thrust themselves into the mind and the advantages that do attend them and by constant importunacy stirr and work desires and serve them too then we are in that state in which the World hath those advantages I told you of whereby it does not onely war against the Principles of Reason and Religion in us but it also leads the Will into Captivity and enslaves her to it self For it is plain the world hath got possession of the heart and hath a strong party of heady passions which whensoever a temptation does alarm them presently are up raise a mutiny and with the heat of Fancy and commotion of affections they disorder the Understanding so that it cannot rally up considerations against the assault but either it concludes or disputes very faintly If it do make an effort and struggle it is but with a slender company of thin weak notions of things afar off which the man hath had no proof of nor hath any great confidence in which while it is in recollecting and enforcing the world hath its powers ready seizes on the Will by the means of a corrupted fancy that does give it earnest foretast even the possession of the well-known pleasures that it does invite to and so melts him down into the sin Now while the present Profits Pleasures Honours that I have from the World fill me while they feed and cloath me and provide me all that my necessity or wantonnesse can wish and furnish me in hand with whatsoever any of my natural or my forc't Appetites does gape for and lull me with that constant variety of those delights which it procures the use of which hath so drunk up my Spirits and my Soul hath so imbib'd the joyes that I know not how to retrench from them nor from that which is to furnish them Must I leave all these for things that I have had no tast nor rellish of leave all in present for some future hopes which I have no great confidence of compassing if I should try and which I also see that very few venture for Whereas Mankind is swallowed up in the pursuit of these and to be stor'd with them does not onely serve my needs and Luxuries but it is the onely state of Reputation and Honour 'T is not from a rich stock of vertuous qualifications nor from great and glorious Actions that Esteem and Dignities do generally grow but from worldly advantages these constitute conditions and these are their onely Characters And being it is so they that are in a Sphere above the ordinary ranks of people must contrive those things that are become essential to their condition and they must have worldly Pomps although with the expence of Piety or Charity and Justice yea of every Christian Duty of Morality indeed and Heathen vertue of Humanity it self They will extort be ravenous and cruel will be false and treacherous cheat and betray to get and purchase at the price of the most difingenious sneaking and unmanly sins To undermine another they will dig to Hell as if they meant to give fire to their Mine with the flames of that place whence they have the malice and the arts to do it And as if they did not care to sink him thither who stands in their way to stop their rise they are content to dye their purple with their own most guilty blushes and the blood of any one that is their Rival or Competitor Add to this that when these pretences of condition have got footing in the heart besides those passionate desires which they stirr for themselves they work out most unquiet Emulations Envyes Discontents at others In whatsoever any other does exceed me his Abundance is my want straight I am in necessity not from my own needs but from his possessions and I suffer his enjoyments I labour fret and sink under the burden of his Honours and his greatnesse is inflicted on me Nor can I ever be at rest till I am got from under the sad pressure of that deep necessity of having what I see another have And thus it will be till Ambition have no further object till there be no greater heights to mount And now this Lust is in its pride and the victorious World in its Triumphal Chariot Not that I dare pretend that I have shewed you all the Chains by which it drags captive Souls after it or all the Arts of Tyranny that it does execute I could name many more but he alone is able to discover all that in the twinkling of an Eye did once shew all the Kingdoms of the World and all the beauty of them and who promised to bestow them all for but one single act of Worship and whose gift the Glorys of it are for the most part and purchased by those very means My business is to pull it down from this great height and shew you how to triumph o're these Conquests which my Text sayes is done by Faith for this is the Victory that over cometh the World even our Faith Which how it does is my second next Enquiry It seems a prejudice to this Assertion of my Text that the great pretenders to Faith the men that lay the whole stresse of their Everlasting Being on believing onely have been branded to be very Worldly and the Factions of Godlinesse were the mysteries and arts of Thriveing as if their Faith laid hold indeed upon the Promises of that Life and if it over came the World it was for them to seize and be possessours of But this is not the Victory my Text seeures a Conquest for the Faith onely of Maâ—oâ—et to make And while Christian Votaries do onely mind such Conquests and are candidates of Turcisme do they not call it in and make way for their Sword and their Religion But the Faith that layes hold on Christ's Promises cannot confist with any such affections For since Christ's Promises are made onely to those that overcome all such desires and that do it to the end and none other can be safe It is impossible for him that does not overcome to trust upon those Promises and to apply them to himself by Faith For at once to believe I shall be saved and yet believe those sayings which affirm none such can be saved these are most inconsistent It being then as easie to make contradictions be at peace as Faith and Worldlinesse they cannot suffer one the other it follows He that hath this Faith in sincerity must needs overcome the World And to shew you in a word how it is done you need not but to consider that Faith is as S. Paul saith the substance of things hoped for and the evidence of things not seen Heb. 11. 1. Which as the Syriach translates does say that Faith is such a certainty of those things that we hope for as if we actually had them and it is the revelation of those things are not seen it hath so strong a confidence in God that the Believer assures himself
of all Gods Promises and Threats as much as if they were in fight and though we see them through a glasse but darkly yet we see them by it 1 Cor. 13. 12. it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It represents the things of which we have no demonstration from sense or humane reasoning as convincingly to the mind as if they were before our eyes And it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance the subsistence and the very being of things that are not yet in being but in hope So that the Eye of Faith like that of God does see those things that are invisible and futurity is present to it Now by this alone it is of force to break the powers of the World which as we saw while the things of the other World were lookt upon as at a great distance afar off taking advantage of their absence storm'd the mind with present forces and had supplies at hand for fresh assaults so overcame it Whereas had the powers of the World to come been present now by Faith they are made so we see the other which are so inferiour that there is no more comparison than of immensity to a point a moment to Eternity could not stand before them 'T is too notorious that this is the case For should a man cry fire in the House how it had seiz'd the strengths of it were blotting out the glories of it in thick Smoak devouring all their shine in flame we would leave our Devotions our most eager pleasures to prevent this and no speed were swift enough to serve our cares and fears But though a Prophet of the Lord cry Tophet is prepared the pile thereof is Fire and much Wood and the Breath of the Lord like a stream of Brimstone kindling it and do this till his Lungs crack not one heart is mov'd nor brings a drop of tear to quench the flame because these fires are not present as the other neither have men any sense of them were they alike convincing alike present to the apprehension 't were impossible according to what we have demonstrated that the Will in her choyces and her aversations where the objects are of alike kind and have one common measure of their good and evil is determin'd to avoyd or take that which appears the greatest alwayes 't were I say impossible not to fly these which the Devils do believe and tremble at with greater dread wherever they appear Now a strong lively Faith must paint them out and shew them in each fin the World ensnares into Neither would any of those rotten planks which while the Will does fluctuate betwixt her worldly inclinations and these fears and is tost about offer themselves as I declared to you for her to escape upon though she does dash her self upon God's Threats choosing the present sin such as the application of Decrees or Promises made absolutely to himself without any condition confidence in Gods Mercies hopes of Pardon none of these would be security to one that were convinc't in earnest He that did believe and as it were discern that height which his ambition goads him to aspire to were upon the brink of the bottomless Pit whither when he arriv'd that very sin that tempts him with the glories of the prospect would then tumble him down headlong into that Abysse he would no more dare to ascend it by such false and guilty steps upon such hopes of mercy trusts on Promises or Decrees than he would dare to throw himself off from a Pinacle in confidence God was Almighty and Almerciful able enough and kind enough to stretch out his right hand and catch him in the fall or trusting to that Promise He will give his Angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone Or leaning upon any such Decree as makes the term of life immovable and fatal neither to be hastned or retarded none of these will make him mad enough to break his neck neither would the same presumptions encourage him to cast away his Soul had he but equal apprehensions of the danger And it is plain all the temptations of the World and all these false encouragements cannot work upon a man when Death once looks him in the Face and the great Champions of Prophanenesse are tame then not that God's Threatnings are more true or made more evident to sense or reason than they were before but their Faith is active and they apprehend more strongly then To see my self trampled upon by pride and malice or worse yet begging of him whom my blood it may be helpt to streams of plenty begging like Lazarus the portion of his Dogs Dogs that are taught to snarle and bite and make more sores not lick them this is a state more killing than my want able almost to tempt a man to any courses But then if with the Eye of Faith I do but look beyond the gulph and there behold the Rich man in his flames begging for water and although it be the Region of eternall weeping yet not able to procure one drop of his own tears to cool his Tongue O then I see 't is better to be Lazarus although there were no Abraham's bosome But if my Faith look through that bosom also into that of God and there behold the Son of God leaving all the essential felicities of that Bosom to come live a life of Vertue here on Earth and to teach us to do so choosing to do this also in a state of the extreamest poverty consecrating want and nakednesse contempt and scorn making them thus the ensigns of a divine Royalty And to encourage us not to sink under any of the Worlds assaults he hath proposed Rewards of Vertue such as God is blessed in did my Faith give me but a constant view of all this sure the paint and varnish of these little things below the twinkling exhalations of the glories of this World could not dazle my mind and captivate my Soul I should burst these entanglements to catch at those 'T is evident and 't is acknowledg'd that when our belief shall be all vision and our expectation possession when our understanding shall become all sense in Heaven and we see and tast and have those glories then we cannot sin cannot be tempted from them And therefore by the measures of the nearness of these objects of our sight and of our interest so are our strengths to stand and overcome temptations Now Faith is sight gives presence we have seen and it gives interest too He that believes is born of God saith the Apostle and therefore hath a right Now to be born of one is to receive from him a principle of life He then that hath receiv'd from God a Principle of life such as he can derive life like his own such as is led in Heaven when he does consider his original and looks upon himself as born of
Crucified as it is written Cursed is every one that hangeth on the Tree So also he does look upon his Standard as the instrument of Execution to the VVorld on which it must be Crucified unto him and so it is He is so taken off from finding any stirring delights in the glories of it that he accounts it a dead thing that hath no more attraits than a Carcasse yea he does look upon this World as on a detestable and accursed thing as it was indeed whose Thorns and Briars do not onely scratch and tear and do it most when we embrace it most but also are a Refuge for the cursed Serpent to lurk in and add his Stings to their sharps that Devil Serpent that was doom'd into it and is alwayes in it and then most when it is most Paradise Now he that hath thus us'd the World he that hath nail'd it to the Crosse of Christ hath overcome the World Should we now cast an eye at once upon our selves and that which hath been thus deduc't tracing all back again then First it would appear so evident that I were vain if I should stay to prove that those which have such desires to any of the profits heights or pomps or any dear thing else whatever of this World as that they are impatient if they miscarry in them and full of strange complacencies if they do answer their desires these have not overcome the World to any such degree For had I overcome and Crucified it sure I should not be so affectionate as to desire court and pursue what I had Executed I should as soon adore the Paintings of my Enemies Tomb embrace and make love to his Carcasse And were I Crucified to it had I but one Thorn of my Saviour's Crown struck through my head but one Nail in my Foot of those that nayled him to his Tree were my Soul fastned to a Crosse how were it possible I should run gadding after the gay follies of the World hasty in my desires of it Nor could I be impatient if the World do not answer my desires and expectations disquieted and discompos'd if I be disappointed when any thing in it is not subservient to my heights and I misse of those respects I lookt for were the World vanquisht Crucified to me should I look for services from my dead Enemy whom I had slain or be troubled if the person on the Crosse did not do fitting reverences to me or be impatient if I had not respects and the Attendances of Pomp from one upon the Gibbet or if I were Crucified to it certainly these heats would not warm the dead these are none of the troubles of an Executed person when he is rackt upon that instrument of Death he is not grieved because the Nayles were not of Silver the Spears head not bright or the Crosse was not hung with Arras And suppose it were sure I were very weak if I should please my self with that and let Such poor contents thrust out all the just sadness of my Sentence and demerit And yet it is as strange to find delights in having any of the Worlds advantages and pride my self in the possession if I be Crucified to it But much lesse is it Crucified to them that will do actions of injustice for the sake of any of the pomps or profits of the VVorld there are that grind and screw and rack all that they have to deal with others that deceive and rob in Vizours plunder in the disguises of fair words and of false arts Some that dresse their Pomps in none of their own trappings such as they never mean to have a right to because they never mean to satisfie for them if they can avoid it they furnish the grandeur of their own condition with the goods of others which they never care to make their own by any recompence at least not in such wayes and seasons as the needs of those that own'd them and the rules of Justice do require they cramme and sauce their Dishes with the vital Blood indeed of those who starve for want of and who own all that which does provide them their excesses Now would a man do this to entertain and feed and dresse the Carcasse of his vanquisht his dead Enemy would he be so vain so guilty to provide to deck the Crosse on which he Crucified his Foe least of all would he retrench from the proportions of Charity or Piety deny the calls of Mercy and compassion or Religion for his profits sake or to furnish out the trains of Pomp take the Lords portion to serve the dead World with If it were overcome and Crucified they would not feed it with hallowed things and the Poor's portion is such nor rob the Altar to give it excesses take Consecrated things to make a cursed Carcasse gay and proud strip Christ's Body starve their Saviour so He does interpret to deny a portion to the naked and hungry to make pomps and Ryots for an Executed World In any of these cases he is far from being overcome And if so the Second Proposition will apply it self to such and must conclude they have no Faith for if they had that were a victory and however goodly they pretend they are but Infidels But it may be they will boldly own the Consequence for now adayes it is not gentile to believe any thing of Christ's Religion And sure 't is for the Reputation of the gallantry and courage of our love unto this World that when the covetousnesse of the Gadarenes would not suffer Christ in their Coasts and for their Swines sake drove him out when that of Judas would not let him be upon the Earth but for thirty Silver pieces did betray him up to Death that of this Age proceeds and will not let him be in Heaven neither but it scoffs him thence and his Faith from the Earth And because they like this VVorld so well they will not suffer there should be any other It is not my part to Combat these I undertook onely to shew a way to overcome the World if they will not use it let them enjoy their Bondage And yet without all doubt these candidates of Infidelity and Atheisme have faith enough to do the work in good degree for certainly ther 's none of them but does believe but he shall dye and it is easie for his Faith to look through that thin vapour which our life is stiled by to the end of that small span and there see a Bed though gay now and soft as the sleep and sins it entertains then with the Curtains close the gayety all clowded in a darknesse such as does begin the desolatenesse of the Grave if you draw the Curtain to his Faith it sees a languishing sad Corps which nothing in the world can help or ease foreshrowded in his own dead hue himself preluding to his winding-sheet in which within a little while he shall be cast from the society and sight
Paradise and in soft airs of Musick breath into Hallelujah's But alas the smooth easie way leads down the Hill and the must strive and pant that will get up into the Mansions and the Bosome of his Saviour and whosoever will be his Friend must do what he commands But is there nothing lesse indeed will qualify The Scripture saith that Abraham believed God and it was imputed to him for Righteousness and he was called the Friend of God James 2. 23. and then is Christ more inaccessible and harder to be made a Friend Why truely God and Christ both are so much Friends to all true Believers that the Life of Christ was given for them for God so loved the World that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life John 3. 16. Nor are there any qualities more signally peculiar to friendship more engaging than confidence and trust dependance and relying embosoming my self in him Now these are but the excercise of Faith and 't is most certain if we heartily endeavour to do what he commands there is employment then for all this work of Faith place for its applications and assurances My Text does make this good But when his friendship is made over on Conditions as 't is not onely in these words but every where in Scripture there being not one promise absolute that does concern Gods favour justification and eternal Life he does not once offer Remission of sins but to those that amend their lives nay does express as if he could not give it otherwise peradventure they will repent that I may forgive them Jer. 36. 3. The promises therefore being conditionali Faith must be answerable to the Promises that it does rest on and apply and at the most can be but an assurance that you shall be partaker of what 's promised that is to say partaker of the favour and the life of Christ if ye do his commands But then if I perform not this condition to trust upon his friendship which I am not qualified for to think by Faith to receive a Pardon which in that case I am was never offered me to apply to my self promises which were never made me for none were ever made to them that do not do and to assure my self Christ will transgress his everlasting Covenant for my Vices sake meerly to give me leave to enjoy my sins will do that which God may not do forgive one that will not repent If I believe thus against promise and against Decree am confident whether Christ will or no and will rely upon him in despite of him if such a faith will make us friends affronts do reconcile This is indeed to lay violent hands on his favour and to invade his friendship and without metaphor take Heaven by force But sure I am that this is not the Faith made Abraham be called the friend of God in that place of S. James but a Faith that was perfected by doing v. 22. of that Chapter a Faith that made him offer up his onely Son upon the Altar v. 21. 'T is true he did in hope believe against all hope Rom. 4. 18. So that his faith was stronger than a contradiction but yet his resolutions of obedience seem stronger than his faith for he did that even to the cutting off the grounds of all his faith and hope He trusted God would make his promise good to him make all the Nations of the Earth be blessed in the seed of Isaac though Isaac had no seed nor could have if he should be slain And he resolved at Gods command himself to slay that Isaac so to make him have no seed His Faith indeed did not dispute the great impossibility but his obedience caused it He did not question how can God perform with me when I have offered up my Son I cannot look that a large Progeny should rise out of the Ashes on the Altar nor will those Flames that devour all my Seed at once make my seed numerous lasting and glorious as the Stars in Heaven which he promised me But much less did he question why should I obey in this He that does his commands can but expect what he hath promised but if I should do this Command and slay my Son I make his Promise void and destroy my own expectations And if I disobey I can but suffer what he bids me do my own obedience will execute all that his Indignation would threaten to my disobedience Though Abraham had three dayes time and journey to the Altar that Nature might have leisure the mean while to reason with the Precept thus and his Affection might struggle with his Duty yet he goes on resolves to tear out his own Bowels and cut off his hopes will Sacrifice his onely Son and Sacrifice Gods Promises to his Commands And then he that will trust to Abraham's example of believing yet will not follow him at all in doing will obey no Commands that is so far from offering up an onely Son he will not slay an onely evil Custome nor part with one out of the herd of all his vicious habits will not give up the satisfaction to any of his carnal worldly or ambitious appetites not Sacrifice a passion or a lust to all the Obligations that God and Christ can urge him with he hath nor faith nor friendship no nor forehead 'T is true indeed he that hath Abraham's faith may well assure himself he is Christs Friend but 't is onely on this account because he that believes as Abraham believed he will not stick to do whatever Christ commands which is that universality of obedience that is the next condition that entitles to Christs friendship and my last part Ye are my Friends if ye do whatsoever I Command you There is no quality so necessary to a Friend or so appropriate to friendship as sincerity They that have but one Soul they can have no reserves from one another But disobedience to one Precept is inconsistent with sincerity that hath respect unto all the Commandements and he that will not do whatever Christ prescribes hath reserves of affection for some darling sin and is false to his Saviour He is an Enemy indeed so that there is no friendship on either side S. Paul sayes so of any of one kind the minding of the flesh saith he whether it be providing for the Belly or any other of the organs of Carnality is desperate incurable Rebellion Now such a Rebel is we know the worst of Enemies S. James does say as much of any of those vicious affections that are set on the world Whosoever will be a Friend of the World is an Enemy of God James 4. 4. And he calls them Adulteresses and Adulterers who think to joyn great strict Religion to some little by love of an Honour or a profit of this world Such men are like a Wife that not contented with the partner of her Bed takes in
Lord appointed them they were so close a sence that our Saviour calls them Keyes of the Kingdom of Heaven as if they lockt us in the Path of Piety and Life and we must pick or break all that the Key of Heavin can make fast burst Locks as well as Vows before we can get out have liberty to sin God having bounded in the Christians race as that among the Grecians was which had a River on one side and Swords points all along the other so that Destruction dwelt about it on the borders And God hath mounded ours with the River of Hell the Lake of Fire and with these spiritual Swords as S. Cyprian and S. Hierome call the Censures But yet a Mound too weak alas to stand the Resolution and assaults of Vices now adayes which do not onely make great breaches in the Fence but have quite thrown it down and slighted it and the Church dares not set it up again should she attempt it they would scoff it down Men will endure no bar in the way to Perdition they will have liberty of Ruine will not be guarded from it so far from brooking Censures they will suffer no Reproof nor Admonition not suffer one word betwixt them and death eternal But Fiftly Though we will not let Almighty God restrain us with his Censures yet he will do it with his Rod and set the sharp stakes of Affliction in our walk to keep us in thus he makes sins sometimes inflict themselves and then we straight resolve to break off from them and while we suffer shame and feel destruction in the vice we shrink and uncling And now the sinner would not dye especially if his Precipitance have thrown him to the consines of the grave and while he took his full careers of Vice the fury of his course did drive him to the ports of Ruine and Death seemed to make close and most astonishing approaches when standing on the brink of the Abysse he takes a prospect of the dismal state that must receive him and his Vices then he trembles and flyes his apprehensions swoon his Soul hath dying qualins caused as much by the Nausea of sin as by the fear of Hell he is in agonies of passion and of prayer both against his former courses he never will come near them more and now sure God hath catch't him and his will is wholly bent another way now he will live the new life if God will grant him any But alas have we never seen when God hath done this for him stretch't out his Arm of Power hal'd him from the brow of the Pit and set him further off how he does turn and drive on furiously in the very same path that leads to the same Ruine and he recovers into death eternal And now this Will is grown too strong for the Almighty's powerful methods and frustrates the whole Counsell of God for his Salvation neglects his Calls and Importunacies whereby he warns him to consult his safety to make use of Grace in time not to harden his heart against his own mercies and perish in despight of mercy And when he can reject Gods Graces and his Judgments thus defie his Conscience and his own Experience too there is but one thing left wherein this Resolution can shew its courage and that is Sixthly His own present Interests All which the sinner can break through and despise to get at Death It is so usual to see any of the gross wasting Vices when it is once espoused murder the Reputation and all those great concerns that do depend upon a mans Esteem eat out his Wealth and Understanding make him pursue pernicious wayes and Counsells besot him and enslave him fill his life with disquiet shame and needinesse and the sad consequents of that Contempt and all that 's Miserable and unpittied in this Life and yet the sin with all these disadvantages is lovely not to be divorc't nor torn off from him that I were vain should I attempt to prove a thing so obvious I shall give but one instance of the power of the Will the violence and fury of its inclimations to ruine The man who for anothers inadvertency possibly such as their own rules of Honour will not judge affront yea sometimes without any shadow of a provocation meerly because he will be rude does that upon which they must call one another to account and to their last account indeed at Gods dread Judgment feat whither when he hath sacrific'd two Families it may be all their hopes and comforts in this Life two Souls which cost the Blood of God having assaulted Death when it was aâ—m'd and at his heart and charged Damnation to take Hell by Violence he comes with his own and his Brother's blood upon his Soul to seize his Sentence Go ye Cursed into everlasting Fire 'T is plain against all Interests of this World and the World to come this man will dye And yet this is one of the laudable and generous Customes of the Age. Neither doth this man stand alone the desperate Rebel would come into the Induction that without any hopes sets all on fire to consume all here and to begin his Flames hereafter But I have said enough to prove the Resoluteness of a Sinners Will which is so great indeed that it is this especially which does enhance the guilt of sin into the merit of an endlesse punishment this persevering obstinacy does deserve Hell and make it just For whatsoever inequality there is betwixt the short liv'd pleasures of a sin which dye while they are tasted and put out themselves and those eternal never dying retributions of Vengeance As sure there is also betwixt the life of Man and several of those petty felonies that forfeit it yet the Law does not murder when it Executes I might have instanc't in the gathering sticks upon the Sabbath day in Israel For since the preservation of publique safety and propriety is valuable with the lives of many men and to secure that and affright the Violation it was necessary to affix such punishments to such offences they that know the penalty and wilfully meerly to feed their other vices run upon it justly suffer it So that Man might not rob himself of that immortal Glory which God had ordain'd him when he did see it absolutely necessary thus to hedge Vice with Eternal Death And as he set Angels and Flaming Swords to keep him out of Paradise so to set Fiends and Flames to guard Hell from him and to entail those Torments on Man's sin which he had prepared for the Devil and sealed the Deed in the Blood of his Son If notwithstanding men renounce the blessedness and against all their Interests and Obligations in spight of all the arts and Powers of Heaven they will have the Torments and what they never would attempt for Paradise invade those flames to get to Hell 't is very just that God should let them have it should not break his
be considered As neither does the second satisfaction that of anger the Judge being to be like his Law that hath no passions or affections And truly since the things that do satisfie our angers and revenges are no real goods the satisfactions of them are unnatural and therefore surely not Divine Monstrous appetite that hath learnt to desire mischief hath also taught us to delight in misery and be satisfied with the griefs of others which being nothing to us cannot be our good And although we are stil'd Children of Wrath as if our portion were to be onely plagues our inheritance perdition and the fearful issues of Gods Fury Yet since to be angry signifies in God no more than this to testifie what great abhorrency he hath to sin how contrary to him how not to be indur'd it is It was impossible for God when he had once resolv'd to pardon sin to testifie that more than by resolving not to pardon it without such an example so that it did satisfie his anger perfectly But all true satisfaction lyes in the provision that is made by punishment against future offences This is that which the Magistrate and Law requires nec enim irascitur sed cavet for by Punishment they cannot call back the offences that are past undo or make them not have been but they can make men not to dare to doe them again nor others by their example This is the end why they annex Penalties to their Laws expresly said so Deut. 19. 20. Which end therefore when they attain by Punishment the Law and Magistrate is satisfied For it is not so much the Death of the Offender that is satisfaction of the Law as the Example of Terror that it gives and therefore humane Lawgivers have oft thought fit to change the Penalty and where Death was appoynted to assign other sufferings that consist with Life and prolong Misery and Terror as Proscription and the Gallies c. Accordingly to propose an Example of Terror to us God laid all the severe inflictions of the Passion-day upon his own Son Now it is evident that the example of a Man suffering for the breach of Lawes does certainly hedge in those Lawes keep them more safe from violence therefore we see those Laws are best observ'd which the Magistrate's Sword does most guard and Experience would quickly make it good a Land would prove but a meer Shambles and a Man's life cheaper than a Beast's if Murtherers and Duellists shall get impunity more easily than he that steals an Horse or Sheep When on the other side that Nation from whom we most receive the fashions of our vices also whom the honour of that sin is most peculiar to though they seemed to value it above Estate and Life and Family and Soul yet we know could be beaten from it by some sharp examples And then when our Lawgiver as he spoke his Laws at first with Thunder and with Lightning as if they brought their Sentence along with them and the very promulgation was a copy and example of their Execution So also he did write those Laws in Blood to let us see what does await transgression how he that spar'd not his own dear Son will certainly not spare any impenitent this could not choose but have some influence if 't were consider'd Should we call to mind the kindnesse God had at this time to lost Man how he so long'd to pity him that he resolv'd not to pity himself how yet in all those turnings of his bowells within him his repentings over Man when his Compassion was at such an height as to give his well beloved Son to satisfie for our transgressions in the midst of all those inclinations to us at that very time how yet he did so hate our sins that nothing else could satisfie him but the Blood of God How he made the Son of God empty himself of his Divinity and of his Soul and all to raise a sum onely to purchase one example of that Indignation that attends a Sinner it will be easie then to recollect how insupportable that Wrath will be to the impenitent in the Day of his fierce Anger when he shall have no kindness left for them but the Omnipotence of Mercy will become Almighty Fury Who shall be able to avoid or to endure the issues of it shall I think to scape them when he spared not his Son or shall I venture upon bearing that to all Eternity which that Son was not able to support some hours Thus as S. Paul expresses God sending his own Son in the likenesse of sinful flesh a Sacrifice for sin condemned sin in the flesh that is he shewed what did await iniquity that men by so great an example of his Wrath might be frighted from the practise Et si quis morte Christi admonitus paniteat iste per mortem Christi peccato mortâ—â—s esse dicitur saith Origen on Rom. 6. 1. He who seeing that example of Christ Crucified for sin is warned by it into Repentance he is crucified with Christ. God dealing with us as Men do with a young Prince that must be disciplin'd by the correction of another for his faults and in this sense also our chastisement was upon Christ and by his stripes we are cur'd And now though I propose not this as if I thought this Reason were sufficient of it self which seems to give no good account how any could be ransomed e're Christ suffered which yet certainly they were the vertue of his Death extending to all former Ages as is proved most evidently Heb. 9. 25. a place which Crellius himself does give no satisfaction to if the satisfaction of his Death consisted onely in its being an Example it could no more satisfie for the sins of former Ages than it could be an Example e're it was in being If that Death were accepted in the stead of their death who by that Example are frighted into Repentance what was accepted for their sins who had no such vision of it as that it could or did affright them yet repented Yet to them that have beheld it in its vigour they that can controul this check to vice and when to shew us an Example it cost God the life of his own Son after the prospect of whose Cross he hath not any Terrour to propose this being the contrivance of the Divine mind and the stresse of all his most Almighty Attributes conjoyn'd in one compounded Miracle can yet make all this vain and fruitlesse and have no effect are nor feared nor warned by it but as if it signified no peril to their sins they can come once a year to entertain themselves with the Example and go from the Agonies unconcern'd to the sins that inflicted them and that shew forth themselves in them Who act as if those were the onely soft and pleasant things that crusht his Blood and Soul out as if those which did make the Son of God cry out as if he did almost
restor'd the prospect of the Garden of the Lord. Rather whereas there these Creatures onely met here they lye down and dwell together And the Aspe and Serpent that could poyson Paradise it self have now no venomous tooth to bite no not the heel nor spightful tongue to hiss But to speak out of figure the Gospel in it self requires not the Life of any for transgression against its self it calls all into it and waits their coming those that sin against it it useth methods to reform hath its Spiritual Penalties indeed whereby it would inflict amendment and Salvation on offendors But because final impenitence and unbelief are the onely breaches of the Covenant of this Religion therefore it does wait till life and possibilities of Repentance are run out and then its Punishments indeed come home with interest but not till then The Law 't is true was of another temper it required the life of an Apostate to Idolatry whether tweâ—e a single person or a City 13. Deut. To the Jew that was a Child as S. Paul sayes and so not to be kept in awe by threats of future abdication things beyond the prospect of his care but must have present punishments the Rod still in his eye and was a refractory Child that seem'd to have the Amorite and Hivite derived into him a tincture of Idolatry in his Constitution that was as ready to run back into the superstitions as the Land of AEgypt as eager for their Deities as their Onyons and had the same appetite to the Calf and to the fleshpots to make the one a God the other a Meale to such a People Death that was the onely probable restraint was put into the Law by God who was himself Supreme Magistrate in that Theocraty against whom 't was exact Rebellion and Treason to take another God and therefore was by him punisht with Death But the Spirit whom Christ sends breaths no such threats for he can come on no Designs but such as Christ can joyn in but saith Christ I came not to destroy mens lives Secondly The temper of the Gospel is discovered in its Precepts I shall name but one Mat. 5. 43 44. Ye have heard that it hath been said Thou shalt love thy Neighbour and hate thine Enemy But I say unto you love your Enemies c. Where if Enemy did not mean the man whom private quarrell had made such and Him it could not mean it being said to them that they must love that Enemy Exod. 23. 4 5. But as the Jews neighbour was every one of his Religion and he liv'd neer him that lived in the same Covenant with him so enemy being oppos'd to that must signifie one not of his Religion an Alien an Idolater with any of which they were indeed to have no exercise of love or friendship no commerce and to some Enemies the Canaanites no mercy but they were to hate them to destruction Deut. 7. If so then our Saviours addition here But I say unto you love your Enemies does say that we must love even these the Christian hath no Canaanites but the most profligated adversaries of his Religion he must love and pray for them although they persecute him Which makes appear it does at least include Enemies of Religion for Persecutions seldome were on any other ground and Religion which should have nothing else but Heaven in it as if it had the malice and the Flames of Hell breaths nothing else but Fire and Faggot to all those that differ in it But whether it be an addition and mean thus or no since it is sure that both they and we are bound to love the Neighbour and Christ hath prov'd Luc. 10. that the Samaritane he whom our two Disciples would consume that Schismatick and rejecter of Christ is yet a Neighbour therefore him also we must love and pray for Now 't is a strange way of affection to destroy them to love them thus to the death to get admission to their hearts with a Swords poynt to pray for them by calling for Fire down from Heaven to consume them S. Greg. Nazian calls the founder of that Faction that began this practise in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if so we know well of what Spirit he is that does call for fire to devour those that differ from him in Religion 't is sure one of this Legion or it rather is the leader of them that did dwell in Tombs and does in flames things which he loves so to inflict one that was the first Rebell too which leads me to my second observation That Secondly To attempt upon or against the Prince on the account of Christ or of Religion is most inconsistent with the Spirit of the Gospel For it was the Spirit of Elias who destroyed those whom the Magistrate did send that Christ opposes here the Spirit of the Gospel to in this severe rebuke ye know not what manner of Spirit ye are of The other warm Apostle meets a greater check in the like case S. Peter's zeal that they say made him chief of the Apostles as it made him promptest to confesse the Lord so it did heat him to be readiest to defend him as fiery to use his Sword as his Tongue for his Master But his Master will not let a Sword be drawn in his own cause put up again thy Sword into his place The God of our Religion will not be defended from Treason and from Murder by the wounding of another nor will his Religion suffer a Sword out of the sheath against the Power of the Magistrate no not in behalf of Christ himself but goes beyond its proper bounds to threaten things that are not Gospel punishments even excision in this life to them that do attempt it They that take the Sword shall perish with the Sword Here the Gospel becomes Law and turns zealot for the Magistrate though persecuting Christ himself Our Saviour does not think it sharp enough to tell S. Peter that he did not know what Spirit he was of for when this Disciple would have kept these sufferings from his Master onely by his counsel he replyes to him get thee behind me Satan He was then of that manner of Spirit therefore now that he does so much worse when he attempts to keep them from him with a Sword and drawn against the Power as if Christ did not know how to word what Spirit such attempts did favour of he does not check and rebuke now but threaten and denounce And 't is obvious to observe that this same Peter who would needs be fighting for his Master in few hours with most cursed imprecations forswears him And so irregular illegal violences for Religion usually flame out into direct opposition to that they are so zealous for fly in the face of that Religion they pretend to strive for to let us see they do not rise from Divine Zeal and from true Piety but from Hypocrisie Ambition
Revenge or Interest and that warm shine that kindles there pretended Angels of Light is but a flash of Hell a glory about a fiend Therefore afterwards none was more forward than S. Peter was to presse submission to the Magistrate though most unjustly persecuting for Religion talks of no Fire but the fiery trial then in Epist. 1. Cap. 4. and If ye suffer for the Name of Christ the Spirit of glory and of God resteth upon you he knows what manner of Spirit such are of When they are in the place of Dragons then the Holy Ghost and God is with them when the darknesse of the shadow of death is on their Souls even then the Spirit of glory resteth on them Accordingly the after-Fathers urge the same not onely towards Heathen Emperours but relapst Hereticks and Apostates As Julian and Constantius Valens Valentinian and upon the same account S. Ambrose sayes Spiritus Sanctus id locutus est in vobis Rogamus Auguste non Pugnamus The Holy Spirit spake these words in you we beg O Valentinian we oppose not And S. Greg. Nazianzen sayes to do so was the Christian Law most excellently ordained by the Spirit of God who knew best to temper his Law with the mixture of what is profitable to us and honest in it self They knew what manner of Spirit that of Christianity was It does assume no power to inflict it self 'T is not commission'd to plant it self with violence or destroy those that refuse or oppose it It wages War indeed with vices not with men And in the Camp of our Religion as once in Israel there is no Sword found but with Saul and Jonathan his Son only the Princes Sword Our Spirit is the Dove no Bird of prey that nor indeed of gall or passion If Christian Religion be to be writ in Blood 't is in that of its own confessors only if mens false Opinions make no parties nor mischiess in the State we are not to make them Martyrs to their false opinions and if they be not so happy as to be Orthodox send them down to Hell directly tear out one anothers Souls to tear out that which we think an error Sure they must not root out smutted Corn that must not root out Poppy we may let that which is a little blasted grow if we must let the Tares and Darnel grow The Souldiers would not crucifie Christ's Coat nor make a rent there where they could find no seame But now men strive so for the Coat that they do rent his Flesh to catch it and to gain an inclosure of the name of Christians tear all other members from the Body of Christ care not to sacrifice a Nation to a supposed Error will attempt to purge away what they call drosse in a Furnace of consuming flame The Christian Spirit 's fiery tongues must kindle no such heats but his effusions call'd Rivers came to quench such fires Effusions that were mistaken for new wine indeed but never lookt like Blood Nor are they that retain to this Spirit those that have him call'd down on them in their Consecration impowered for such uses When Christ sent his Disciples to convert the World Behold saith he I send you forth as Lambs among Wolves And sure that does not sound like giving a Commission to tear and worry those that would not come into the Flock The Sheep were not by that impowered to devour the Wolves Our Lords directions to his Apostles when a City would not receive their Doctrine was shake off the dust of your feet let nothing of theirs cleave to you have no more to do with them cast off the very dust that setled on your Sandals as you past their Streets And surely then we must be far from animating to give ruine to and seize the Sword the Scepter and the Thrones of Kings if they refuse to receive Christ or his Kingdom or his Reformation or his Vicar If I must not have the dust of any such upon my feet I must not have their Land in my possession their Crowns on my head their Wealth in my Coffers their Blood upon my hands nor their Souls upon my Sword It will be ill appearing so when we come to give an account how we have executed our Commission and shall be askt did I send you to inflict the Crosse or preach it to save mens Souls or to destroy their lives yea and Souls too And when in those Myriads of Souls that have perisht in the desolations which such occasions have wrought their Blood shall cry from under the Altar as being sacrific'd to that duty and Religion which was the utmost that they understood it so be that there were no Treason to discolour it and they that did inflict all this appear but Christian Dioclesians and stand at that sad day in the train of the Persecutions on the same hand O then those Fires which these Boutefeus called for and kindled shall blaze out into everlasting burnings And now it may seem strange that they who most of all pretend the Spirit of Christ are yet of the most distant temper in the world from that of Gospel alwayes endeavouring to do that which our Saviour here checks his Disciples for proposing and did threaten Peter for attempting There are among ourselves that seem to live by Inspiration that look and speak as in the frame of the Gospel as if every motion were impulse from Heaven and yet as if Christ had fulfilled his promise to them without metaphor baptized them with the Holy Ghost and fire only that they might kindle fire and the unction of the Spirit did but add oyl to those flames as if the cloven Tongues of fire in which the Spirit did descend were made to be the Emblems of Division and to call for fire these mens life their garb their very piety is faction they pray rebell and murder and all by the Spirit 'T is true indeed they plead now what we seem to say that they should not be persecuted for not being satisfied in their Conscience so they mince their breaking of the Laws for which they suffer But do these know themselves what manner of Spirit they are of or are we bound not to remember when they had the Power how they persecuted all that would not do at once against their King their Conscience and the Law And we do thus far know what Spirit they are of that if they have not yet repented of all that then it is plain if they can get an opportunity they will do it all again nay they must by their Spirit think themselves obliged to do it But these are not all those that above all the World pretend to the Infallible assistance of the Spirit our Church is bold in her offices of this day to say do turn Religion into Rebellion she said it more severely heretofore and the attempts of this day warrant the saying when not
dayes there shall come scoffers walking after their own lusts Now the men of our dayes have the luck to obey Scripture thus far as to make that Prophecy to come to passe for those scoffers are come in power and great glory The Psalmist tells us of a Chair of Scorners as if these were the onely men that speak ex cathedra And sure scoffs and taunts at Religion are the onely things that may be talk'd with confidence aloud They imprint an Authority on what is said and conversations that are most insipied on all other scores get accompt as they come up towards this practise Hence they gain degrees commence ingenious as they border on these Atheistical and irreligious Blasphemies and when it is pure scorn then it is in the Chair But it stayes not there For Secondly Upon the same account of strictnesse of Religion men will fall off from and openly renounce both Christ and his Religion This is that our Saviour himself found Light saith he is come into the World and men loved Darknesse rather than the Light because their deeds were evil And he said of the Pharisees They repented not that they might believe as knowing it impossible that they could venture to believe that Doctrine which condemn'd those courses that they would not repent of And if I should affirm that it is nothing else but mens unwillingnesse to be obliged to those things which if there be a God and a Religion which this Child was set to institute they must account themselves obliged to nothing else I say but this which makes them so unwilling to believe a God or Christ yea openly renounce them both and their Religion I should have for proof of this not only the late instance of a Nation in the Indies which by institution of the Portugals was easily perswaded to embrace the Christian Creed and was Baptized into our Faith but when they were required to lead their lives according to Christs Precepts and renounce their Heathen Licences they chose rather to renounce their Creed and Saviour and returned instantly to their indulgent Heathenisme But to this experience give me leave to add this Reason that it is not the Difficulty of the Misteries of Faith and their being above our Comprehension which makes them not to be receiv'd because there are as great difficulties in things that we are certain of For in the very Sphere of Reason within the lines and measures of her own Infallibility in things of which she does assure her self by diagrams and sense yet she is as much amaz'd as at those objects in the highest and remotest Regions of Faith and Mathematicks hath her Paradoxes that stand in as great danger of a contradiction as any of Religions Mysteries while Reason cannot cape what she demonstrates but is to seek how those things can be possible which she proves most certain and they are incomprehensible to her even when they are most evident And then sure if we can think there is a God we must needs think He can do things which we cannot comprehend when it is plain our Reason cannot comprehend what she her self does find out and creat It is not therefore contradiction to Reason but to Appetite that makes things of Religion so incredible which I thus demonstrate to the Atheist Those very difficulties to avoid which he denies a God to wit Those of an Eternal Being that is of himself those very things he must and does acknowledge in the being of the World if that either be it self Eternal as the Atheist of the Peripatetick Tribe will have it or else if its atomes out of which it was concreted were As those of Epicurus herd assert In a word if they say the World or its materials were made they grant a God that made it If they say they were not made they assert then an Eternal Being of its self that is they allow those difficulties for which they pretend to deny a God There being therefore the same difficulties Greater I could prove them from the diverse natures of corporeal and spiritual beings for we are sure in bodies that are still in motion and so subject to succession those things are impossible but if there be a Being that is not in motion and by consequence not subject to the laws of our time all these knots unty themselves those difficulties vanish and have no place But to say no more than I have shewed there being the same Difficulties in the Atheist's hypothesis as in the other 't is apparent not the difficulties of belief but practise make him fix upon his own against the common notions of the World So that 't is not his understanding but his Appetite frames his hypothesis and without figure 't is his Will that he believes with And it is most evident that because men do not love the Precepts of Religion would not have them be their duty therefore they would have the Doctrines of it not be truths and in this they are the Disciples onely of their Lusts and because they cannot resolve to be otherwise therefore they resolve not to be Christ's Disciples but reject him for his holy Doctrines sake And so this Child is for the fall of many But it were strange if upon this account Christ should be for the fall of any of us who have learnt a trick to reconcile his severe Doctrines and our Sins together Where Vice most abounds though it be wilful and men persevere in it they are so far from finding any reason to fall off from him or from his Gospel for this that they therefore take the faster hold of it rely upon Him with the bolder stronger confidence As if good old Simeon were mistaken when he thought because men would not leave those sins which Christ so threatned therefore they would leave him Because they could not bear those his hard sayings to pull out the lust and the Eye too cast away the treasures of unrighteousnesse and the right hand that receives them also therefore they would cast off him For for this reason they betake themselves to him more eagerly devolve and cast themselves upon him with assurance T is possible indeed that the new Christian'd Indians might believe themselves oblig'd to lead their lives according to the Vow that they had made in Baptisme knew not how to live a contradiction to be Christian Pagans therefore they thought it absolutely necessary to renounce the one and to reject Christ and his strict Religion was easier they thought Our Saviour also might suppose that when he brought Light into the World men would not receive that Light because their deeds were evil But our modern wickednesses that are of the true Eagle kind are educated bred up to endure and to defie the Light Our deeds of Night have learnt to face both Sun and Men yea and face the Sun of Righteousnesse and the light of those flames that are to receive them Our Saviour told
〈◊〉 〈◊〉 〈◊〉 as the filth of the world and the off-scouring of all things 1 Cor. 4. 13. and as if they vvere called only to ruine and consecrated for a sacrifice he says the Lord hath set us forth as men appointed to death vers 9. Indeed since God hath pleased to own you as his Churches Angels vve are not troubled if some have counted you as the off-scouring of the Earth while we know Angels do relate to Heaven and let them consider how they vvill reprobate those to the left hand of God whom Christ calls stars in his right hand and he is at the right hand of his Father and vvhile you were accounted so you did but follow them that vvent before in sufferings as vvell as office and to do so vvas part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work that they vvere separated to vvhich is the next part For the work I shall but run this over and reflect upon it as I pass according as it is of present Concernment and First Saint Paul's vvork vvas to preach the Gospel and vve find him doing it from this time forward to his End The high Priest of the Jeâ—s vvas called the Angel of the Lord of Hoasts of which name an Heathen does give this account that he was call'd so because he vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel or the Messenger of Gods commands so Diodorus Siculus And Malachy gives the same reason Mal. 2. 7 he vvas the Substitute to him upon Mount Sinai and gave the Law also only without the thunder Our Governours succeed into the Name they are the Churches Angels and when vve hear the word from them we have it as it vvere from Heaven again and we receive our Law too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the disposition of Angels Indeed the Case now is not like Saint Paul's the Gospel then vvas to be first revealed to all the World and by continual inculcating secur'd against the depravations vvhich all the malice of the Devil and the World sought to infuse and the unskilfulness of infant Christians did make them apt to entertain But now vve are all confirm'd Christians Yet truly the time is novv such as did give occasion for Saint Paul's charge to Timothy 2 Tim. 4. 1 2 3. a time wherein they will not indure sound doctrine but after their own lusts shall they heap to themselves teachers He therefore that is in Timothy's place must heap up Reproofs and Exhortations or he must heap good sound dispensers of them Such as vvill feed the Lembs vvith sincere milk not chafd and heated vvith commotion and busie restless faction not embitter'd vvith the overflovvings of a too-ful gall not sour'd vvith eager sharpnesses of a malicious or a dissatisfied mind not impoisoned vvith the foul tinctures of a scandalous life nor the Corrosive infusions of Schismatâ—â—al and turbulent opinions He that caters thus for his flock and provides such as by doctrine and by practice do instruct them to live quiet and peaceable lives in all godliness and honesty He like the Angel on Mount Sinai gives the Law to a Nation together preaches to his whole Diocess at once Continually The second vvork vvas praying for and blessing them This does begin and close every Epistle that he asserts of himself constantly and 't is vvell knoâ—vn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of those times inspir'd for this VVork Now thus our Angels also are Angels of Incense The High Priests Office in especial Those that did daily Minister perform'd a service of Incense too that did accompany the prayers of the people and sent them up in perfume but the High Priests Incense vvas part of the Expiation and vvas the cloud that cover'd the transgressions of the people vvhen he came vvith them all about him before the Mercy-seat And they vvho snall consider that the prayer of Moses Now Moses and Aaron vvere among the Priests Psal. 99. 6. and He was the chief Priest did vvithhold the arm of God vvhen it vvas stretcht forth in fury to destroy and did commit a violence upon the Lord such as he could not grapple with but seems to deprecate and vvould fain avoid and sayes Let me alone that I may destroy them Exod. 32. 10. If thou vvilt permit me my fury shall prevail upon them saith the Arabick but if thou pray it cannot therefore let go thy prayer saith the Chald and let me alone And they vvho shall consider also that His prayer did maintain a breach against the Lord when He had made one and vvas coming to enter in a storm of indignation then this made head against him and repuls't him Psal. 106. 23. They that consider these effects vvill certainly desire the Prayers and Benedictions of those Gods chiefest Officers of blessing those that are consecrated to bless in the Name of the Lord and vvill have them in love for this works sake Their Third vvork is Government vvhich may be some do look upon as priviledge and not as work the exspectation and delight of their ambitions and not the fear and burthen of their shoulders But ambition may as rationally fly at Miracles as Government and as hopefully gape after diversity of Tongues as at presiding in the Church the power of each did come alike from Heaven and were the mere gifts of the Holy Ghost 1 Cor 12. 18. It was so in the Law when God went to divid part of Moses burthen of Government amongst the Lxx he came down and took of the Spirit that was upon him and gave it to the Lxx Num. 11. 25. A work this that may have reason to supersede much of that which I first mentioned For notwithstanding all Saint Paul's assistances of Spirit he does reckon that care that came upon him daily from the Churches amongst his persecutions and it sumâ—es up his Catalogue of sufferings 2 Cor. 11. Such various Necessities there are by vvhich Government is distracted and knows not how to temper it self to them For sometimes it must condescend Paul notwithstanding Apostotical decrees made in full Council that abrogated Circumcision as the Holy Ghost had declared it void before yet is fain to comport so far with the violent humours of a party as to Circumcise Timothy at the very same time when he delivered those decrees to the Churches to keep Act. 16. 3 4. yet afterwards vvhen Circumcision vvas lookt on as Engagement to the whole Law and to grant them that one thing vvas but to teach them to ask more and to be able to deny them nothing then he suffers not Titus to be circumcised nor gave place to them by submission no not for an hour Gal. 2. 3 5. Thus the Spirit of Government is sometimes a Spirit of meekness does its vvork by soft yieldings and breaks the Adamant vvith Cusâ—ions which Anvils vvould not do I he Ocean vvith daily billows and tides helpt on vvith storms of violence and hurried by tempests
wrong From his own eyes this Love too like that in the Poets cannot see yea covers all that is not fit for light suffers onely the graces to be naked near him and not to name all which you may find there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 7. believeth all things however incompatible to love and to be wise have been accounted yet this Love is 8. James his Wisdome that came down from Heaven Cap. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to inâ—erpret any thing to the most favourable sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie to be persuaded still believes the best and where it cannot yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopes the best Affection while it lives cannot despair for then it must deposite its desires which are onely the warmth of Love and till it die cool not but if all do not answer hopes yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does wait for it is not discourag'd with relapses and the repetitions of injuries but still expects and suffers all the contradictions of spite and wrong Now if all these acts and the many other there are essential to Love and all be under Obligation and S. Paul says there they are so much Duty that without these performances all Faith and all Graces profit nothing the preaching Rhetorick of men and Angels would be nothing else but tinkling and working Miracles but shewing tricks It follows then these acts must necessarily have a certain object there must be some body that we are bound to love thus and if that Object be our Neighbour as that is most sure 't is clear my Neighbours injury or hate or enmity to me cannot take off nor yet diminish in the least that obligation I have to all those acts but I must love him though he be mine enemy in every of those instances For it is plain his having wrong'd me does not make him cease to be my Neighbour nay more that enâ—ity does formally dispose and quallifie my Neighbour for the object of my love and many of its acts cannot relate but to a man that injures me it must be in respect to provocations that love is said to cool into such a temper as is not easily provokt For men are not provokt with kindnesses I cannot suffer any thing but wrong nor suffer long except there be continuation and frequency of wrongs Nor is it possible I should forgive unlesse it be offences done against me And so for divers of the rest Now it were strange the Enemy should supersede the obligation of that Duty which cannot be a Duty but in order to an Enemy that injury should give me a release from doing that which I can never have cause or occasion to do but in the case of injury that I should have leave not to obey the Command for that meer reason which alone makes it possible to obey it and which alone makes the Command whereas indeed because I must needs love in these expresses therefore he must needs be my Enemy whom I must love But if he be without all provocation very unjustly so if his hate be his sin so that he hath offended God too in it may I not then espouse Gods quarrel thus farre not to love his Enemy if I must mine own not to love the injurious the sinner Vice certainly is the most hatefull thing that is and therefore it must needs render the subject not to be belov'd accordingly 't is said that the ungodly and his ungodliness are both alike hatefull unto God Wisd. 14. 9. and David does comply with God in this Psalm 139. Do not I hate them O Lord that hate Thee yea I hate them with perfect hatred I count them mine enemies And when I reflect on mine under this Noâ—on or if mine be such as set themselves against Religion and the peace and quietnesse of the Church am I bound to love them if so then I may be allow'd to do it with a little regret sure But yet if we consider how these in the Text are designated by that Appropriation your enemies which means those that hate you my Disciples those that in the last words of my Text will persecute you even for your being mine and yet those they are bid to love we may conclude in the next place we may not hate our enemies as Sinners nor yet does enmity with God his Church or his Religion qualifie a person for our aversation or mischiefs I except here Apostacy and utter obduration in it a state that incapacitates for mercy and by consequence for love and kindnesse There is a sin which S. John would not say that we should pray for and the Church thought that there was such a sinner Julian but as to lesse degrees they that are suppos'd to persecute Disciples and in doing so persecute Christ himself may well be granted sinners enemies to God and Christianity but yet says he I say unto you love these your enemies Tertullian understood this so and writing to the Governour of Carthage who threatned all the Christians of that Province with Excision that he might persuade him from his purpose thus began his Proposals We do not write as fearing for our selves or dreading any thing that we are like to suffer for we did enter our Religion on the condition of suffering we covenanted to endure and staked our lives when we began our profession but 't is for you we fear for you our enemies whom our Religion does command us to love and to do good to And though we must hate Vice and do our best to root out Infidelity and Atheisme destroy Profanenesse irreligion and Heresie and Schism these are fit objects for the zeals of Hate and for the feavers of our Passion and if our enemies be such we may meetly endeavour they may have appropriate restraints yet not to exercise the acts of Charity and kindnesse to them we have no allowance no sins can make it lawfull for us to ruine or not to do good to the Sinners In fine the onely persons that the Jews pretended to have ground to hate were Enemies and enemies indeed to their Religion the Idolatrous Gentile-world therefore that being now forbid to us there is no sort of men nor any man whom it is lawfull for a Christian not to love and all the reasons urg'd here by our Saviour do prove that all mankind whether good or bad is the object of a Christians love because God does good to all his methods of Mercies are universall he makes his Clouds drop fatnesse even upon them that consume the encrease on their Lusts and sacrifice it to their Riots making their belly be their God he gives abundance of his good things unto those that love them onely as they advantage Vanity and Sin and that turn Gods store into provision for Vice and for Destruction He gives gold to them that make gold their Idol and bestows large portions of earth on them that are Children of Hell and them who