A sermon preached on the 27th of January, 1673/4 before several persons who formerly have had their education in St. Paul's School, London. / By R.P. member of that society. R. P. 1674 Approx. 36 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A90346 Wing P102A ESTC R181389 43078107 ocm 43078107 151630

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Early English books online. (EEBO-TCP ; phase 2, no. A90346) Transcribed from: (Early English Books Online ; image set 151630) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2268:7) A sermon preached on the 27th of January, 1673/4 before several persons who formerly have had their education in St. Paul's School, London. / By R.P. member of that society. R. P. St. Paul's School (London, England) [8], 21 p. [s.n.], London : Printed, Anno Dom, 1674. Reproduction of original in: Bodleian Library, Oxford, England.

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eng Bible. -- N.T. -- Philippians III, 7 -- Sermons. Sermons, English -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-01 Assigned for keying and markup 2011-01 Keyed and coded from ProQuest page images 2011-05 Sampled and proofread 2011-05 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A SERMON Preached on the 27th. of January, 1673/4.

BEFORE SEVERAL PERSONS Who Formerly have had their EDUCATION IN St. Paul's School, LONDON.

By R. P. Member of that SOCIETY.

Wiſdome is juſtified of her Children.

LONDON, Printed, Anno Dom. 1674.

TO THE READER.

THe Contrariant Principles, and Diſſenting Intereſts of the Men of this Age and Nation, have prevailed to hinder the Cenſures which ſome Mens Deviſes and Practices have too well Deſerved: By meanes of which they have taken the confidence to Diſcover thoſe Latent Inclinations, which they ſometime concealed for fear of the Areopagites.

Two Notable Factions have lift up their Heads to the apparent Danger of Government, Virtue, and true Religion. The one of theſe call all Matters into Queſtion, and ſo Diſcard the Duty of Man-kind; Pyrrhon is their old Maſter, whoſe Creed they profeſs in his own termes. He 〈 in non-Latin alphabet 〉 , Diogen. Laert. in vita Pyrrhonis. gave out that there was neither Good, nor Evill, Juſt, or unjuſt; nothing was really ſo, only by law and cuſtome ſomewhat was approved, and ſomewhat diſtasted, or Decryed; Theſe are, and needs muſt be open Atheiſts, impudently Profane, and Grōſs Blaſphemers of God, and all Virtue.

To theſe I ſay, that they Degrade their own Natures, and if they ſay true, are not Men, to whom conſcience doth as centainly belong as any other power of Reaſon; and they are only Serpents, the ſubiileſt of all the Beaſts of the Field, though in Mans likeneſs. The Fabrick of Heaven and Earth is the great ſtanding Miracle which muſt convince them of an Eternal Power and God-head. But if this have no Effect, Divine Mercy will have no further trouble with them; they are Anathema Marenatha already, and ſhall ſoon feel the Fury of that God whom they will not know: In the mean time it may be he will bring down ſome of theſe Nebucadnezars to the Baſeneſs of all Ignominy, and to Graze with the Head till they know that the moſt High Reignes, and doth whatſoever he pleaſeth. The Lord Reigns.

The other ſort are of thoſe who boast of the ſharpneſs of their Wit, and their abſolute liberty of Will, hoth which make them in their own Opinions at leaſt, Ethereal Genii, and in the Dialect of the Stoicks, ſuch as may compare with Jupiter himſelf; for they tell us, that they are ſo Intirely at their own conduct, and choice, that God cannot Interpoſe, or alter them, but by that very act, he violates the Right of their Natures, and overthrows the Order of Humanity, ſo that they are neither praiſe-worthy for well-doing, nor yet puniſhable for Miſdemeanors.

Many of this ſort bid Defyance to the others, and would be thought like Atlas, to hold up Heaven with their ſhoulders; they lay the Foundations of Nature, Society, Equity, Purity, and Piety, and challenge their Adverſaries to Duel them therein. But while they go not forth to Battle in the ſtrength of the Lord of Hosts, they have not I think, been ſuccesful in their Encounters, as the huge increaſe of Infidelity ever ſince this Conteſt began, will bear Witneſs. Let me ſay ſomewhat of the preſumption of theſe Men, and ſomewhat of their Principles.

I acknowledg it is a Worthy Endeavour, and Deſerves all the learning of this, or any other Age, to Diſcover the ſtability and rectitude of Moral and Chriſtian Principles: But as it fares in Naturals, that no man knows the Work of God to Perfection, ſo is it undoubtedly in Spirituals: It is neceſſary then that they which undertake this Work be heartily humble, that they ſeek the illumination of the Glorious God, and have well-believed, and learned themſelves what they would teach to others; Otherwiſe their own miſconceptions of the things they would Evidence, their imperfect Ratiocinations concerning them, will as they have done, Embolden their Adverſaries to conclude, that their probable Aſſertions have derived their Reputation, as it were wholly from the Politick Councels of Princes, and the Craft of Prieſts. Thus we ſhall make ſhort Work, and at once burn our Ethicks, and our Bibles.

As to their Principles: I affirm that to the beſt of my Ʋnderſtanding, they which Aſſert an Ʋngovernable and Incontroulable Liberty, are as Dangerous, though more ſlye Enemies of God, and true Righteouſneſs: The Difference is not ſo great as may ſeem, for one part deny's the power of God, the other his Grace. One Affronts the Article of Credo in Deum Patrem, &c. Creatorem Caeli & Terrae, the other Diſavow's Credo in Spiritum Sanctum. Yea I proteſt it to be Diſhonourable to God, unbecoming his Wiſdom, to beſtow his Grace upon thoſe that Declare they need it not; Yea it is Hypocriſie for them to ask it, and contrary to the Tenor and Oeconomy of the Goſpel. The Atheiſt will be Wiſer than Chriſtianity; the Libertine will not be beholden to Christ: both theſe I hold equally falſe, perilous, and impudent.

I leave them then to conſider, 1. If it were not indiſcretion and weakneſs in God moſt Holy (I ſpeak as a Man) to make ſuch Creatures as Angels or Men, if according to theſe Mens ſuppoſals, he could not Govern them, incline, alter them, and have his Ends upon them. It is below the Wiſdom of ſuch Men as you, or my ſelf, to make any thing, if we had power, and give it ſuch excellent Liberty as ſhould ſet it out of our Reach, Dominion, or Controle; Wherefore it is impoſſible with me to Believe that God hath done ſo.

2. If Man have ſuch power and liberty as God cannot touch or intermeddle with, then is all Religion and Righteouſneſs the proper fruit and product of our Sole Endeavours, which he that ſaith, muſt needs forget, or never have underſtood what he ſpeaks of; For he that hath attained to pure and undefiled Religion, behaves himſelf Really and Honestly, though not perfectly ſo as the Ʋnſearchable Wiſdom of God hath nothing to find fault with, hath arrived to the Life, Goodneſs, and Holineſs of God, hath ſo Reconciled himſelf to his Majeſty, that he hath no Offence or Enmity againſt him: He that Believes that he can perform all this without Heavenly help, is neither acquainted with God or Man; He Abandons his Creator to keep Hogs and Sheep, to uſe his Providence about Beaſts, Birds, and Fiſhes; But as for the great Man himſelf, he is 〈 in non-Latin alphabet 〉

3 If God doth not concern himſelf with the free inward Actions of Men, all the Miniſters of Religion muſt forthwith ceas, for then they are but Vain and Hypocritical: If no Virtue Deſcend from the Almighty by them, what do they pretend to? I know not, and leave the conſideration of it to them that do.

Both theſe grand Miſcarriages which I have now ſpoken of proceed not from Phlegmatick and Pleboian Souls; they are the deadly Weeds that grow in buſie and aſcending minds; this Poyſon is not Expreſſed from the ſtupifying Hemlock, but from piercing, enterpriſing, ſublimate, and is moſt Diſpleaſing to that high God, who moſt of all hateth Spiritual Wickedneſs. Some might happily ſuppoſe that when I was to ſpeak to a Society of ſuch Learned Men, I ſhould have Courted them with a Panegyric of Arts and Knowledge, that it became me 〈 in non-Latin alphabet 〉 with the Fellow in Athenaeus: But I thought it my Wiſdom and Duty rather to profit, than pleaſe you, to ſhow the uſe and danger of abuſing what you have, or might have, than puff you up with a Vain Opinion of it.

For this end and purpoſe, being deſired to Allow Copies of what I ſpake to you, I was content to ſuffer all to be made Publick. I Beſeech therefore the Father of Lights, and God of all Grace to make it a Bleſſing to thoſe that ſhall peruſe it.

Horton, Feb. 2.
PHILIP. 37.

But what things were Gain to me, thoſe I counted Loſs for Chriſt.

ST. Paul (whoſe Name our Founder of Happy Memory would have us bear, profeſſes himſelf a great Linguiſt (1 Cor. 14. 8. v) I thank my God I ſpeak with Tongues more then you all; and ſince the Wiſdom of the Prince is well diſcerned in choſing able Miniſters and Inſtruments for his Buſineſs, Chriſt the King of Kings, and the wiſdom of all the Wiſe, gives us to underſtand that for Intellectuals, Morals, Spirituals, and Fidelity in the uſe of them all, never any exceeded or equalled this Man, for for to him he committed that truſt, which was formidable even to Angels; he ſent of them to joy a righteous, but ſorrowful Soul, to encourage a fearful minded Man, to ſtrengthen a ſtaggering Faith; they had but one particular, little Work to do, muſt ſay no more then the perſon, and preſent Caſe required, and flee up again to their Heavenly Habitations. But our Apoſtle was to lay the foundations of eternal truth and holineſs for all Generations, to give an Example in himſelf, a repenting ſinner, of doing and ſuffering according to the perfect Will of God, and to tranſact the Affairs of the Kingdome of Heaven with all the World.

I cannot ſurmiſe then Reverend and Learned Fathers and Brethren, that any of usſhould be ſo ſick of an evil 〈 in non-Latin alphabet 〉 , a windy conceit, or haughty preſumption of our ſelves, as to deſpiſe the counſel, or practice of ſo great a Maſter in things both Humane and Divine. He did not mount up aloft, and ſing to himſelf, he did not pleaſe himſelf with the Muſick of his own Notes; he did not ſo far forget himſelf as to think his own things were for his own Uſe and Admiration, but proſtrated all at the feet of the Lord Jeſus 〈 in non-Latin alphabet 〉 , I thought them all, ſaith he, loſs for Chriſt Jeſus.

If you look back upon the 〈 in non-Latin alphabet 〉 what things they were he made ſo light of, they ſeem no way contemptible: as (1.) He was Circumciſed the Eighth day; he was early and duly Conſecrated to God like Iſaac the Son of the Promiſe; he was taken into the Covenant, and ſo under the Coverture of Gods mercy, and under the influence of his Grace. (2.) He was of the ſtock of Iſrael, a Legitimate Son of the Holy Seed, born in the Houſe of God, had right to all the Ordinances & Promiſes of God. Of this the Antient Jew boaſted more Warrantably, then any one now can of his Family, or Honourable Anceſtors, (Rom. 9. 4.) Whoſe are the Fathers, and of whom as concerning the fleſh Chriſt came, who is over all God bleſſed for ever. (3.) Of the Tribe of Benjamin, that is one of the moſt innocent and beloved Families of the Patriarchal Race; not by the Concubine, or Bond-Woman, but by the lawfull Wife, and Free.

Not by the deſpiſed and ſuborned Leah, but by the choſen and beloved Rachel; of a Country which lay not far from the Holy City, and the Houſe of its God, and ſo fit to enjoy the Society of Holy Prophets, Prieſts, and Peers, and hear the Wiſdom and determinations of their Oracles. For the ſhire-line of its Diviſion run through the ſtreets of Jeruſalem, though the Temple was in Judah.

Diviſa erat Ʋrbs (Hierſo ym.) inter Tribum Judae & Benjaminis. Proceſſit que linea diſterminans per ipſum atrium Templi. Gloſs. in Sanhedr.

(4,) He was an Hebrew of the Hebrews; of Holy Parent's on both Sides: no proſyte, nor of later Inſtitution, but bred up from his Infancy in the knowledge of the Law by thoſe that had Learned it themſelves, with the firſt Rudiments of things.

If you ask hw it could be? when as he profeſſes himſelf a free Roman by birth, 22 Acts 28. Photius the Learned Patriarch of Conſtantinople reſolves you well; 〈 in non-Latin alphabet 〉 , &c. Phot, in Epiſt. Euſchaem, Caeſar, Archiopiſc. His Father was born in Giſchala, a petty Town of Benjamin, but carried Captive with his Wife into Cilicia, where he Seated himſelf in Tarſus, and obtained the priviledge of a Roman. Soon after this (it is like) he had this Son, who hath been a Glorions bleſſing to all ſucceeding Ages. If you ſay, Sed genus & proavos & quae non fecinius ipſi, Vix eo noſtra voco, Mark 〈◊〉 our Apoſtle was by Election and Inherent Virtue.

5. As to the Law he was a Phariſee; he choſe the ſtraiteſt Sect of profeſſion, Act. 26. 5. his Maſter was Gamaliel of Jeruſalem, one of the Honeſteſt Men, and profoundeſt Scribes of the Sanhedrim.

(6.) As to his Zeale, indeed he perſecuted the Church; which miſtake of his had like to have coſt him the favour of God; but before Men, hath this Excuſe and Mitigation that he meant to uphold and ſecure that Religion which he knew was Originally from God himſelf.

(7.) As to the righteouſneſs of the Law, he was blameleſs: No Religion can ſave that Man who doth not live by the Rule and Direction of it; he doth but weakly receive his own Faith, who doth not Addreſs and Conform his Life accordingly; We ſhall be found vaine boaſters, if we magnifie the reaſonableneſs of our Religion, when we diſavow it in our practice. Clemens of Alexandria hath Taught us well, Clem. Stromat. l. 2. 〈 in non-Latin alphabet 〉 : the Office and Buſineſs of Faith is to beget a new heart and life. 〈 in non-Latin alphabet 〉 . He is a believer that obſerves the things which God hath delivered to him.

And what hath he delivered us, but ( 〈 in non-Latin alphabet 〉 ) his holy Commandements, which if we keep not, we as certainly believe, that God will refuſe our Souls.

You ſee then what Advantages our Apoſtle had, natural, and rational, civil, and religious; the parallels of which, moſt of us, I truſt, have had by the glorious Grace and Donation of God, viz. an Early Baptiſm, were born Children of the Church, had our Education where Learning and virtue is profeſſed, had the lively Oracles of God, 〈◊〉 Citizens, at leaſt for a time, of no meane City. I wiſh from my Soul now, that there be no profane perſon among us as Eſau, who by a naughty life and behaviour blemiſhes this Gifts of God, his worthy Maſters, and his own Education.

〈 in non-Latin alphabet 〉 . Origen. lib. 1. Contra Celſum.

But if there be, and theſe Favours of God are beſtowed on him in vain, and his Pearls are trampled under foot, let ſuch a one bear his own burthen, and his Iniquity will be heavy upon his head. Yet doth not his Abuſe detract any thng from the things themſelves, but they remain not 〈 in non-Latin alphabet 〉 , not in appearance only, but verily, and in truth great Gains. Is it a mean Advantage to be able to converſe with all the Worthy Souls in all parts and Ages of the World? Nothing to enjoy Conference with the Hero's paſt, and dead, and yet without Necromancy? To be in the Roman Senate, and hear the Maſculine Eloquence af Cicero, who made them yield to him, to whom all the World ſubmitted it ſelf, is this of no value? You may Accompany Caeſar in all his Expeditions and victories, and know the Caball and Intrigues of ſo wiſe a Commander; but above all, to be privy to the Wiſdom of God, to underſtand the Reſentments and holy affections of thoſe who had his moſt familiar Inſpirations, how Glorious is this? What a raiſing Education! Is it a mean Opportunity to ſtand next to Heaven Gate, to hear the Son of God call, come ye and Inherit Eternal life, to have him reach forth his hand to pu us up to him, if we do not wickedly ſcorn and refuſe ſo ſtupendious a Grace? If I ſhould ſay more, which is not hard to do, we would be rather puffed up then Edified; for theſe External priviledges do eaſily beget 〈 in non-Latin alphabet 〉 , a confidence in our ſelves, and in our God wot what! Let me rather ſay, what kind of Gains theſe things are, that we may underſtand our ſelves and them, with their Nature and Uſe:

And 1. They are 〈 in non-Latin alphabet 〉 rather Capacities then perfections, rather foundations then ſuperſtructures; they are excellent Inſtruments if held by a Wiſe and provident hand.

2. They are 〈 in non-Latin alphabet 〉 , things of a variable and middle nature, which may be uſed well or ill, according to the diſpoſition and preparation of him that hath them; they are like the Sword which may Kill our Enemy, or Wound our Friend; not like the 〈 in non-Latin alphabet 〉 which you read of Hebr: 6. 9. the things that contain Salvation, which include it, which will bleſs and ſanctifie thoſe that have them, and bring them aſſuredly unto God.

3. They are 〈 in non-Latin alphabet 〉 , ſuch gifts of God as flow from his Bouncy and good Will to us; though they are not the peculiar Inheritances of the children of the Kingdom, yet are they faire Legacies which any one would be glad to have. Shame then muſt cover their faces who have had the Key of Knowledge, and the Inſtitution of the Wiſe, and yet have not profited thereby. May I not ſay to ſome of you, What hath the Church or Nation, your company or Relations been the better for you, Or what you have been Learning with ſo much paines and patience? May I not take up that of St: Augustin againſt you? Surgunt Indocti & rapiunt Caelum, ſed nos cum Doctrina in Gehennam detrudimur: The unlearned take Heaven by violence, and you and all your Learning are thruſt into the Dungeon of utter Darkneſs. Verily theſe things were Gains, a great and fair Eſtate; but if We have miſpent them, We ſhall give an Account to God, who knoweth the Worth and Weight of his own Talents.

I come now to the maine Aſſertion of the Apoſtle, and the Text, That as great as all theſe things are, He, and ſo We muſt count them all loſs for Chriſt Jeſus. He doth not require us to looſe them; for Chriſt Aſcended up on High, and beſtowed theſe and ſuch like Gifts on Men, for the Edification of his body, which is the Church; and he doth not now mean that we ſhould throw them all away, as ſome in this Malevolent and perverſe Age underſtand it: the Scholiaſt hath well attained the meaning of the Apoſtle, 〈 in non-Latin alphabet 〉 . He ſpeaks not ſimply, when he directs us to to count all loſs for Chriſt; as if he meant to revile the Law of God, his Gifts and Favours, as the Marcionites Occumen. in loc. of old Conſtrued him. 〈 in non-Latin alphabet 〉 , either in compariſon with Chriſt they are loſs, or elſe in Oppoſition they are not Worthy to appear.

1. In compariſon of him; though theſe things have their Worth, yet if you reſpect 〈 in non-Latin alphabet 〉 , the far more excelling and tranſcendent Knowledg of the Lord Jeſus, they are meer droſs and dung. And now Brethren, I wiſh we may all appear to be true Scholars of St. Paul herein, Ye have heard his 〈 in non-Latin alphabet 〉 his paſt, and preſent thoughts, and what he ever reſolved to think, that all theſe things, yea, if they were a thouſand times more Worth, are not yet Worthy to be Named with him, to be had or held if Chriſt be in the Counterpoiſe: Sequimurne patrem non paſſibus aequis? Do we follow this Father and Inſtructer in Jeſus, though with little Iulus we take ſhorter ſtrides, and prove ſomewhat behind? In Chriſtian ſimplicity and verity, if you do not look upon Chriſt as the Sun in the Firmament, as one that infinitely outſhines all other glittering Excellencies, you are unworthy of him; let me add, ſo unworthy you are, that your Ingratitude will conſtraine him to With-hold the bleſſing of all from you, and the reproach you caſt upon him will kindle his righteous Indignation againſt your Souls; yea your Parts and Ornaments of Wit Art, Learning are Curſed to you, and Curſed be they all, if you exalt them above and againſt the Lord Jeſus our precious Saviour.

The grand Importance and Conſequence of this Argument hath conſtrained me to urge and provoke you a little for your good with theſe honeſt Interrogatories. 1. Is Chriſt the end of all your Accompliſhments? He is indeed the Alpha and Omega, the firſt and the laſt, the beginning and end of all things, but do you intend him? do you aime at him? do you count that all things are impertinent and vain that 〈◊〉 do not Miniſter to him? do you reckon that you are fruſtrated in all your labours, if you have indeed the Reputation of Eminent, Learned, and Eloquent, but Jeſus Chriſt is not ſanctiſied, nor ſatisſied in the Salvation of his Redeemed ones? if the Lord Chriſt be principall, and all loſs in compariſon of him, he muſt thus be the end of all. 2ly. Do 〈◊〉 look upon all your Ornaments and Acquiſitions but as meanes to this our end? In heart and conſcience do we thus apprehend? do We thus Operate? do we promote with the greateſt Zeal and Diligence thoſe things that lye neareſt to the heart of the Lord Jeſus, and are more precious to him than his blood? do we labour in our places and degrees that the people which he hath purchaſed may be redeemed from under the power of Satan? do we delight in ſealing to them the love of God, and the conſolation of the Spirit?

Do we Intend with Zeal and Heartineſs 〈◊〉 Men 〈◊〉 would turn to Chriſt, and give him the glory which belongs to him? do We Intercede for them with God when they ſin, as thoſe that are truly toucht with the diſhonour and loſs of Chriſt himſelf? Is it our care in all our diſcourſe, private, or publick, to ſhew forth the unſearchable Riches of his Majeſty? If Chriſt be not the next end of our callings, yet is he the real and ultimate end of our converſation? If ye ſtudy the knowledge of the Laws, is it your principal aime that judgement and juſtice may be impartially Adminiſtred, that the Oppreſſed may be delivered, that we may all live in Godlineſs and Honeſty to the praiſe of Chriſt? Is it not rather that you may get Wealth, Reputation, and victory, while Chriſt and his Members bleed and periſh? If you beſtow your ſelves upon Nature, is it your buſineſs to Advance the publick Good of Mankind, and like Compaſſionate Samaritans to ſet free thoſe whom Satan hath bound in manifold Infirmities? If ye be Gentlemen of Eſtate, do you imploy your Authority, Intereſt, Wealth, and Power to Incourage the Profeſſion, Ordinances, and People of Chriſt? If Citizens, and Traders, Is it your care that Faithfulneſs, Juſt dealing, Equity and Love may appear in all your Matters, and this for Christ his ſake, who hath called us to be Brethren? If not Sirs, we pervert the Text, we diſavow the Apoſtle, we looſe our right in Chriſt, we count that he is but loſs to us while the World is our Gain. If we do not thus aime at the Lord Jeſus, he is but light with us in the Scales of compariſon.

I proceed now to the 2d. Particular from the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 to ſee if we reckon all but loſs for the Lord, when he is ſet in Oppoſition with other things: When Chriſt is ſet before us on this Hand, and the World with all its Glories on that, what do we choos? whom do we follow? what do we hold to? We ſhall deſpiſe one to give content to the other; and I pray Brethren, Where are our Hearts? God hath as I may ſay, Furniſhed us Tables with Royal Daintyes; He ſets before us his own blood, and the fleſh of his Son, a Feaſt which the Arch-Angels of Heaven are not Invited to in like ſort: But there are Acorns alſo to be picked up, and the ſoure Fruits of the Hedge, As We feed, as we chooſe, ſo We diſcover our Nature and Appetite. Do we then, Christian Brethren, as the children of the Kingdom, as thoſe that are of a Celeſtial and Divine Race, (do We I ſay) feaſt our Souls with Gods precious Manna, the things of life Eternal? Do we not rather with Kites and Vultures fly upon the Carrion? do we not hunt as the Swine that we may glut our ſelves with the traſh and offal of this World? do we not glory in our hearts how much Wiſer we are than our Religion? do we not look down from our high contemplations, and deſpiſe the poor people who ſerve the Lord Jeſus in Humility, Simplicity, and the loſs of all things? do We not rejoyce in a Criticiſm more than in a Sacrament? have We not more Inward Satisfaction in little Experiment about matter, and motion, than in the Sanctification of the Spirit, and having our Names Written in the Book of Life? What is our Element my Friends? Where are we moſt our ſelves? Had we rather be in the company of the Holy Jeſus, and doing his Work, than vending our ſelves as Acute and Learned? I beſeech you by the Mercies of God, let us lay our hands upon our hearts, and ask within doors if theſe things be not too true with many of us; Chriſt ought to have had the preference, he is the Altar that muſt Sanctifie our Gold, our Gifts, and Parts, I meane, or they will never find acceptance before the Throne of God.

That this may be more effectual, let me preſent you with a few Conſiderations Relating hereto, and I have done. 1 Know that Chriſt is Worthy of all the Intereſt that he claimes in your Hearts and Study's, Conſider the Dignity of his Perſon. We venture for him, We yield all to him, by whom all things were made in Heaven and Earth, viſible or inviſible, whether they be Thrones, or Dominions, Principalities, or Powers, and he is before all things, and by him all things conſiſt, 1 Coll. 16, 17. Think upon the Endearments of his Grace, the Zeal of his Love and Sufferings, that he might bring us into Friendſhip and Favour with God. Oh how nearly doth it concern us to get into his love, that we may live with God! Whether fall we if Chriſt be not our Friend? how do theſe things touch us to the quick, to the fleſh, and to the bone, yea to the marrow, and the Spirit? One day ſure the Acceptance and Favour of Chriſt Jeſus will be ſomewhat Worth. What is there then of all the Worldly Gauds and Glories that you can ſet up as a Rival againſt his Glorious Majeſty? For what things will ye part with your Immortal Hopes in him? How eaſie, me thinks, it is to the believing ſerious Soul to ſcorn and trample upon all thoſe things which we have ſometimes called Temptations? How reaſonable is it to boaſt in the Lord, and ſay, What ſhall ſeparate us from the Love of God in his dear and bleſſed Son? 2. If Chriſt have not the Headſhip and Dominion, he will blaſt the glory of all our Excellencies, and tarniſh the beauty of them.

If we provoke him to jealouſie with our parts, wit, learning, his Indignation like a Canker will quickly Eat up our ſpringing Hopes and Glories. It hath been Obſerved always that the moſt pregnant Wits in our Schools of Language, have not proved the moſt Subſtantial in our Univerſities, & the forwardeſt there alſo have not been the moſt ſerviceable in the Church, or Nation; they have been as Trees Tranſplanted out of our Nurſeries which do not proſper accordingly in the Orchard where they ſhould bear Fruit: When as in the Interim many Obſcure and Unobſerved Souls have come forth from their Privacies like the Great Gregory from Nazianzum, a poor Country Village in Cappadocia, who have been the Wonders of the Age, and the Glory of the Church. This comes to paſs not only from the divers Natures of the Wit, Capacity, and Abilities which are proper to the ſeveral Studies, Imployments, and Excellencies; nor meerly that certain Intellects arrive to Ripeneſs in their proper periods, before which they are harſh and unſavory; but chiefly and moſtly by the bleſſing of God upon their humility, patience, and Integrity: When as the others have boaſted too much of the Ignis lambens that Environed their Temples, and have Adored too much the brightneſs of their Intellectuals. Chriſt was not, could not be pleaſed that his Servants ſhould count themſelves his Betters, that they ſhould Belive they knew what was Wiſdom better than himſelf; they have it may be with Herod received the Applauſe of them that cryed out, Nec vox hominem ſonat! the voice of God, and not of man! Thus the Angel of the Lord had ſmitten them with diſhonor; they bring to God the Sacrifice of Cain, whoſe Error was of Old thought to be, that when he ſeemed to bring ſomewhat to God, yet too much too himſelf; for ye Read, (Gen. 4. 7.) after the Septuagint thus: 〈 in non-Latin alphabet 〉 ; If thou haſt brought a right and worthy Offering to God, but haſt not divided Right (between him and thy ſelf) haſt thou not ſinned? To this Reading agree both the Samaritan Text, and the Targum of Hieruſalem, though the Hebrew Bibles, and thoſe that are derived thence have not the Words, The belief or Tradition of Antient times ſeems to have been, that in the Mincha, or Meat-Offering which Cain brought to the Lord, he took too much for his own Portion; wherefore God that hath no pleaſure in the Illibera le Sacrifices of Churls, who think that all is too much which is beſtowed upon him, had no Reſpect to him, and refuſed to teſtifie his Acceptance by ſending down fire upon the Altar. But is not this our own caſe? have we not counted that Chriſt in Humility, Simplicity, Self-denial, Meekneſs, and Holineſs is but loſs, while the Reputation of Men, the praiſe and profit of the World have been thought all the Gaine? What do we then but ſet the Celeſtial and Royal Diadem of God upon our own Heads? ſhall he Incourage us in ſo Horrible a Sacriledge? ſhall he contribute to his own Diſhonour?

3ly. If all be not loſs for Chriſt with us, he may juſtly leave all our Parts and Ornaments to be our Infelicity, and the Bane and Miſchief of thoſe that converſe with us. If unbred Souls commonly prove brutiſh, inconſiderate, ſtubborn, and profane; no leſſer or lighter Diſeaſes attend thoſe that have been quickned by Study, Exerciſe, and Education. The moſt ſpritely and vivacious Wits have alwayes proved moſt Ungovernable, the moſt Turbulent Subjects in the State, the moſt Peſtilent Heriticks in the Church, the worſt Friends, the worſt Neighbours, the worſt Husbands or Maſters to their Relations and Families. The Men of middle capacity and ſtature of mind have in the interim been ſucceſsful in their Affairs, peacable in their Deportment, treatable by their Allyes, and more truly profitable to the World. In Ten years there have been more Frayes and Seditions of one in City Florence, than in five hundred among the Switzers and Griſons, people of a ſlower Genius, and 〈◊〉 Mettle. But what need we go ſo far for Examples? See we not among our ſelves, what the Audacious Wits of Men are daily endeavouring and practiſing? do we not ſee how our Capitones, Men of great and buſie Heads, cannot be at reſt, but they enterpriſe and examine every thing, and can ſuffer nothing to ſettle? how do they as with battering Rammes ſhake, undermine, demoliſh the very fences and foundations of Nature. Policy, Piety, and Society? They cenſure and judge of every matter; and what they have not ability to comprehend, or humility to ſubmit to, they deſpiſe as weak and imperfect, or will not Reverence as Holy.

Ill Work we make for our Governors Eccleſiaſtical or Civil, while we moleſt and vex them with our unruly practices. when We ſhould help them to bear their Burthens. 〈 in non-Latin alphabet 〉 . Origines libr. 1 Contra Celſum.

While ſome be Wiſer than Chriſtianity, others wiſer than the Laws, and all the reſt wiſer than their Teachers and Governors, we forget our ſelves, and become Reprobate in our Manners and Converſations, Nobis obſequii gloria relicta eſt, Corn. Tacit. The glory of yeilding Obedience to thoſe that are over us in our proper Virtue and Eminence. What now is the cauſe of all this Diſorder? Learning? Knowledge? Wiſdome? God forbid that we ſhould have ſuch a Thought in our Hearts! God never gave Underſtanding to Men to do them Miſchief, no more than day-light to Blear our Eyes: But the Miſchief is, that we Eate more freely of the Tree of Knowledge, than of Life, that we have knowledge in Superproportion to our Humility, ſelf-denyal, Modeſty, and Sanctity, and ſo that Sun which ſhould Enlighten our Earth, by our Ill conduct ſets it all on fire, and then inſtead of counting all our Wiſdome loſs for Chriſt, we are left to the tyranny and ſedition of our Thoughts.

4. If we give not Chriſt the preeminence, our Rebellious Affections will pollute and deprave our Judgements: This Honourable City which Traines up ſo many Youths to Learning, hath not in my Opinion been ſuitably Happy in them. The reaſon of which (beſides the foreaſſigned) is like to be, that the Luxury and many vices of the place like Ill Weeds grow up with the Corn, and choak it that nothing comes to Perfection. By their Meanes they who ſhould have by their Studies made themſelves ſerviceable to the Lord Jeſus, become but more Ingenuouſly wicked. Ah! ſad concluſion of ſo much Goodneſs of God! To conclude, Learning is both Profitable and Honourable, it is the light of our Eyes, the Guide of our Lives, the proper Excellency of Humane Nature: But if it claime precedence of Chriſt, though We were Angels of Heaven, it would bring us down to Hell: Take therefore the good Counſel of the bleſſed Apoſtle

1 Cor. 1. 30. 31. Let Chriſt be made unto us of God, Wiſdom, and Righteouſneſs, and Sanctification, and Redemption, and let him that Glories glory in the Lord. FINIS.