best prop of Government and Cement of Societies as Plutarch calls it And therefore amongst intelligent Creatures Religion is the first Law of Nature for that sure must consist in the first Obligation to a Rule that being as I take it the proper notion of a Law And if so Wherein should the first Obligation consist but in respects to that thing wherein Supreme Dominion and all other Original perfections are seated i. e. in God Self-conservation speaking of intelligent Creatures is but a Secondary Law of Nature ty'd up in Religion For is it not all the reason in the world that the first Law of Nature should primarily respect the first Cause and be chiefly terminated upon him in that we call Religion As the Secondary Law of Nature is chiefly terminated upon the Creature which we call the Conservation of it self Therefore so far as Self-conservation may be hazarded for the preservation of Religion we are obliged to prefer this before that Though in truth God has so wisely link't these two together that our Religion to God preserv'd with what hazard soever will insure our Conservation to our selves He that loseth his life for my sake shall find it This Natural Religion or venerable sense of a Deity is but at least in this degenerate state a faint seed till it meet with some farther active principles or dispositions in us to nurse it up and give it Culture And to the best of my apprehension there are but three active Principles capable to receive this seed into their bosoms viz. Love or Fear or Worldly design I mean there are but these three distinct predominant and habitual dispositions capable of it And then 1. Love is the genuine principle of a true and perfect Religion 2. Fear is the proper principle of Superstition 3. Worldly design devoid of either is the root of Hypocrisie and of all things that ever carried the face of Religion I think there are but these three principal sorts for Gentile Idolatry was Superstition call'd Idolatry in respect of the Object which was a false God and Superstition in respect of the Worshipper who was acted chiefly by Fear The roots of Hypocrisie may be as varias worldly designs are such as compliance with prevalent custom vain glory riches and advantage to be the leader of a Party the head of a Sect revenge and malice at others For some preach Christ out of envy Phil. 1. 15. says the Apostle The root of Superstition is only fear or dread I mean a Fear without Love and a dread of harm if the Divine Power or that which is thought to have so were not propitiated by such and such services This brought in so many dreadful sacrifices to the Altar at Tophet and all the Heathen-world over From whence these Three active Principles that nurse up the natural seed of Religion either into beauty or deformity do arise is obvious viz. from the various representations of the object of Worship For if that be apprehended as transcendently good and amiable the great Impression it makes is Love which cherisheth Religion into Perfection Beauty and a cheerful Obedience If it be apprehended as dreadful only and able to do hurt under the Attributes of Soveraign but independent Will and Power Fear is all the temper it gives which ferments the natural seed of Religion into Superstition But if there be few or no apprehensions of Divine Attributes to beget a real Love or Fear the soul of man is at liberty to make use of Religion so far as it serves worldly design and this principles it with Hypocrisie So that hypocrisie is nothing but Atheism dissembled under a veil of Religion and Atheism is nothing but Hypocrisie unmask'd A Lover of God is religious for Gods goodness sake and would be so were there none besides himself in the world his Religion may be defin'd A sacred Friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Superstitious person is religious for fear of harm from what he worships contemplating nothing but Power and Severity but would not be what he is if alone in the world his Religion may be defin'd A flattery of a Divine Power deem'd to be hurtful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Max. Tyrius An Hypocrite is religious for worldly designs only therefore acts his part in more lively measures than the person he represents but would not do so were there no spectators for what he doth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be seen of men says our Saviour Matt. 23. Hypocrisie is culpable only for want of internal reality 't is a curious painted shew without life it personates what it is not Superstition is culpable not for want of internal reality but regularity 't is truely the off-spring of the heart and mind but 't is illegitimate 't is begot in a rape and fright for such as are acted by it believe Gods Being but wish it were not Fear when it predominates and the true God is the Object may be an initial principle but 't is imperfect if it continues the habitual principle and suffer not Love to cohabit I see not but it must degenerate into Superstition but a fear that is founded in Love is filial and rather to be call'd veneration for a Son fears his Father because he loves him and this is allowable and requisite in the most perfect Religion but 't is a Solitary fear which I intend when I make it the principle of Superstition And now to recollect this part of the discourse If there be a real object of worship i. e. a God doubtless the Religion ought to be real not hypocritical If that Religion be a perfect and acceptable service doubtless it ought to be cheerful not compulsory as Superstition is that proceeds from Fear If Goodness and all perfection be essential Attributes of a Divine Nature i. e. If Power and Soveraign Will be inseparable from goodness and not its over-match as some would think them then that Power is comfortable and not dreadful till goodness be abus'd and offended So that Love is the proper and genuine principle of that Religion which is in its nature perfect and to God most acceptable as is evident from the first and great Commandment Thou shalt love the Lord c. 'T is true indeed the mind that is conscious of offending has its eye blood-shot always with guilt and therefore can behold nothing in God but Power and the Severities of Justice This is the case of the Devils who now can frame no apprehensions of God but what are fearful as appears from their Faith whose only Product is to make 'em tremble A vitiated eye cannot behold the brightness Jam. 2. 19. of the Sun no more can they the Divine Goodness by reason of those chains of darkness in which they are reserv'd to 2 Pet. 2. 4. judgment and those chains of darkness are not so much their local restraints as their guilt For a sinner is held with the Prov. 5. 22.
Chaplyn Mayor Martis VI. die Novembris 1677. Annoque Regni Regis CAROLI Secundi Angliae c. XXIX THis Court doth earnestly desire Mr. Bryan Turner to Print his Sermon Preached at the Guild-Hall Chappel on Sunday last being St. Simon and Jude's Day before the Lord Mayor and Aldermen of this City Wagstaffe Imprimatur GVIL. JANE Novemb. 22. 1677. A SERMON Preached before the RIGHT HONOURABLE THE Lord Mayor AND Aldermen of London AT THE GVILD-HALL CHAPPEL Octob. the 28th 1677. By BRYAN TVRNER B. D. Chaplain to the Right Honourable Charles Earl of Carlisle c. One of the Lords of His Majesties most Honourable Privy-Council LONDON Printed for Henry Brome at the Gun near the West-End of St. Pauls 1678. 2 Tim. I. 7. God hath not given us the spirit of fear but of power and love and of a sound mind IN the Consideration of which words three Things will be requisite for me to endeavour 1. The Explication of the Apostles meaning 2. The Observation and Discussion of the grand Doctrine asserted 3. The Application of such useful inferences as that Doctrine offers and the time permits First The Explication will depend upon the satisfaction of these three Inquiries First What is meant by the spirit of fear on the one hand and the spirit of Love on the other Secondly Who he intends by them to whom the spirit of Fear was given for by the other 't is plain he means Christians Thirdly What the reasons are of this different spirit here described 1. Then by the spirit of Fear he means that inward frame disposition or habitual affection of Mind arising from the passion of Fear as by the Spirit of jealousie Numb 5. 15. is meant that affection seizing and possessing the Mind So by the spirit of Love he means the contrary frame or habitual affection For the spirit of power and a sound mind are but coincident with Love and make up that one frame of Spirit opposed here to the spirit of Fear Power is opposed to weakness and a sound mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to stupidity and abject thoughts so that power and a sound mind are but the immediate results of Love as debility and stupidity are of Fear For Fear naturally is an impotent passion First it weakens the mind and betrays the succours of the soul upon which it secondly discomposes the mind and like an amazing blow staggers and obstructs the acts of Understanding and befools it But Love is a vigorous and active affection and therefore First It gives strength or activity called here Power Secondly It gives thereupon invention will and sagacity called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound mind or a quick and wisely apprehensive mind Love is always strong and active I cannot say 't is always clear-sighted or of a sound mind and judgment but this defect ought not to be ascribed to the affection but its object 'T is a passionate Love of an undue object that is blind Religious Love the subject of the Text is always clear-sighted i. e. it frames the mind of Man to the noblest and therefore wisest apprehensions of God and things Divine of any disposition or affection whatsoever In short that weakness and meanness of spirit which fear is apt to beget is the spirit of fear That cheerful activity and sagacity that Love is apt to beget and dispose the mind to is the spirit of power love and a sound mind which satisfies the first Inquiry What is meant by the spirit of Fear c 2. Who the Apostle intends by them to whom this spirit of fear was given 3. For what Reasons was it so To both which I answer They were the Jews chiefly under the Mosaical Law not excluding the Heathens under Gentile Superstition That Oeconomy under which the Jew was and that Superstition under which the Gentiles were were the Reasons of that spirit of fear they were under Not that both these were alike in the Apostles account but that in comparison with Christianity as Gentilism was sinful so Judaism was imperfect By this Apostle when Christianity is is oppos'd to other ways of Religion 't is plain he sometimes implies Gentilism but especially Judaism as 't is evident from all his Epistles especially to the Romans and Galatians and when he says in the Text of Christians God hath not given us the spirit of fear he doth imply some others had that Spirit given 'em or were under it That the Gentiles in their Religion were acted by the spirit of fear is manifest from this Apostle who calls their Devotions Acts 17. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition or a dread of Demons which with them signified Divine Powers That the Jews under the Mosaical Oeconomy were in a great measure acted by the spirit of fear is evident from this Apostle Gal. 4 6. and Rom. 8. 15. where the same phrases that are in the Text occurring do extend the sense of it to Christians universally as under the Gospel and not to Timothy alone as in a peculiar Function and Ministry We have not received the spirit of bondage Rom. 8. 15. again to fear as the Israelites at the dreadful giving of the Law Exod. 19. 16. but the spirit of adoption whereby we cry Abba Father i. e. the filial disposition proceeding from Love excited in us by the placid invitations and paternal directions of the Gospel For that this spirit of bondage to fear refers to the Jews under the Mosaical Law is most apparent from Gal. 4. 1 2 3 c. So that the true and extensive meaning of the Text is this The spirit of fear was a temper naturally imprest by the Mosaical Law and suitable to that Oeconomy a main impulsive principle in their Religious observations of it And in freedom from this consists a great part of that mistaken Christian-liberty this Apostle speaks of in his Epistles Whereas the spirit of Love or a filial disposition is a temper which the Gospel is apt to beget and the chief and permanent principle moving to the Religious observations of it The truth of both which will appear from these Reasons 1. The Law was given in a tremendous manner so terrible was the sight that as the people could not endure that which was commanded so even Moses the Mediator said I exceedingly fear and quake Heb. 12. 18 c. Exod. 19. 16. 2. The Rules it prescrib'd were precise restraints of natural liberty and being both ceremonial and numerous not to add painful and expensive they were a heavy yoke and as the Apostle says intolerable Act. 15. 10. such as neither they nor their Fathers could bear 3. The Sanction of this Law under so severe a Curse was rigorous Gal. 3. 10. Cursed is every one c. 4. Therefore their delinquencies could not but be frequent and consequently their just fears great and lasting And for this reason as I conceive the Old Testament usually expresses Religion by the
nulla ratione videre Possunt ac fieri divino numine rentur Lib. 1. p. 6. Humana ante oculos i. e. Epicuri faede cum vita jaceret In terris oppressa gravi sub Religione Quae caput a coeli regionibus ostendebat Primum Graius homo Epicurus mortales tollere contra Est oculos ausus primusque obsistere contra c. Lib. 3. p. 76. Atque ea nimirum quaecunque Acherunte profundo Prodita sunt esse in vita sunt omnia nobis Nec miser impendens magnum timet aere saxum Tantalus ut fama est cassa formidine torpens Sed magis in vita Divûm metus urget inanis Mortales casumque timet cuicunque ferat fo rs This is the opinion of Ghosts and taking things casual for prognosticks Lib. 1. p. 6. Et quae res nobis vigilantibus obvia mentes Terrificet morbo affectis somnoque sepultis Cernere uti videamur eos audireque coram Morte obita quorum tellus complectitur ossa This is the same opinion of Ghosts or Vmbrae which word Lucretius useth elsewhere and the Leviathan in explication of those Ghosts useth the same word Vmbrae Quippe ita formido mortales continet omnes Idem ibid. Quorum operum causas c. Which the Leviathan in the Chapter of Religion translates in these words A perpetual fear accompanies men in the ignorance of second Causes by which and the like 't is evident the Leviathan did not invent but took up these principles out of Lucretius What Epicurus's design was the same Lucretius tells us Religionum animum nodis exolvere to untwist the bonds and tyes of Religion that kept men in such a slavish fear which evidenceth he thought there was no other Religion but Superstition and therefore those words are us'd indifferently by none but the Epicureans and such as quote their Doctrine that I can observe What Lucretius stiles Religio Tully stiles Superstitio who tells us that Epicurus's grand measure was this Omnium rerum naturâ cognitâ levamur superstitione liberamur mortis metu de Nat. Deor. Lucretius expresseth it thus lib. 2. p. 28. Hic tibi cum rebus timefacto Religiones Effugiunt animo pavidae mortisque timores Tum vacuum pecius linquunt curaque solutum All this is to make good my charge that the Leviathan collected only out of Lucretius the Epicurean More might be added but that it would swell this Sermon too big But lest we that seem so much to dislike these accounts of his may be judg'd unable to give any better of our own agreeable to humane nature and experience I shall briefly in consent to my Doctrine search into the nature of man in this particular for better principles than these which I shall submit to the inward experience of mankind and propound 'em as follows 1. The natural seeds of Religion are laid in that imborn sense which the soul has of a Deity the farther investigation of which Deity is left to the more elaborate Acts of Understanding If men might Act. 17. 27. happily feel after him and find him says St. Paul compared with the first and the second to the Romans 2. To this imborn sense of God in the way of knowledg there is an imborn seed of Love in the way of desire and affection adjoyn'd in the same mind to give vigour to it that it might search out that God to a fuller discovery and be happy in the Contemplations and Love of his Perfections I am confin'd from a thousand things in this Cause therefore briefly in a few words Love is properly an intellectual affection and if by reason of mans sensual part it do degenerate into lust 't is because the soul which cannot for the bodies weight have its proper delight is forc't to take up with such fare as is grateful to its companion But if we scan the true nature of this active Principle which we call Love or Desire in humane kind it will be found a vigorous tendency after satisfactory Good incessantly prompting the soul to search out the summum bonum for this is its proper object this is at the end of all desire and therefore 't is restless till it center here as a magnetick Needle till it point to its pole which accounts for that inquietude that is both on Earth and in Hell This Love is the radical affection of humane nature all other passions as we call 'em are but its off-spring for as hopes are but the wings of Desire and joys are but the triumphs of Love so sorrows are but its mourning-weeds and despair is but Loves giving up the Ghost Fears and jealousies and hatreds are but the Agues the Fevers and Convulsions into which Love is cast through the oppositions it finds in its natural course and if they arise to that malignant extremity which we call Despair 't is the death of the soul because they extinguish this vital principle of Love and Desire If that the affections of the concupiscible faculty are natural to man he cannot be without 'em even Dives in torments was as ardent in desires as flames that Lazarus might relieve him with one drop of water and surely the eternal frustration of this radical affection is Hell enough as its plenary and permanent satisfactions are Heaven But now on the other hand all the passions of the irascible faculty are but casual and accidental as fear jealousie hatred c. They are but intended as seconds to Love to fight its Battels and overcome its opposites where no opposite is there is no occasion for their service therefore mans nature may be wholly without these and shall never be happy till it be This love or radical affection after satisfactory i. e. the greatest Good being thus inseparable from the soul of man by looking always out of it self for satisfaction demonstrates That it 's proper object is without it self For finitude is an empty thing much more a single finite Being and therefore from it self alone ariseth no satisfaction which is the reason that all created appetites and desires look out of themselves God only can be happy in and from himself but 't is not good in any sense for man to be alone Created Love therefore is an hunger and thirst that arises from our finite natures and is in a manner wholly receptive Gods Love is the emanation of an infinite goodness and therefore wholly Communicative The flame of our affections like a Lamp must always be fed with Oyl or it will expire God like the Sun gives out his Rays but takes in none This radical Love this impulsive Desire I speak of it not in the act but in the root and principle was the grand Impression or Signature which Divine goodness stampt upon our nature when he made us in his Image and therefore 't is that Tally which nothing can exactly fit but that by which it was struck as the hollow impressions in the Wax can be
exactly fitted by nothing but the seal that made ' em This is the reason of an endless labour among men something they would have though distinctly they know not what without which they cannot be at rest For we find this impulsive affection is infinite i. e. boundless for as the Image or Signature of all Gods Attributes may be found imprest upon some or other of our faculties so Infinity is imprest upon Desire and Love that it might take no rest short of Immortality and Infinite goodness i. e. of God In all other objects we affect with hopes of satisfaction Solomon who try'd 'em to the utmost has assured us That which is Eccles 1. 15. wanting cannot be numbred and indeed how should it For 't is infinity in goodness that is a-wanting 't is God and his Divine Perfections all humane Love is searching for we may number cyphers whilst we please but if God be not chief in the Souls account the Product will be no more than vanity the thing we shall find our selves possest of can be no more than vexation of spirit And if this be true as in considerative men I think experience will attest it plainly appears That this restless impulsive affection after satisfactory-good was given us on purpose to make us happy i. e. to carry us and unite us to God if through vain mistakes it mislead us another way it makes us miserable because 't is sure to be disappointed You see therefore according to the true nature of man which our good and wise Creator fram'd Religion which is only the instrument of our happiness i. e. the Medium of our Union with God was intended to be put into the hands of Love as that alone which gives up the heart and mind and unites to its object Every man therefore shall have so much happiness and no more as the grand Object of his Love can afford him for this is his God and if that be a thing of a perishing nature as riches honours and sensual pleasures are his happiness must of necessity be so too And that all this is true is plain from this That this supreme affection terminated upon any thing but God converts into Idolatry which argues that this Love is due to God alone And for this reason Idolatry in the prophetical language is call'd Whoredom Adultery and Fornication Ezek. 23. i. e. the giving to another what 's due to God solely For be the object what it will all ardent Love is a strain of Adoration it cannot express it self but in religious language it falls down and worships It makes a Deity of the thing it so affects and sets up an Idol in the heart Ezek. 14. 3. And the reason is this In the intention of our Maker Love was given us to make us happy it qualifies the soul for the greatest felicity and enlarges it to receive an infinite satisfaction which if it look for in any but the true God it sets up a false God in his room by ascribing that satisfactory goodness to another thing which is in God alone What other things besides God we may be allowed to love and for what Reasons and to what Degrees I must not attempt the Explication of But that what I say harmonizeth both with the truth of Experience and Religion if understood I do not doubt and if so all that I shall add is this 'T is impossible to love what we do not know That that may be known of God in Creation and Providence is worthy of our study and notice but that that appears in Redemption by Christ Jesus is to us much more considerable Every thing therein as it gives us better knowleg of God so it conspires to shed abroad in our hearts a greater love for we must love in proportion to what we know And this gives us an account of that of that of our Saviour To know the Joh. 17. 3. only true God and Jesus Christ whom he hath sent is life-eternal Which God of his infinite Mercy grant us by giving us the blessed Spirit of knowledg and love for the sake of Jesus our Saviour and Intercessor To whom c. FINIS Two Books lately Printed for Henry Brome at the Gun at the West-End of St. Pauls 1678. Octavo CHristianity no Enthusiasm or the several kinds of Inspirations and Revelations pretended to by the Quakers tryed and found destructive to Holy Scripture and true Religion In Answer to Thomas Ellwood's Defence thereof in his Tract miscalled Truth Prevailing c. A Discourse concerning God's Judgments resolving many weighty Questions and Cases relating to them Preached for the substance of it at Old Swinford in Worcester shire And now published to accompany the annexed Narrative concerning the Man whose Hands and Legs later rotted off In the neighbouring Parish of Kings-Swinford in Stafford-shire penned by another Author By Simon Ford D. D. and Rector of the said Parish