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A61630 Thirteen sermons preached on several occasions three of which never before printed / by the Right Reverend Father in God Edward, Lord Bishop of Worcester.; Sermons. Selections Stillingfleet, Edward, 1635-1699. 1698 (1698) Wing S5671; ESTC R21899 215,877 540

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it is made to serve Mens Passions against each other 3. When they seek for no Accommodation of their Differences in a fair and amicable manner The Necessities of some Cases are such That they are fit to be referr'd to such Wise Arbitration as the Law provides but if Men are restless and litigious who love Differences and delight in vexing their Neighbours with Law Suits it is certain they have not the Spirit and Temper of Christians who are to live peaceably with all Men. 2. How this proves so mischievous to Men. 1. It makes such Mens lives very unquiet and troublesome to themselves and others For it is impossible for some to disturb others but they must expect a Retaliation Many Men would have their Passions lie more quiet if they were not rouzed up and awakened by others but when they are they know not how to lay them asleep again And so they exasperate and provoke each other and take away all the Peace and Contentment of one anothers Lives And what Care and Solitude what Vexation and Trouble doth attend those who are thus Righteous overmuch that they will always be endeavouring to right themselves till they bring the greatest mischief upon themselves 2. It provokes God to shorten their days out of pity to the rest of the World For the greatest Blessings of this World are promised to the meek and patient and charitable and merciful Persons and therefore others have no reason to expect any other but a Curse upon them To conclude all by way of Advice as to the general Sense of these words 1. Not to think every thing too much in Religion and Vertue because some are here said to be Righteous overmuch The far greatest Part of Mankind err the other way They care not how little of Religion they have and they desire no more than just to carry them to Heaven Which shews they neither know what Heaven or Religion means for then they would be convinced their Minds could never be too much prepared for it 2. To understand the difference between true Wisdom and Righteousness and that which is not For upon that depends the just Measure of them both We cannot be too Wise in that which is real Wisdom but we may be too easily conceited of our Wisdom and cry up that for Righteousness which is not but a sort of busie Impertinency about little Matters in Religion and making a great noise about them which signifie very little as to true Wisdom 3. Be not too curious in searching nor too hard in censuring the F●ults of others It is a very unpleasant Curiosity to find out the Faults of others like that of some Creatures which delight in Dunghils and those who consider the Frailties of human Nature will not be too severe upon the Miscarriages of others 4. Live as easily with others as you can for that tends much to the sweetning and prolonging Life It is not possible to live without Injuries take as little notice of them as may be and that may be the smartest Revenge If you are forced to right your selves do it with that Gentleness and Fairness that they may see you delight not in it 5. Avoid a needless Scrupulosity of Conscience as a thing which keeps our Minds always uneasie A Scrupulous Man is always in the dark and therefore full of Fears and Melancholy apprehensions he that gives way to Scruples is the greatest Enemy to his own Peace But then let not the fear of Scrupulosity make you afraid of keeping a good Conscience for that is the wisest and best and safest Companion in the World FINIS Books written by the Right Reverend Father in God Edw. L. Bishop of Worcester and sold by H. Mortlock at the Phoenix in St. Paul 's Church-Yard A Rational account of the Grounds of the Protestant Religion being a Vindication of the Lord Archbishop of Canterbury's Relation of a Conference c. from the pretended Answer of T. C. 2d Edit Fol. Origines Britannicae or the Antiquities of the British Churches with a Preface concerning some pretended Antiquities relating to Britain in Vindication of the Bishop of St. Asaph Folio Irenicum A Weapon-Salve for the Churches Wounds Quarto Origines Sacrae Or a Rational account of the Grounds of Christian Faith as to the Truth and Divine Authority of the Script and the matters therein contained 4 to A Discourse concerning the Idolatry practised in the Church of Rome and the hazard of Salvation in the Communion of it Octavo An Answer to several late Treatises occasioned by a Book entituled A Discourse concerning the Idolatry practised in the Church of Rome and the hazard of Salvation in the Communion of it Part I. Octavo A Second Discourse in Vindication of the Protestant Grounds of Faith against the pretence of Infallibility in the Roman Church in Answer to the Guide in Controversie by R. H. Protestancy without Principles and Reason and Religion or the certain Rule of Faith by E. W. with a particular enquiry into the Miracles of the Roman Church Octavo An Answer to Mr. Cressy's Epistle apologetical to a Person of Honour touching his Vindication of Dr Stillingfleet Octavo A Defence of the Discourse concerning the Idolatry practised in the Church of Rome in answer to a Book entituled Catholicks no Idolaters Octavo Several Conferences between a Roman Priest a Fanatick Chaplain and a Divine of the Church of England being a full Answer to the late Dialogues of T. G Octavo The Unreasonableness of Separation or and Impartialaccount of the History Nature and Pleas of the present Separation from the Communion of the Church of England Quarto A ●ourse concerning the Doctrine of Christ's Satisfaction or the true Reasons of his Sufferings with an Answer to the Socinian Objections To which is added a Sermon concerning the Mysteries of the Christian Faith Preached April 7. 1691. With a Preface concerning the true state of the Controversie about Christ's Satisfaction The 2d Edit Octavo Sermons preached upon several Occasions in 3 Volumes Octavo A Discourse in Vindication of the Doctrine of the Trinity with an Answer to the late Socinian Objections against it from Scripture Antiquity and Reason And a Preface concerning the different Explications of the Trinity and the Tendency of the present Socinian Controversie The 2d Edit Octavo An Answer to Mr. Lock 's Letter concerning some Passages relating to his Essay of Humane Understanding mentioned in the late Discourse in Vindication of the Trininity With a Postscript in Answer to some Reflections made on that Treatise in a late Socinian Pamphlet An Answer to Mr. Lock 's Second Letter wherein his Notion of Ideas is proved to be inconsistent with it self and with the Articles of the Christian Faith 8 to Ecclesiastical Cases Relating to the Duties and Rights of the Parochial Clergy stated and resolved according to the Principles of Conscience and Law The Rule of Faith Or an Answer to the Treatise of Mr. J. S. entituled Sure-footing
which is not like a River which grows greater by running but like a mineral Water which loses its strength by being carried too far We find in the time of Papias who lived but in the second Century the Authority of bare Tradition was mightily sunk For Eusebius saith he conversed with the Disciples of our Lord and his Apostles he saith of himself that he went up and down to them to get what he could from them having a greater esteem of what he could learn from them than of what was written And what Advantage did this bring to the Church It brought some idle opinions into reputation saith Eusebius for afterwards they thought it enough to fix them upon Papias But how was it possible for him to mistake Eusebius saith that being a Man of mean capacity he might easily misunderstand the meaning of what was spoken But if Tradition might fail after such a manner so near the Apostle's times then we must be assured of the Capacity as well as Integrity of those of every Age through whom a Tradition passed or else they might deceive or be deceived about it But God was pleased to provide better for the security of our Faith by causing the Gospels to be written either by the Apostles themselves as St. Matthew and St. John or by the Disciples of the chief Apostles while the others were surviving as St. Mark and St. Luke and the latter gives this account of his undertaking to write it viz. That thou mightest know the the certainty of those things wherein thou hast been instructed His instruction was by an Oral Tradition but that it seems wanted something to strengthen and confirm it and that was by St. Luke's writing his Gospel How could they add any assurance to him if all the ground of his certainty were to be taken from Tradition St. Luke thought it necessary then that those things which concerned the Life and Doctrine of Christ should be put into Writing that they might be more certainly convey'd and that while they had the Testimony of those who were Eye-witnesses and Ministers of the Word 2. And so I come to the second Rule of discerning the Primitive Doctrine of Christ viz. The Writings of the Apostles when Matters of Doctrine came to be contested were the infallible Rule whereby they were to judge which was the true and genuine Doctrine of Christ. There are some who pretend that the Apostle's Writings were meerly Accidental and Occasional things but that the main Design was to lodge the great Assurance of th● Doctrine of Christ in Tradition from one to another and what they wrote was not to make any Rule of Faith but only to give some good Advice to those Churches they wrote to But I shall now prove that the Writings of the Apostles were intended by the Holy Ghost to be a standing Rule whereby the Church was to judge which was the true and genuine Doctrine of Christ. 1. From the Reasons and Occasions of writing the Books of the New Testament 1. As to the Gospels we must distinguish the General Reason of writing them from the particular Occasions as to the several Gospels The general Reason is to be drawn from the Divine Wisdom which inspired and guided them the particular Occasions relate to the circumstances of writing them The General Reason is that which Irenoeus gives viz. That the Gospel which they had first preached was by the Will of God put into Writing that it might be a Foundation and Pillar of our Faith Not meerly to keep up the Remembranee of it which Feuardentius yields and thereby overthrows the Infallibility of Oral Tradition but that so it may be a certain Rule of Faith to all Ages The Evangelists saith St. Augustin were but Christ's Hands which himself as the Head directed in writing the Gospels and therefore we are to look on the Gospels as his own Hand-writing The Holy Ghost saith he directed the Minds of the Evangelists as to the order and manner of their Writing Which varied according to the particular Occasions but yet were all subservient to the General Reason St. Matthew wrote the first Gospel saith Eusebius to the Jews to whom he had preached because going into other parts he would supply the want of his Presence among them by his Writing What need this if Tradition were a certain and infallible way of conveying the Doctrine of Christ St. Chrysostom saith the Jewish Christians desired him to put into Writing what they had heard him preach Did not they understand the force of Tradition better Or why should St. Matthew put them out of an infallible way The Author of the imperfect Work on St. Matthew saith they desired him to write his Gospel that where-ever they went they might carry an Account of their Faith with them Clemens Alexandrinus saith the occasion of writing St. Mark 's Gospel was that the people were not satisfied with an unwritten delivery of the Holy Doctrine and therefore importuned Mark who was the Disciple of St. Peter that he would leave a Monument of his Doctrine in Writing which St. Peter understanding by Revelation approved and confirmed his Gospel for the use of the Churches Origen saith he wrote it according to St. Peter's directions Epiphanius saith by his Authority Athanasius saith it was dictated by him at Rome It seems that Peter himself did not think fit to leave the Doctrine of Christ to an Oral Tradition even at Rome but Irenoeus thinks it was written after St. Peter's decease who therein differs from the rest and shews how uncertain meer Tradition is Tertullian saith St. Mark 's Gospel was attributed to St. Peter and St. Luke 's to St. Paul St. Jerom mentions the Opinion of some that when St. Paul saith according to my Gospel he means that of St. Luke But St. Luke himself plainly gives an Account of the occasion of his writing St. Ambrose thinks by those who had taken in hand to write of those things which were firmly believed among us he means the Authors of the counterfeit Gospels as that of the Twelve Apostles and St. Matthias But we have no evidence that these were older than St. Luke his meaning is that in those parts where he was there were some who did undertake to give an Account of the Life and Actions of Christ who wanted the Advantages which he had having had great opportunities of knowing circumstances from the Eye-witnesses and therefore he set himself to give an exact Relation of them that not only Theophilus but every one that answers his name might know the certainty of those things wherein they had been instructed But did not they know the certainty of these things by the Apostle's Preaching Yes but the things they heard might slip out of their Memories and to prevent this saith Theophylact St. Luke wrote his Gospel that they might retain these things with greater certainty And words that are