as the Iſraelites did to the Land of Promiſe, in fear of Anakims and Lions to be incounter'd in the way,) and that he will not diſtruſt a vertuous courſe 'till he has try'd it. That he will weigh Vice and Virtue in equal Scales, before he cleaves unto the Firſt, or rejects the Second. That he will have ſo much Juſtice both for God and Himſelf, as to make an eſſay, whether a Cuſtomary Abſtinence from Fleſhly Luſts, will not yield him more pleaſure than all his Cuſtomary Injoyments have ever done. That he will once have the courage to make a Trial of new obedience, (I mean an incorrupt and impartial Trial.) And that being once ingag'd in the practice of it, he will not poorly ſtart back at its firſt uncouthneſs; (for difficilia quae pulchra, the goodlieſt things in their Injoyment are ever difficult in their acquiſt;) but that imitating the Bravery of Caleb and Joſua, he will deferr to make a Judgement or final Aeſtimate of the Thing, 'till he has had a Sound proof and experience of it. For if the Savour and the Taſt he ſhall have of Virtue, be but as much, and as long, as his [Page] Taſt of Vice, he will ſooner ſwallow the Stings and the Gall of Aſps, than vouchſafe the licking up of his nauſeous Vomit.

§ 18. But beſides this Incouragement (which of it ſelf is very great) from the Fight it ſelf, (a fight for God againſt Satan, and for the Intereſt of the Soul againſt Fleſhly Luſts,) there is a Third ariſing to us from the conſideration of our ſupport. For 'tis the powerfull Spirit of God, Rom. 8. 26. which helpeth our Infirmities. Yea, when our Infirmities are ſo potent, as to diſable us even from praying, and from crying out for help, the Spirit interceedeth for us with Groans which cannot be uttered. And at the interceſſion of ſuch a Spirit, our Spiritual Enemies will fly, as the walls of Jericho did fall at the ſound of a Trumpet. 'Twas by the help of This Spirit, that though the Enemies of David were ſtill in hand to ſwallow him up, yet he was able ſtill to ſay,Pſal. 56. 2, 4. He would not fear what Fleſh could do unto him. Whilſt the weapons of our warfare are not Carnal, but Spiritual, They are mighty, through God, to the pulling down of ſtrong Holds; caſting down Imaginations, and every high thing that exalteth it ſelf againſt God, and bringing into captivity every Thought to the obedience of Chriſt. Our weapons indeed are mighty, but 'tis through [Page]God, who does not onely guide our Feet, but alſo lifts up our Hands, and directs our Blows, and often ſtrikes for us Himſelf too. And yet the Victory which he wins, his Goodneſs placeth to our Accompt. His is the Glory of the Conqueſt, but Ours the Comfort. And This accordingly was the Incouragement our Saviour gave to his Apoſtles,Joh. 16. ult. Be of good Comfort, I have overcome the World. The Sting of Death, which is Sin, He hath pluck'd out for us. The ſtrength of Sin, which is the Law, He hath weaken'd in our behalf. He hath routed our common Enemy, and looks that We ſhould follow the chaſe. Which the Apoſtle well conſidering, did ſeem (with one and the ſame Breath,) to turn his out-cry into an Eulogy, his complaint into a Jubily, his Temptations of Deſpair into Joy and Triumph. Rom. 7. 24. For no ſooner had he ſaid, O wretched man that I am! who ſhall deliver me from the Body of this Death? But in the next words he added, I thank God through Jeſus Chriſt our Lord. Nay farther yet; He does not onely ſay in another place, Thanks be to God who hath given us the Victory through our Lord Jeſus Chriſt; But alſo invents a new Word, to ſhew the greatneſs of our Victory above that of others; Through Him that loved us, [...] (ſays the Text) [Page] we do not onely overcome, Rom. 8. 37. but are more than Conquerors. Indeed without Him our ſtrength is weakneſs, our Wiſedom Folly; and accordingly the Apoſtle does very appoſitely exhort us, to be ſtrong in the Lord, and in the Power of His might. Eph. 6. 10. And when 'tis ſaid by S. John, Ye are of God, little Children, and have overcome them, he gives this Reaſon, Becauſe greater is He that is in You, 1 Joh. 2. 14. than he that is in the World. For whatſoever is born of God overcometh the World; and this is the Victory that overcometh the World, even our Faith. 1 Joh. 5. 4. This muſt therefore be our Prayer, That Chriſt may dwell in our Hearts by Faith. And this will then be our Incouragement,Eph. 3. 17. That being ſtrengthned with might in the Inward man, we ſhall be able to ſtand in the evil Day. Ver. 16.

§ 19. But we have yet another Incouragement, to wreſtle with and to fight againſt Fleſhly Luſts, from the exceeding great Richneſs of our Reward. For when we can ſay with the Apoſtle, we have fought the god fight, we may alſo ſay with him in the ſame Aſſurance, becauſe upon the ſame Ground,2 Tim. 4. 8. Henceforth is laid up for us a Crown of Righteouſneſs. Betwixt which two there is ſo vaſt a Diſproportion that the Fight is for a moment, and the Sufferings growing [Page] from it do quickly wither; whereas the Crown is immarceſcible, ſuch as cannot but injoy an eternal Spring. And therefore S. Paul vvas not out in his Reckoning, vvhen he reckon'd that the Sufferings (and amongſt Them the Self-denials) of this preſent time, are not worthy to be compared with the glory that ſhall be revealed in us. Rom. 8. 18.A Bold expreſſion I confeſs, but 'tis S. Paul's, 2 Cor. 4. 17. Which kind of Sufferings and Self-denials do not onely praecede, but even work for us a weight of Glory. 2 Cor. 4. 17. And the reaſon of This expreſſion may be argued even from hence, That to fight againſt the Fleſh, ſo far forth as to mortifie, Col. 3. 5. and put it to Death, Rom. 8. 13. (which are the literal importance of the Apoſtles two words, [...], & [...],) is to make our ſelves Partakers of the ſufferings of Chriſt. Which ſufferings of Chriſt, do not onely occaſion, but clearly work for us a weight of Glory. And for this very end do we partake of Chriſt's ſufferings, (by Self-denials on his Accompt,) That when his Glory ſhall be revealed, we may alſo rejoyce with exceeding Joy. 1 Pet. 4. 13. Yea the bare conſideration of ſuch an unſpeakable Reward, did put S. Paul upon Rejoycing, not onely after, but in his Sufferings and Self-denials. Col. 1. 24. A Reward great enough to make a Coward turn Fighter. For who would not fight even for [Page] fear, that he ſhall loſe ſuch a Reward? The onely thing we have to fear, is our not fighting enough to win the Prize we fight for. Now every Fighter (ſays our Apoſtle, and ſo ſay all Agoniſtick Writers,) is to keep a ſtrict Diet. S. Paul's words are, He muſt be 1 Cor. 9. 25. temperate in all Things. Alluding plainly to the Olympicks, in which the Combatans were dieted for forty Days. Every Man had his Lent, whereby to fit him for his Encounter; and his Abstinence was his Armour, whereby to guard him from a Defeat. And if They were ſo Abſtemious, to gain a corruptible Crown, how much more ſhould we abſtain, for the gaining of a Crown which is not liable to corruption? not onely an exceeding, but an aeternal weight of Glory? Such was the Logick with which S. Paul argued, and ſuch was the Rule of his Acting too. For (ſaith He) I ſo run, Ver. 26, 27. not as uncertainly; So fight I, not as one that beateth the Air. But I keep under my Body, and bring it into ſubjection. His own words are, [...], & [...]. I fight as a Pancratiaſt, (that is,) as a Cuffer, and Wreſtler too. I beat my Body black and blue? I make an arrant Slave of it; lay upon it both the Yoke and the Croſs of Chriſt; ſubdue my Fleſh unto my Spirit; deny my ſelf the uſe of [Page] my Chriſtian Liberty; ſuffer the loſs of many things which I might lawfully injoy; that by any means I may attain to the Reſurrection of the Dead, that by any means poſſible I may apprehend That, for which I am alſo apprehended of Chriſt Jeſus. All which I take to be imported by thoſe two words, 1 Cor. 9. 27. Where by the way we may obſerve of our Apoſtle S. Paul, He did not war againſt Another's, but againſt his own Body. For he knew his own Body was the worſt Enemy to his Soul; and that to ſave himſelf from it, was to keep it under. He knew the Fleſh to be ſo ſturdy, and ſo implacable a Rebel, that if he ſhould ſuffer it to thrive, and to get an Head, he would have reaſon to be jealous of its Aſpirings; and to ſtand in ſome fear, leſt whilſt he preached unto others, He himſelf might become a Caſtaway.

§ 20. Now we muſt go, and do likewiſe. For we expect the ſame Crown, and are beſet with the ſame Enemies, by which if he was indanger'd, much more are we. And therefore if it was His way, much more muſt it be Ours, to abſtain in good earneſt from Fleſhly Luſts, by abſtaining from the things by which they are nouriſhed and upheld. Intemperance is the Mother of all the reſt, or if not properly the Mother, [Page] yet at leaſt ſhe is the Nurſe, as being evermore feeding, and making proviſion for the Fleſh, and by conſequence giving ſtrength to its ſeveral Luſts. And therefore ſtriving for the Maſtery, let us be temperate in all things. Let us add Faſting unto our Prayers, and conſtant Watchfulneſs unto our Faſting, and perſevere in all Three, till we have crucified the Fleſh with the Affections and Luſts. For ſince our Luſts are ſo reſtleſs as never ceaſing to rebell, we muſt be every whit as reſtleſs in reducing ſuch Rebels to their Allegiance. Nay it concerns us to be reſtleſs, though they ſhould poſſibly be at reſt. For as a Leopard, or a Lion, though ſometimes gentle, and debonaire, are yet with reaſon kept cloſe, in Chains, or Dungeons, becauſe they ſtill retain the nature of ſalvage Beaſts; ſo Fleſhly Luſts, though very much tamer at one Seaſon, than at another, do yet retain the whole nature of Fleſhly Luſts, and if they are not lock'd up in Chains, or thruſt down into a Dungeon, we know not how ſoon they may rage againſt us. However then our Fleſhly Luſts may Seem to be at peace with us, let us never be at peace with our Fleſhly Luſts. And though the vileneſs of our Enemies, or the miſeries of a Defeat, the Honour and Gallantry [Page] of our Ingagement, or the Divinity of our Support, (by the Grace of God, and the Means of Grace,) ſhould not be able of themſelves to prevail upon us, yet the additional conſideration of the Immenſity of our Reward, ſhould (one would think) beget within us the nobleſt courage and reſolution. We find them both in one Text, and ſpoken both with one Breath, and the later is an Inference which cannot but follow from the former, That whoſoever will but fight the good fight of Faith, 1 Tim. 6. 12. will not fail to lay hold on Eternal life.

And this the God of all Mercy prepare us for, both for the Glory of his Grace, and for the Worthineſs of his Son, unto whom with the Father in the unity of the Spirit, be all Obedience and Thankſgiving for ever and ever. Amen.

OF ABSTAINING In particular from DISOBEDIENCE TO AUTHORITY In things INDIFFERENT, As from the worſt and the moſt ſcandalous of all FLESHLY LUSTS, in S. Peter's Judgment.

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1 PET. 2. 13.‘Submit your ſelves to every Ordinance of Man for the Lord's ſake.’

§ 1. SAint Peter having exhorted us to abſtain from Fleſhly Luſts which war againſt the Soul, and inforc'd his Exhortation with Five ſtrong Reaſons, (in the two next [Page] Verſes before my Text,) ſtraight gives an Inſtance in the moſt ſcandalous and the moſt damning piece of Carnality, of all thoſe ſorts in general from which he exhorted us to abſtain. For what Connexion or Coherence can there be betwixt my preſent and former Text, (lying as cloſe by one another, as by S. Peter they could be laid,) unleſs it be that Diſobedience to human Governours and Laws, is of all Fleſhly Luſts the moſt diſgracefull to Chriſtianity, the moſt repugnant to the Goſpel of Jeſus Chriſt, moſt incompatible with the Profeſſion and the Salvation of a Chriſtian? That this is the meaning of S. Peter, ſeems to be clear from the word [...], very ſignificant in the Original, however omitted in the Tranſlation. To ſtop the Mouths of thoſe Enemies who ſpeak againſt you as evil Doers, (ſays S. Peter to the Chriſtians of the [...], to whom he writes,) by your abſtaining from Fleſhly Luſts, and by your unblameable Converſation among the Gentiles, [...], be ye ſubjected, and [...], be ye Therefore ſubjected; and [...], to every human Creature, that is to ſay, to every Man who is a Magiſtrate, created by God (not by the People) to be a Governour. But ſtill a Creature, and a Man, and (Both together) an [Page] human Creature; wholly mortal, as to his Perſon; though wholly divine, as to his Office. Therefore to Him ſubmit your ſelves, [...], not for the Magiſtrates or the People's, or your own ſakes onely, but firſt and chiefly for the Lord's. Firſt, becauſe of the Lord's Precept, Matth. 22. 21. Next, becauſe of the Lord's Example, Matth. 17. 27. Thirdly, becauſe of the Lord's Ordaining him, Rom. 13. 1, 2. Fourthly, becauſe He bears the Lord's Image, and is the Lord's Deputy, Lieutenant, or Vicegerent upon Earth, the Lord's Miniſter, and Avenger, Rom. 13. 4. Laſtly, becauſe ye muſt love the Lord, (v. 5.) and love the Lord ye cannot, unleſs ye love the Lord's Surrogate, and your love to Superiours is to be ſeen in your Obedience.

Again, ſubmit your ſelves without partiality, ( [...], is the Apoſtle's word,) to every Ordinance of Man, or to All the Lord's Surrogates without exception. Not onely to the Supreme, as ſent by God's Providence, and God's Commiſſion; but to ſubordinate Rulers alſo, as ſent by Commiſſion from the Supreme. Not to the Emperour onely Himſelf, (whether Claudius, or Nero, at the writing of this Epiſtle,) but to Proconſuls, and Procurators, both of [Page] Aſia, and Bithynia, as ſent by Caeſar. Yet not to Them, againſt Him; not to Furius Camillus Scribonianus, againſt Claudius: not to the Parliament, againſt the King; nor to the King, againſt Himſelf; not at all to his Authority, againſt his Perſon; nor in his Right, to his Wrong; (as ſome Chriſtians have plaid the Sophiſters to the reproach of Chriſtianity;) But to each in his order. To the King, as Supreme; (ſo it follows in the Text,) and to Governours, as ſent by Him. Where the word as is very emphatical. As, and no otherwiſe, than as by Him ſent. As, and no otherwiſe, than for His ſake, and on His accompt. And ſo, à quatenus ad omne optimè valet argumentum. Submit your ſelves to All, as ſent by Him; and ſubmit your ſelves to None, but ſo far forth as He ſends them. S. Peter's Logick is very plain, and makes the Caſe very clear upon every ſide.

§ 2. Of all the Arguments or Reaſons which are producible for the inforcing S. Peter's Praecept, here are two of concernment to Men in general, and a Third for Believers, or Chriſtian People in particular. Of the two former, the firſt is taken from the Author and Aſſertor of All Authorities, unto which Men as Men are here commanded to ſubmit. They muſt do it propter[Page]Dominum, becauſe The Lord hath Authorized human Authorities upon Earth, and The Lord will defend or avenge them All. The ſecond is taken from the End of the divine Conſtitution of Human Authorities in the World. To wit, an equal Diſtribution both of Puniſhments, and Rewards. Thoſe to Evil-Doers, and Theſe to Them that do well. (v. 14.) By which Diſtribution of which two things is procured the Peace and Quiet, and by conſequence the Happineſs of human life. The Third and ſpecial Argument, touching us meerly as we are Chriſtians, is taken from the Credit of Jeſus Chriſt and His Goſpel, which We who are Chriſtians are highly obliged to aſſert. And aſſert it we cannot by any one Argument ſo well, as by ſubmitting our ſelves impartially to every Ordinance of Man. By making it appear to the Jews and Heathens, that the Goſpel or Law of Chriſt obliges its Subjects to live a peaceable and quiet life in all godlineſs and honeſty. That Chriſtianity is a Religion, either reviving or introducing love and loyalty and order and Tranquillity into the World. That Obedience to the Authority of human Laws and Legiſlators, is one of the Prime Characteriſticks whereby a Chriſtian is to be known. That the beſt Chriſtians [Page] are ſtill the loyal'ſt. That the more we love and fear the Lord Jeſus Chriſt, the more we ſubmit for the Lord's ſake to every Ordinance of Man. And that They who do otherwiſe, are but Titular Chriſtians; not at all Chriſtians, but in Profeſſion; none of Chriſt's Followers, but in Repute. And therefore Chriſtianity muſt not be eſtimated by Them, who are Rebels to the Goſpel of Jeſus Chriſt. Nor muſt We who are The Lord's, by ſubmitting our ſelves for the Lord's ſake, be meaſur'd by Them who are none of Ʋs, but Diſorderly Walkers out of the High way to Heaven, from whom S. Paul bids us withdraw our ſelves; and whom S. John bids us not receive into our Houſes, nor bid them God ſpeed; and that for the Credit of the Goſpel, which (but for this Prophylactick) They would bring into Diſgrace.

§ 3. This Third and laſt and ſpecial Argument of S. Peter, drawn from the Credit of Chriſtianity, for the inforcing of our Submiſſion to every Ordinance of Man, thereby meaning our Obedience to human Laws and Legiſlators, is of ſo great a value with him, and ſo peculiar to us as Chriſtians, that He urges This Twice in a little room; immediately before, and immediately after my preſent Text. Firſt, our Loyalty and [Page] Obedience, and all other honeſt Converſation muſt be made known unto The Gentiles, that they who ſpeak againſt us as Evil-doers may by our good works which they ſhall behold, glorifie God in the day of Viſitation. (v. 12.) Next, it is the will of God, that with ſuch our well-doing we may put to ſilence the ignorance of fooliſh Men. (v. 15.) This is an Argument which S. Paul does urge often, whereby to make men afraid and aſham'd of Vice. Through you (ſays He unto the Chriſtians who dwelt at Rome) the Name of God is blaſphemed among the Gentiles. Rom. 2. 24. For the unbelieving Gentiles do judge by your Practice of your Profeſſion; by the Blemiſhes of your lives who are called Chriſtians, they grow averſe to Chriſtianity; and have no good opinion of Chriſt himſelf whom you worſhip, becauſe they gueſs that your Religion has ſo very ill an influence upon your Lives. So again argues S. Paul to Timothy, 1 Tim. 6. 1. Let as many Servants as are under the Yoke (either under Heathen Maſters, or amongſt Heathen Men) count their Maſters worthy of all honour, that the name of God and his Doctrine be not blaſphemed. For when Servants are refractory, or Subjects rebellious, although they are ſuch to Heathen Maſters or Magiſtrates, they draw diſgrace upon the [Page] Goſpel, and tempt the Infidels to believe that men are the worſe for being Chriſtians; that the Doctrine of Chriſt is corruptive of Principles, as well as Manners; and Chriſtian Liberty but a Cloak for rebellious Practice. Now to antidote this Venom, and to wipe off this Diſparagement, as well from the Doctrine, as from the Name of Jeſus Chriſt, S. Paul commands Timothy to be earneſt and often in preaching Obedience and Submiſſion to all Superiours; eſteeming Theſe the weightier things of the Chriſtian Law. And therefore Theſe things Teach and Exhort, Ver. 2. (ſays He to Timothy with an Emphaſis,) as being Things moſt eſſential, not onely to the ſaving of Chriſtian's Souls, but eſſential to the ſaving of Chriſtianity it ſelf, and to the ſaving of our Saviour from being blaſphemed among the Gentiles. And for as much as no Obedience can be more naturally or politically, or religiouſly due from one Mortal unto another, than from Wives to their own Husbands, S. Paul does therefore preſs Titus to preach up This alſo for This great End, Tit. 2. 5. that the Word of God be not blaſphemed. That Chriſtian Religion may not ſuffer by their Enemies taking notice of their unchriſtian diſobedience to thoſe above them. That Jews or Gentiles may not ſuſpect any ill [Page]Iſſues or Infuſions of Chriſtian Principles, as if they were excluſive of moral Virtue; and that Inferiours either were, or that they might be the worſe for their being Chriſtians. Laſtly, ſince Maſters are a kind of Domeſtick Magiſtrates, to whom Obedience alſo is due by the ſame divine Right, (and no ſturdy Servant will ever make a good Subject,) Servants therefore muſt be urged to be Obedient to their own Maſters, Ver. 8, 9, 10. and to pleaſe them well in all things, not anſwering again, for This Great Reaſon, that they may adorn the Doctrine of God our Saviour in all things; and that he who is of the contrary part may be aſham'd, having no evil thing to ſay of them.

§ 4. From All which ways of Argumentation put together, I conceive my ſelf qualified to make theſe profitable Concluſions. That Obedience and Submiſſion to every Ordinance of man for the Lord's ſake, whether Supreme, or Subordinate by his Commiſſion, does make the moſt (of all Duties) for the Ornament and Honour of Chriſtianity. That Diſobedience and Reſiſtance do make the moſt for its Diſgrace. That the Doctrine of Obedience to publick Parents, both Civil and Eccleſiaſtical, is more authenticated and taught by Jeſus Chriſt and his Apoſtles [Page] throughout the Goſpel, than by all other Syſtems, Codes, or Pandects, by all other Bodies, Collections, or Conſtitutions of Religion, or Philoſophy, throughout the World. From all which things it ſeems to follow, that they who call themſelves Chriſtians, and yet are Authors or Fomenters of Schiſms and Factions, (ſuch induſtrious Embroilers of Church and State, by ſowing the Seeds of diſcontentment and of diſſatisfaction in People's Minds, as if they long'd to be fiſhing in Troubl'd Waters and to be licking up again thoſe publick Spoils and Revenues, which they were forced to diſgorge in the Great Year of Reſtitution,) They (I ſay) who thus act, and yet do call themſelves Chriſtians, are the greateſt Antichriſtians, the greateſt Adverſaries of Chriſt, and the greateſt underminers of Chriſtianity, which He can poſſibly ſet on Work who was a Murtherer from the Beginning. Can any Man wonder at the ſpreading of Irreligion and Atheiſm, more ſince the Year 41, than ever before in our Memories, and perhaps in our Readings too? (unleſs I may except the Days of Hildebrand, when Hell is ſaid to have broken looſe?) One accompt of it is plain and obvious: The horridſt Rebellion under Heaven (from after the Year 41) having been managed [Page] by Chriſtians, made the name odious ever ſince. Inſomuch that ſome Blaſphemers have dar'd to ſay, (not That old and common word onely, ſit Anima mea cum Philoſophis, but as the effect of a greater hatred,) They would not indure going to heaven, if they thought they ſhould meet with ſuch Chriſtians There. Which, though the language of the moſt ſtupid and thick-headed Sinners, who can no better diſtinguiſh 'twixt Words and Things, or 'twixt the Picture and the Life, or 'twixt the Vizard and the true Face, or 'twixt the Actor and the Man, or 'twixt the Uſe and the Abuſe of the beſt things that can be nam'd, or laſt of all, betwixt a Nominal and Real Chriſtian; ſhould yet be ſufficient to deter ſuch as are Chriſtians at leaſt in Wiſh, from giving occaſion for the future to ſuch Averſions. If the Enemies of Chriſt would but read over our Goſpel, and well conſider it, they would be juſter and more ingenuous, than to look upon Rebels and Mutineers, in Chriſtian Kingdoms and Commonwealths, as truly Chriſtians. But rather would gueſs that out of Malice they wear the Profeſſion of Chriſtianity, to make it odious; on purpoſe to bring it into diſgrace; and (as much as in them lies) to make us all aſham'd of it. Though God be thanked we are ſo far [Page] from being aſham'd of the Goſpel of Chriſt, or aſham'd of our Affliction in the Goſpel's being abus'd, Jam. 2. 7. and in The Adverſaries Blaſpheming that worthy Name, by which 'tis our Happineſs and our Privilege to be called, that we Act. 5. 41. rejoyce to be thought worthy to ſuffer ſhame for Chriſt's ſake. Yea 'tis our [...], Such Diſgrace is our Boaſting; and weRom. 5. 3. glory in Tribulations. Yea one ſtep farther S. Paul advances; we do ſo glory in our diſparagement which we ſuffer for our Submiſſion to every Ordinance of man upon Chriſt's accompt, or in Obedience to his Doctrine, or for the Lord's ſake, (as S. Peter ſpeaks,) that we glory in Nothing elſe. God forbid that we ſhould Glory (ſays S. Paul to the Galatians) ſave in the Croſs of our Lord Jeſus Chriſt, Gal. 6. 14. by whom the World is crucified unto us, and we unto the World.

§ 5. But what I ſpeak laſt is but Occaſional, and may be reckon'd as a Parentheſis, ſhewing All are not ſtagger'd or wavering in the Faith, though many are. And indeed they are ſo many whom the Schiſms and Rebellions of men profeſſing Chriſtianity have made to waver, if there are not many more whom they have made to fall off; There are ſo many who do ſuſpect the Chriſtian Name in them that wear it as a cloak of Maliciouſneſs, [Page] (which S. Peter provides againſt in the 16th. Verſe of this Chapter,) and ſo many who do deteſt it for being ſo worn; that if ever there can be any, This is certainly the Time, wherein the People are to be preſs'd to obey their Governours. God I mean in the firſt place, and human Authority in the ſecond. And This as really in the ſecond, as that other in the first, becauſe our Obedience to the firſt does clearly depend (for its Completion) upon our Obedience to the ſecond. Men ſhould be made to underſtand, by perſpicuous and frequent and cogent reaſonings, how the whole of our Religion may be eaſily wound up into theſe two Bottoms; our adaequate Obedience to God and Man. To the Royal Law of Christ, and to the Laws of the Nation wherein we live; whether thoſe Laws are Eccleſiastical, or Civil. Theſe two are the Meaſures we may warrantably take of our ſelves, and others. Theſe two are the Touchstones by which we all are to be try'd. Not the one without the other. There is no fearing God, without honouring the King, nor vice versâ. Our Obedience to God is a thing impoſſible, without a ſuitable Obedience to his Vicegerents; whether the King as Supreme, or other Governours Subordinate. Theſe commiſſioned by Him, as [Page] He by God. Not onely Scripture, and Reaſon, but long Experience, and Obſervation, have made me look on Theſe two as things which are never to be parted, either in Practice, or in Diſcourſe. Without Theſe two, all the reſt are worth nothing. And neither of Theſe alone can be ſincere without the other.Prov. 24. 21. My Son (ſays Solomon) fear the Lord and the King, and meddle not with Them that are given to change. Either fear them Both, or Neither; though each in his Order; The Lord for his own ſake, and therefore Firſt; The King for the Lord's ſake, and therefore Second. But meddle not with Them, whoſe evil communication may corrupt thy good manners; and therefore meddle not with Them that are given to change, who do neither fear God, nor honour the King; and accordingly are weigh'd in the oppoſite Scale of the Wiſe man's Ballance. The People muſt not onely be told now and then upon the By, but muſt purpoſely be taught, nor muſt they ceaſe from being taught until convinc'd of this union, [The fear of God and of the King, Obedience to Divine and to human Laws,] as eſſential to our Preſent and Future Safety.

§ 6. When I inquire into the Reaſons, why amongſt a World of Chriſtians there is ſo little of Chriſtianity; and why the Proteſtants[Page]themſelves divide as much from one another, as they all do from the Church of Rome, which is as much as from the Jews or the Turks themſelves, (for they will no more communicate with the one than with the other, although in moſt Fundamentals they All agree,) This, amongſt ſeveral other reaſons, appears to me to be the chief, that there is one thing Eſſential to the Chriſtian Religion, and by conſequence to the Salvation of all men's Souls, which, however a Fundamental, is not yet ſo well known, or not ſo heartily believ'd, or not ſo ſeriouſly conſider'd, and laid to heart, nor ſo duly preached up, as it ought to be. For if it were, there could not be ſo many Schiſms and Separations here in England, as now there are. There could not be by any means ſuch Inclinations to Rebellion, ſuch Oppoſitions of Authority, and ſuch Contempt of human Laws, (whether Civil or Eccleſiaſtical,) as now we ſee there are daily; and are rather in a likelihood to grow worſe and worſe, than in any preſent Hope of a ſound Amendment. Now the Truth which is Eſſential to our Chriſtian Religion, and to the ſaving of our Souls, (which I conceive to be ſo ſeldom either known, or believ'd, or ſufficiently Conſider'd, or Taught as ſuch,) is plainly [Page] This: [That the Duties of the Firſt Table, cannot poſſibly ſubſiſt without the Duties of the Second. That Obedience to God, does ever include and carry with it a ſtrict Obedience unto our Governours. That human Laws (where e're the matter of them is lawfull) are the Laws of God too. And that for this cogent irreſiſtible reaſon, (which I have ſeveral times urged, and think I can never urge it enough,) becauſe commanded by that Authority which God has commanded us to obey.]

§ 7. Shall I exemplifie and illuſtrate what I ſay by plain Scripture on either ſide? God forbids us by Moſes to worſhip Idols. And He bids us, by S. Peter, ſubmit our ſelves to every Ordinance of man. Again, He bids us, by S. Paul, Obey them that have the Rule over us. Heb. 13. 17. Now is not God's Law as binding in what he bids, as in what he forbids his peculiar People? I know the former binds Semper, and the later ad Semper. But when they Both bind, they cannot but bind with an Aequality. Or is not his peremptory Command as obliging under the Goſpel, as it was under the Law? Is not the Meſſage of God as good, when diſpatch'd to us Chriſtians by S. Peter, and S. Paul, and by Chriſt himſelf, as when ſent unto the Jews by a ſingle Moſes? [Page] Is not God the ſame Jehova to Them and Ʋs? and his Word as authentick in theſe laſt Times, as in the Firſt? Why then do not Chriſtians make it a matter of as much Conſcience, to obey the Laws of Men whom God has commanded them to obey, as not to worſhip a graven Image which God has commanded them not to worſhip? That Each is equally God's Command, was never deny'd by any Chriſtian, nor ever can be. And is not His Command that we do a Good thing, as valid as his Command that we abſtain from what is evil? Yea, 'tis as much a Chriſtian's Duty, to obey his lawfull Governours, and by conſequence their Laws Eccleſiaſtical and Civil, as it is, not to worſhip a graven Image. The firſt is as conducible to our Salvation as the ſecond. And Damnation is as much threatened to the Breach of the one, as the other Precept.

§ 8. Now in my ſlender judgement, (and ſuch as it is, 'tis the beſt I have,) there can be no likelier way, whereby to win over our weak and diſſenting Brethren from the ways of Separation they have eſpous'd, than that of labouring to convince them by all good means, from the Pulpit, and from the Pew, and in the privacy of the Cloſet, by publick Preaching, and Catechizing, and private Conferences eſpecially [Page] (which we ſhall find to be ever the moſt effectual,) that (ſaving the Dignity and Priority of the firſt and great Commandment, as the Ground and Foundation of all the reſt,) our Obedience to our Governours, and human Laws in force amongſt us, is as really an eſſential or Fundamental of Chriſtianity, and of as abſolute Neceſſity to our Salvation, as the Belief of one God, or any other that can be nam'd. It being as rigidly commanded by God in Scripture, under the very ſame Promiſes of Reward if we obey, and under the very ſame Threats of endleſs Puniſhment if we rebel. 'Tis not enough that This Doctrine be like the Homily of the Church againſt Rebellion, which is commanded by Law and Canon to be read once a year in every Pariſh; nor is it enough that it be preached up of courſe upon the Thirtieth of January, and the Fifth of November; But 'tis of abſolute neceſſity to be riveted and ingrain'd, firſt of all into the Heads, and after That, into the Hearts of People committed to our charge, that they muſt needs be Subject, (that is, Obedient) to human Magiſtrates and Laws, not onely for fear of the Magiſtrates Wrath, or for hope of worldly Profit, no nor onely for fear of Hell, or for hope of Heaven, but (as S. Paul goes on to [Page] tell us) for Conſcience ſake. I ſay, for Conſcience towards God, and for Conſcience towards our ſelves, becauſe 'tis part of the Law of Nature, and ſimply Good in it ſelf: not conſequentially, (as every poſitive Law is) but antecedently obliging, and without any the leaſt relation to God's particular written Law, (ſo often repeated in the Scriptures,) though This does make our Diſobedience to be the more unexcuſable, and the Perſon diſobeying fit for the greater Condemnation. Matth. 23. 14. I know the Cuſtom of Diſobedience, and the great Numbers of the Refractary, and their Impunity thereupon, and the ſeemingly-good morals of ſome Diſſenters, and their giving out themſelves for the Godly Party, (Theſe five Fallacies put together) have bred an opinion in many weak and unwary Chriſtians, that they need not be ſubject to the Higher Powers upon Earth, though S. Paul ſays they Need, Rom. 13. 5. That the Powers ſpoken of are not the Ordinance of God, though S. Paul ſays they are. (v. 1, 2.) That they may not ſubmit to every Ordinance of Man, though S. Peter ſays they muſt. (1 Pet. 2. 13.) And ſo they imagin that it conſiſts with a Godly life, to ſlight the Authority of their Governours, and ſcorn their Laws, unleſs when their Governours and their Laws [Page] are to protect Them and Theirs, both in their Livelihoods and their Lives, from fraud and violence. (in which one caſe, they will readily ſubmit to every Ordinance of man, though not for the Lord's ſake, as S. Peter would have it, yet for their own.) In a word, they think it lawfull, to live in Schiſm, if not in Sacrilege; (ſtill in Sacrilege where they are able;) and ſo to tear in pieces, not the Seamleſs Coat onely, but the Body of Chriſt crucified in a myſtical ſenſe.

§ 9. To frame an Amulet in proportion to the Contagion of this Diſeaſe, wherewith a world of eaſie Souls of catching Complexions have been infected, I humbly conceive it may be made of theſe Six Ingredients.

Firſt, that no Form of Godlineſs can be other than Phariſaical, which is not attended with common Honeſty.

Next, that none can be truly honeſt, who do not render to All their Dues. Tribute to whom Tribute is due, Cuſtom to whom Cuſtom, Fear to whom Fear, Honour to whom Honour. (Rom. 13. 7.)

Thirdly, that nothing can be more due from any one to any other, than from the Subject to the Soveraign, and all in Authority under Him. [Page] To wit, the Tribute of Obedience, as well as Money; the active Cuſtom of Conformity, as well as paſſive Subjection to Laws in force; and as well to Thoſe Laws which tend to the publick Peace and Safety, as thoſe others which maintain us in the private injoyment of our Eſtates; The Fear of offending, as well as of ſuffering for our Offences; laſtly, the Honour of inward Reverence, as well as of outward Complaiſance. Not as Men-pleaſers, but as the Servants of Chriſt.

Fourthly, that a Diſhoneſt man is ipſo facto and eo ipſo an ungodly man; and Diſobedience to the Fifth Precept, as bad as Rebellion againſt the ſeventh or the eighth, or rather worſe; And ſo a Common Nonconformiſt to Laws eſtabliſh'd, is (to ſpeak within compaſs) as Scandalous in his life as a Common Drunkard.

Fifthly, that ſuch a Subject as will no longer allow the Laws, than the Laws allow Him in his being lawleſs, or no longer than they are uſefull and pleaſant to him, (as when they avenge him upon his Enemies, protect him in his Liberty, and aſſert him in his Eſtate,) deſerves not thoſe Benefits of Propriety and ſafety the Laws afford him.

Sixthly, that as many as do avow themſelves [Page] Proteſtants, and yet divide from the Church of England, do contribute a great deal more towards the bringing in of Popery, than All the Emiſſaries of Rome could have done without them.

§ 10. If we earneſtly deſire (at leaſt as much as in us lies) to put an end to all Schiſms and Separations; to procure or promote the publick Peace of this Nation, and (in That) the publick Safety, by procuring and promoting Ʋniformity in Religion, and a general Conformity to the Laws we live under; we muſt be reſtleſs in convincing all the People we can converſe with of theſe Six things. Not onely by making them unable to deny, but by making them able to aſſert the Truth of them, and thereby to be Converters of other men. We muſt never be at reſt, nor let Them be ſo, until they are perfect in theſe Particulars. Or if not in all, yet eſpecially in the chief. As, that though the Laws of God cannot poſſibly depend on the Laws of Men, (but vice versâ,) yet our Obedience to God's own Laws does depend on our Obedience to Thoſe of Men. They onely differ by the Diſtinction of mediate and immediate. And ſo they are Termini Convertibiles; for the immediate Laws of Men are the mediate Laws of [Page] God. And that by force of This Text (never enough to be repeated, and chew'd upon,) Submit your ſelves to every Ordinance of Man for the Lord's ſake. And why for the Lord's ſake, if not becauſe the Lord hath ſo appointed? What God does mediately command by his ſeveral Deputies, his Moſes, and his Aaron, his Zerubbabel, and his Joſhua, and all his ſucceeding Legiſlators in Church and State, He does as really, and as truly, and as bindingly command, as what He immediately commands by a Voice from Heaven. In ſo much that the Diſtinction of mediate and immediate does no ways alter the Obligation, or make God's Law either more or leſs His. Now though the Doctrine of Obedience unto the mediate Commands of God, is very learnedly, and piouſly, and frequently preach'd in many Places, yet it has not univerſally its wiſh'd effect, becauſe not preach'd as a Fundamental, as eſſential to our Religion, and as of abſolute Neceſſity to the Salvation of the Soul. The Doctrine cannot be preſs'd enough, until 'tis preſs'd in This Notion. For Liberty is ſo ſweet, and Obligation ſo diſtaſtfull to moſt mens Palates, that they will never make Conſcience of being punctually Obedient to human Ordinances and Laws, whilſt they are [Page] flatter'd that their Souls may be ſav'd without it.

§ 11. Touching the ſeveral Ways and Means whereby This Work is to be done, I am plainly of This opinion. That though it may be well done from out the Pulpit, in ſuch profitable Diſcourſes as we commonly call Sermons; yet very much better it may be done out of the Pew, in the more primitive way of Preaching, and the more profitable, I think, which is Catechizing. But beſt of all by private Conference, wherein we deal with our Diſſenters one by one; and give them the reaſonable Advantage (which in the publick they cannot have) of alledging all they can for their Separation, and of objecting all they can againſt our Church from which they ſeparate, and by conſequence againſt the 33 Acts of Parliament by which our Liturgy and Church do remain eſtabliſh'd. For This Advantage given to Them by a Private Conference, gives Ʋs alſo the Advantage of giving clear and full Anſwers to their Objections. Which if we do to their Satisfaction, we ſhall gain them back to God, and to His Spouſe (our Dear Mother) The Church of England. This we certainly ſhall do, if their Error is but of Weakneſs, and ſo conſiſtent with an honeſt well meaning[Page]Spirit; whereas if of Wilfulneſs, Pride, and Stomach, Then indeed they are poſſeſs'd with ſuch a Deaf and Dumb Spirit, as of which (without a Miracle) we are not able to diſpoſſeſs them. And ſo we may lawfully give them over as incurable Patients on whom All Remedies are caſt away. (As we may lawfully ceaſe to caſt that which is holy unto Dogs.) For in good Earneſt, of the two, I do eſteem it a leſſer Miracle, to make the Blind man to ſee, or the Deaf to hear, than either the Wilfull to believe, or the Obſtinate to ſubmit to the cleareſt Reaſon. The onely Charity left for Such, is to deliver them up to Satan; I will not ſay for the Deſtruction, but Humiliation of the Fleſh; that ſo (if by any means poſſible) their Spirits may be ſaved in the Day of the Lord Jeſus. 1 Cor. 5. 5.

§ 12. If what I have ſaid is not ſufficient to reach the end I aim at, I will try what ſucceſs I may happen to obtain by a ſhorter Method; The Method of Marcus Aemilius Scaurus, a very Noble Roman of known Integrity. Who being accuſed before the People in a very long Oration by Varius Sucronenſis an envious Knave, defended himſelf in a very ſhort one; or (to ſay truly) in None at all. For diſdaining to contend [Page] with his baſe Enemy in words, He onely ask'd the Roman People this Queſtion. Which of the Two (ye men of Rome) think ye the worthier of your Belief? Varius Sucronenſis, who does confidently affirm Aemilius Scaurus to be Guilty? or Aemilius Scaurus rather, who does proteſt that he is Innocent? Upon which words alone the Perſon accuſed was acquitted; and the Envious Accuſer ſeverely cenſur'd.

In a manner not unlike I ſhall onely ſay Here. The great Apoſtle S. Peter, as the Holy Ghoſt's Penman, bids us all ſubmit our ſelves to every Ordinance of Man for the Lord's ſake. Whether to the King, as Supreme; or unto Governours, as ſent by Him. But certain men of theſe Times, crept in unawares, who deſpiſe Dominion, and ſpeak evil of Dignities, who think themſelves of more knowledge and greater Authority than S. Peter, do as abſolutely forbid, as S. Peter bids us. They will not have us ſubmit to any Ordinance of Man, either Subordinate, or Supreme. But they will have us (for the Lord's ſake) to recalcitrate rather, and kick, at every Ordinance of Man, as incroaching too much on our Chriſtian Liberty. Now if I ask which of the Two, (S. Peter, [Page] or His Enemies,) we ought to follow, or obey; very confident I am, ye will ſay S. Peter.

Theſe (I think) are words enough to have been us'd at This Time, upon the grounds I have to hope that No more are needfull.

A CAVEAT Touching the Danger of REFUSING THOSE CAVEATS Our LORD hath given us in His GOSPEL.

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HEB. 12. 25.‘See that ye Refuſe not Him that ſpeaketh. For if They eſcaped not who refuſed Him that ſpake on Earth, much more ſhall not We eſcape, if we turn away from Him that ſpeaketh from Heaven.’

§ 1. AS it hath frequently been ſaid of the Laws of England, They are ſo many, and ſo good, that there needs but one [Page]more, for the putting of the reſt into Execution; ſo I may ſay with like reaſon of Sermons too; They are ſo every where enough, in caſe they are enough heeded, that there needs but one more, for the procuring to the reſt a kind and hoſpitable Reception. For without ſuch a Reception, 'twere better for us that our Sermons were not fewer onely, but worſe too. My reaſon is, becauſe the more, and the more powerfull our Teaching is, by ſo much the more our Non-Proficiency muſt needs be render'd Inexcuſable. Regular Preaching was ever reckon'd amongſt the means of Salvation. And by the means of Salvation whoſoever is not better'd, muſt needs be worſe. Not to go forwards, is to go backwards, in the School of Chriſt; And when the Goſpel is not admitted but to our outward Ears onely, it cannot be but as a Milſtone about our Necks too.Luk. 2. 34. For as 'twas ſaid by old Simeon of Chriſt Himſelf, That he is certainly for the Fall, Mat. 23. 14. where he is not for the Riſing of many in Iſrael; Mat. 12. 40. ſo the Preaching of Chriſt, if we profit not by it, will accidentally be imploy'd unto our greater Damnation.

§ 2. Now conſidering this duly, with one thing more, That as Creeds have multiplied, True Believers have decreas'd; That as Chriſtian [Page]Profeſſors do grow more numerous, Chriſtianity it ſelf doth ſeem to leſſen; And that the Multitude of Religions hath been in ſome Danger to thruſt Religion out of the World, (the Spirit of God being of Ʋnity, Eph. 4. 3, 4. and not of Diviſion, whereas the Devils name is Legion, Mar. 5. 9. for they are many,) I ſay conſidering all This, both in the Cauſes and the Effects, and that the Time is long ſince come, wherein Profeſſors of Chriſtianity will not indure ſound Doctrine, 2 Tim. 4. 3. but having proud and Itching Ears do heap up Teachers to themſelves, ſuch as make for their Palate, and hit their Fancy, (which very Teachers cannot pleaſe them one minute longer, than whilſt they ſpeak pleaſant Things, and only prophecy Deceipt,) and that of all our Epidemical or National Sins, none is likelier to provoke or pull down National Calamities, than a general ſlighting and contempt of the Meſſages of God in the Mouths of Men; I think it will not be impertinent to preſs that Caveat upon our ſelves, which God's inſpir'd Amanuenſis did inculcate ſomewhat often on his Diſciples, (a Caveat which deſerves and beſpeaks an Audience, and which does not onely invite, but alſo threaten us into Attention,) See that ye refuſe not Him that ſpeaketh. For if they eſcaped not who refuſed him that ſpake[Page]on Earth, much more ſhall not we eſcape, if we turn away from Him that ſpeaketh from Heaven.

§ 3. The Text conſider'd in the groſs, is a rowzing Warning, or Alarm. And being taken in the retail, it hath Three general parts. Firſt, the matter of the Warning, which though but negatively expreſs'd by a bare [not refuſing him that ſpeaketh,] yet ſure it cannot but be imply'd, that we muſt give a great Attention to the excellent Things that are ſpoken by him. Secondly, the Perſons, who (above all other Perſons) are moſt concern'd; and Theſe are imply'd in the Pronoun Ye. Ye that are Chriſtians of the Hebrews, as having heard and imbraced the Faith of Chriſt, [...], See that Ye do not refuſe. See that Ye be not debauch'd by whatſoever ſollicitations of Jews or Gnoſticks. Thirdly, the Argument, or Ground, by which the Warning is inforced and urged on; and This again is twofold. Firſt the Experience of greater Mercies than had been ſhewn unto the Jews; Next, the Sequel of greater Judgments, in caſe thoſe Mercies ſhall be abus'd. The greater Mercies are very evident from the compariſon in the Text. They were ſpoken to by Moſes, but We by Chriſt. Heb. 3. 5. Moſes was faithfull in all his [Page] houſe as a Servant, but Chriſt as a Son. Moſes ſpake to Them on Earth, but Chriſt does ſpeak to Ʋs from Heaven. And that the Judgments muſt be greater in caſe the Mercies ſhall be abus'd, is juſt as evident from the Reaſon on which the Text is here built. For Ingratitude is a Sin the moſt provoking to be imagin'd. And This receiving its aggravation from the number and weight of foregoing Favours, infers our Judge ſo much the fiercer in being revenged upon our Sins, the more indearing obligations we Sin againſt. For if they eſcaped not who refuſed Him that ſpake on Earth, much more ſhall not we, if we turn away from Him that ſpeaketh from Heaven.

Having thus view'd the Text in its ſeveral parts, let us obſerve the Propoſitions which are deducible from the whole.

Firſt, as Men (in the general) above all other Creatures, ſo Chriſtians (in particular) above all other Men, are not onely not to refuſe, but to imbrace, and adore Him that ſpeaketh to them from Heaven. We muſt not onely be contemplative, but practical Hearers of the Word.

Secondly, Chriſtians are not excuſable for their Apoſtacies or Neglects, by the greateſt [Page]Temptations to be imagin'd. But the greater Temptations they meet withall, the greater uſe they are to make of their Ghoſtly ſtrength, and the more to illuſtrate their Chriſtian Courage. For

Thirdly, the more we do injoy the glorious Privileges of Chriſtians, the more obnoxious we are to conſuming Fire, (in the laſt Verſe of this Chapter,) on a ſuppoſal that we be found to be dry, and fruitleſs, and ſo combuſtible matter for it.

Laſtly, not to give Attention to the Word of God ſpeaking, not to love and entertain it with Faith and Fear, does paſs with Him for a flat Refuſal. For [...] is to reject with an Averſation; it is the word S. Paul uſeth, when he exhorts his Son Timothy to refuſe Prophane and old Wives Fables. 1 Tim. 4. 7. And the oppoſite Thing to it is [...], to give an earneſt heed unto the words which we have heard. (Heb. 2. 1.) Betwixt which two becauſe we ſee not any medium, [...], See the rather that ye refuſe not him that ſpeaketh.

The third of theſe Propoſitions is an Inforcement of the firſt, and muſt be therefore treated of in conjunction with it. But yet ſince it is not the ſole Inforcement, (nor indeed ſhould be [Page] the chief, were we men of more ingenuous and generous Natures,) it will be fit to introduce it with ſome few others, and ſuch as are apteſt to prevail with men of the nobleſt Diſpoſitions.

Now there are four things eſpecially, (all ariſing out of the Text,) by which this Warning may be inforced. To wit, the Quality of the Speaker, the Nature of what is ſpoken, the Condition of the Perſons to whom he ſpeaks, and the Inevitable Deſtruction to ſuch as are guilty of a Refuſal.

§ 4. Firſt conſider who it is that ſpeaks unto us in the Goſpel. 'Tis He that ſitteth between the Cherubims, and covereth himſelf with Light, as with a Garment. He that inhabiteth Eternity, and dwelleth in that Light which no mortal Eye can approach unto. He of whom 'tis therefore ſaid by the royal Pſalmiſt, that Clouds and Darkneſs are round about him, though righteouſneſs and judgment are the Habitation of his Seat. He that ſtretcheth out the Heavens, and layeth the Foundations of the earth, and formeth the Spirit of man within him. He that guards us with his Angels, and that guides us by his Spirit. He that protects us by his Providence, and directs us by his Grace, and that orders all he does to crown us finally with his Glory. In a [Page] word, 'tis God the Father, that ſpeaks unto us in the Goſpel by God the Son. And therefore for this, if for no other reaſon, ſo that ye refuſe not Him that ſpeaketh, becauſe he ſpeaketh in the language of unſpeakable Love, and unſpeakable Humility. For when as yet we lay weltring and polluted in our Bloud, how did he ſave us as ſo many Brands pluck'd out of the Burning? how very gladly did he deſcend from out the Boſom of the Father, to bid us Live? 'Twas He that deſcended to be born, to make himſelf capable of dying. 'Twas He that died for our ſins, to become capable of riſing for our Juſtification. 'Twas He that roſe, and aſcended, and ſat him down on the right hand of the Throne of Majeſty on high, Heb. 1. 3. That there he might make Interceſſion for us; That by the Gifts of his Apoſtles whom he inſpir'd for that end, he might cauſe his holy Goſpel to be ſtill Echoing in our Ears; and that by ſending his Holy Spirit at once to ſanctifie and inſtruct us, he might place it as a Signet upon our Hearts too. From whence it follows unavoidably, That if we miſs of thoſe things which have thus been prepared and purchas'd for us, and ſhall finally come ſhort of the glory of God, we cannot ſay unto God, that He hath withheld his good things from us; but [Page] God may rather ſay to us, as heretofore to his People Iſrael, Jer. 5. 25. Your Iniquities have turned away theſe things, and your Sins have withholden good things from you. 'Tis onely the hardneſs of our Hearts, and the Spirit within, which hardens every thing elſe that is without us. 'Tis That that many times makes the Heavens Braſs over our heads, Deut. 28. 23. and the Earth Iron under our feet. 'Tis very certain that on God's part, nothing has been wanting to make us happy. He came to this end, that we might receive him. He ſpake to this end, that we might hear him. Was lifted up to this end, that he might draw us up after him. And draws us up to this end, that he may ſeat us with himſelf at the right hand of God. And if our hearts are now ſuch heavy, ſuch unweildy pieces of Iron, or have a mixture of ſo much Lead in their compoſition, as not to be lifted above the Earth by ſo ſtrong a Loadſtone, it does not argue a want on Chriſt's part, of enough Magnetick Virtue whereby to draw us, but onely a wilfulneſs on ours, whereby we gain an Incapacity of being drawn.

Now for the better overcoming this brutiſh fleſhlineſs of our Spirits, let us repeat and reinforce the Conſideration we are upon. God the Father ſpeaks to us, by God the Son, what is [Page] written by the Suggeſtion of God the Holy Ghoſt. There is nothing of Human in all the Goſpel, beſides the labour of the Evangeliſts, in committing it to Poſterity with Ink and Parchment, which yet was done by the Conduct of God himſelf. 'Tis true the Law was of God too, but That came byJoh. 1. 17. Moſes; whereas the Goſpel came from him by Jeſus Chriſt. Christ was ſent and Joh. 14. 10. commiſſion'd by God the Father, as the Apoſtles were commiſſion'd and ſent by Chriſt. For ſo he told them at that Inſtant when he gave them their Miſſion and their Commiſſion, (Joh. 20. 21.) As my Father ſent Me, Joh. 14. 10. ſo ſend I You. Joh. 20. 21. From whence he is called by S. Paul, not onely the high Prieſt, but the Apostle of our Profeſſion, Heb. 3. 1. All the Twelve were but Apostles of this one great Apoſtle, as well to offer us the Terms of Peace and Pardon, as to intreat and implore our Acceptance of it. Now when God ſends Himſelf in a Meſſage to us; when the Heavens are bowed down to imbrace the Earth; when even Happineſs it ſelf is brought to viſit us at our Houſes, (which at preſent are but floating in a Valley of Tears;) and brought by Him who is the Author of Bliſs and Glory; whoſe Dwelling is not onely in, but above the Heavens; to whom the Sun in his Zenith is but a [Page] Shadow, and the whole Globe of Earth but an humble Footstool; ſure the leaſt we can do, is to bid him welcome, to give him an hoſpitable Reception, and to open the Door of the Houſe within us, at which he is pleas'd to ſtand knocking, and ſue for Entrance, with a Behold I ſtand at the Door and knock, if any man hear my voice, and open the Door, I will come in to him, and ſup with him, and he with me, (Rev. 3. 20.) And therefore if ye can afford him no better cheer, yet at leaſt entertain him without Contempt, never treat him at his coming with a diſhonourable Averſeneſs, [...], See that ye refuſe not him that ſpeaketh.

How many Miles did men go, in the heathen World, to hear but a Socrates, or a Pythagoras, a Plato, or a Plotinus? How many Miles went a Queen, to hear the Apophthegms of Solomon? what pains were taken by the Jews, to hear the reading of the Law? what by Naaman the Syrian, to hear the Counſel of Eliſha, a ſingle Prophet? And ſhall not God obtain a hearing, when he ſpeaks to us by his Son? and by ſuch a Son too, as is God himſelf? Certainly for the hearing of ſuch a Speaker, 'twere worth our labour to go to Him, although it ſhould coſt us a longer Journy than from Sheba to Jeruſalem; much [Page] leſs ſhould we refuſe him, when He (in prevention,) is come to us; when God, to make us his adopted Sons, does freely expoſe his onely begotten; and appoints him the Speaker, who is the Word too; I mean the hypoſtatical eternal Word. Who yet doesRev. 3. 20. ſtand at our Door, in a poſture of painfulneſs and humility, whilſt we are lolling in his Houſe, and perhaps ſitting at his Table. How that the Dignity of the Speaker ſhould become an Incitement to our Attention, and what attention we ought to give to Him that ſpeaketh in the Goſpel, we may infer from that which Moſes did once exact under the Law. What Attention that was, and how he evinc'd the greatneſs of it from the great Dignity of the Speaker, will beſt be ſeen by comparing three paſſages of Scripture. Deut. 4. 32, 33. Deut. 6. 6, 7, 8, 9. and Deut. 11. 18, 19, 20. In the firſt of which three, Moſes magnifies the Privilege allow'd by God to the People Iſrael, To hear the voice of God ſpeaking from out the midſt of the Fire. Did ever People hear the like? in any Time? or at any Place? Firſt, for Time, Ask the days that are paſt, ſince the day wherein God created Man upon the earth. Secondly, for Place, Ask from the one ſide of heaven unto the other, whether there hath been any ſuch thing [Page]as This, or hath been ever heard like it. In the two next paſſages, Moſes ſtrictly injoyns the People, to addict themſelves wholly to the words of God's Law; to be converſant with them both Day and Night; to have them always upon their Hands, and in their Mouthes, between their Eyes, and in their Hearts. Whereupon we are to argue à minori ad majus. If ſuch attention was to be given to what was ſpoken onely by Moſes to all the People, how much more to what is ſpoken by Jeſus Chriſt? for Chriſt was counted worthy of more glory than Moſes, in as much as He that built the Houſe, hath more honour than the Houſe, (Heb. 3. 3.) And by how much a Son is above a Servant. (v. 5, 6.) And therefore if the Words which God had ſpoken by his Servant, much more are the Words which He hath ſpoken by his Son, very fit to be written upon our Gates, and our Door-poſts, to be fixt as Frontlets between our Eyes, to be ſet as a Seal upon our Hands, and as a Signet upon our Hearts. We ought to teach them unto our Children, and to be ruminating on them on all Occaſions, in ſeaſon, out of ſeaſon, when we ſit in our Houſes, and when we walk by the way, when we lie down, and when we riſe up. And thus we have the firſt of the four Inforcements, [Page] by which the Warning of our Apoſtle may be ſet home upon our Souls.

§ 5. Secondly, Let us conſider, (after the Quality of the Speaker,) the Nature of the Things that are ſpoken by him. They are not any ſuch hard and inſupportable ſayings, as once were heard from Mount Ebal, Deut. 27. 26. Curſed is he that continueth not in all things which are written in the Book of the Law to do them; Gal. 3. 10. no nor ſuch as were ſpoken long before at Beerſheba, and to be put in Execution on Mount Moriah, Gen. 22. 2. Take now thy Son, thine onely Son whom thou loveſt, and offer him for a Burnt-offering, upon one of the Mountains which I ſhall tell thee of. No, he does not require of us any ſuch Terrible Expreſſions of our Obedience. He commands us to kill and ſlay, not our Children, but our Sins. And yet our Sins are our Children too, the fruit of our Bodies very often, and ſtill the fruit of our Souls. Nay, many times theſe ugly Children, (I mean our Sins,) are dearer to us than Sons or Daughters. (Agamemnon found it eaſier to kill a Daughter, than a Luſt.) But they are viperous Darlings we ſo much doat on; ſuch miſcreant Children as will kill their own Parents, if not prevented by being kill'd. And theſe alone are the Children, which God requires [Page] us to ſacrifice to his Diſpleaſure. Not our Iſaacs, Gen. 16. 12. but our Iſhmaels, (I mean our wild, and furious, illegitimate Off-ſpring) are to be ſlain. We muſt ſacrifice our Diſhoneſty, by doing Juſtice; we muſt ſacrifice our Avarice, by ſhewing Mercy; and we muſt ſacrifice our Pride, by walking humbly with our God. Mic. 6. 8. Well, ye have heard what it is not; will ye now know what it is, which God in Chriſt doth ſpeak to us? he ſpeaks the beſt and the happieſt Tidings, that any wounded or broken Spirit can hope or pray for. So God loved the world, that he gave his onely begotten Son, that whoſoever believeth in Him, ſhould not periſh, but have life ever laſting. Joh. 3. 16. God ſent not his Son into the world, to condemn the world, but that the world through him might be ſav'd. v. 17. If any man thirſt, let him come unto me and drink. Joh. 7. 37. He that believeth in me, there ſhall flow out of his Belly, Rivers of living water. v. 38. If a man keep my ſaying, he ſhall never ſee Death. Joh. 8. 51. Come unto me all ye that travel and are heavy laden, and I will give you reſt. Mat. 11. 28. And if ye ask any thing in my name, I will do it. Joh. 14. 14. Thus we find God the Father ſpeaking to us by his Son. Now obſerve how God the Son is ſpeaking to us by his Servants. If any man [Page]ſin, we have an Advocate with the Father, Jeſus Chriſt the righteous, who is the propitiation for all our ſins. 1 Joh. 2. 1. He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him, alſo freely give us all things? Rom. 8. 32. And here I cannot but call to mind what was ſaid unto Naaman the churliſh Syrian. 2 King. 5. 10, 11, 12, 13. Who coming to Eliſha to be cured of his Leproſie, was preſcribed by the Prophet no harder Medicine than to waſh ſeven times in the River Jordan. When He, being Angry, in ſtead of Thankfull, ask'd if Abana and Pharpar, Rivers of Damaſcus, were not better than all the Waters of Iſrael. An Ingratitude ſo exceſſive, that his own Servants took him up, I know not whether with a more melting or a more cutting kind of Rebuke, ſaying to him, My Father, if the Prophet had bid thee do ſome great thing, wouldſt thou not have done it? how much rather when he ſaith to thee, waſh and be clean? After the very ſame manner may I ſay here. If God had ſent us a Meſſage by his Arch-Angel Michael, who is ſaid by the Rabbins to be the Meſſenger of his Juſtice, and ſo to bring news of the ſaddeſt nature; ſhould we not have entertain'd him as a Meſſenger from Heaven, with Fear and Reverence? And then, (with a greater force of reaſon,) [Page] when a Meſſenger ſo glorious, and one withall ſo obliging is ſent unto us, as God manifeſt in the Fleſh; and ſent unto us in ſuch a Meſſage, as is not onely the word of God, but the word of Reconciliation; 2 Cor. 5. 9. ſure the leaſt we can render for ſo much Mercy, is not onely very willingly, but very thankfully to receive it. And therefore as for the former, ſo for this reaſon alſo, [...], See that ye refuſe not him that ſpeaketh.

§ 6. Thirdly, let us conſider, (after the Quality of the Speaker, and the Nature of what is ſpoken,) the Condition of the Perſons to whom he ſpeaks. Even to us who were Gentiles, that had long ſat in Darkneſs, and the ſhadow of Death. To us who were ſo diſeaſed and ſick of ſin, as that we could not be cur'd but by the Death of our Phyſician, Mal. 4. 2. this Sun of Righteouſneſs did ariſe, with healing in his Wings, and tranſlated us out of Darkneſs into his marvellous light. We had nothing but Sin and Miſery to make us capable of his compaſſion; and nothing more than his own compaſſion to make us capable of his Love. For had he not lov'd us whilſt we were loathſome, and in a ſtate of Depravation, he had not given himſelf for us to make us lovely, Tit. 2. 14. that is, to redeem us from all Iniquity. And [Page] ſince the hardneſs of our Hearts was able enough to break His, (I mean, to break it) into compaſſion, and pity towards us; ſhall not the tenderneſs of his Heart be able enough to melt ours, (I mean, to melt them) into Tears of ſincere Repentance? At leaſt it ſhould melt us into ſo much good Nature, as to afford him willing Ears when he ſpeaks unto us. You know 'tis uncivil for any Aequal to look aſide when another ſpeaks. But 'tis ſawcineſs in a Cottager, to ſlight the ſpeech of his noble Landlord. 'Tis more than Inſolence in a Subject, not to attend unto the words of a gracious Soveraign. How great a Crime is it (by conſequence,) as well as a clownery in Religion, either to laugh, or look aſide, or any other ways to expreſs an haughty Careleſneſs, or Neglect, when God himſelf in his Goſpel is ſpeaking to us by his Son? The Men of Iſrael and of Judah were more obnoxious to Judgment than Thoſe of Nineve, both for ſlighting His preaching who was greater than Jonah, and becauſe they were a People much more oblig'd. For as the better he is that ſpeaks, the worſe it is, not to attend him; or as the more the Things ſpoken have been obliging, the contempt of ſuch things is the more enormous; ſo the more favours they have received to whom the word of God is offer'd, [Page] the more unpardonable they are on ſuppoſition of their Refuſal. Indeed the Jews, and the Mahomedans, or the Salvages of America, may refuſe the Lord Jeſus with ſome colour of Excuſe. But we are capable of none, if we neglect ſo great Salvation, when brought unto us by a Saviour with whom from our Birth we have been acquainted, and of whom we know This, (by the inſtruction of S. Peter,) that He alone hath the words of Eternal Life. And therefore whatever is done by others, who are but Aliens and Strangers to Chriſtianity; yet in remembrance of the Privilege and the Dignity of your Vocation, your having been waſhed in the laver of Baptiſm, Heb. 6. 4, 5. your having had a Taſte of the heavenly gift, and of the Powers of the world to come, your being a choſen generation, a royal Prieſthood, an holy Nation, a peculiar People, which in time paſt were not a People, 1 Pet. 2. 9, 10. but are now the People of God, which had not once obtained Mercy, but have now obtained Mercy, [...], See that ye refuſe not him that ſpeaketh.

§ 7. Laſt of all, let us conſider, (after the Quality of the Speaker, the excellent Nature of what is ſpoken, and the Condition of the Perſons to whom he ſpeaks,) the greater Degrees of Condemnation to ſuch as are guilty of a Refuſal. For [Page] as the Dignity of our Calling is above that of others, ſo we find our ſelves obliged to greater Duty. And the more we are rewardable for our Diſcharge of ſuch Duty, by ſo much the greater is our Danger, if we neglect it. For the Goſpel will condemn us to greater miſery than the Law, upon that Suppoſal. An injur'd Saviour will become a moſt angry Judge. And our contempt of richer Favours than had been ſhewn in Times paſt, will but excite our Benefactor to greater Fury. Mark (I pray) what it is, which I am now to demonſtrate, and preſs you with, (for what you can never enough remember, I cannot mind you of too often,) That as the greater Dignities are allow'd us, the ſtricter Duties we are injoyn'd; ſo by how much the ſtricter our Duties are, we muſt needs be obnoxious to greater Dangers. ToMat. 13. 11. us it is given to know the Will of our Maſter, and the Myſteries of the Kingdom of Heaven. Here lies our Dignity. But if we know his Will, we muſtJoh. 13. 17. do it too. There lies our Duty. For if we know it, but do it not, Luk. 12. 47. we ſhall be beaten with many ſtripes. Therein conſiſts our greateſt Danger. 'Tis not the knowledge of our Duties, but the living up to our knowledge, which will ſtand us inſtead in the Day of Wrath. Nay, All we gain by our Knowledge, [Page] whilſt it is deſtitute of Practice, is to be laden with greater miſery than they that know nothing at all. Heb. 1. 1, 2. God who ſpake in times paſt to our Forefathers by the Prophets, hath in theſe laſt days ſpoken to us by his Son. There lies our Dignity. But the times of their Ignorance God winked at, (ſaith the Apoſtle) who now commandeth all men every where to repent. There lies our Duty, and Danger too. For if his beſpeaking us by his Son exacts to be anſwer'd by our Repentance, by ſo much the greater muſt be our Miſery if we continue in our Impenitence. And then what Ground is it of Comfort, that God in theſe laſt days hath ſpoken to us by his Son, (thereby filling us with the knowledge of all the Myſteries of the Goſpel,) in caſe our Knowledge is become barren, and doth not bring forth the Fruits of Evangelical Integrity? to wit, impartial Obedience to the whole Law of Chriſt? To what purpoſe is our Knowledge of all good things, without the ſedulous execution of what we know, when God who hath ſpoken by his Son, hath ſpoken This in effect amongſt other things, That our preſent Guilt will be the more, and our future Stripes the more numerous? It had been better for us, by conſequence, He had not ſpoken to us at all, much [Page] leſs by his Son, if we ſhall now ſlop our Ears againſt the Voice of this Charmer, or onely open our Ears to him, but not our Hearts. For what ſaid our Lord of the ſtubborn. Jews, upon whom he had beſtow'd the firſt-fruits of his Preaching, and to whom he had offer'd the firſt Refuſal of his Favours?Joh. 15. 22. If I had not come and ſpoken unto them, they had not had Sin; but now (that I am come, and have ſpoken, and both in vain,) they have no excuſe or colour for Sin.

After the very ſame manner, had not God ſpoken to us at all, or had he ſpoken to us obſcurely, (as he ſpake to the Gentiles before the Law, by the great Book of the Creation, the twofold Volume of heaven and earth,) or had he ſpoken to us onely by Dreams, and Viſions, by Ʋrim, and Thummim, by Types, and Figures, by Angels, and Men, by whom he ſpake unto the Jews under the Paedagogie of Moſes; we might have alledged in our excuſe, (how ineffectually ſoever) that we either wholly wanted the means of knowledge, or that the means were much leſs than they might have been. But now ſince after all other Methods, by which he ſpake to us, and others, (and which are written for our Inſtruction,) he hath left to us in writing what he ſpake to us by his Son, thereby enlightning our [Page] Heads with an abundant meaſure of his Knowledge, and alſo hath given us of his Spirit, whereby to warm our Hearts too with a competent meaſure of his Grace; what Apologie or Pretenſe are we able to make for our Impieties? We cannot alledge at his Tribunal, That we were ignorant of his Glory, and unacquainted with his Works; for Quicquid humano aſperctui ſubjicitur, Templum ejus vocavit qui ſolâ mente conſpicitur, ut qui haec veneratur ut Templa, cultum tamen maximum debeat Conditori; ſciatque quiſquis in uſum Templi hujus indacitur, ritu ſibi vivendum Sacerdotis. Macrobius. the heavens declare the Glory of God, and the Firmament ſheweth his handy work. (Pſal. 19. 1.) We cannot ſay in that hour, that we were deſtitute of the Law; for He hathRom. 10. 6, 7, 8. written it in our Hearts. Nor that we wanted his Goſpel; for He hath put it into our Ears. Nor that we were ſtrangers unto his Name; for we daily take it into our Lips. Nor can we plead that He exacted, more than 'twas poſſible for us to do; for (we know)Philip. 3. 13. we can do all things through Him that ſtrengthens us. And he accepteth according to what we have, (although it be but a willing mind,) where nothing more can be perform'd. 2 Cor. 8. 12. He accepts the leaſt Things, where the leaſt are the greateſt that we can give. Sincere we can be, although not ſinleſs. Let us but be what we can, and be perfectly willing to be what we can not; that is, let us be perfect as it is poſſible for us to be, and perfectly willing to be perfectMatth. 5. 48. as our Father [Page]in Heaven; and then we have that willing mind, which S. Paul doth aſſure us will be accepted.

But here I would not be ſo miſtaken, (by ſuch as love to be miſled into pleaſant Errors,) as if I had hinted that the Will is ſtill as good as the Deed; or that if we are deſirous to do our Duties, and do them not, it will certainly ſerve our turn, as well as if we had done them. The Apoſtle does not ſo ſpeak, and I onely ſpeak with the Apoſtle; whoſe words to the Corinthians are plainly Theſe. If there be firſt a willing mind, God accepteth according to that a man hath, and not according to that he hath not. Which is as if he ſhould have ſaid, God will not puniſh any man living who does as much as he is able, for the not doing of That, which 'tis impoſſible for him to do. From whence 'tis obvious to infer, not that any man may preſume upon God's acceptance of his Will, or his woulding rather, without the performance of his Duty, when he is able to perform as well as will it; (for this were to juſtifie our wilfulleſt, which are our very worſt ſins;) but that when we have in earneſt done the greateſt good we can, God accepts of our willingneſs to do the good we can not. Being as good as we are able, he will not be angry we [Page] are no better. When he finds us ſincere in all our Services, he will not condemn us for not being ſinleſs. But notwithſtanding all This, which is indeed for our Comfort, It is every whit as true, and for our Humiliation, that we ſhall be utterly unexcuſable at the laſt great Audit, (in the day when God ſhall judge the Secrets of men by Jeſus Chriſt,) in caſe we ſo far refuſe Him that ſpeaks to us from Heaven, as live no more ſtrictly with all the Advantages of the Goſpel, than the Jews and the Gentiles who liv'd without them.

Firſt, from the Gentiles, 'tis argued Thus by S. Paul. Rom. 1. 19, 20, 21. If They were left without excuſe, who had no other Scripture than the great Book of Hieroglyphicks, the double Syſtem of the Creatures in Heaven and Earth; and had no other Light, than that of Reaſon whereby to read it; and had no Law to go by, but That of Nature; and had no where elſe to ſee it, but in the Tables of their Hearts; and where 'twas written in no Characters, but what were Inviſible to their Eyes; then what excuſe can We hope for, whom God hath ſpoken to by his Son? (and who, beſides the Light of Nature, have All the Inſtruments of Grace too,) if We ſhall ſin againſt the light of ſo clear a Knowledge? 'Tis very plain [Page] that we Chriſtians may be leſs excuſable than the Gentiles, who (many of them) never heard of the Name of Chriſt, and yet for all that were unexcuſable.

Secondly, from the Jews, we find our Author to the Hebrews diſputing thus, Heb. 10. 28, 29. If he that deſpiſed Moſes Law died without mercy, under two or three Witneſſes; [...], Of how much ſorer Puniſhment ſhall he be thought worthy, who hath trodden under foot the Son of God? And He is reckon'd to be the Man that hath trodden under foot the Son of God, whoever he is that ſinneth wilfully, after he hath received the knowledge of the Truth. (v. 26.) For if then we ſin wilfully, there remaineth no more ſacrifice or expiation for ſins; but a certain fearfull looking for of Judgment, and fiery indignation, which ſhall devour the Adverſaries. (v. 27.) The confirmation of this we have Heb. 6. 4, 5, 6. where 'tis affirm'd to be impoſſible for them that once have been inlightned, and have taſted of the good word of God, if They fall away, to be renewed unto Repentance. And the reaſon there is, becauſe (in God's interpretation) they crucifie to themſelves the Son of God, and put him to an open ſhame. This again is confirm'd by 2 Pet. 2. 20, 21. where the End of relapſed Chriſtians [Page]is ſaid to be worſe than the Beginning. And thence 'tis inferred to be better, never to have known the way of Truth, than after they have known it to turn, &c. Thus you ſee how the Jews might be leſs excuſable than the Gentiles, and yet how We who are Chriſtians may be leſs excuſable than the Jews. And therefore let us look to it, that we refuſe not him that ſpeaketh, but rather that we make him ſome proportionable Anſwer; ſpeaking back to him better, than by our Sins, to wit, by Repentance, and change of Life. For if They eſcaped not who refuſed Him that ſpake on earth, much leſs ſhall we, if we turn away from Him that ſpeaketh from heaven.

§ 8. I do inſiſt ſo much the rather upon this fourth and laſt Topick, from which the Caveat or Warning is now inforc'd, becauſe the hope of Reward in a world to come, is leſs available with men than the fear of Puniſhment; and becauſe the Holy Ghoſt does ſeem to prefer this way of arguing, not onely in my Text, but in diverſe other places of this Epiſtle. In the ſecond Chapter more eſpecially, (at the firſt, ſecond, third, and fourth Verſes,) we find the Argument and the Inference to be much the ſame that they are here. Firſt of all obſerve the Argument, and eſpecially the Topick from which [Page] 'tis drawn. If the word ſpoken by Angels was ſtedfaſt, and every Tranſgreſſion and Diſobedience received a juſt recompence of reward, [...], How ſhall we then eſcape, if we neglect ſo great Salvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him, God alſo bearing them witneſs both with Signs and Wonders, and diverſe Miracles, and gifts of the Holy Ghoſt, according to his own will? which is as much as to ſay, That becauſe Chriſt was ſuperiour both to Moſes and to the Angels, by the miniſtery of whom the Law was ſpoken unto the Jews, therefore we who are Chriſtians are bound to yield the greater reverence to That which God in the Goſpel hath ſpoken to us by his Son. For if the Iſraelites were plagu'd for their contempt of the Law, much more ſhall we Chriſtians for our Neglect of the Goſpel.

§ 9. What now is the Ʋſe we are to make of this Doctrine, or what the Inference to be drawn from this Argument? Is it onely in the negative, That we refuſe not him that ſpeaketh? or that we have not any Averſeneſs to his Perſon or his Words? no, a man may be indifferent, without averſeneſs; he may be cold and unattentive to what is ſpoken, without an abſolute [Page] Contempt, or Refuſal of it. And therefore the inference is ſo plainly and ſo poſitively expreſs'd, as to be utterly excluſive of all Indifference. 'Tis [...],Heb. 2. 1. We ought to give the more earneſt heed unto the things that we have heard; and that for this reaſon, leſt at any time we let them ſlip. The Apoſtle's word is, [...], a Metaphor taken from the falling away of Water, when being not kept within its Bounds it runs waſtfully about, and ſo is ſpilt upon the ground, as Phavorinus and Heſychius do both expound it. A Metaphor the fitter, and the more worthy to be conſider'd, becauſe the word of God in Scripture is compar'd and reſembled to thoſe three Liquids, Iſa. 55. 1. Wine, Milk, and Water. 1 Pet. 2. 2. To the firſt, by Iſaias; Rev. 22. 1, 17. to the ſecond, by S. Peter; and by S. John unto the third. We muſt be therefore very carefull, as well to retain, as to receive the Wine and Milk of the word, and as it were to bottle up the Water of Life, (as David prays God to do his Tears,) leſt at any time we ſhed it, or let it fall. For there is no Cordial Water, which we are not carefull to preſerve; (be it but Cinnamon, or Surfet Water.) Nor is there any wholeſom Milk, which we think not too good to be caſt away; (be it but a Cow's, or an Aſſe's Milk.) [Page] Nor is there any want of heed to keep our Wine from being loſt, although it be made of a common Grape. But ſince the Wine I now ſpeak of is that that flow'd from his Mouth, who call'd himſelf the True Vine; And ſince the Milk is none other, than the ſincere Milk of the word; And ſince the Water is no leſs pretious, than the Water of Life, a Water flowing out from Him whom S. Paul calls a Rock, 1 Cor. 10. 4. from whence there guſhes out a Fountain of living Water; Rev. 7. 17. 21. 6. ſure we ought to be ſtudious and carefull of it, more than of any thing in the world which is committed to be kept in our earthen Veſſels. 2 Cor. 4. 7. [...], we ought to give the more abundant and earneſt heed to the word of God which we have heard, (that Wine, that Milk, that VVater of Life, which we have drank out of the Goſpel, and have imbib'd into our Ears,) whereby our Souls may be nouriſhed to Life Eternal.

Yet there are multitudes in the world, I mean in our Chriſtian Reformed world, (upon whom what I have ſaid muſt needs reflect very ſeverely,) who are ſo cold, and ſo careleſs in reading or hearing the word of God, that there is hardly any thing elſe to which they are not much more attentive. If a Mountebank in the Street ſhall [Page] ſpeak to the People from a Scaffold, they will preſently flock to him, and give him Audience. If any Revels are to be kept, or a new Comoedy to be acted, the Souls of men will be running out at their Eyes and Ears, through the great and earneſt heed which they will give unto the things that are ſaid or done. If a Tertullus or an Herod ſhall make an eloquent Oration, his Auditors will be apt to cry aloud with thoſe Paraſites, (Act. 12. 22.) it is the voice of a God, and not of a Man. Whereas when one of Chriſt's Sermons is recited out of the Goſpel, the hearers are commonly as indifferent, and as ſeemingly unconcern'd, as if they ſaid inwardly in their hearts, (the flat Reverſe of what was ſaid of the Speech of Herod,) it is the word of a Man, and not of a God. Do They give heed to what they hear, who if they are not quite aſleep, are yet ſo yawningly attentive, as to forget in an Inſtant, what they hear in an hour? No, did they heed the word of God, as they often do the actions and words of Men, (if not in real admiration, at leaſt in flattery,) they would carry what they learn from this Year unto the next; not in utramque aurem dormire, or at leaſt in duarum alteram, letting out at the right Ear what they receive into the left; as if they purpoſed to confute [Page] this Epistle to the Hebrews, when it ſaith in another place,Heb. 4. 12. that the word of God is quick, and powerfull, and ſharper than any two edged ſword, piercing even to the dividing of Soul and Spirit; or had a mind to enervate that ſaying of S. Paul, as to their Particulars, That the Goſpel of Chriſt is the Power of God unto Salvation. Rom. 1. 16.

§ 10. What may probably be the reaſon, why men will ſleep at a Sermon, a great deal ſooner than at a Play? is it not becauſe they are leſs attentive, and by conſequence leſs delighted to be in the Church than in the Theater, and by conſequence more in love with what is meant onely to pleaſe, than with what is meant to profit them to Life Eternal? Or ſuppoſe them moſt delighted in Church-Aſſemblies. What then may be the reaſon, why they are much more attentive to the words of Men out of the Pulpit, than to the word of God out of the Pew? Is it not that they prefer the gratification of the Ear to the Rectification of the Heart? And why ſhould that be, if not for want of true Belief, or elſe of due Conſideration, that the Old and New Teſtament are God's own word? and that the Goſpel in particular is the word which God the Father hath ſpoken to us by God the Son? [Page] And why ſhould this be ſo little heeded, (if 'tis really believ'd) unleſs becauſe it is ſo cheaply, and ſo commonly to be had? were the Sun to be ſeen but once or twice in the Year, he would be much more conſider'd than now he is; it being the commonneſs of his Shining which makes him paſs over our heads ſo unregarded. And as it is with the Works, ſo is it too with the Word of God. For in the Infancy of the Church, before printing was invented, what care and coſt were men at, to write out Copies of the Goſpel? and in what honour was it had, when but newly to be had in the Vulgar Tongues? whereas now that it is grown both cheap, and common, it is commonly as Pearl caſt out to Swine. Many ſit not at eaſe, whilſt the Prieſt is in the reading of Pſalms and Chapters; and many loyter without the Church, until they are very well aſſur'd the Preacher is going into the Pulpit; not at all laying to heart, (what yet they cannot but aſſent to, if ever it enters into their Heads whilſt their Heads are Chriſtian,) that the chiefeſt part of God's Service hath been performed in the Pew. For the moſt powerfull words of Men can but edifie at the beſt, whereas the pure word of God is apt to ſanctifie andJoh. 15. 3. cleanſe us, Joh. 17. 17. and as S. Peter once ſaid to the Jewiſh Sanedrim,[Page]we ought to obey God rather than Man.Act. 5. 29. So in this Caſe alſo, we ought to hear God rather than Men. Now the Leſſon which is read out of the Law and the Prophets is the very word of God which he hath ſpoken by his Servants. And ſo the Leſſon out of the Goſpel is the very word of God which he hath ſpoken by his Son. Whereas the cuſtomary Diſcourſe which we call a Sermon, though it is profitable, and pious, and therefore worthy of all acceptance; yet 'tis of human Contrivance and Compoſition, if it is not all taken, word for word, out of the Scripture; and if it is, it is no more, than ſo much Scripture as fills an hour. And how far it is from That, our own experience may inform us from ſeveral Pulpits; wherein we are often entertain'd with accurate Eſſays, and Harangues, with florid Diſcourſes, and Declamations, which have a very ſtrong ſavour of Art, and Diligence, and are deſervedly applauded for Wit, and Learning; but are ſo far from being drawn from the VVell of Life, ſo far from being wholly made, or moſtly deduced out of Scripture, as to have hardly any Tincture or Relliſh of it.Hottinger. de Neceſſit. Reform. p. 21, 22. As if their Authors were afraid, with Cardinal Bembus and other Romaniſts, (who are complain'd of and accus'd by Dominicus[Page]Nanus Mirabellius,) to fully and flatten their Elocution with the Oracles of God. As if they had the ſame opinion touching the Language of the Pulpit, with the Prophane Cardinal Hoſius touching the wellfare of the Church, when he ſaid it had been better if no Goſpel had been written. As if the Scripture had ſeem'd to Them, what once it did to S.Cùm attendi ad illam Scripturam, viſa eſt mihi indigna quam Tullianae Dignitati compararem. Tumor enim meus refugiebat modum ejus, &c. Auguſtin. Confeſſ. l. 3. c. 5. p. 60. Austin before he was abſolutely converted, very unworthy to be compar'd with Cicero's Elegance of Expreſſion. I wiſh we might not complain of ſome, who are call'd to be Preachers of the Goſpel, as Laurentius Valla was ſaid to do of Cardinal Sadolet, and Politian, and other Orators of their Age, Gentilem illos Sermonem magis, quàm Eccleſiaſticum deamâſſe, That they have rather lov'd an Ethnical, than Eccleſiaſtical way of ſpeaking. And yet if in a zealous Enmity to ſuch affected Idolizers of human Eloquence, the Preacher frames his whole Sermon, word for word, out of the Scripture; what is This but the Recital of ſo much Scripture as fills an Hour? And then 'tis certainly as regardable, when barely read out of the Pew, as when with Emphaſis and geſture it is rehearſed out of the Pulpit.

§ 11. Refuſe not therefore him that ſpeaketh, upon any Pretenſe to be imagin'd. Not for [Page] the meanneſs of the Perſon by whom he ſpeaks. Not for the Plainneſs of the language in which he ſpeaks. Not for the Hardneſs or myſteriouſneſs of the things that are ſpoken by him. Not for the cheapneſs or the commonneſs of what he ſpeaks. Nor yet for any other Objections, which ſome who are wittily profane are wont to urge againſt the Scriptures. For I ſuppoſe it to be true, becauſe I find it in the writings of an honourable Author, That See Mr. Robert Boyle his third Edition of Conſiderations touching the ſtile of the Holy Scriptures. p. 4. ſome of thoſe who do acknowledge both the Truth, and the Authority, do find I know not how many faults with the ſtile of Scripture; As that it is too obſcure, and immethodical, and contradicting to it ſelf; incohaerent, and unadorn'd, flat, and unaffecting; abounding with things that are either trivial, or impertinent, and alſo with uſeleſs Repetitions. Monſters more prodigious than any Africa can afford us, who acknowledging the Authority and Truth of Scripture, can ſo blaſphemouſly detract from the Credit of it.

§ 12. But [...], See that ye refuſe not him that ſpeaketh, for all the ſcandalous Aſperſions, that either the Wit or the Malice of Men or Devils ſhall at any time contrive to be caſt upon him in his Word. And Firſt, refuſe not him that ſpeaketh, for the meanneſs [Page] of the Perſon by whom he ſpeaks. The word of God being as ſacred when pronounced by the Mouth of the loweſt Prieſt, as when by That of the profoundeſt and greateſt Prelate in the Church. Nay his word being as pure out of a vitious man's Lips, as the Beams of the Sun, when daily reflected from a Dunghill; or as the moſt uncorrupted and limpid Water, when it is running through a ſordid and earthy Channel. As the Bleſſing of God to Iſrael was not the worſe or the leſs welcome, for proceeding from the Lips of a curſed Balaam; ſo his Rebuke ſent to Balaam was not the leſs to be attended, for being ſpoken by the Mouth of an arrant Aſs. Be not therefore as impatient of being ſpoken to by a Prieſt of the pooreſt Talent and Degree, as Nabal was of being ſpoken to by a perſecuted, 1 Sam. 25. 3. 10, 17. and destitute, but royal Prophet; nor ſo impatient of a Reproof from any the meaneſt of God's Embaſſadours,2 Sam. 3. 7, 8. as Abner from Iſhboſheth, or as Herod from John the Baptiſt, 1 King. 22. 27. or as Ahab from Micaiah, who for ſpeaking an unpleaſant, but wholſome Truth, was preſently clapt up in Priſon, and fed with the Bread of Affliction too. Entertain not the vilest of all Chriſt's Meſſengers, as the Phariſees and the Rulers did Chriſt Himſelf, Luk. 16. 14. when they did [...],Ch. 23. v. 35, 36. deride and [Page] ſcoff at him for the deſpicable Garb of his Appearance. But be as civil to him at leaſt, as ye would that your Equals ſhould be to You; and even becauſe ye are unwilling to have your Meſſages refus'd, for being ſent by the baſeſt of all your Servants, therefore See that ye refuſe not him that ſpeaketh, for the meanneſs of the Perſon by whom he ſpeaks.

§ 13. Secondly do not refuſe him, for the plainneſs of the Language in which he ſpeaks. For what is Plainneſs, but Perſpicuity? and of all thoſe Virtues which are required in an Orator, Perſpicuity and Pertinence are worthily reckon'd amongſt the chief. Intendi animum in Scripturas ſanctas ut viderem quales eſſent. Et ecce video Rem non compertam ſuperbis, neque nudatam Pueris, ſed inceſſu humilem, ſucceſſu excelſam, & velatam myſteriis, & non eram ego talis ut intrare poſſem, aut inclinare Cervicem ad ejus greſſus. Auguſtin. in Confeſſ. l. 3. c. 5. p. 60. So far forth as the Scriptures contein a Covenant, and a Law, the one of Works, and the other of Faith, (That delivered by Moſes, and This by Chriſt,) there is nothing more becomes the State and Majeſty of its Author, than to communicate with his People in greateſt Plainneſs. Or is the Goſpel very deſtitute of what the world calls Wit and Eloquence? call to mind that God the Father hath ſent it to us by God the Son; and pay an humble Veneration to what is ſpoken, for the honour you bear unto Him that ſpeaks. And ſince his words are the words of Eternal Life, (that is, the words of Direction by our Conformity [Page] to which we ſhall live for ever,) of what a barbarous ingratitude ſhall we be judged to be guilty, if we ſhall quarrel at his Care to have their meaning underſtood? Beſides, it ought to be remembred, that there are Parables in the Scripture, as well as Plainneſſes of Speech; Places ſo deep, that an Elephant may ſwimm, as well as Places ſo ſhallow, that a Lamb may wade through them. There are ſome ſuch2 Pet. 3. 16. [...], things ſo difficult and hard to be underſtood, as that the Ignorant and unſtable (who are arrogant, and proud, as well as empty,) do many times wreſt them to their Damnation. And therefore whatſoever elſe may be the colour for your Refuſal, See that ye refuſe not an heavenly Speaker, for the Plainneſs of the Dialect in which he ſpeaks; becauſe, of all his Condeſcenſions expreſſed to us in his word, this muſt certainly be one of the moſt Obliging. And yet

§ 14. Thirdly, do not refuſe him, for the myſteriouſneſs of the things that are ſpoken by him. For what were this but to find fault with the ſublimity of the matter? and implicitly to complain, that there is ſtrong meat for men of the ripeſt Age, as well as Milk for thoſe Babes who are unskilfull in the word of righteouſneſs? Heb. 5. 13, 14. It were to quarrel with the Scripture for having [Page] any thing in it whereby to exerciſe our Diligence, and crown our Search, to make us ſenſible of our weakneſs, and to excite our Admiration. Beſides, it ought to be conſider'd, that as there are Myſteries in the Scripture, ſo there are 1 Cor 4. 1. Stewards of thoſe myſteries. As things lock'd up from low and vulgar Apprehenſions, ſo there are alſo ſpecial men to whom is committed the Key of Knowledge. Luk. 11. 52. The Prieſt's Lips are to preſerve it,Mal. 2. 7. and the People are to ſeek it flowing out in expoſitions from his Orthodox mouth. 'Tis fit the Scripture ſhould be plain, and myſterious too; I mean in ſeveral parts of it, for ſeveral purpoſes and ends. For if nothing in it were plain, we ſhould but grope after heaven, and miſs the way too. And yet if nothing were myſterious, its over great Familiarity would make it liable to contempt. Whereas the due conſideration of both together will diſcover to us the Ʋſe and the End of Sermons. For though it is not perhaps the pleaſant'ſt, yet it may ſeem to be the beſt, becauſe the profitableſt Preaching in all the World, onely to read, and expound, and apply the Scripture; to ſhew the ſenſe, where it is difficult, and the uſe, when it is eaſie. And therefore See that ye refuſe not him that ſpeaketh, for the hardneſs of the things that are ſpoken by him.

[Page] § 15. Fourthly, do not refuſe him, for the cheapneſs or the commonneſs of what he ſpeaks. For this were juſt as extravagant, as if a man ſhould diſeſteem and depretiate the worth of the New Jeruſalem, Rev. 21. 19, 21. becauſe the very Foundations of the wall of the City were adorn'd with all manner of pretious Stones; and ſo common a thing was Pearl, that the Gates of the City conſiſted of it; and ſo cheap was pure Gold, that the ſtreet of the City was nothing elſe. To ſlight the means of Salvation for being commonly to be had, is juſt as if a Nice perſon ſhould die with Thirſt, rather than quench it with common VVater. Or as if a proud perſon ſhould ſcorn his life, for depending upon ſo cheap and ſo common an Element as the Air. There is nothing more deſtructive and diſhonourable to men, than their Itching after things that are rare and novel. This was one of thoſe Crimes wherewith God upbraided his People Iſrael, That forſaking him the old and the living Fountain, they had hewn unto themſelves ſuch broken Ciſterns, as had nothing but newneſs to recommend them. And therefore ſuch Men and Women are very ſharply to be rebuk'd, (as S. Paul chargeth Timothy in the very ſame Caſe,) who not enduring ſound Doctrine, 2 Pet. 4. 3, 4. for being old, do turn aſide unto [Page]Fables, for being new; and ſtill are heaping up Teachers, not to work upon their Hearts, but to gratifie their delicate and prurient Ears. Chooſing rather to quench their Thirſt out of every new Ditch, than to ſatisfie themſelves with the Antient Springs. And therefore if ye do not think, that the Antient of days is the leſs to be valued for being antient, to wit, the Lamb ſlain from the Foundations of the world; or that the Waters of Life eternal do loſe their Virtue with their credit by being cheap, by being eaſily to be had, Iſa. 55. 1. without Money, and without Price; See that ye refuſe not him that ſpeaketh, for the commonneſs of the things that are ſpoken by him.

§ 16. Laſt of all do not refuſe him in caſe his words ſhall ſometimes ſeem to be incoherent, immethodical, contradicting to themſelves, unaffecting, or impertinent, or clog'd with uſeleſs Repetitions. For firſt at moſt they can but ſeem to be ſuch and ſuch, as the Sun does onely ſeem to be deform'd in an Eclipſe, and no bigger than a Buſhel in his Meridian; Next, they cannot ſo much as ſeem ſo to labour with Defects, unleſs it be through our Defects of Ʋnderſtanding, or of Humility, of competent Induſtry, or Art, ſufficient Time to converſe with, or Patience to conſides the things we read.

[Page] § 17. In a word, as we deſire that we may never be refuſed by God Almighty, when at any time we ſhall ſpeak, or cry to Him in our Diſtreſs, whether by Prayers, or Tears, from a Gallows, or from a Rack, perhaps out of a Priſon, perhaps out of a Peſt-houſe, out of the Belly of a Leviathan, or (which at leaſt is as terrible) out of the Bowels of a ſinking and dying Ship, (for we know not what end may await us all;) I ſay, as ever we hope to be heard our ſelves, when in any kind of Exigence we ſpeak to God, [...]. Homer. Il. α. let us at leaſt give God the hearing, when in any kind of Dialect he ſpeaks to Ʋs. Be it by his Son, or by his Servants, be it by Precept, or by Example, by Life, or Doctrine, by Exhortations, or Admonitions, by Promiſes, or Threats, by his Prophet, or by his Rod, by Words, or Blows. And be it by whatſoever Inſtrument the Blows of God are laid on; by War, Peſtilence, Fire, or Famine. The firſt of which is now conſuming our valiant Country-men abroad; The ſecond (you know) hath been devouring far and wide here at home; The third hath lately laid waſte the goodlieſt Empory in the world, by having us'd our Great City, as once the Cities of the Plain: And unleſs our Repentance or change of Life, ſhall cry as loud in God's Ears [Page] as our Sins have done, we know not how ſoon we may feel the Fourth. Leſs than which I cannot ſay to the moſt conſidering Congregation; and if this little be laid to heart, I think I need not ſay more.

Committing therefore what I have ſaid to due and ſerious Conſideration, I ſhut up all with That Prayer which is the fitteſt to compleat and conclude the Sermon:

That what we have heard at this time with our outward Ears, may by the powerfull Grace of God, be ſo grafted inwardly in our Hearts, as to bring forth in us the fruit of good Living; to the Honour and Praiſe of his Name, through Jeſus Chriſt our Lord. To whom, with the Father, in the unity of the Spirit, be Glory, and Thanksgiving both now and for ever. Amen.

THE APPENDIX.

[Page]

§. 1. OUr ſteddy Adherence or Aſſent to the Two laſt Articles of the Creed, (and indeed to the other Ten,) cannot poſſibly ſubſiſt without our Aſſent unto the Firſt. We cannot certainly believe that we ſhall riſe from the Dead, unleſs it be by believing that Chriſt is riſen. And as little can we believe that Chriſt is riſen, unleſs it be by believing firſt, that God was in Chriſt reconciling the world unto Himſelf. This implies and preſuppoſes the Firſt Article of our Creed, which is as well the Foundation as the Support of all the Reſt. But ſince the breaking looſe of Hell in This laſt Age of a loathſome World, we have met with ſuch Enemies (not onely to ours, but) to All Religion, as from their wiſhing and woulding there were no God, (no Reſurrection of the Body, no life after Death, no Day of Judgment,) have proceeded ſo far, as to ſay, and teach, There is no God; nor any one of thoſe Things which have been regularly built upon This Foundation. [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] And if we ſuffer This Foundation to be either undermin'd, or but ſhaken in us, All the Fabrick of our Faith will fall to nothing in an Inſtant. An Error here is like one in the firſt Concoction, which cannot be mended in the ſecond. If we do not believe in God, [the firſt Article of our Creed,] we cannot chooſe but be Infidels in All that follow. Nor are we onely to believe him, as Belief is oppoſed unto a comprehenſive knowledge; But we muſt knowingly believe him, as Belief is conſiſtent with knowledge meerly Apprehenſive. And ſo as to ſay with as much Truth, as S. Paul to Timothy, (every man for himſelf, in whatſoever Temptations and Times of Trial,)

For I know whom I have believed.2 Tim. 2. 12.

§ 2. A Text which ſerves well for a double purpoſe; to aſcertain our Knowledge, and to eſtabliſh our Belief, as well as to ſhew the juſt meaſure, and uſe of Both in our Religion. A Text accordingly to be conſider'd, not onely in its Relative, but in its Abſolute importance.

Firſt, the words in their Relation to Thoſe that follow and go before them, will be moſt eaſily underſtood by being paraphraſed Thus. I am a Preacher, and an Apoſtle, and therefore [Page] now av. 8. Priſoner of Jeſus Chriſt. Even for this very cauſe of my being ſent forth by v. 1. the Will of God, and made a v. 11. Teacher of the Gentiles, I ſuffer theſe Bonds and Perſecutions of the Jews. But I am not aſham'd of my Bonds, or Office; I am not ſorry for my Preaching, though 'tis the Cauſe of my Impriſonment. For He on whom I have depended will never forſake me, I am ſure. In His hands I can with chearfulneſs repoſe my Life, by whom my Death will be a Door to my Reſurrection. For I have not believ'd I know not whom. Nor do I nakedly believe, whom I love, and adore, and rely upon; but I perfectly Know whom I have believed; and have a plentitude of Perſwaſion, that He for whom I now ſuffer will never fail me, on Him my Cares are all caſt, who careth for me. With Him I have intruſted the whole Depoſitum of my Labours in the preaching of the Goſpel, and the Depoſitum of my Sufferings for having preach'd it. And whatſoever I have intruſted, or ſhall intruſt to His keeping, be it my Body, or my Soul, my Body in Peace, or my Soul in Patience, I am aſſur'd he is Able, and am perſwaded he is Willing, to lay it up for me againſt That Day. A Day expreſſed to us in Scripture by ſuch Periphraſes as Theſe. The Day wherein the Lord [Page]Jeſus ſhall be revealed from Heaven with his mighty Angels in flaming Fire. The day wherein God ſhall judge the Secrets of men by Jeſus Chriſt. The Day when all that are in the Grave ſhall hear his Voice, and come forth. The Day of Diſcrimination when He will make up his Mal. 3. 16, 17. Jewels, and a Book of Remembrance ſhall lie before him, for them that feared the Lord, and that thought upon his Name. All my Concerns are left with Him, who will keep them in ſafety againſt That Day. Thus lies the Text in its relation to the Context.

§ 3. But being conſider'd in it ſelf, and without ſuch Relation, 'twill be as eaſily underſtood by this other Paraphraſe. I know Him perfectly, as to his Being, whom I believe as to his Eſſence: or whom, as to his Eſſence, I know in part onely. I can demonſtrate his Exiſtence, although I can but moſt firmly believe his Word. For at one and the ſame time, as alſo in one and the ſame reſpect, I cannot know, and believe him too; becauſe what I know, I do more than believe, or am paſt believing: And what I do but believe, I have not yet attained the knowledge of. Knowledge and Belief do move in two diſtinct Spheres, and That of Knowledge is ſo much higher, than This of Faith, that 'tis [Page] the Perfection of a man's Faith, wholly to periſh, and expire; to be drown'd, and ſwallow'd up into perfect Knowledge. St. Paul expreſſeth his Believing by his knowing in part. 1 Cor. 13. 9. And the Top of his comfort does ſtand in This, that when that which is perfect is come, 10. then that which is in part ſhall be done away. 12. Here we can but ſee darkly, as through a glaſs; but the time is now coming when we ſhall ſee face to face. Here we onely can Believe the Three Subſiſtences of the Godhead in but one and the ſame Subſtance; whereas in That Day of Revelation and Reſtitution, we ſhall Know this great Myſtery even as alſo we are Known. Here we can but Believe the Reſurrection of our Bodies; but (in the great Day of Recompence) our Fruition and Experience will make us Know it. We do not know more exactly that Five and Five do make Ten, or that a part of any Dimenſion is unequal to the whole, than we do Know and can demonſtrate (againſt the Enemies of a Deity) the uncontroulable exiſtence of the Deity we adore. But This I ſay onely of God's Exiſtence, and of his Eſſence onely in part. For in our deepeſt Contemplation of certain Myſteries in our Religion, ſuch as a Trinity of the Perſons in the Ʋnity of the Godhead; the Generation of the Second, [Page] the Proceſſion of the Third, and yet the Coeſſentiality of Both-together with the Firſt; I ſay, in This contemplation our Childiſh underſtandings become ſo froward, they cannot be quieted but by Faith. Our firm Belief of God's Word can alone rock them into a ſleep. In the mean time 'tis matter to us of unſpeakable Comfort, that by our abſolute Knowledge of His Verity, and by our ſtedfaſt Belief of His Veracity, we can eaſily acknowledge the higheſt Myſteries in the Godhead; which in propriety of Speech we cannot yet pretend to a Knowledge of. All we can do is to believe, that God was in Chriſt reconciling the World unto Himſelf; but that a God of Heaven there is, and that a God there muſt be, and that God is a Spirit, and that God being a Spirit muſt needs be infinite, indiviſible, from everlaſting to everlaſting, and ſelf-ſubſiſting: Theſe are things we do clearly Know. Theſe are things we can prove by ſuch cogent Reaſonings, as every Skeptick will ſubmit to, and Malice it ſelf cannot reſiſt. And ſo 'tis no Contradiction (whate're it ſeems at firſt hearing) to ſay, We Know whom we have Believed.

§ 4. Now out of this twofold Expoſition of the Text, as well conſider'd in its abſolute, as in its relative importance, a threefold[Page]Quaere does ariſe, and offer it ſelf to be reſolv'd.

The firſt Quaere is, How and Why we are ſaid to know God, by knowledge properly ſo call'd; to wit, as perfectly, and as plainly, as we can know any thing elſe; or as fully, and as clearly, as any thing knowable can be known.

The ſecond is, How and Why our bare Believing the hidden Things of our God, (as the Scripture calls them) is much more proper, and more requir'd, and more rewardable in Religion, than our clear and full Knowledge of God's Exiſtence. Nor onely of his Exiſtence, but of his Eſſence alſo in part.

The third Quaere is, What are the Powers and the Effects, and the great Benefits of Believing, (as well as of knowing whom we believe,) clearly implied in the Text by the Cauſal For, as That imports S. Paul's Reaſon, for his not being aſham'd of the things he ſuffer'd.

A Reſolution of the Firſt, will have an aptitude to ſhame or convince the Atheiſt.

A Reſolution of the Second, will have a Tendency to the Converſion, or the Confuſion of the Infidel.

A Reſolution of the Third, will dit the Mouthes of thoſe Scoffers, who ſeek to ſet up [Page] meer Science, (and Science falſly ſo call'd,) not onely above, but againſt Religion. Nor will it be an ill Office, to make the Scioliſts aſham'd of their Profanations.

§ 5. Touching the Firſt of theſe Subjects I ſpeak the rather, (though 'tis pity 'tis not impertinent in any Auditory of Chriſtians,) becauſe I have met with an Objection, which ſome have pretended to have had from ſeveral eminent men's Writings; to wit, that the Being of a Deity cannot poſſibly be proved by Demonſtration, whereby to be the Object of real Knowledge; but onely by Probable Argumentations, which cannot poſſibly be effective of any thing greater than our Belief. And Humane Belief may be erroneous, though Knowledge cannot. Now whilſt I conſider that ſuch Belief is but a ſtronger ſort of Opinion, and that a Radical Fear at leaſt (in Books of Logick and Philoſophy) is affirm'd to be to Both an eſſential thing; and that the Object of Opinion when 'tis but humane, is ſaid to be under a poſſibility of Falſhood, however ſtrong enough to exclude a poſſibility of Doubtting; I ſay, conſidering theſe things, it ſeemeth firſt a Diſparagement to the God whom we ſerve, to be aſſerted by his Votaries, as a Thing Credible rather than Known. Next, a Diſparagement [Page] to Theology, not to be as Scientifical of its object's Exiſtence, as ſome inferiour Things are; but to content it ſelf to argue from Topicks Probable onely by nature, however as ſtrong, and as perſwaſive, as the [...]. Ariſtot. Eth. l. 1. c. 3. matter will bear which it ſeeks to prove. A Diſparagement in the laſt place it cannot but be to our Religion, if we cannot be as certain of the Deity we adore, as of other Things; and if we are not as able to prove His Being, as any vulgar Geometrician to prove a Theorem in Euclid. Such cold and frigid ways of Reaſoning, as do pretend but to perſwade, not at all to compel, or conſtrain the Atheiſt, may ſeem à Tanto to excuſe, and ſo to gratifie his Impiety, by thus extenuating the Evidence which God has given us of Himſelf; and by making That leſs, than indeed it is. To ſpeak of the Deity's Credibility, may chance to harden ſome Atheiſts, who ſcorn all Preaching; though it may chance to ſoften others, who are but lightly drawn in, and of better Natures. But 'tis worthily to be fear'd, it may occaſion ſome Skepticks, who yet are none. For ſome we know have been ſo ſtagger'd by Topical arguments for a Deity, and the Beginning of the World, as to have made it matter of Queſtion, whether the Godhead and the Creation are indeed [Page] any other than strongly Credible. And whether that Opinion we have been taught to have of them, is really any other than highly Probable. And whether (by conſequence unavoidable) we are not void of All Knowledge concerning God, however confident we have been, that a God there is.

§ 6. To this Objection I anſwer by Theſe Degrees. Firſt, I ſay, that the Objectors do either very much miſtake ſome very learned men's Words, or that the learned men's Words are not expreſſive of their meaning. For how unfortunately ſoever ſome of excellent Erudition may have managed ſome Parts of their moſt excellent Deſign, by an ill choice of ſome Similitudes, and by the wording of their Intentions; ſure I am that their Judgements are found and orthodox as to the Deity, and withall as to the Evidence it carries with it. They do not any where deny that the Godhead is demonſtrable; but ſay it is not a proper Subject of Mathematical Demonſtration. Nor ſay they any where preciſely, The Godhead cannot be prov'd by ſenſe; but onely that it cannot be ſo immediately. And in ſuch ſayings as Theſe, there is no Harm. For

§ 7. Not to inſiſt (at this Time) on That [Page] Divine Demonſtration, which is call'd by S. Paul, The Demonſtration of the Spirit, 1 Cor. 2. 4. partly made by Signs and Miracles from without, partly by immediate and ſupernatural Revelations, to all the Prophets of the Old Teſtament, and all the Apoſtles in the New. We have ways of Demonſtration, which, though they are not Mathematical, are yet as clear, or rather clearer, and more compulſive of our Aſſent. And God may be proved even by Senſe, mediantibus Creaturis, as S. Paul ſtrongly argues in his firſt Chapter to the Romans. Where the Inviſible things of God from the Creation of the World (He ſaith without a Contradiction) are clearly ſeen, being underſtood by the things that are made, even his eternal Power and Godhead. So that they (who do deny him) are without all Excuſe, whether they know him, or know him not. But that They who were Atheiſts in point of Practice, were none at all in point of Speculation, the ſame Apoſtle implies by ſaying, They held the Truth in unrighteouſneſs. (v. 18.) And That which may be known of God is manifeſt in them, for God hath ſhew'd it unto them. (v. 19.) And again, They did not like to retain God in their Knowledge. (v. 28.) So very hard a thing it is (in the Judgement of our Apoſtle) to be a ſpeculative Atheist, even for one who deſires [Page] to be ſo; and is unwilling to acknowledge what he cannot but Know.

§ 8. But not to put the leaſt ſtreſs upon the Authority of S. Paul, which Antiſcripturiſts will not allow, (and 'tis for Their ſakes eſpecially that I am faln on This Subject,) I ſhall Secondly prove by Reaſon, touching the Being of a Deity, not onely that we are furniſh'd with as much Evidence of its Truth, as ſuch a thing is capable of; but that 'tis capable of as much Evidence, as the light we ſee, and ſee by, or rather more. For as a mental Demonſtration is more cogently convincing to any Skeptick, than an Ocular; ſo That which ſhews the Godhead to us, is of mental Demonſtrations the most convincing. For the moſt cogent Demonſtration which can be made by a Logician, is that which argues from the Cauſe to the Effect, and is call'd with good reaſon Demonſtratio Potiſſima. But God Almighty being the Fountain of All things knowable in the World, and ſo the Cauſe of All Cauſes which are the Grounds of Demonſtration, (the effect of which is true knowledge, whoſe Ratio formalis, formal Reaſon is Aſſurance,) 'Tis plain his Being muſt carry with it ſo clear an Evidence of it ſelf, that if we were not ſure of That, we could be ſure of [Page] nothing elſe. We are much ſurer of it, than of any thing we can ſee, by how much the inward light we have is more infallible than our outward. For This may eaſily deceive us, and indeed ſo often does, that much Experience has taught us to diſtruſt our own Eyes in ſeveral Caſes, and in ſome to disbelieve them. Whereas a man's Ʋnderſtanding (of Objects adaequate to it ſelf) can never either fail him, or be ſuſpected; becauſe 'tis an Eye whoſe Sight is Knowledge. And Knowledge (properly ſo call'd) is ſo infallible in its nature, that without infallibility it cannot poſſibly be Knowledge, but muſt needs be ſomewhat elſe; a ſhrewd Conjecture, or ſtrong Belief, an obſtinate Confidence, or Preſumption; each of which is true or falſe, as it is well or ill grounded. Whereas to Knowledge as it is Knowledge, Infallibility is eſſential. Shall I make the Caſe clear, and undeniable by an Example? We know a man having been blind from his very Birth, may have as abſolute a knowledge that 5 and 5 do make 10, as the beſt Ey'd Lynceus. And a man the moſt illiterate is as far from being able to be deceiv'd in this point, as one of the greateſt Erudition, or deepeſt Reach. Which ſtrongly vindicates our Apoſtle from the poſſible Reproach [Page] of a Contradiction, when he ſays, Things inviſible are clearly ſeen; Rom. 1. 20. and that Moſes ſaw him who is inviſible. Heb. 11. 27. For God's Exiſtence, though inviſible to the Eye of the Body, is yet to That of the Soul moſt clearly ſeen; even as clearly as the Aſſertion that 5 and 5 do make 10 is aſcertain'd to a man without Eyes or Learning. Not at all ſeen by the light without, but ſo much the more by the light within him. The Learned and the Illiterate, the Blind and the Quick-ſighted, are very equally undeceivable in theſe Particulars. And therefore when 'tis ſaid by the pert and dull Scoffer, (as pert and dull as the Japonians of the Jenxuan Haereſie,) Sunt qui negant Spiritum eſſe ullum, aut omnino quicquam praeter ea quae ſenſu percipimus. Maffeius Hiſt. Ind. p. 431. that He is too fooliſh who thinks he knows any thing he cannot ſee; and He too credulous, who is able to believe what he cannot reach; He may be preſently made aſham'd of his Ʋnderſtanding, by an argument ad hominem, that He is void of all Reaſon, and can have no Soul within him, (much leſs a rational,) becauſe he neither can ſee it, nor can it poſſibly be ſeen. So 'tis an Argument to the Scoffer beyond all Anſwer, that nothing by nature can be more excellent than a Beaſt, becauſe a Beast cannot reach it, or comprehend how it ſhould be. There have been ſome in all Ages, whoſe ſhamefull [Page] Ambition it has been to make their Ignorance Monumental. Hercules by his Pillars, with a Nihil plus ultra inſcrib'd upon them, and Mr. Hobs by his Hypotheſis, that there is no Spirit at all, (nor any thing elſe above the Sphere of his low Capacity,) have but built obelisks to the Memory of their moſt eminent Imperfections, their Incomparable Pride, and their Incurable Stupidity. The man is fitter to be deſpis'd, than to be ſadly diſputed with, who takes his narrow Ʋnderſtanding to be commenſurate with the Ʋniverſe, and the adequate Standard of all Exiſtence; who will have All to be but Fiction, which is to Him Incomprehenſible; and nothing really to exiſt, which is above or beyond his Soul's Horizon. He is worthier of our pity, whoſe perfect ignorance in Aſtronomy makes him ready almoſt to ſwear, the Sun is no bigger than a Bonfire; becauſe the Diſtance of the Object, and the Deceiptfulneſs of the Organ, do conſpire Both at once to give it a Littleneſs of Appearance. 'Tis hard to ſay which is greater, our uncertainty of ſome things which we do every day ſee; or the Certainty of other things which cannot poſſibly be ſeen.

§ 9. Now amongſt the many ways of proving a God by Demonſtration, (ſome of which [Page] cannot be made but to good Logicians, and very hardly if at all, in the Engliſh Tongue,) Two eſpecially are the fitteſt for the Capacities of the Vulgar, whilſt unaſſiſted by Erudition. The firſt of which will be the eaſier, though the ſecond will be more cogent, and more imperative of our Aſſent.

The firſt, and the moſt obvious, is à Poſteriori, as proving the Cauſe by its Effects. Which is as true a Demonſtration, and as prevailing, as any the Mathematicks pretend to; and many times more proportionable to Capacities unimprov'd, than Demonſtration à Priori, which proves an effect by its Cauſe or Cauſes. As 'tis many times eaſier to prove the Tree by its Fruit, than the Fruit by its Original, the Tree that bears it. Yea there are things, as the four Elements, whoſe inward Forms are unknown, and therefore they cannot be demonſtrated to be what they Are, but à poſteriori: ſuch as Fire by its properties of heat, and light, and lightneſs, and the like; which yet do beget as great a Certainty of its Exiſtence and Diſpoſition, as could be had if we could know the whole Eſſence of it. And thus our common Maſters of Muſick do know the forces and the effects of all the Muſical proportions of Sound [Page] and Number, (perhaps to much better purpoſe than either Froſchius, or Gafforel, or Boetius himſelf,) whilſt yet the Reaſon of effects is a Stranger to them. Now that God is demonſtrable à Poſteriori, (I mean as to his Being, and his Nature in Part, which is moſt eaſily apprehended, not as to his whole Nature, which is indeed incomprehenſible; and the moſt that we know of what it is, comes by our knowing what it is not;) is very well ſhewn, as by other Writers, ſo eſpecially by Cicero De Natura Deorum, whom 'tis fitter to refer to, than to Tranſlate, or Epitomize. But whoſoever ſhall have the Patience (if I may not ſay the Pleaſure) ſo to read, as to underſtand him, will confeſs the whole World to be a Volume ſo expreſſive of its Creator, as not to ſtand in any need of that his leſſer Book, The Bible, to help it out. For if a man who ſhall but look on a goodly Palace, will rather argue that 'twas built by ſome skilfull Architect, than that the Stones by meer Chance (with all the reſt of the Materials) did fall into that order wherein he ſees them; much more, when we look on the Sun and Moon, and all the Harmony of Things in Heaven and Earth, ſhall we conclude them rather the Work of ſome Inviſible Contriver, than that they are the Blind [Page] off-ſpring of Hap or Chance. God is much better known by ſuch Foot-ſteps of his Divinity, than either an Hercules by his Foot, or a Lion by his Paw, or an Apelles by his Pencil. And as my Knowledge that the Houſe wherein I am, had a Builder, cannot be leſſened by my Ignorance of the Architect or Artiſt by whom 'twas built; ſo my Knowledge and Aſſurance of the whole World's having a Maker, (and every way ſutable to ſuch a Fabrick,) cannot poſſibly be diminiſh'd, much leſs diſſolv'd, or done away, by its Maker's being Inviſible to Carnal Eyes. For how much ocular Demonſtrations give place to mental, I ſhew'd before. And its Truth is yet farther confirm'd from hence; that Mr. Hobs his Demonſtration of the Quadrature of the Circle (for which he will ſooner dye a Martyr, than for any thing in Religion,) is by a skilfuller Mathematician plainly demonſtrated to be Falſe. But This Principle in the Metaphyſicks, [that of the two Parts of a Contradiction, the one muſt evermore be True, and the other Falſe,] which is the firſt and chief Ground of all our Mental Demonſtrations, (moſt eſpecially of the Godhead) and every Mental Demonſtration which is duly rais'd from it, or Neceſſitates an Atheiſt either to grant there is a God, or to affirm Both [Page] Parts of a Contradiction, is ſo clear, and ſelfevident (without the help of our outward ſenſes) that it is cogent even to all, of all Rom. 2. 14, 15. Perſwaſions, and has every where the Suffrage, as well of Taught, as of Ʋntaught Reaſon. Inſomuch as it cannot be quite ſo evident, that every Watch has a Spring, and every Spring a Spring-Maker, as that there is aAriſtot. 7 Phyſ. c. 1. & 8 Phyſ. c. 4. & 12. Metaphyſ. c. 29. Plato 10. de Legibus. Primus Motor of every Mobile in the World, and a Principle of Being to All that is. The Proof of what I have hitherto but barely ſaid will be ſhort, and eaſie. And the Way to it may thus be made.

That ſome Things there are which began to be, Experience tells us. And that Nothing can be the Cauſe of its own Being and Beginning, is juſt as Plain.Confer Bernard. de Conſid. l. 5. c. 6. For that which is not in being, cannot do or act any thing; and as little is it poſſible that it ſhould be before it is. From whence it follows of neceſſity, that whatſoever began to be, had its Being and Beginning from ſomewhat elſe. As the Third from the Second, and the Second from the Firſt. And becauſe there could be nothing which could begin before the Firſt, 'tis plain the Firſt had its Beginning from That which never did begin. And that which never-began at all, yet is the Author of Beginning to All that ever did begin, is That [Page] which in Engliſh we do commonly call God. God the ſhorteſt and the fitteſt of any Appellative we can uſe in our Engliſh Tongue. Not that This or any Name can ever expreſs his whole Nature; (for ſome of the Greeks expreſs'd him fitly by [...], The Ʋnexpreſſible, and Moſes more fitly by I Am That I Am, or that ſtupendous Tetragrammation, the Lord Jehovah,) but as ſafer and leſs improper, than Anima Mundi, Mens Divina, Natura Naturans, and the like, by which the Peripateticks, and Platoniſts, and from Theſe the Roſicrucians, have laid a Stumbling-block in the Way of Themſelves and others.

Now becauſe it does imply the firſt and worſt of Contradictions, for That Being not to be, or Not to have been without Beginning, which gave a Being and Beginning to That which firſt began to be; therefore for any one to affirm, There is no God, or no Eternal Cauſe of Being to All that ever began to be, is to affirm Both Parts of a Contradiction. Although, in ſpite of Himſelf, and his own Perverſeneſs, (if he is but an Animal indued with Reaſon, and not a prodigious ſort of Monſter in the meer likeneſs of a Man,) he muſt confeſs the one is True, and the other Falſe. This is a mental and metaphyſical [Page] Demonſtration, more compulſively convincing than any Ocular. It being Impoſſible to be True, that any thing is in Being, and Not in Being at the ſame Inſtant; as 'tis Impoſſible to be Falſe, that every thing (at the ſame Inſtant) is either in Being, or Not in Being.

Theſe are things of ſuch ſelf-evidence, and ſo compulſive of Aſſent, that (as I ſaid a little before) they have every where the ſuffrage as well of taught as of untaught Reaſon. And This I take to be ſuch a Proof or Demonſtration of The Deity, as it is ſufficient to convert even an Acataleptick, who holds that nothing is to be known, but that a man does know nothing. Nor does it nakedly perſwade, but irreſiſtably compel, and conſtrain the Atheiſt. I do not ſpeak onely with Confidence, but do Know what I ſay but an old Experience.

§ 10. Again, we know whom we have believ'd, by ſome of the meaneſt Creatures acting above the Sphere of their Activity. For all things acting above themſelves, and with more force or vertue than other things of their Level are of themſelves able to do, muſt needs derive ſuch power and virtue from ſomewhat elſe which is above them. As when Balaam's Aſs ſpake, and rebuk'd her Rider, 'twas ſo commanding a [Page] Demonſtration of an Agent ſupernatural, working in, and upon, and above the Aſs, that He who will not grant the later, muſt (in ſpite of himſelf) deny the former. Which becauſe an Antiſcripturiſt may gladly do, we are to inſtance in other Things, whereof (not his Reading, but) his downright Experience will beſt convince him. The Caſe may be uſefully repreſented in the vaſt difference which we obſerve between a Marble, and a Loadſtone. We find the Marble has nothing in it above the Nature of a Stone. It is as dull, as it is heavy; and as unactive, as it is lifeleſs. Whereas the Loadſtone acts clearly above the nature of a Stone, or a Thing Inanimate, in drawing Iron as it does, an heavier Body than Itſelf, and that without a Touch or Contact, (ſo little need has it of Hands and Arms,) and This by way of Diſcretion too, with a diſcriminating Love to That Courſe Metal above All others. This, and the other Conſideration, that a Needle touch'd with it has a particular Inclination to ſtand full Northward, in which Point onely it is at reſt, and ever reſtleſs in any other, moved Thales Mileſius, (the Wiſeſt man in all Greece) to believe it Animate. And indeed he might have thought it, not onely Animate, but Senſible, nor onely Senſible, but Rational, [Page] had not his Knowledge of a Deity (ſhewing his Wiſedom in the moſt ſtupid, as well as his Power irreſiſtible in the weakeſt and the moſt paſſive of all his Creatures,) ſuperſeded the neceſſity of that Conjecture. To which I add, that nothing ſpeaks a God lowder, or more diſtinctly, than ſuch a ſpeechleſs ſort of Creatures as Birds and Bees, whoſe unlearned kind of Science and skill in Architecture or Tacticks, the learnedſt Artiſt in the World can onely imitate, never equal, and would certainly admire, if not adore too, (as not a few of the Heathens were wont to do,) did not the Wiſedom of a Creator unty the Knot, and make All eaſy to ſuch as own him. Not to ask one of all the Quaeres we find in Job, Job 38. 39, 40, 41. (which yet are all argumentative, and plead the Cauſe I have in hand,) who but God can teach the Emmet, either to treaſure up ſtore of Corn for a Proviſion in the Winter, or (which is very much ſtranger) to gnaw off each little prolifick particle of the Grain, whereby it may keep without growing, in the moſt pregnant and fertil Earth? Shall we ſay ſuch Thaumaturgicks, as the Loadſtone, and the Bee, the Emmet, and the Silkworm, are all [...], or Self-Inſtructers, in the exerciſe of the Arts and Curioſities they exert? If not ſo, it muſt [Page] be Thus; that acting All, as they do, above the Sphere of their Activity, and beyond the low Rank they are placed in, they are clearly, [...], All taught of God. For where there is Art without Knowledge, eminent Skill without Learning, unerring Sight without Eyes or Viſion, incomparable Providence without all Forecaſt, wonderfull Wiſedom and Contrivance without the inherence and uſe of Reaſon, (as in the Bee, the Loadſtone, the Emmet, and the Silkworm,) There we have a Demonſtration of a Superiour, Inviſible, Supernatural Agent, working in, and upon, and above the Creatures, as 'twere on purpoſe to convince us, that he is God. And truly till we are able to give a tolerable reaſon, (from Art, or Nature,) why ſome dull and dead Specificks do work with Diſcretion, and out of Choice, upon a determinate Part or Humor in the Body of man, and lets the reſt all alone, (as 'twere by a wilfull Preterition,) as why Rhubard purges Choler, Hellebore Melancholy, Senna Flegm, Hermodactyls Viſcoſity; or why Cantharides are offenſive in particular to the Kidneys, Mercury to the Throat, Strammoneum to the Brain, Opium to the Nerves throughout the whole Body; I ſay, till we are able to give Another Cauſe or Reaſon of Theſe aſtoniſhing [Page] Effects, I ſhall conclude that Theſe Things have Theſe Diſcretions onely from God; and that the Phyſicians were Enthuſiaſts, to whom Theſe Secrets were firſt reveal'd.

§ 11. To ſumm up all in a word, (and to diſmiſs the firſt Method of demonſtrating the Cauſe of all other Cauſes by his Effects;) from that virtue in the Hen which is derived to the Egge, and is the Principle of Eſſence to the yet unform'd Chicken, whilſt it is not a Spirit, and yet Inviſible, our excellent Harvey ſtrongly argues the ſtrict Neceſſity of a God, for whom alone it is not difficult to create out of Nothing the Things that Are. And in the ſame Book de Generatione, (to the reading of which 'twill be ſufficient to referr our modern Doaters upon Experiment,) he ſays, Generatio Demonſtrat Spiritum, eumque Deum. He means a logical Demonſtration à poſteriori; ſuch as is That of an Artificer from any Artifice he exerts. Which does carry along with it ſo clear an Evidence of its Author, that a Watchmaker is ſaid to move the Watch which he has made, at the greateſt diſtance: in as much as with his Hands and other Inſtruments of working, (as truly informed by his Hands, as his Hands by his Head, and his Head by his Intelligence, and his Intelligence [Page] by the Fountain of its Exiſtence,) he gave his Watch as well the Laws, as the Neceſſity of its Motion.

§ 12. The Second general Method of Demonſtrating the Object and Ground of Worſhip, whereby we Know whom we believe, (as to his Entity or Exiſtence, and as to part of his Nature too,) is like to That which God made to demonſtrate the Being of the Sun. For as the Sun is beſt ſeen by the light it gives us, and even obtrudes upon our Senſes, without the leaſt aid from either the Mathematicks, or Logick, or from the Metaphyſicks, or Phyſicks; ſo God himſelf, as to his Being, (though not as to all his Myſterious Eſſence,) is moſt clearly apprehended, and unavoidably underſtood, (without any aſſiſtance either from Art, or Education,) by theJuſtin. in Reſp. ad Quaeſt. 1. Damaſcenus 1. fid. Orth. c. 1. & 3. Cic. Orat. pro Milone. ordinary Light and Law of Nature. Man's knowledge of a Godhead has been ever juſt as natural, as his knowledge that he has Eyes, (without the help of a Reflexion from any Looking-glaſs whatſoever,) though he cannot either ſee them, or make them able to ſee themſelves, unleſs it be by Reflexion, which yet does not make, but onely illustrate and prove his knowledge. Hence it is that All Nations, in All Times and Places, whether Salvage, or [Page] Civiliz'd, however tempted by the Devil to love and cheriſh Diſſentions, and eſpecially, to affect a Singularity in Opinions, Though they have evermore differ'd in moſt things elſe, and even in the choice of the Gods they Worſhip'd; yet that a Deity there is, They have not been able but to agree. Nulla Gens tam barbara, quae non fateatur eſſe aliquem Deum. Cic. 1. Tuſcul. Qu, [...]. Ariſtot. 1. de Coelo. t. 22. V. Jamblicum in pr. de Myſt. Aegypt. & Julianum apud Cyrill. l. 2. [...], ſolus eſt Sermo univerſalis. That there is above Nature a Divine Object of Worſhip and Adoration, is the one language of all the World: The onely Ʋniverſal Character, ſtamp'd in every man's Heart and Head, who is perfectly a Man, and not a Monſter; as He muſt needs be a Monſter, who has no Reaſon; and much more He, who has no Religion. Thus is one ſingle Error the Confutation of Another. The Sin and Error of Idolatry does refell the Worſe Error and Sin of Atheiſm. It's obſervable of the Athenians, (in the Times of S. Paul,) that knowing nothing of the True God, but that a True God there is; and Knowing withall they knew him not, as to the Perfections of his Nature; erected an Altar with This Inſcription,Act. 17. 23. [...], To the Ʋnknown God. Two things I here mark to my preſent purpoſe. Firſt, that the God whom they knew not, and yet ador'd, was indeed the True God, even the ſame that S. Paul had declared[Page]to them. Next that the God whom they knew not, and could not know, as to his Eſſence, They had a True knowledge of, and could not but know, as to his Being. Which is evinced and preſuppoſed and inferred even from hence, that they did ſeriouſly, and zealouſly, though blindly worſhip him. All which as an Hiſtorian, (rather than as a Preacher,) and as a matter of Fact our Apoſtle told them.

§ 13. From hence it follows that Thoſe Athenians who were the Anceſtors of Theſe, did ſhew themſelves to be a wiſe and religious People, [...]. Diodor. Sic. l. 13. p. 137. in that they offer'd by Proclamation a Talent of Silver for a Reward, to any Perſon who ſhould be ſo happy and ſuch a Lover of Religion, as to kill the foul Monſter, Diagoras the Atheiſt, newly fled out of Attica for fear of Juſtice. Nor had they onely ſuch an hatred of a poſitive Atheiſt, whoſe profeſſion of Atheiſm gave him Atheos, for his Name; but they were as much admired for their Piety and Prudence, in that they baniſhed Protagoras, and burn'd his Books, and this for no other reaſon than that he clanculary worſhip'd, and writ but doubtfully of a Deity; as if it were a moot point, whether there were any ſuch thing, or no. [Page] For to be doubtfull of a Deity, (and not to ſay I know whom I have believ'd,) I do ſuppoſe to be the utmoſt that the Affecters of Atheiſm have been able to arrive at by all their Arts; whether tending to extinguiſh the natural light of the Underſtanding, or to the making of the Conſcience ſo tough and callous by vitious habits of Debauch, as to juſtifie and commend S. Paul's expreſſion of the Thing, when he ſaith, that ſome Conſciences are cauteriz'd; they are ſo ſear'd with an hot Iron, as to become quite inſenſate, and paſt all feeling. I ſay, the thing we call Atheiſm I conceive to be no more than a meer Doubting of a Deity; not at all a preſumption that 'tis impoſſible for it to be. For Protagoras Himſelf, and the Magicians who had debauch'd him, (brought by Xerxes into Greece,) did privately offer Sacrifice to certain Gods whom they ador'd, however they were in publick too brave to own it, becauſe they ſcorn'd to have it thought by their dull Admirers, that any Deity did aſſiſt them in whatſoever they could do above other men. Now this Doubting of a Deity, implying a Deity to be Poſſible, (and that for any thing they know, it either may, or may not be,) does accidentally demonſtrate that a Deity there is, and that it cannot [Page] but be. For ſeeing to doubt it, is to acknowledge that it is Poſſible for it to be, (though not that it is actual,) and ſeeing the Senſe of the word Deity is a Neceſſary Being, altogether independent and antecedent to all Cauſality, (which an Atheiſt will grant It must be, if 'tis at all,) it does imply a contradiction, to grant that it is Poſſible, and yet to deny that it is Actual; becauſe to be Poſſible, but yet not Actual, is to be perfectly contingent; which for a Deity to be, and yet be a Neceſſary Being, is a moſt groſs Contradiction in Adjecto. And a groſs Contradiction being the onely way of proving any abſolute Impoſſibility, is therefore one way of proving the Actual Being of a God upon a naked confeſſion that 'tis but Poſſible for it to be. Which confeſſion any Atheiſt will much rather make, than undertake the harder Task, of proving a Godhead to be impoſſible. And yet 'tis That he muſt do, or elſe be convinced there is a God, by his previous Conviction that one there may be.

§ 14. The Atheiſt's Sanctuary and Refuge, to which he makes his laſt flight from the Neceſſity of a Godhead, (as the Fountain of Exiſtence to all good things which began to be,) is an aeternal Succeſſion of Individuals. Which, [Page] however he cannot prove, or perform any thing like it, he is reſolv'd to take for granted, to ſuperſede (if it were poſſible) the ſtrict Neceſſity of a Creator. But This objection has been ſo baffl'd, and put ſo quite out of all Countenance, by Paulus Venetus, andAmongſt and above others, I mean the moſt acute and the moſt learned Dr. Gunning, now my Lord Biſhop of Ely, Paulus Venetus and others, Mr. Latham in his Sermon upon Rom. 1. 20. p. 3, 4, 5. others, whoſe Argument leads it clearly to This Abſurdity which it incurs, that a Part muſt of neceſſity be equal to the whole upon that Hypotheſis; that I ſhall ſay no more of it than briefly This. That on the ſuppoſal of an eternal Succeſſion of Days, there muſt be a Medium Metaphyſicum between the Two Eviternities, the one before, the other after every Noon; becauſe the Noon of this day, (or of yeſterday, or of the morrow,) cannot be more or leſs diſtant from that which never did begin, than from That which ſhall never end. Which infers an Aequidiſtance (in a negative way of Speaking) 'twixt two Durations aeviternal, though not (in a poſitive) 'twixt two Extremes.

But I add, that the Objection confutes it ſelf; in that the Succeſſion of Individuals, by the way of Generation in which we find it, affords a controuling Demonſtration of its Aeternity's being Impoſſible; and does not need any ſuch ſubtilty, as is required in the management of [Page] the Argument foregoing. For, (to inſtance in the Succeſſion of the Hen and the Egg,) we cannot ſay that the Hen did lay the Egg, and that the Egg was hatched into the Hen, and ſo backwards to all Aeternity; becauſe the Hen (as a Parent) is by nature before the Egg; the former being the Cauſe, whereof the later is the Effect. From whence 'tis evident, that there was a Firſt Hen; which being abſolutely impoſſible to have been by Generation, it cannot but be, that it was created. And That which did create it, muſt needs be God.

§ 15. Having thus far proceeded in ſolving the first of the three Quaeres, How, and Why we are ſaid to Know God, even as perfectly and as plainly as any thing Knowable can be Known; I cannot chooſe but charge the Atheiſt with arrant Dulneſs and Stupidity, (however he may paſs for a Man of great Wit, with ſuch as having none at all are unfit to judge of it,) for being able to make a Doubt in ſo clear a Caſe. Whereby he may ſeem to have too much, and too little Subtilty; becauſe if he had leſs, he would not ſtart any Objections againſt his Maker; and if he had more, he would be able to refute them. But becauſe, though we do Know whom we have believed, we do alſo Believe [Page] whom we truly Know, it remains that I proceed to the Second Quaere which I propos'd; How and Why our bare Believing the hidden things of our God (however in the Scriptures revealed to us) is much more proper, and more requir'd, and more rewardable in Religion, than our clear and full Knowledge of his Exiſtence.

§ 16. In order to the reſolving of This Second Quaere, I muſt diſtinguiſh more fully than in my Anſwer to the Firſt, betwixt the Myſteries in Religion, or its Subject in Hypotheſi, and what in Theſi is the Ground and the Object of it. There are matters in Religion, as well as Nature, which are moſt worthy of our Belief, though much above the flight of our Comprehenſion. And though evidently credible, are not evidently True, how True ſoever in Themſelves. They have evidence enough to require our Faith, though not enough to beget our Knowledge. Thus the Trinity in Ʋnity is as evident in it ſelf, as the Godhead is; but not ſo evident unto us. And humane Faith may be ſo ſtrong, as to exclude from the Agent all kind of doubting; though not from All Objects a Poſſibility that they are falſe. For nothing can exclude This, but Knowledge properly ſo call'd, to which a Certainty [Page] is as eſſential, as Credibility is to Faith. And the abſolute impoſſibility that the Myſteries of God ſhould admit of falſhood, ariſeth onely from the Verity and Veracity of the Godhead, not from the ſteadineſs, or the ſtrength, much leſs from the Nature of our Belief. But there are other things in Religion, which, though they are not more True than the Trinity in Unity, are yet for all that more Truly Known. Thus the Evidence I have of God's Exiſtence, is ſo much greater than my Evidence of his being Three in one, or the Scriptures being his Word; that I am certain of the former, becauſe I know it; and I doubt not of the later, becauſe I ſtedfaſtly believe it. My Aſſurance of the one makes me infallible in my aſſent, which I cannot ſay I am through my Confidence of the other, unleſs I have it by a miraculous and immediate Illumination, as fully as the Apoſtles their Gift of Tongues. Thus the Ground of the Difference of the things ſpoken of in our Religion, is the Difference of the Ground upon which they ſtand; to wit, a greater, or leſſer Evidence to our ſhort ſighted Souls; not a greater or leſſer Truth, and Reality of their Beings. For neither our Knowledge nor our Belief have any influence on the Things we Believe or Know.

[Page] § 17. This Diſtinction being premis'd, I proceed thus to argue, and thereby to anſwer the Quaere made. Every man's Ʋnderſtanding is too too ſawcy with his Will, in pretending it is its Priviledge to give a judgement univerſally of Truth and Falſhood, an Error not the leſs grievous for its having been occaſion'd by a very great Truth. For though 'tis the office of the Intellect, in the Intellect's own Court, to paſs a verdict upon Things within its Cognizance; yet in ſuch Tranſcendentals as are very much without and above its verge, or by a natural Right and Title beyond all humane Comprehenſion, a good underſtanding will confeſs, It muſt not determine, but obey. For to know things exactly does onely denominate us Learned, but not Religious: good Philoſophers indeed, but not good Men. The word [Religion] and the Thing, being well conſider'd, (as 'tis by few, and but ſeldom,) Its ratio formalis will be found, not to ſtand in proud Knowledge, but meek Obedience. And in Obedience of the whole Man; as well of the Soul, as of the Body. And in the Soul too, we owe an abſolute Obedience of all our Faculties to God, of our Appetites, our Wills, our Ʋnderſtandings. Science and Religion do herein differ more eſpecially, [Page] that in the firſt our Underſtandings direct the Will; but in the ſecond they concur in ſubmiſſion with it: in That our Reaſon may command, as a proud Dictatrix; but in This ſhe muſt obey, as a moſt Teachable Diſciple. And for This there is very great reaſon. For 'tis ſo natural to Religion, to have its Myſteries; or Objects peculiar to Faith alone; that neither the Greeks nor the Barbarians could ever indure to be without them. And if there are few Mechanick Arts which have not their Myſteries and Secrets, unknown to All who are not Artiſts; what an unnatural thing were it, if the Myſtery of Godlineſs, 1 Tim. 3. 16. God manifeſt in the Fleſh, or the Religion of the True God who is Incomprehenſible, ſhould have nothing conteined in it beyond the fathom or flight of a finite reaſon? What man knows the things of a man, ſave the Spirit of man which is in him? even ſo the things of God knoweth no man, but the Spirit of God. 1 Cor. 2. 11. And truly if it were otherwiſe, where were the Merit, or the Myſtery, or the Neceſſity of Believing, on which ſo great a ſtreſs in Scripture is every where laid by our Lord Himſelf? We find in our Goſpel theſe two rational Expreſſions, The Obedience of Faith, (Rom. 16. 26.) and the Law of Faith. [Page](Rom. 3. 27.) 'Tis the Obedience of our Faith which is ſo pleaſing unto God, as that without This it is impoſſible for us to pleaſe Him. (Heb. 11. 6.) If Faith it ſelf were not Obedience unto That which is called the Law of Faith, and to the Lawgiver himſelf who hath commanded us to Believe, It would not be ſo meritorious, or ſo rewardable in its Nature, as now it is. For herein chiefly does conſiſt the excellent Nature of Religion, and of all religious Worſhip, (and withall the rationability of the immenſity of our Reward,) that 'tis attended with Self-denial, and a Reſignedneſs of the All that is moſt excellent in our Souls, unto the Will of that Object we thus adore. Whereas if we abſolutely Knew whatſoever by our Religion we are obliged to Acknowledge, or were we obliged to acknowledge what we ſee or feel onely; there could not be poſſibly ſuch a Thing as real Virtue in our Aſſent, when 'twould be impoſſible not to aſſent to what we ſhould diſtinctly Know, and as impoſſible not to acknowledge what with our brutiſh and common Senſes we ſee, or feel. Neceſſity and Vertue are incompatible in All, but in God Himſelf. And even in Him (ſpeaking [...]) they differ too. Our Knowledge indeed may be call'd a Phyſical, but not a religious, or [Page] moral Virtue. There are Virtues indeed which do lead to Knowledge; and Knowledge (truly ſo call'd) does diſpoſe to Virtues. But naked Science is a meer Intellectual Habit, (wherein the Devils themſelves excel,) and was never yet reckon'd an Ethick Virtue. The reaſon of all which is plain, and obvious. For the Object of a Man's Knowledge does compel his aſſent; whereas the Object of his Faith does but invite it. To matters of Faith our Aſſent is due; but to matters of Knowledge 'tis unavoidable. Our Knowledge ſhews onely we are intelligent in our nature; but our Faith ſhews in us alſo the Grace of Meekneſs. That indeed infers the Conſpicuity of the Object; but This (which is more) the Flexibility of the Will. (To ſum up the difference in a word,) by light of knowledge it appears that we are a reaſoning ſort of Creatures; but by the Obedience of our Faith, that we are Religious ones.

§ 18. From theſe Premiſes I infer, we ought not to trouble our ſelves at all, that we cannot fully Know, ſo far forth as we can Believe. For God has given us Knowledge enough (if we live not up to it) to greaten our future Condemnation; and the knowledge which He denies us is not neceſſary at all to our future ſafety. And [Page] ſeeing 'tis one of God's Attributes, to be by Nature Incomprehenſible, (who were he not ſo, could not be God,) 'Tis fit the learnedſt of his Creatures ſhould be contentedly in the Dark, as to many things; the firm Belief of which things they ſtick not to teſtifie with their Blood. If we believe the Will of God to be revealed in his Word, and therein the Three Subſiſtences in but one and the ſame Subſtance, we may not be vext with the Experience, of our being yet unqualify'd to comprehend how it ſhould be. For whatſoever things they are we are commanded but to Believe, it cannot poſſibly be a Sin, not to be able to know exactly. But 'tis aVix ſibi temperant, quin eouſque impudentia provehantur, ut Naturam oderint quòd infra Deum ſimus. Sen. de Benef. l. 3. 29. Sin to be disquieted, that the ſublimeſt Things of God do exceed our Reach; and that whilſt we are finite, Infinite Things will be above us. To comprehend what is finite, a finite Intellect is ſufficient; and as ſufficient alſo it is, to Apprehend what is Infinite, though not at all to comprehend it; (ſo great and wide the difference is between an Apprehenſive and a Comprehenſive knowledge; but an Adaequate knowledge of God, is onely competent to God. As for Certainty and Knowledge, God has wiſely dealt to us ſuch fit Proportions, that we have Ground enough given us in God's own Word, to want with comfort what we have [Page]not; and to injoy what we have, with Moderation. 'Tis there we are aſſured of a threefold [...], or Full aſſurance. A Full aſſurance of Faith, (Heb. 10. 22.) A Full aſſurance of Hope, (Heb. 6. 11.) A Full aſſurance of Ʋnderſtanding, (Col. 2. 2.) The laſt imports a full Knowledge of what is Knowable in God, and fit or good for us to Know; which leads us on to anibid. Acknowledgement of the Myſteries of God, in whom are hid all the Treaſures of Wiſedom and Knowledge. And this does prompt me to obſerve S. Paul's Diſtinction, between [...], and [...], the Things of God which may be known, (Rom. 1. 19.) and the other Things of God which are Hidden from us. (Col. 2. 3.) As for God's Exiſtence from everlaſting to everlaſting, his omnipreſence, his omnipotence, his all-ſufficience, and his omniſcience, his Truth, and Juſtice, his Love, and Goodneſs, and the like; in reſpect of all Theſe, we perfectly Know whom we Believe. We have (literally ſpeaking) a Full aſſurance of Ʋnderſtanding. But for the Trinity of Perſons, the Incarnation of God the Son, his Circumciſion, his Crucifixion, his Satisfaction for all our Sins, the Reſurrection of our Bodies, and Immortality of our Souls; in reſpect of all Theſe, we rather Believe whom we have [Page] known. We have in Theſe a Full aſſurance of Faith, [...]. and Hope onely. And the perfection of our knowing the things of God which may be known, Clem. Alex. Strom. lib. 2. is Ground enough for our Believing the things of God which are Hidden from us.

§ 19. Of what has hitherto been ſaid; Two good Ʋſes may here be made. The one of Confutation, the other of Comfort. That belongs to Thoſe men who are affectedly Ʋnbelievers; This will redound unto our ſelves, when in meer humane frailty we ſometimes waver. And Both together will be an Anſwer to the Third Quaere which I propos'd, touching the Powers, and the Effects, and the great Benefits of Believing, (as well as of knowing whom we believe,) clearly implied in the Text by the Cauſal For, as That imports S. Paul's Reaſon, why he was not aſham'd of the things he ſuffer'd. For this Cauſe (ſays He to Timothy,) I ſuffer theſe things. But I am not aſham'd. [...], For I know whom I have believed.

§ 20. Firſt, to the Wilfull Ʋnbeliever who does affect being Incredulous, and caſts about for all Colours to nouriſh the humour in himſelf, I ſhall argue Thus. That He who is ſo thick-headed as to alledge he is not ſure there is a Life after Death, and a Day of Judgement, [Page] muſt needs confeſs himſelf ſo Dull too, as not to be ſurer that there is None. And 'tis ſufficient to oblige a prudent Perſon to live exactly, (upon the account of Prudence onely,) that a life after Death, and ſo a Judgment, if he does not yet fully know it, may happen to him for ought he Knows. And that Aeternity of Puniſhments (as well as of Rewards) is barely Poſſible. And that the Negative is not Demonſtrable, any more than the Affirmative. Yea, that the Negative cannot be poſſibly, becauſe a Negative; but the Affirmative (as it is ſuch) has a paſſive power at leaſt (which the Negative has not) of being the ſubject of Demonſtration. For thus the Exiſtence of a Deity may be demonstrated by a Perſon who is of greater Perſpicuity than the man who Doubts of it, though not by Him who is ſo ſtupid, (and in a manner ſo unman'd,) as to be able to make a Doubt in ſo clear a Caſe. Whereas the Negative to This, [that a Deity does not exſiſt,] can be demonſtrated by None, how acute ſoever; nor was ever yet pretended to be Demonſtrable by Any. The moſt inſipid of Fools is able to ſay, [there is no God;] and it can be but ſaid by the wittieſt Atheiſt. But (to return to That Inſtance which was of an Article of our Faith, and of Faith alone, to [Page] wit, a Puniſhment Aeternal, or a Life after Death, or a Day of Judgment;) I ſay, an Evil which is uncertain, and by conſequence ſo contingent, as that it may, or may not be, muſt be provided againſt in Policy, if not in Conſcience, or Religion, by one who would not be a Fool, as well as an Epicure, or an Atheiſt. A Lazarus may be ſent out of Abraham's Boſom, (though de facto none is,) and a Dives out of the Deep too, to certifie the Truth of an Heaven and Hell, upon a ſuppoſal that ſuch there are. But on a ſuppoſal that there are not, nor an Exiſtence after Death, 'Tis plain that None can be ſent to us with a Certificate that there is None. From whence 'tis evident that the Believer muſt needs be much on the ſafeſt ſide; becauſe the Object of his Belief is under an evident Poſſibility of Demonſtration; whereas the Contrary to This is flatly Impoſſible to be prov'd. Beſides there is This great Difference too, that if the Believer is deceiv'd, he does but loſe the ſhort pleaſures of vitious living; but if the Incredulous is deceiv'd, He incurs the long Torments, (or rather endleſs, and ſo not long,) which will be one day the Wages of it.

§ 21. But in dealing, as I now do, with the obſtinate Skeptick, or the affected Ʋnbeliever, [Page] I onely argue from his own Principles of carnal Reaſon, and common Senſe. And have ſpoken onely of Faith as the Child of Fear, which is of the Fleſh. Not a word of That Faith which is the Fruit of Spirit; and is not acquired, but infus'd; nor the product of Art, but a work of Grace. The Faith imported in my Text is of a far more ſublime and tranſcendent Nature; and ſuch as carried up S. Paul above the low ſenſe of all his Sufferings. 'Tis no leſs than the Victory which overcometh the World. Heb. 11. 1. No leſs than the Evidence of Things not ſeen; no leſs than the Subſtance (that is, the confident Expectation) of things hoped for. It refreſheth our drooping Spirits with unſpeakable Comforts in the black and gloomy day of our greateſt Trial, when all the Comforters upon Earth are utterly unable to yield us comfort. It fills us inwardly with Joy in the Holy Ghoſt. Conveys unto us a full aſſurance that our Pardon is ſeal'd, our Peace ratified, that God is our Father, and we His Children. Gives us ſome Glimmerings and Fore-taſts of the Glory to be reveal'd. It preſentiates things future; and prepoſſeſſeth us with the Injoyment of things inviſible. Reveals unto us, by the ſecret and powerfull Whiſpers of God's Spirit, the Beatifick [Page] and gloriouſ Manſions prepared for us in His Houſe. Hereupon it does ſo place us above the Level of Temptations, as to exempt us from the fear of whatſoever Men or Devils can do unto us. Inſomuch that what is intended by the Enemies of our Faith to make us ſorry, by This is wonderfully made to increaſe our Joy. By This we are enabled to truſt in God (as Holy Job did) although he kills us. So that lifting up our heads, and looking up unto Jeſus the Author and Finiſher of our Faith, we learn to love and to kiſs his Rod; and are ſo far from repining at his ſevereſt Diſpenſations, that in regard unto the Joy that is ſet before us, we can injoy the very Torments, and ſcorn the ſhame of a Crucifixion. In a word, ſhould I exemplifie all I have ſaid concerning Faith, by making a Narrative of Particulars, as far as from Abel to Charles the Firſt, (which were to prove by the Argument they call Induction the wonderfull Powers and Effects and glorious Benefits of Believing, as well as of Knowing whom we believe,) I muſt have taken for my Text the whole Eleventh Chapter of the Epiſtle to the Hebrews.

§ 22. But becauſe This would prove an Enterprize too long and tedious, though not [Page] too difficult to be perform'd; I ſhall conclude with ſome Directions for the ſecuring of our Faith (if at leaſt we have any) from ſlipping from us; and for the enabling us to ſay, with our Apoſtle in my Text, [...], we know whom we have truſted; we Know whom we have Believed; and are perſwaded that He is able to keep that which we have committed unto Him against That Day.

§ 23. If we find our ſelves wavering in the Belief of thoſe Things whereof we have not a perfect knowledge, (however a perfect knowledge of That, which is the Ground of the Things Believed, and we have reaſon to ſuperſtruct the ſtrongeſt Belief to be imagin'd, upon ſo firm a Foundation as perfect Knowledge,) we may comfort our ſelves, and re-inforce our Sick Faith, by obſerving theſe following Rules. 1 Firſt, by reflecting on the importance of thoſe known Words,Mar. 9. 24. Lord I believe, help Thou my unbelief. Implying an unbelief in one, does conſiſt with belief in another meaſure. Juſt as contrary Qualities often meet in one Subject, in gradibus remiſſis, although in gradibus intenſis 2 they never can. Next, by making that Confeſſion and Prayer our own. Lord, we believe in a degree; but with fears now and then, and [Page] ſome diſhonourable Faintings. Nor of our ſelves can we do more; but That and more by thy Help. Help us therefore to believe, without the leaſt degree of doubting, or diſtruſt, or diffidence. Whatever is wanting in our Belief, we pray thee pardon, and repair, and repleniſh in us. We cannot acquire it by Art, or Induſtry; but we can humbly wreſtle with thee (as Jacob did) for this Bleſſing, by Prayer and Faſting. And through the Grace which Thou haſt given us, We will never let thee go, till thou haſt bleſs'd us with a ſteady unſhaken Faith. Thirdly, by 3 conſidering, that to be tempted (however ſtrongly) is no Tranſgreſſion. But rather the more a man is tempted, and to the ſtaggering of his Faith, the more victorious is his Faith when he does not yield. Yield we do not, whilſt we diſſent from our Waverings; and hate the unſteadineſs of our Aſſent; and are heartily griev'd at its Haeſitations; and are piouſly carefull to make it ſteady; and reſolute in our Purpoſes to hold faſt our Faith, even in ſpite of thoſe Doubtings we grapple with; and ſtrive to make it ſo much the ſtronger, (the more our Tempter attempts its overthrow,) by the Antiperiſtaſis of Temptations. We do not yield, though we are buffeted, (both by Satan, and the Fleſh, and [Page] the World we live in,) whilſt we are obſtinate in our purpoſe to ſerve the God whom we own with our Self-denials; to ſerve him with the Denial of all the Rivals of his Religion; (our Wit, our Reaſon, our Erudition, our Profit, Pleaſure, or Reputation;) and to honour him with the obedience of every Faculty within us; not onely with our Wills, but our Ʋnderſtandings, whilſt we make them ſtoop down, when they cannot riſe ſo high as to things above us; and the Mortuus eſt Dei Filius, prorſus credibile eſt, quia ineptum. Sepultus reſurrexit, certum eſt, quia Impoſſibile. Tert. de Carne Chriſti. rather to believe them, (if I may uſe Tertullian's [...],) becauſe Impoſſible. For what is impoſſible to us, to God is eaſie. What to us is miraculous, to Him is natural. And therefore the Myſteries of our Religion, (to wit, the Trinity, Incarnation, Reſurrection, and the like,) which to the miſty Eye of Reaſon our Tempter would make to ſeem impoſſible, do to the clearer Eye of Faith appear to be True ſo much the rather. I ſay, the rather in two reſpects; in reſpect of our Tempter, whoſe ends we fruſtrate by our Belief; and in reſpect of the Things Themſelves, which do the better become Religion for being above the ſhort Reach of our ſtunted Knowledge; and which we are Therefore to believe, becauſe unable to comprehend them. For were we able to comprehend them (as we do [Page] many things below us,) This groſs Abſurdity would follow, that what is now our Religion, would be our Science. Wherein our finite Ʋnderstandings would not humbly ſubmit, but proudly Triumph. And it would be an hard thing to be Irreligious. The Pelagians of old, and our late Socinians, do ſeem to forget the vaſt Diſtance, and Diſproportion, betwixt the Faculties of Man, and hidden Myſteries of God, when they contend for a Sufficience in natural reaſon to1 Cor. 10. 14. receive the1 Cor. 10. 14. deep things of the Spirit of God. For as God being a Spirit muſt (for that very reaſon) be worſhipped in Spirit, ſo the ſpiritual things of God muſt be ſpiritually diſcerned. There muſt be1 Joh. 3. 2. Similitude and Proportion 'twixt Acts and Objects. Laſtly, 'tis matter of comfort to us, and one of the means of reinforcing our wavering Faith, that what does often ſeem to fail us in one regard, may yet in another be ever with us for our ſupport. We may with the Father of the Faithfull, the Faithfull Abraham, Rom. 4. 18. believe in Hope againſt Hope. For as He could not hope for a great Poſterity, in regard of His Age, and Sarah's Barrenneſs, which yet he could not but hope for, in regard of God's Promiſe, which could not fail; ſo, what we cannot believe exactly, in regard of its [Page] being above the Reach of our Reaſon, and common Ʋſages of Nature; we cannot chuſe but believe, in regard that God ſays it who cannot lie. The Worthineſs of our Faith does ſtand in This chiefly, that though 'tis many times Wavering, like the tremulous Needle in the Mariner's Compaſs, yet being touch'd by God's Grace, as That Needle by the Loadſtone, its prevalent motion is towards its Pole; and from That its Trepidations can never wreſt it. Inſomuch that we may ſay, (as once S. Paul in another caſe,) we are troubled on every ſide, 2 Cor. 4. 8, 9. yet not in Diſtreſs; perplex'd we are often, but not in Deſpair; Perſecuted by Satan, but by God not forſaken; caſt down indeed, but not deſtroy'd. Tremble we may, (like Ariſtippus in a ſhipwrack,) but (like Him) we are not guilty of yielding up our [...], (as 'tis worded by Aulus Gellius.) We do not baſely conſent to our Perturbations, which ariſe not from our Spirits, but from our Fleſh. The Law in our Members (do what we can) will ſtill be warring; but the Law in our Minds does ever worſt it. We ſtill believe with our Wills; Lord, help the Ʋnbelief of our Ʋnderſtandings. Our Hearts are ſteady; Lord, [Page] fix our Heads too. In ſpite of our very Ʋnbelief (in point of doubt, or haeſitation, or now and then a dark interval,) We will believe, ſo as to love the Incarnate Deity whom we admire; and ſo love, as to obey him; and obey him to ſuch a point, as to lay down our lives for the love we bear him. And ſo will prove by all three, that we do really Believe what we cannot fathom, [God manifeſt in the Fleſh,] becauſe without our Believing, we can do neither. Neither Love, nor Obey, nor lay down our Lives in obedience to him. Let our Doubtings or Disbelievings (in ſome Degree, and by Fits,) be what they can; or let them ſeem to be what they will; yet we are certain of our Faith, whilſt we are certain of our Fear to offend our Maker; and of our Love to his Goodneſs, and of our Obedience to his Commands. Without this laſt ('tis very true) we cannot ſpeak Peace to our ſelves, or others. For as S. John ſays expreſly, By This we know that we know him, if we keep his Commandments; ſo 'tis the keeping of his Commandments, by which we know that we love, and obey him truly.

§ 24. Now having arrived at a full knowledge [Page] of God's Exiſtence, Eſt non ſcripta ſed nata lex; quam non didicimus, accepimus, legimus, verùm ex Naturâ ipsâ arripuimus, hauſimus, expreſſimus; ad quam non docti, ſed facti; non inſtituit, ſed imbuti ſumus, &c. Cic. Orat. pro Milone. and his good-pleaſure, (expreſſed to us in his Precepts,) or of his Verity and his Will, (revealed to us in his Word, and alſo ingraven in our own Nature, as a Law written in our Hearts;) and farther yet having attained unto a knowledge alſo in part of his Glorious Eſſence; (as that he is a Spirit, Exiſting of Himſelf from all Eternity, an omnipreſent and an omniſcient, and a neceſſary Being, from whom, and by whom, is every Good Thing that is; and that he is a Rewarder of Them that diligently ſeek him; Heb. 11. 6. &c.) Having I ſay the ſatisfaction of knowing That which our Apoſtle does call [...],Rom. 1. 19. That which may be known of God, which is as much as is needfull, and as much as is enough; we muſt not diſquiet our Minds in vain, byEcclus. 3. 21, 22. ſeeking out things which are too hard for us, or by ſearching after Secrets above our ſtrength; or by being over-curious in unneceſſary matters; as the excellent Son of Sirach has very judiciouſly forewarn'd us. The Trinity of Perſons in the Ʋnity of the Godhead is the chiefeſt of Thoſe Inſearchables; which are indeed [...],Rom. 11. 33. paſt finding out, more impoſſible to be traced than all his moſt myſterious ways, [Page] which our Apoſtle thought worthy of That Expreſſion. Such a myſtery it is, as the moſt pious, and the moſt learned, and moſt acute of all Writers were never well able to give account of. The moſt profound Divine Here is in the condition of Simonides, when demanded by Hiero, a definition of the Deity. The more he looks into This Myſtery, by ſo much the obſcurer it ſeems to be. The longer he conſiders, the leſs he is able to apprehend it. S. John ſays expreſly, (and I believe him,) There are Three that bear record in Heaven, the Father, the Word, the Holy Ghoſt, and Theſe Three are One. (1 Joh. 5, 7.) The Antient Fathers and Councils, to ſtop the Mouths of ſeveral Hereticks, of Two eſpecially, Arius firſt, and then Sabellius, and to preſerve the Chriſtian Church from the Plague of Schiſm, found it neceſſary to add This Form of Words, (though not in a poſitive, but in an excluſive ſenſe,) A Trinity of Perſons in an unity of the Godhead. But if 'tisCùm quaeritur, Quid Tres? magnâ prorſus inopiâ humanum laborat eloquium. Auguſt. de Trin. l. 5. cap. 19. asked what is meant by a Trinity of Perſons, S. Auſtin ſays we want words to expreſs it by. Dictum eſt tamen Tres Perſonae, non ut illud diceretur, ſed ne taceretur quomodo Tres ſint, &c. For who [Page] can ſpeak fitly of what is Infinite, and whilſt he makes uſe of Terms, belonging onely to finite Things? yet This muſt be done, if we ſpeak at all.Mornay de la Veritè de la Religion Chriſtienne. c. 5. fol 41. b. Il en fault parler en language humain, puiſque le divin nous eſt incogneu. Onely let us not forget the wiſe Advertiſement of Anſelm, (whenſoe're we ſo ſpeak,)Sic eſt ſumma eſſentia ſupra & extra omnem aliam Naturam, ut ſi quando de illa dicitur aliquid verbis quae Communia ſunt aliis Naturis ſenſus nullatenus ſit Communis. Anſel Monolog. c. 62. that if we ſpeak concerning God in Words which are Common to other Natures, our ſenſe and meaning muſt not be Common, but peculiar to God alone.

§ 25. Nor is This All. For we want underſtanding to apprehend the Bleſſed Trinity, as well as words to expreſs it by. Anſelm's excellent Underſtanding was utterly loſt in This Labyrinth. Ʋbi ſupra c. 86. The Underſtanding of Boetius was alſo drown'd in This Ocean. Boetius lib. de Trinitate & Ʋnitate Dei. Good S. Bernard's Underſtanding was ſwallow'd up in This Abyſs. D. Bern. de Conſid. l. 5. c. 7. p. 897. 878. From whence I eaſily conclude, (becauſe I do it with humility and due ſubmiſſion,) that the Trinity in Ʋnity onely can be fathomed by it ſelf. Martialis in Epiſt. ad Eu [...]degal. c. 3. And that to ſpeak of Three Perſons, in any acception of the word Perſons which is in uſe amongſt Men, (when at any time they ſpeak of created Beings,) were to commit a groſſer Haereſie, than that of the Antitrinitarians.

[Page] § 26. This does prompt me to go out of this long Diſcourſe, at the very ſame Door at which I enter'd. A Door of Hope and Conſolation, which ſeems to hang on Theſe three Hinges.

Firſt, that I know whom I have believed, by Knowledge properly ſo call'd.

Next, that I believe what I cannot know, as far as 'tis affirmed in God's own word.

Laſtly, that I contradict not what 'tis moſt difficult to believe, (becauſe not written in God's own word,) as far as I find it is agreed on by All my Teachers, (eſpecially met together in General Councils,) as an Act of Ʋniformity, or as an Article of Peace.

For however I may err, it ſhall not be as an Haeretick, and as a Schiſmatick much leſs. It being the Glory of a Man's Faith, to bow down his Reaſon to his Religion; and the Dignity of his Religion, to ſtudy Charity, and Meekneſs, and Obedience to his Superiours, above ſome Truths. I ſay therefore with Leo de paſſione Domini Serm. 12. Leo, If I cannot explain what the Trinity is, I will not preſume to ſay there is not a Trinity. And with Radulphus Flaviacenſis, Rad. Flav. in Levit. l. 10. c. 2. If I cannot apprehend how One is Three in the propriety of their Perſons, and how the ſame [Page] Three are One in the Communion of their Subſtance, I will not deſpiſe, or gainſay, but obey the Church. I do not mean onely the Engliſh, much leſs the Roman, but I mean the Holy Catholick and Apoſtolick Church, in which to believe, is the Ninth Article of my Creed. If this myſtery of the Triune is as Ineffable, as Inſcrutable by Duſt and Aſhes, (which we are) I will content my ſelf (with Damaſcius) to ſacrifice to him my Soul in Silence; and adore him with Dionyſius, (whether he is the Areopagite, or not,)Dionyſ. Areop. de divin. Nomin. c. 1. p. 447. ut Nomine vacantem, as being ſaid to be without, becauſe above every Name. Neither Jehovah, in the ſingular, nor Elohim, in the plural, nor Both together conjoyn'd can ſufficiently illuſtrate This ſtupendous [...], (as Divines love to call it,) This Reciprocal Inhabitation of Three Subſiſtences in one another, whereby the Ʋnity of the Godhead (is rather perfected, than deſtroy'd, and) remains Intire.

§ 27. 'Tis plain the word Perſons is to be taken, (not ſo much in a Poſitive, as) in a Negative ſenſe. For that the Words of S. John [Theſe Three are One] might be no longer miſunderſtood and miſreported, miſexpounded [Page] and miſapply'd, as they were by ſeveral Haereticks before the Firſt Nicene General Council, And that Chriſtians every where might ſpeak as 'twere with one Mouth, (in caſe they could not be (every where) of one mind,) It ſeemed good toHiſt. Concil. Nicaeni ex Edit. Bin. Tom. 1. p. 322. & Alfonſ. Piſ. l. 2. p. 383. & inferius p. 603. Vide etiam Baron. ad Ann. 362. That Council, to ordain that the Word Perſons ſhould be apply'd in Diſcourſe to the Three Witneſſes in Heaven, which are but One God. Thereby intending, not ſo properly, to give us a real knowledge of the Myſtery, as to defend us from Error in it. And above all other Errors, from thoſe of Haereſie, and Schiſm. Not ſo really to inform us what the Three in One are, as to preſerve us from Imagining that They are what they are Not. Not three parts in one whole, either Integral, or Eſſential. Not three Qualities in one ſubject. Not three Modes, Not three Formalities, Not three Names of one Thing. In which Act of Ʋniformity, (as before I once call'd it,) and eſpecially in reconciling the whole Greek Church unto The Latine, Athanaſius and Hoſius were the moſt eminently Inſtrumental. Now in the Buſineſs of Religion, (though not in That of meer Philoſophy) we are in all reaſon to yield aſſent to ſome High Things above our reaſon. [Page] Elſe Religion were not Religion; and God himſelf would not be God, or Man at leaſt would not be Man, and Myſtery would not be Myſtery, if God's knowledge of Himſelf, as a Trinity in Ʋnity, could poſſibly be common to Man with God. It is therefore, with Me, a prevalent Argument of His Verity, that His Nature is ſo vaſtly above the Sphere of my Comprehenſion. Apprehenſive of his Nature indeed I am; but comprehenſive of it I cannot be. For whatſoever I can fathom, I cannot abſolutely Adore; as ſeeing there are few of my fellow Creatures, whoſe Natures I can ſay I do fully know. If I make a Man of Wax, or a Statue of Marble, I cannot ſo truly tranſcend my Creature, as my Creator does Me; becauſe between Me and That, there is ſome proportion; but between my God and Me, there is none at all. And if my Creature for want of Reaſon cannot apprehend Me, much leſs for want of an Omniſcience, can I comprehend Him. Thus though I cannot diſcern the Reaſon, why in the Ʋnity of the Subſtance there is a Trinity of Subſiſtences which I admire, yet why I cannot diſcern the Reaſon, I can diſcern reaſon enough; and (which is every whit as [Page] well for a finite Reaſon,) I find it moſt reaſonable that ſo it ſhould be. For exactly to know, why we cannot know exactly the things above us, is every whit as ſufficient in order to our Faith, as any kind of Demonſtration can be in order unto our knowledge. So far is any thing from reaching what is infinitely above or beyond it ſelf, that no Being (but the Divine) exactly knows its own Nature. And even This our very Ignorance of God's entire Eſſence may lead us to the knowledge of his Exiſtence. For as my outward Eye ſees, but cannot See that it ſees, (This later being the Work of a nobler Faculty within me,) or as a Brute does apprehend its proper objects, but cannot apprehend at all How or Why it apprehends, (for want of a power to reflect on its Apprehenſion,) ſo a Man indued with reaſon, although he knows many things throughly, and alſo knows how he knows them, yet How, or Why, or by What means he comes to know, that he knows How he knows, he can never tell; unleſs it be by inferring, that it comes to him from a Superiour and Inviſible Power, which Power is God's.

§ 28. By ſtating thus the whole Subject [Page] of the Godhead in general, and of the Trinity in particular, (which I have ſingled out as one of the higheſt Myſteries in our Religion, the leaſt underſtood, and the moſt ſtumbled at, by ſuch as ſet up meer Science againſt Religion, and depretiate all Faith in reſpect of Knowledge,) I pay my Duty both to the Word, and the Church of God. To each of theſe as a Chriſtian; And as a Man, to the Law of Nature. I fully ſatisfie my Reaſon, by weighing the Nature of Religion: and ſo I make a ſtrict Agreement between my Reaſon and my Faith. Nor can I better Conclude and diſmiſs the whole Subject, than in the ſenſe of the devout and acute S. Bernard. Bern. de Conſideratione l. 5. c. 8. To inquire into This Myſtery, (he ſpeaks of a Critical Inquiry,) is a peeviſh Curioſity: (and as perilous as it is peeviſh.) To Believe it in humility, as it is Worded by the Church, (which is the Pillar and Ground of Truth,) is a Pious Belief, and a Safe Profeſſion. But to See it as it is, and to know it as we are known, is the final Conſummation of Bliſs and Glory.

Which God the Father of his Mercy diſpoſe us for, for the Merits of God the Son, and [Page] through the powerfull Operation of God the Holy Ghoſt.

To whom be Honour and Adoration for evermore.

FINIS.

Neither will the ſuppoſed, (and I fear truly ſuppoſed) greater Number of Atheiſts, than either Papiſts or Sectaries, be any hinderance to the Papiſts, for finally prevailing. See Dr. Sanderſon's long Preface to his Sermons in fol. §. 23.

The TABLE of particulars.

[Page]

[Page]

A

ABſtinence from the Kinds, and the appearances of evil. p. 238, 239. to p. 272. from Fleſhly Luſts in general. p. 273, &c. to p. 315. from Diſobedience to Authority in particular. 317. to 343.

Antinomians from whence. 150.

Atheiſm expreſſed in the Denial of Spirits. 3, 4, &c. by Rebellion againſt Governours. 82, 83. by Impudence in Sin. 251. confuted, 390, 397, &c. to 421. an effect of great Dulneſs in witty men. 430, 431, &c.

Authority, though humane, is of Divine Right; and as well the Subordinate as the Supream. 319, 320, &c. See Humane Laws. Obedient. Indifferent Things.

C.

CAlviniſtical Doctrines. 148, 149, 170, 171, &c.

Charity inconſiſtent with Schiſm. 63, 64.

Circumſpection in theſi. 79, 80, &c. in hypotheſi. 115, 116, &c.

Commandments how to be found in Peace and Holineſs. 212, 213, &c. how the moſt rigorous are indeed the moſt mercifull. 263.

Conſcience what, and how a Rule to live by. 103. 104. to 108, and 151, 152.

Church of England, how far from Popiſh, 68, 69, 142, 143, &c.

Chriſt, how a ſtumbling-block to titular Chriſtians, as much as to the Jews and Gentiles. 365, 366, &c.

Chriſtianity a Warfare, 293, 294, &c. but full of pleaſure. 206, 207, &c. brought into credit by obedience to humane Laws. 321, 322, &c.

Credulity antidoted. 29, 30, 31, &c.

D.

DAmnation, to whom 'tis due by way of eminence. 33, 34.

Dangers incompaſſing every Chriſtian. 189, 190.

Deceivers if old more plauſible than of late. 26, 27, &c.

Demonſtration Metaphyſical more compulſive of Aſſent than Mathematical, 404, 405, 406, &c. 419, 420, &c.

Diſcretion, of what moment in Religion. 108, 109, &c.

Diſtruſt, a Duty. 124, 125, &c.

Drollery how dangerous, 138, 139.

Duellers how Impious, 249, 250.

E.

ELect, why they cannot fall finally, though many Regenerate may and do. 180, 181, &c.

Enemies, how to be obliged. 204, 279.

Enthuſiaſtical Pretenders their moſt falſe Rule of Trial. 9, 10.

F.

FAith eſſential to Religion, and more rewardable than knowledge. 422, 423, 424, &c. Divine deſcribed as [Page] differing from humane. 432, 433. &c.

How to he ſecured from failing. 434, 435, &c.

Fallacies in Religion and Practice provided againſt. 103, &c. 140, 142, &c. 283, &c.

Falſe Prophets and Falſe Chriſts in the Primitive times. 116, 117, 118, &c. 135.

Falſe Teachers, Devils. 133, 134, &c.

Fear conſiſts with true Fortitude. 123, 124. Neceſſary to Faith, 161, &c.

Flattery fatal. 294, 295, &c.

Fleſh, its frailty in the Beſt. 270, 271, 299, 300, &c.

Fornication, how to be prevented. 289, 290, &c.

G.

GOD, His Glory the beſt motive to a good life. 278, 279. How he fights for us. 309, 310. His Being demonſtrated by Mental and Metaphyſical, more clearly than other things by Mathematical Demonſtration. 399, &c. 404, to 420. the things of God which may be known. 428, 429.

Goſpel, brought into Diſgrace by the Schiſms, and Seditions, and Diſobedience of its Profeſſors. 321, 322, &c. In what degree to be heeded by us. 363, 364, &c.

Grace ſufficient not ſtill effectual. 167, 168, &c.

H.

HAereſie what, and how differing from Schiſm. 45, &c.

Happineſs not in this life. 162, 163.

Hobs how monſtrous. 3, 10, 11, 12.

Holineſs how important. 198, 199, &c.

Humane Laws aſſerted. 146, 147, &c. 227, 228, &c. 317, 318, to 343.

Humility a chief mark of God's Spirit. 35, 36.

Hypocriſie in its Height. 31, 32, &c. 207, 208, 218, 219, 239, 240, &c. 248.

I.

JEalouſie dangerous to Souls, (as well as too much want of it) 95, 96, 142.

Jeſuites why Antichriſtian. 22, 23, 19, 20, 129, 130.

Impudence in ſinning worſe than hypocriſie. 249, 250, &c.

Indifferent things become Neceſſary by humane Laws. 71, 72, &c. 220, 221, 317, 318, &c.

Infallibility of Rome falſified. 153, &c.

Juſtice, how a [...]. 198, 199.

K.

KIngs alone can procure the Peace and Ʋnity of Chriſtendom, and they can do it if they will. 227, 228, &c. Their Supremacy aſſerted, 318, 319, &c.

Knowledge damning without Obedience. 196, 364, 365, &c. how inconſiſtent with Belief. 392, 393. how leſs worthy, and why leſs required. 423, 424, &c. as ſuch, infallible. 401.

L.

LAws. See Humane, and Indifferent.

[Page] Lawfull things to be avoided. 262, &c.

Lent, why its Abſtinences preſcribed. 245, 246. how to be kept. 247, 275.

Liberty truly Chriſtian, wherein it ſtands. 146, 147, &c.

Life, when to be deſpiſed. 266, 267.

Luſts of the Fleſh. 275, 276, &c.

Luxury in its height. 250, 251.

M.

MAN to Man a God or a Devil. 125, 127, 128, &c. the Beſt not to be follow'd in all caſes and occaſions. 155, 156.

O.

OBedience to Government a Fundamental to Chriſtianity. 19, 20, 48, 49, 74, 75. muſt be impartial. 230, 253, &c. to 260. to humane Laws due by the Laws divine. 318, 319, &c.

Occaſions of Sin to be avoided. 110, 111, 112, 263, 264, &c. 290, 291.

P.

PEace of what value. 76, 77, 194, 195, &c.

Pleaſures in Self-denial, 305, 306, &c.

Popery, why laid to the charge of Proteſtants, and by whom. 68, 69, 142, 143, &c. confutes it ſelf. 153, 154.

Preaching condemns whom it does not convert. 346, 347, &c. 365, 366, &c. The Beſt. 384.

Pride in its Height is ſeen in Schiſmaticks. 58, 59, &c.

Proſperity no conſtant mark of God's favour. 30, 31.

Prudence conſiſts of three parts. 84. 59, &c. wherein of moſt uſe. 163.

Publick good to be prefer'd before Private. 221, 222, &c.

R.

REbellion the conſtant effect of Schiſm. 66, 67, 68. the moſt damning piece of Carnality. 118, 119, &c.

Regenerate may finally fall from Grace. 173, 174, &c.

Religion lies in a little room. 194, 195. How it differs from Science, and is more excellent than It. 421, 422, 423, &c. How evacuated by the Tongue. 257.

S.

SAlvation on what terms to be had. 217, 218, 231, 232, &c.

Schiſm worſe than Haereſie. 45, 46, 47, &c. 54, 55. why more damning than other Crimes. 56, 57, 58, &c. an Amulet againſt it. 336, 337, &c.

Scripture wreſted by the Heathens. 135, 136. to be attended, how much and why. 351, 352, &c. 372, 373, &c. why more than the Diſcourſes which are commonly call'd Sermons. 376, 377, 378, 379. how deſpiſed by ſome great Papiſts. 378, 379. and by others. 380, &c. an Apology for it. 381, 382, &c.

Security moſt treacherous. 98, 99, &c.

Self-deceiving the worſt. 126.

Self-denial for publick Peace. 221, 222. how pleaſant. 305, 306, &c. 312, &c.

Senſe, the outward not ſo infallible as the inward. 401, 402, &c.

[Page] Separatiſts in England why the worſt. 68, 69, &c.

Sermons how to be heeded, and why, and with what difference. 345, 346, &c. to the end.

Sincerity how to be proved. 253, 254, 255, &c.

Sins the worſe the more ſpiritual. 33, 34. the leaſt how damning. 255, &c. to 261.

Soul of man of what value. 302, 303, &c.

Spirits to be try'd, and by what Touchſtone. 6, 7, &c. 18, 19, 20, &c.

T.

TEmptations, how carefully to be ſhun'd by the beſt and ſtrongeſt. 110, 111, &c. 270, 271, &c. how diverſly to be encountred. 287, 288, &c.

Thoughts why damning. 260.

Touchſtone, how to be tryed before allowed as a Rule of Trial. 8, 9, &c.

Tongue, how great an Evil. 257, 259.

Trinity of Perſons in unity, &c. the chief of Inſearchables. 440, 441, &c. why called Perſons, and when firſt. 444, 445, 446, &c.

U.

UNity among Chriſtians of what conſequence to be kept, and by what means. 222, 223, 224, &c. 340, 341, &c.

W.

WAR lawfull under the Law as well of Chriſt as of Moſes. 204, 205.

Wiſedom of the Fleſh why Devilliſh. 298, 299.

Women why not to be converſed with uſually, 268, 269, 270. &c.

Words, how damning. 138, 139, &c. 257, 259.

Word of God. See Scripture.

ERRATA ſic corrige.

PAg. 85. line 22. r. Dyſaſters.

P. 106. l. 3. from the bottom, for with r. by.

P. 113. l. 2. r. Meribibula.

P. 154. in Marg. after l. 10. add, [Concil. Florent. Seſſion. 4. & deinceps. Edit. Bin. Vol. 8. à p. 580. ad p. 593.]

P. 156. l. 6. in Marg. r. facturam.

P. 171. l. 19. dele but.

P. 207. l. 20. r. peace.

P. 214. l. 17. after but, del. the ſeventh is ſet apart.

P. 219. l. 17. for ye, r. the.

P. 220. l. 10. r. ſtamp'd.

P. 280. l. 3. dele [...].

P. 283. l. 4. for whereas, r. where, as.

P. 284. l. 9. r. Curioſity.

P. 286. l. 11. after of, r. our.

P. 295. l. 6. from the bottom, after are, r. we.

P. 303. l. 17. after is, r. yet.

P. 312. l. 10. after Glory, add in the Text what is in the Margin.

P. 339. l. 8. for Joſhua, r. Jeſhua.

P. 352. l. 3. for ſo, r. ſee.

P. 356. l. 9. for How, r. Now.

P. 386. l. ult. r. conſider.

P. 400. l. 4. from the bottom, del. ratio formalis.

P. 405. l. 3. after of, r. ſuch.

P. 409. l. 12. after as, dele it.

P. 410. l. 5. after are, r. therefore.

P. 419. l. 12, 13, 14. in Marg. del. [Paulus Venetus, and others.]

P. 432. l. 5. after of, r. The.

P. 435. l. 4. after doubting, dele or.

P. 442. l. 1. dele and.

Ibid. l. 6. from the bottom, for only can, r. can only.

[Page]

Information about this book

Title statement

A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ...

Pierce, Thomas, 1622-1691.

Edition statement

1679

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A70803

ID [STC]

Wing P2176

ID [STC]

Wing P2196

ID [STC]

ESTC R18054

ID [EEBO-CITATION]

12657532

ID [OCLC]

ocm 12657532

ID [VID]

65411

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A70803)

Transcribed from: (Early English Books Online ; image set 65411)

Images scanned from microfilm: (Early English books, 1641-1700 ; 364:11, 748:34)

Source

— A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ..., Pierce, Thomas, 1622-1691..

Extent

[28], 449, [5] p.

Printed for Richard Davis, bookseller in Oxford,. London :: 1679.. (Errata on p. [5] at end.) ("A seasonable caveat against the dangers of credulity in our trusting the spirits before we try them" (p. 1-38) has special t.p. and appears catalogued separately at UMI reel 1154:11.) (Reproduction of original in Union Theological Seminary Library, New York, and Huntington Library.) (Includes bibliographical references and index.)

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