Sermon before Prince of Orange, Sermon

Sermon before Prince of Orange · Sermon

Imprimatur.

March 26. 1689.

Hen. Wharton, RR. in Chriſto P. ac

D. D. Wilhelmo, Archiep. Cant. à Sacris Domeſt.

A SERMON PREACHED At St. Paul's Covent-Garden, On the Firſt Sunday in Lent; BEING A Second Part of the Sermon Preached before the Prince of Orange.

By SYMON PATRICK, D. D. Dean of Peterborough.

LONDON, Printed for Richard Chiſwell, at the Roſe and Crown in St. Paul's Church-Yard, MDCLXXXIX.

p. 1ISAIAH XI. 6.

The Wolf alſo ſhall dwell with the Lamb, and the Leopard ſhall lye down with the Kid; and the Calf, and the young Lion, and the Fatling together; and a little Child ſhall lead them, &c.

I Have already explained the Prophet's meaning in theſe words; which is, That Chriſt ſhould come, to make thoſe Men who were at as great odds as the Wolf and the Lamb, live in perfect Love and Peace together.

Of this there is no queſtion, but only concerning the Truth of this Prophecy; which may ſeem not to have been fulfilled in our bleſſed Saviour; becauſe we ſee as bitter Enmities, and as bloody Contentions among Chriſtians, as among other People.

But though this be true, yet it is as true, that our Saviour is the Chriſt, in whom this Prophecy was accompliſhed; as I undertook to demonſtrate from theſe Three Conſiderations.

I. That it was the manifeſt deſign of our Saviour's appearing, to make ſuch Peace and Reconciliation among Mankind as is here deſcribed.

II. That the nature of his Religion is ſuch, as is apt to produce this effect which he deſigned. And,

III. That it was actually produced in the firſt Converts to Chriſtianity, who heartily embraced his Religion.

p. 2Of the two firſt of theſe I have largely diſcourſed, eſpecially of the ſecond. Wherein I ſhewed, That ſuch are the Principles▪ of his Religion, which he requires us to believe: Such the Precepts which he recommends to our practice; and ſuch the Obligations he lays upon us, to believe theſe Principles, and practiſe theſe Precepts: That they could not fail of this End, to make Peace among Men, were they ſeriouſly conſidered, and heartily entertain'd.

And that is ſaid in Scripture-language to be done by God, which he uſes ſufficient Means, and gives us ſufficient Power to bring to paſs; though the things ſhould not be actually effected. For God doth not intend to keep us in order and peace, like a Herd of Beaſts, by penning us up, and impriſoning us (as we do Lions and Tygers) ſo that it ſhall be out of our power to deſtroy and worry others; but he orders and governs us as reaſonable Creatures, who are to be reſtrained from doing hurt, by the knowledge of the Lord, as the Prophet explains himſelf Ver. 9.

If this enter into our Minds, and be rooted in our Hearts, it will alter our bruitiſh Natures, and chain up our furious Paſſions; nay, ſo mortifie and ſubdue them to the Obedience of Chriſt, that we ſhall become new Creatures, transformed into the likeneſs of our Lord and Maſter, by whoſe Name we are called.

This is enough to verifie what the Prophet ſaith: as I could ſhew by many unanſwerable Arguments, if it would not take up too much room in this Diſcourſe.

But to give a fuller and more evident Satisfaction, I added the third Conſideration, which I could but lightly touch in the former Sermon, but ſhall now more largely p. 3explain; and in concluſion add a fourth, which will expound this Prophecy in the moſt literal ſenſe that can be imagined.

To put it then out of all doubt, that our bleſſed Lord is the Chriſt, who was to make the Wolf and the Lamb dwell together, let it be conſidered, That as it was his Intention to bring Men to Unity and Peace; and as the Nature of his Religion is ſuch, as is apt to produce this effect; ſo this effect was actually produced, in the firſt Converts to his Religion. All that were throughly indued with his Divine Knowledge, became the moſt loveing Creatures in the World, and embraced one another with the moſt tender and ſincere Affection.

And here it will be fit to conſider in the firſt place,

I.

How John Baptiſt, the Fore-runner of our Saviour, (who came, as I told you, to prepare his way, and to turn the hearts of the Fathers to the Children) began to work this happy Reconciliation among Men; and make ready, as the Angel ſaid he ſhould, a People prepared for the Lord. For he preaching the Baptiſm of Repentance for the remiſſion of Sins, Luk. 3. 3. great multitudes, of all ſorts of People, reſorted to him, and, with a common conſent, obeyed his Summons; even they who were as diſagreeing in their natures and diſpoſitions, as thoſe Creatures that are here mentioned in the Prophet.

The Publicans, for inſtance, who were infamous for Extortion and cruel Oppreſſion, being as ravenous as evening Wolves (for that's the Character Zeno the Comedian gives of them, All Publicans are Harpyes) were taught by him to be as innocent as Lambs, by exacting no p. 4more than that which was appointed them, in the publick Tables of Rates. Unto which all that received his Baptiſm, gave their conſent, and engaged themſelves: For he admitted them unto Remiſſion of Sins upon no other terms, being far from flattering them with a falſe hope of finding Mercy with God, if they did not ceaſe their rapine, and unmerciful dealings with Men.

The Soldiers likewiſe, Men as fierce as Leopards, and as rough as Bears, were diſciplin'd by him into a gentler Nature; like that of the Oxe and the Cow. For by receiving his Baptiſm, they ſubmitted their Necks to that Yoke which he laid upon them, in this comprehenſive Precept, Do violence to no man, neither acouſe any falſely, and be content with your wages. Where he cautions them againſt their uſual Pillages, in extorting Money from the People; either by Threats and Terrors (as the firſt words ſignifie) or (as the next import) by pretended Reaſons; which, though never ſo falſe and abſurd, it is in vain to diſpute; as is wittily repreſented by Aeſop in the Fable of the Wolf and the Lamb (by which Grotius illuſtrates this paſſage) who came to drink at the ſame River. Where the cruel Beaſt accuſed the harmleſs Creature for ſpoiling his draught, by troubling the Water; when he drank his fill at the top of the ſtream, before it came down to the innocent Lamb who ſtood below, &c.

The People alſo were taught this Leſſon when they came to his Baptiſm, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewiſe; that is, let not others periſh by want, when you have more than needs. A moſt admirable and eaſie meaſure of Charity; to help others without harting our ſelves, to providef or their extreme Neceſſities, out of our Superfluities.

p. 5Unto which it is to be ſuppoſed they alſo conſented when they were Baptized (that is, made Profeſſion of Repentance) as vaſt numbers of them were. Inſomuch that many of the Phariſees and the Sadduces came to his Baptiſm, againſt whom he cries out, as a generation of Vipers; who had hearts as full of Rancour and Malice, as the Viper is of Poyſon; no leſs venomous than the Aſp and the Cockatrice mentioned in this Prophecy: And yet were ſo terrified at his Preaching, that they humbled themſelves to his Baptiſm; and there diſgorged their Venom, by confeſſing their Sins, and engaging (for it was not a bare acknowledging, but a renouncing them) to amend their lives, according to his Doctrine.

All this you may read in the Third of St. Matthew and St. Luke; where they ſhew how the whole Nation flockt to him for Advice, what they ſhould do to flee from the wrath to come; and were inſtructed by him, to prepare themſelves, by ſuch means as theſe now mentioned, for the Kingdom of Chriſt; which he told them was approaching.

II.

Now what was thus begun by him, was further promoted by our bleſſed Lord and Saviour, as ſoon as he appeared; when he taught all his Diſciples whom he admitted, Except ye be converted, and become as little children, ye cannot enter into the kingdom of heaven, Mat. 18. 3. that is, be made my Subjects, and be Partakers of their happineſs. Accordingly all that profeſſed Subjection to him in ſinceriry, had their hearts thus converted and changed into that bleſſed temper of Spirit which he infuſed into his Diſciples, in his Sermon upon the Mount. Where he taught them to be humble, contented, tender-hearted, p. 6meek, merciful, peace-makers, pure in heart, patient; to lay aſide all anger, luſt, revenge, and whatſoever it is that troubles the World. And you read in the concluſion, That the people were aſtoniſhed at his doctrine, for he taught them as one having authority, Mat. 7. 29. or, as St. Luke expreſſes it upon another occaſion, Luk. 4. 32. his word was with power; having, no doubt, ſuch effect, as to work theſe qualities in many hearts; whereby their natures were altered, and turned into the ſimilitude of their Maſter, the Prince of Peace, who in his Life-time employed his Twelve Apoſtles in the ſame bleſſed Work, of making Peace among Men; And compares them to Lambs, when he ſent them to preach in Judea; which he tells them was to ſend them among a company of Wolves. For Men of ſuch Spirits there were then in that Nation; ſome of which notwithſtanding were converted, and brought to live with them in a peaceable Subjection to the Government of the Lord Jeſus.

III.

But this Work was compleated, when the Holy Ghoſt came down from Heaven upon the Apoſtles on the Day of Pentecoſt; when ſome thouſands of Jews and Proſelytes of ſeveral Nations were converted; not meerly to believe on Chriſt, but to live in the deareſt love and kindneſs one with another. So you read in Act. 2. 44, 45. And all that believed (who were Three thouſand converted at the firſt Sermon they preached) were together, that is, lived in perfect unity; and had all things common, and ſold their poſſeſſions and goods, and parted them to all men, as every man had need; that is, they did not barely abſtain from hurting and deſtroying one another (as Iſaiah here ſaith they ſhould, ver. 9.) but were ſo kind as to do good, and impart p. 7to each other, as their own abilities afforded, and their Neighbors neceſſities required.

And this not for a fit only, but they continued daily with one accord in the temple, and did eat their meat with gladneſs and ſingleneſs of heart, ver. 46. that is, with Charity and Liberality unto others, whoſe wants called for their aſſiſtance. For ſo a ſingle eye ſignifies, Mat. 6. 22. a charitable frank diſpoſition: And accordingly ſo a ſingle heart is to be here interpreted; a Mind free from covetous ſelfiſhneſs, purely bent to do good to others, and that with chearfulneſs: Which was the thing that gave them favour with all the people, as it there follows, ver. 44.

IV.

Nor was this the effect of Chriſtianity in thoſe only that firſt received it; but you may obſerve, the ſame Spirit continued in thoſe that afterwards embraced it. For at the next great Converſion, which was made of Diſciples to Chriſt, you find that they being all filled with the Holy Ghoſt, the multitude of them that believed were of one heart, and of one ſoul, Act. 4. 32. In which was punctually fulfilled this Prophecy of Iſaiah: For though they were never ſo different in their Principles and Affections before, now they were ſo reconciled and united, as if there had been but one Heart or Spirit in ſuch a great multitude. And it is obſervable, that this Change was wrought in the holy mountain of God (as the Prophet predicts, ver. 9.) at Jeruſalem; where the Goſpel was firſt preached; and had this admirable effect in thoſe that entertained it, to make them conſpire together for their common good, as if they had been but one Man. For none of them ſaid that ought of the things he poſſeſſed p. 8was his own, but they had all things common (as it there follows) neither was there any among them that lacked; for as many as were poſſeſſors of lands or houſes ſold them, and brought the price of the things that were ſold, and laid them down at the Apoſtles feet; and diſtribution was made unto every man as he had need.

V.

After this indeed, when the number of the Diſciples was multiplied (as the Text ſpeaks, Act. 6. 1.) there aroſe a murmuring of the Grecians againſt the Hebrews, becauſe their widows were neglected in the daily miniſtration. But as this only ſignifies, that in ſuch a great company of Chriſtians, of which the body of the Church was made up, there were ſome ſo imperfectly inſtructed, that they retained ſome partiality of Spirit, and were too much inclined to favour particular Perſons, out of their near Relation and peculiar Affection to them, becauſe they were their Country-women, born in Judea, which the Grecians (though Jews) were not: So this very thing occaſioned a greater Unity, by the proviſion of a ſpeedy and moſt excellent remedy, which ſilenced theſe murmurings for the preſent, and prevented them for the future. For the People are directed to find out ſeven Perſons from among themſelves, men of honeſt report, full of the Holy Ghoſt, and Wiſdom; whom the Apoſtles might appoint to attend upon this buſineſs.

And it is very remarkable, that as this Propoſal pleaſed the whole multitude, ſo they all agreed by a common conſent, to make choice of Grecians only (as appears by their Names, ver. 5.) for this employment; who could not be ſuſpected of any want of tenderneſs for that party p. 9which had been aggrieved. And accordingly after this, we hear of no more complaints about ſuch matters; becauſe all Mens neceſſities were conſidered by theſe excellent Perſons, with an equal reſpect, and fatherly care; to the general ſatisfaction both of thoſe who were born in Judea, and thoſe that were born in other Countries.

And thus far you have ſeen only what concord there was among thoſe Jews and Proſelytes, who were converted to Chriſtianity.

VI.

But now, if we proceed to conſider what an happy agreement there was among Chriſtians, when the Church was enlarged ſo far, as to take in the whole Gentile World, it will convince every one that this Prophecy was exactly fulfilled.

I. At the firſt opening of the door to let the Gentiles into the Fold of Chriſt, it muſt be acknowledged, that for a little ſpace there was ſome ſtrangeneſs, though no enmity, in the Converted Jews, unto the Gentile Chriſtians. They could not be perſuaded to converſe familiarly with them, much leſs to believe that the Gentiles ſhould be made Partakers of the very ſame happineſs with themſelves; but they would have confined the Bleſſings of the Meſſias to their own Nation, or to their Rites of Religion.

The Apoſtles themſelves were poſſeſſed with this Opinion at the firſt, by reaſon of the narrowneſs of their Minds; which were by degrees enlarged to contain more of the knowledge of the Lord. For as ſoon as a more full diſcovery was made to them of the Will of God, immediately p. 10all their ſhineſs, in converſing with the Gentiles, vaniſhed; and they moſt joyfully cloſed with them, to make one Body, which edified it ſelf continually in love.

This diſcovery was firſt made to St. Peter, who was ſent (as you read Act. 10.) to preach unto Cornelius, and other Gentiles, by a Voice that came to him from Heaven in a Viſion; wherein he ſaw all manner of fourfooted beaſts of the earth, and wild beaſts, &c. and was bidden to eat of them indifferently, and no longer to … that common which God had cleanſed; that is, as he afterward underſtood the meaning, not look upon the Gentiles as unclean Creatures; who were no longer to be avoided as Wolves and Leopards, and ſuch like Beaſts, but be made the Sheep of Chriſt. For the wild Beaſts as well as the tame, were all comprehended in that Sheet, which St. Peter ſaw in the Viſion, let down from Heaven to the Earth.

And therefore immediately upon this he went and preached to the Gentiles; and the Holy Ghoſt falling on them, even before they were Baptized, ſtopt the mouth of all Gain-ſayers, and perfectly ſilenced the Jews who had before diſputed againſt all Society and Converſation with them. So you read, Act. 11. where you find, ver. 2. they of the Circumciſion contended with Peter, ſaying, Thou wenteſt in to men uncircumciſed, and didſt eat with them, &c. But when he had expounded to them the whole matter in order from the beginning (i. e. told them what Inſtructions he had received from Heaven, whereby more of that Divine Knowledge which Iſaiah here ſpeaks of, was communicated to him) they hold their peace, ſaith the Story, ver. 18. and, more than that, they glorified God, ſaying, Then hath God alſo to the Gentiles granted repentance p. 11unto life; that is, they owned them for the Children of God as much as themſelves, Heirs of the ſame Promiſes of Life and Bliſs; and accordingly laid aſide their ſtrangeneſs, and made no difference between themſelves and thoſe, whom they had lookt upon as unclean, and utterly unfit for their Society.

II. And as the Jews were thus reconciled to the Gentiles, ſo were the Gentiles (I think I may ſay much more) reconciled to the Jews, though they had treated them formerly as unclean Creatures.

1. This appears from their unheard of Charity towards the Jews, when they were in neceſſity; which was the higheſt Proof of a diſintereſted Affection. It would take up too much time to enumerate the places, where we read of the Collections which were made for the poor Chriſtians in Judea, in all Churches of the World which St. Paul planted, who himſelf ſometimes was at the pains to carry their Alms to Jeruſalem. According to an agreement made between Peter and him, when the one went to preach to the Jews, and the other to the Gentiles, they took one another by the Hand to confirm this Agreement, and the only condition was, as St. Paul tells us, Gal. 2. 10. That we would remember the poor; the ſame which I alſo was forward to do. I gave you a famous inſtance of it in the Churches of Macedonia, who when they were in great Affliction themſelves, and in deep poverty (as S. Paul's words are, 2 Cor. 8. 2, 3, 4.) yet abounded in the riches of their liberality; for to their power, yea and beyond their power, they were willing of themſelves; praying us with much intreaty that we would receive the gift, &c. which is a wonderful Example of that noble and high generoſity of Spirit, which p. 12Chriſtianity inſuſed into them: Little leſs marvellous than if one ſhould ſee an hungry Lyon or Wolf become ſo tame and tender-hearted, as to feed a feeble Lamb. For they were extremely poor themſelves, and yet contributed to the more preſſing neceſſities of their unknown Brethren. Unto whom they not only made a free-willing Offering, of their own accord, and with abundance of joy, but beſeeched the Apoſtle to receive it, and that with much earneſtneſs; as if it had been a favour to be admitted to give help to others: The greateſt benefit to themſelves to be beneficial to their Brethren.

2. Beſides this, their Hoſpitality was wonderful; which conſiſted in receiving Strangers, whom they never ſaw before, when they had occaſion to travel from one Country to another, Rom. 12. 13. If they brought Teſtimonials along with them, that they were Chriſtians, they were freely entertained in Foreign Parts; and there provided for, as Members of the ſame Body, with that Church to which they came: Who did not look upon them as Strangers, but as Friends; whom they treated with all imaginable kindneſs. This, no doubt, was one of the things that made the Heathen ſay, Behold how theſe Chriſtians love one another.

3. And it is further obſervable, that there were certain Perſons, who devoted themſelves to the Service of ſuch People; waſhing their Feet, when ſurbated or heated with their Travels; attending on them in their Sickneſs; and wholly imploying themſelves in ſuch like charitable offices: Which demonſtrated there was one Spirit that acted the whole Body, and made all the Chriſtian World one Communion. I have not room for all the places where theſe things are recorded: But you may read this plainly enough, Rom. 16. 1, 2. p. 13where Phebe it appears was ſuch a Perſon; a Servant of the Church of Cenchrea; i. e. one who miniſtred there to the Sick, and to the Poor, and had ſuccoured many, even St. Paul himſelf, as he there acknowledges to her great honour. For the word he uſes ſignifies more than a meer Succourer or Helper: No leſs than a Patroneſs of him and others, whom ſhe had in a generous manner entertained out of her own Eſtate; and therefore upon that account is recommended by him to be kindly treated by the Roman Chriſtians.

4. There were whole Colleges of pious Widows who devoted themſelves to ſuch Services, as thoſe mentioned in 1 Tim. 5. 10. bringing up children, lodging ſtrangers, waſhing the Saints feet, relieving the afflicted, and diligently following every good work. Which kindneſſes were more eſpecially ſhewn to thoſe who were baniſhed their own Countries, or deſpoiled of their Goods, and loſt their Friends, for Religion ſake. Unto whom the Promiſe of our Saviour was, by this means, literally made good, Mark 10. 29, 30. Verily I ſay unto you, there is no man that hath left houſe, or brethren, or ſiſters, or father, or mother, &c. for my ſake and the goſpels, but he ſhall receive an hundred fold now in this time, houſes, and brethren, and ſiſters, and mothers, and children, and lands with perſecutions; and in the world to come eternal life. For every Country was their own Country; every Man's Lands were at their ſervice; for every Houſe they loſt upon our Saviour's account, they had hundreds of Houſes to which they might reſort. For every Chriſtian's Houſe, was their Houſe; every one that belonged to Chriſt, was a Brother, and a Siſter to them; and many treated them with ſuch care and tenderneſs, as if they had been their own Child…en.

p. 14And thus the words of Iſaiah were exactly fulfilled alſo; that People between whom there had been anciently the greateſt ſtrangeneſs, or rather antipathy, were now brought to ſuch a familiarity, that whereſoever they met they dwelt together in one another's Houſes; and there received ſuch a hearty welcom, as if they had been Domeſticks, born and bred up in that Family, which they had never ſeen before. By which means alſo the Goſpel was marvellouſly propagated, as is obſerved by Julian himſelf; who takes notice of this entertaining ſtrangers, as a moſt obliging Vertue; wherein Chriſtians quite out-did Heathens (who practiſed no ſuch thing) and gain'd ground upon them every where.

III. It muſt be confeſſed indeed, that after God had thus opened the door of faith to the Gentiles (as St. Luke writes, 14. 27.) there did ariſe a Controverſie; which, for ſome time, diſturbed the peace and quiet of thoſe Churches, which were planted among them; but it was admirably compoſed by the Wiſdom and Authority of the Apoſtles.

Some of the Chriſtians in Judea, who were imperfect in the knowledg of the Goſpel (which muſt be diligently noted, becauſe where Men were fully inſtructed, there was no Contention about ſuch Matters) went abroad and preached, That, though the Gentiles did indeed belong to the Kingdom of Chriſt, and ſhould be made one Body with them; yet they muſt be Circumciſed, and tied to obſerve all the Rites and Ceremonies of the Jewiſh Law. Nay, they carried it ſo high, as to ſay, Except ye be circumoiſed after the manner of Moſes, ye cannot be ſaved, Act. 15. 1.

They had the ſame Opinion, which the Jews are of at this day, That the reconciliation of the world one to another p. 15ſhould be brought about, by uniting all Nations in the Moſaital Religion. Thus Maimonides expounds the words of this Prophet, as if by the Lyons eating ſtraw like an Oxe (in the Verſe following my Text) were meant the Gentiles eating only clean Meats, and abſtaining, as the Jews did, from all thoſe Creatures prohibited by the Law of Moſes, as unclean.

About ſuch matters as theſe Paul and Barnabas had no ſmall diſſenſion and diſputation with them, ver. 2. that is, laboured to convince them (as we find by many Arguments he uſes in his Epiſtles) that all the World was to be made one; not by the obſerving their Law, but by the aboliſhing it; becauſe it was, in truth, a Wall of Partition and Separation between them and other Nations. Of which they could not be perſuaded preſently; popular Errors being very hard to be rooted out; and this was one of the chief. Which had ſo deeply rooted it ſelf in the Hearts of that Nation, that ſuch as were become Chriſtians ſtill retained it; and, through a partial ignorance remaining in them, ſtifly maintained, that Moſes his Law was to ſtand for ever; and that all Mankind muſt ſubmit unto it, or be ſhut out of the Kingdom of Chriſt.

With this unreaſonable conceit they infected ſome of the Gentile Churches; though theſe things following were moſt evident.

Firſt, That the Law of Moſes was given to that one Nation alone; and to be the Law of that one Land and Country only, and no other; and this, to keep them from the Idolatrous Cuſtoms of the People round about them. All this is apparent from the Law it ſelf, where you read, that Circumciſion (that great diſtinguiſhing Mark) was eſtabliſhed to be obſerved by Abraham and his ſeed, in their p. 16generations, Gen. 16. 7, 9. and that other Laws are appointed, a Statute throughout their generations, Levit. 7. 36. & 24. 3. And this only in that particular Land or Country, Deut. 4. 5. I have taught you ſtatutes and judgments, that ye ſhould do ſo in THE LAND whither you go to poſſeſs it. And again, ver. 14. The Lord commanded me at that time to teach you ſtatutes and judgments, that ye might do them in THE LAND whither ye go to poſſeſs it. And for this end alone, that they might be a holy people to him, that is, ſeparated from other Nations, and thereby preſerved from their wicked Cuſtoms. The places that mention this are ſo obvious, that I need not recite any of them: And it is apparent enough from thoſe now named, that all Nations were not concerned in thoſe Laws, but only the Jews; and they, only in the land of Canaan, not in other Countries; where they could not keep them. As the Jews themſelves find by experience at this day, in the ſeveral Countries where they are diſperſed; in which they cannot obſerve all the Laws and Cuſtoms, which they were bound to obſerve there.

Secondly, And indeed it is impoſſible, that all thoſe Laws ſhould be obſerved by the whole Gentile World, OF by any that live in Countries much diſtant from Judea. For how ſhould they go up three times a year to worſhip at Jeruſalem (as all the Males among the Jews were bound) who live ſo far off from thence, that it would require a whole Year to make one Voyage thither? And how ſhould Women for their purification after Child-birth, and Lepers for their cleanſing, bring their Offering unto the Prieſt, to be preſented by him at the door of the tabernacle of the congregation, Levit. 12. 14. Such things as theſe demonſtratively ſhew the Law of Moſes was p. 17local; that is, determined to a particular Country.

Thirdly, But if it were poſſible to obſerve that Law, yet it would be unneceſſary; becauſe the reaſon of it is ceaſed by the coming of Chriſt: Who having aboliſhed that Idolatry which occaſioned the Law, might very well aboliſh the Law it ſelf; whoſe end was to keep them from the Manners of thoſe Nations which are now deſtroyed.

Fourthly and laſtly, It was far more reaſonable, that one Nation ſhould conform to the Common Law of all the World, than that all the World ſhould be conſtrained to conform to the Law of one Nation. Eſpecially ſince their Law was Arbitrary, depending wholly on the Will of the Law-giver, having no natural goodneſs in its Precepts: But the Laws of Chriſt are little elſe, than the plain dictates of reformed Nature; ſuch as all Mankind, if they were themſelves, would chuſe to obſerve, though Chriſt had not given them.

Such Reaſons as theſe, no doubt, ſatisfied the wiſeſt and beſt Chriſtians; and as for the reſt, the Apoſtles took an admirable courſe to compoſe the differences they had made in the Church, by that moſt prudent Decree which we read in the ſame Act. 15. 20, 28, 29. That the Gentiles, to maintain Peace and Unity with the Jews, ſhould for the preſent abſtain from a few things which were moſt offenſive to them, particularly eating blood, and things ſtrangled: Which was no great abridgment of their Liberty; and therefore the Gentiles chearfully conſented to it, becauſe they ſaw it would be an effectual means to ſettle them in Quietneſs and Peace.

For this Decree being firſt ſent to the Chriſtians of Antioch, where the Controverſie began, they rejoyced for the conſolation, ver. 31. And being afterward delivered to p. 18every Church where the Apoſtles travelled to preach the Goſpel; So were the Churches eſtabliſhed in the faith, and encreaſed in number daily, Act. 16. 4, 5. that is, they were ſetled in the right Belief, that none of thoſe things were neceſſary which the Jews urged them to obſerve (ſave only for Peace ſake) and by that means a great many other Gentiles, finding no ſuch burthen ſhould be laid upon them, came and joyned themſelves to the Chriſtian Society.

It is true, ſome of the Jews ſtill made a diſturbance, as we may gueſs from ſome Paſſages in St. Paul's Epiſtles: But they were dreadfully confuted by the Deſtruction of the Temple, and whole Commonwealth of the Jews; which made it impoſſible for them to obſerve all the Rites and Cuſtoms for which they contended, though they were in Judea; and laid this Controverſie aſleep, or rather dead, among the Gentiles, for ever.

You will ſay, perhaps, that other Queſtions and Differences aroſe, which troubled the Church. And it is confeſſed, that the Apoſtles themſelves complain of ſome unreaſonable and abſurd Men, who taught perverſe things; and alſo foretold, That after their deceaſe, grievous Wolves would enter in among them, not ſparing the flcok, Act. 20. 29. But ſtill, by their Care and Authority, the main body of the Flock of Chriſt were kept in perfect Peace and Quiet, or differed more in ſome Opinions, than in their Affections! And after their departure out of this World, they ſo continued, under the conduct of Apoſtolical Men; who watched over their Flocks with ſuch diligence, that thoſe Wolves did little hurt; all that Sophiſtry being powerfully baffled by them, wherewith thoſe peſtilent Men ſubverted ſome weak Minds, and drew them into their ſenſeleſs Hereſies. For, as St. Paul ſays to the Theſſalonians, it was p. 19needleſs to write to them touching Brotherly Love; becauſe they themſelves were taught of God to love one another, 1 Theſſ. 4. 9. ſo it is reaſonable to preſume the ſame of the generality of all other Chriſtians in thoſe days. And in the following Ages, their Love, as I obſerved before, notwithſtanding ſome Sects among them, was ſo notorious, that it ſet a mark upon them (as Tertullian ſpeaks) and madeApolog. c. 39. the Heathen ſay, See how they love one another. For the Heathen were not more prone to kill thoſe whom they hated, than the Chriſtians were to lay down their own Lives, for to ſave their Brethren. So they called one another, as he ſays, in his days, having all one Father, being born again in one laver of Regeneration; and drinking of one Spirit of Holineſs (as his words are,) which inſpired them with ſuch Charity, that they were kindly affectioned towards the moſt froward and peeviſh People; and, as St. Auſtin tells the Donatiſts, whether they would or no, lookt upon them as their Brethren.

Thus, I may preſume, I have ſufficiently proved, how peaceable and quiet the Kingdom of Chriſt was, when he firſt began to Reign: What a marvellous Change he made in the World: How he reconciled their Enmities, and made them depoſite their Hatreds: Inclined them to embrace one another with ſuch an unuſual Affection, and to take ſuch a care of each others Welfare, that it made the Chriſtian Society to be admired by thoſe who were not of it; and invited great numbers, in the moſt dangerous days, to enter into it.

That things did not continue in this bleſſed ſtate ſo long as might have been expected, is to be imputed to thoſe vain Talkers who perverted the plain, ſimple Doctrine of Chriſt, and turned it into another Goſpel; till p. 20at laſt there was ſuch a foul Apoſtaſie as we now ſee in the Church of Rome. Where great numbers of Chriſtians are become Wolves, Leopards and Tygers again; who, for many Ages, have ravaged and devoured the harmleſs Lambs of Jeſus Chriſt. For a moſt beaſtly Cruelty entred into the Church, together with a profound Ignorance; according to the Obſervation of the Pſalmiſt (which will ever be true) The dark places of the earth are full of the habitations of cruelty, Pſal. 74. 20.

For the firſt Three hundred Years and more, there was not the leaſt ſign of a perſecuting Spirit; though there were ſuch horrid Opinions then vented, as have not been heard of in theſe later times. But Chriſtians, being then wholly unacquainted with Force and Violence one towards another, beat them down with Spiritual Weapons; by which they maintained the Faith of Chriſt in ſincerity, and got a glorious Victory over thoſe monſtrous Hereſies. Impoſitions upon Mens Underſtandings, and forcing their Belief, or at leaſt the Profeſſion of Articles of Faith, by inflicting corporal Puniſhments merely for falſe Opinions, came in with the Retinue and Train of Antichriſt; that is, crept into the Church, as other Abuſes and Corruptions did, when the firſt warmths of Chriſtianity were abated, and the charity of many was waxed cold.

But as this was foretold by our bleſſed Saviour and his Apoſtles, ſo they aſſure us, That the lofty Pretences of this Apoſtate Church ſhall one day be thrown down: And that with the Deſtruction of this myſtical Babylon, the Chriſtian World ſhall be renewed. A new Jeruſalem ſhall come down from heaven (as St. John ſaith, Rev. 21. 3, 4.) and the tabernacle of God ſhall be with men, and he p. 21will dwell with them, &c. and God ſhall wipe away all tears from their eyes; and there ſhall be no more death, neither ſorrow, nor crying (or bawling, as the word ſignifies) neither ſhall there be any more pain (or toil rather, and drudgery) for the former things are done away; that is, Oppreſſion and Cruelty ſhall be Strangers to this Church; there ſhall be no haleing Men to the Stake; no lamenting over thoſe that are butchered; no bawling, Away with them, they are not worthy to live; no condemning Men to the Gallies; no painful tugging at the Oars, and ſuch like Barbarities: But Chriſtians ſhall live at eaſe, and be ſo kind one to another, that there ſhall be nothing but Joy in God, and in their mutual Charity; for, in one word, former things, ſuch as we now ſee, ſhall be ſo baniſhed from the Chriſtian World, that they ſhall be known only by hear-ſay.

I cannot now further enlarge upon this, becauſe I have one thing more to add for the Explication of this Prophecy; which as it will anſwer the moſt literal ſenſe of it, ſo is very ſuitable to the preſent ſeaſon.

IV.

The groſſer ſort of Jews, I told you, in the beginning of this Diſcourſe, would have us underſtand by Wolves, Leopards, and Lyons, &c. the very Beaſts that bear theſe Names: which in the days of Chriſt they fanſy ſhall become tame, and made as gentle and familiar as thoſe we call Oxen, Calves and Lambs. There is great reaſon, I ſhewed you, againſt this Interpretation: but if any be ſo ſtubborn as to ſtick to it, and will not p. 22believe, unleſs we ſhew him when this was done: I think it is not difficult to give him ſatisfaction.

For St. Mark tells us, That when our bleſſed Saviour was in the Wilderneſs forty days tempted of the Devil (of which St. Matthew gives us a larger Account in the Goſpel for this day) he was with the wild Beaſts, and the Angels miniſtred unto him, Mark 1. 13. The Devil, that is, attempted to affright him with ſuch terrible Creatures, as the Lyons, Wolves, and Tygers; which are greedy of Man's Fleſh, as well as of other Creatures: But none of theſe had any power to annoy him. Quite contrary, they all lickt his Feet (as I may ſpeak) and were as innocent and as gentle as the Lambs. For that muſt be the ſenſe of theſe words [He was with the wild Beaſts] he was in the midſt of them; and that without any harm at all; they being as mild in his preſence, as thoſe we count the meekeſt Creatures.

In this the power of our Saviour began to diſcover it ſelf to the Devil; who ſaw this Prophecy literally fulfilled in him, The Wolf ſhall dwell with the Lamb, &c. and that of the Pſalmiſt in Pſal. 91. 13. Thou ſhalt tread upon the Lyon and the Adder, the young Lyon and the Dragon ſhalt thou trample under thy feet.

Yet, ſuch is the bold and reſtleſs nature of the Tempter, when he could not terrifie him by this horrid company of wild Beaſts, he had the confidence to hope for an advantage, from hence, another way. For he imagined our Saviour himſelf would take the confidence, by this Authority and Power which he found he could exerciſe over thoſe fierce Creatures, to preſume to do ſome other ſtrange thing, without the ſame reaſon: Eſpecially when p. 23Scripture might ſeem to encourage to it, even that very Scripture which I now named.

Accordingly the Devil takes our Saviour into the holy City, and ſets him on a Pinnacle of the Temple, and ſaith, If thou be the Son of God, caſt thy ſelf down; for it is written, He ſhall give his Angels charge concerning thee; and in their hands they ſhall bear thee up, leſt at any time thou daſh thy foot againſt a ſtone, Mat. 4. 6. If you enquire where this is written, the Anſwer to it will acquaint you with a thing very remarkable. For it is written in the ſame Pſalm, where you find the other words I now alledged, Thou ſhalt tread upon the Lyon and the Adder, &c. and, the truth is, goes immediately before them in this manner, For he ſhall give his Angels charge over thee, to keep thee in all thy ways; they ſhall bear thee up in their hands, leſt thou daſh thy foot againſt a ſtone. Thou ſhalt tread upon the Lyon and Adder; the young Lyon and the Dragon ſhalt thou trample under thy feet. Now they being thus connected and knit together, our Saviour durſt not ſeparate them, as Men, in theſe days, are bold to do with the holy Scriptures. Which he underſtood ſo perfectly, that he could not be cheated with the Devil's Sophiſtry: For he knew the Pſalmiſt was to be thus expounded (as anDoctor Jackſon. eminent Divine of ours hath long ago obſerved) That the Angels ſhould keep him if he trod upon a Lyon or an Adder as they came in his way in the Wilderneſs; as well as bear him up, that he ſhould not d…ſh his foot againſt a ſtone. And ſo they did; for the Angels miniſtred unto him, while he was with the wild Beaſts; upon whom if he had trod, it had been no tempting of God; becauſe he had promiſed to ſend his Angels p. 24to guard him from harm in that action. But they had no ſuch Commiſſion, that he could find, to keep him if he caſt himſelf headlong from the pinnacle of the temple: For it was no part of his way, as it was to be in the Wilderneſs, whither the Spirit carried him. Nor was it a thing included in this Promiſe, which ſignifies only thus much, That all Creatures ſhould be obedient unto him; and though never ſo fierce and virulent in their own nature, ſhould loſe their Power and their Poiſon in his preſence.

Thus, I think, the words of Iſaiah were in the moſt literal ſenſe of them, made good to the full.

And it may be obſervable, perhaps, that as this Prophecy in my Text immediately follows a Prediction, That Chriſt, the branch of the ſtock of Jeſſe, ſhould be filled with the Spirit, ver. 2, 3. The ſpirit of the Lord ſhall reſt upon him, the ſpirit of wiſdom and underſtanding, the ſpirit of counſel, &c. So our Saviour's being with the wild Beaſts, immediately followed after the deſcent of the Holy Ghoſt upon him at his Baptiſm; as the three firſt Evangeliſts tell us, who write about this matter; particularly St. Mark in the place before named, ſaith, Immediately the ſpirit driveth him into the wilderneſs; that is, as ſoon as ever he was Baptized, and the Holy Spirit, with a Voice from Heaven, was come down upon him, he was led by the Spirit into deſart places, and there he was with the wild Beaſts, Mark 1. 12, 13. And then came to paſs what Iſaiah had foretold, That there was no difference between a Lyon and a Lamb, a Leopard and a Kid, an Aſp and a ſucking Child; but they were all alike ſubject to our bleſſed Lord and Saviour.

p. 25There is one Objection that may be made againſt what I have ſaid; which ſeems to lye againſt the very intention of our Saviour: Which was not, may ſome fanſy, to make Peace in the World: but he himſelf ſaith, I came not to ſend peace, but a ſword; I am come to ſet a man at variance againſt his father, and the daughter againſt her mother, &c. Mat. 10. 34, 35, 36. Or as St. Luke's words are, Luk. 12. 51. Suppoſe ye that I am come to give peace on earth? I tell you, Nay; but rather diviſion. This I thought good to mention; though ſuch Paſſages, I hope, are now ſo well underſtood, that a ſhort Anſwer will ſerve to it. For,

Firſt, It is evident from plainer places, That our Lord did come to ſend Peace; and he was not ſo weak as to contradict himſelf. What can be plainer than thoſe words of his, Peace I leave with you, my peace I give, or commend, unto you? Joh. 14. 27.

Secondly, And on the other ſide it is as manifeſt, He intended nothing leſs than to bring a Sword, and to make War: For he forbad his Diſciples to take the Sword; and commanded them to pray for their Enemies, not to kill them.

Thirdly, Therefore he cannot be thought to ſpeak of his intention (when he ſaith, I came to ſend a ſword; or diviſion) but of the event of his coming by accident. Juſt as we ſay, when we give a Friend a Viſit out of meer kindneſs, I am come to trouble you: Not that we deſign any trouble to him, but are afraid it may prove ſo, at that time, if he be otherwiſe engaged. In like manner doth our Saviour ſay, he came to bring a Sword, p. 26and to make variance: Not becauſe he would have it ſo, but becauſe he foreſaw many Men were ſo much inclined another way, and ſo ſtrongly engaged in other Perſuaſions, that they would not only refuſe his Religion, but quarrel with them that received it.

This was the diviſion he ſpeaks of: They who did not become Chriſtians, he knew, would hate and malign thoſe that did; and that a great deal more, than if they had remained ſtill Heathens or Jews. Which was not the drift or the effect of his Doctrine; but proceeded from their ignorance of it; by refuſing to entertain it; nay, wilfully ſhutting their eyes againſt that light of Divine Knowledge; which filled the earth, as the waters cover the ſea.

To be brief: This only proves what I diſcourſed in the former Sermon, That Mankind muſt uſe their ſincere endeavours to make themſelves happy, through the knowledge of Jeſus Chriſt; or elſe they may become more miſerable by that very means. The buſineſs will not do of it ſelf, but we muſt contribute our pains and labour to bring it about; by a faithful improvement of thoſe means which God affords us of Knowledge and of Grace.

So the Prophet, I ſhew'd you, explains his own meaning; and ſo the ſober Jews themſelves underſtand him; particularly Matmonides, who ſaw very well, that if he had ſaid otherwiſe, he ſhould have been in danger to be confuted by other places of the Old Scriptures; where there are the like Promiſes to the Jewiſh Nation, which did not come to paſs, becauſe of their refractory diſpoſition: And yet the Promiſes were true, becauſe God did p. 27what he intended and engaged, to effect that Bleſſing for them. Read Jer. 32. 37, 39, where he promiſes to give them one heart, and one way; and ſo he did, by diſpoſing things in ſuch a manner at their return from Babylon, as to take away the cauſes of all their differences. And yet they ſtill continued at odds, as much as ever; becauſe they did not receive that heart which he gave them; by diſpoſing themſelves to make a good uſe of his wonderful Providence; which ordered all things to concur, for the making a bleſſed accord among them.

Which that it may not prove our own caſe, let us ſeriouſly conſider, that Chriſt will not abſolutely force his Favours upon us; for that's directly contrary both to the Goſpel, and to the Law of the Jews alſo: Which ſuppoſe that Men may refuſe what he deſigns to beſtow upon them, nay, puts into their hands. For both of them threaten Men ſeverely, if they be ſo croſs as to walk contrary unto him, who would do them good: And therefore the iſſue of this long Diſcourſe is, That we muſt do our part to make our Selves and the World happy.

We muſt be ſenſible of the infinite Love of God; we muſt thankfully receive the Goſpel; we muſt heartily believe it, and ſtudy it, and apply our ſelves to obſerve it; we muſt regard alſo the Works of Divine Providence, which hath a Voice and ſpeaks loudly, as well as his Word; and not expect to be made happy like a company of wild Beaſts, who are kept by mere violence from deſtroying others. No, if we will not ſhew our ſelves men, as this Prophet ſpeaks, we ſhall, after ſuch extraordinary means, as God hath uſed for our amendment, become ſo much the more bruitiſh; more fierce and p. 28violent, like Lyons and Tygers, by being under diſcipline, but not ſubdued by it.

For when Men hold the truth of God in unrighteouſneſs, he delivers them up to a reprobate mind; ſo that they become not mere Beaſts, but worſe than Beaſts; for Beaſts do not act ſuch things, as the Apoſtle there ſays ſome Men committed, Rom. 1. 18, 26, 27, &c. Beaſts follow the uſe of Nature, and are generally favourable to thoſe of the ſame kind with themſelves: But they who pervert the Knowledge of God, forſake, in time, the natural uſe, and, as the Proverb is, One Man becomes a Wolf to another Man: Nay, according to another ancient Saying, They become ſo many Devils one to another; to vex and torment each other, without end.

Let this move us therefore to apply our minds to the ſtudy of making our ſelves and the World happy; by an hearty entertainment of the Chriſtian Religion: and then it is heartily entertained, when it makes us love God, and one another.

Do your beſt to bring back thoſe comfortable and truly glorious days, when Chriſtians were of one heart, and of one ſoul. Lay aſide, or rather bury all your Enmities and Hatreds; put away Strife and Contention; ceafe from anger, and let go wrath; let no clamor, no evil ſpeaking be heard among you; much leſs ſuch evil ſpeaking as St. Jude charges upon ſome ungodly Men, who ſpake evil of dignities; ver. 8. and ſpake evil of thoſe things, which they knew not, ver. 10.

p. 29Wreſt this Prophecy out of the hands of the Jews, who will not believe what is written in the Acts of the Apoſtles, concerning the Unity of Chriſt's Diſciples. Therefore let them now ſee ſuch Unity among us; by the Change of our fierce and violent Natures, into a Lamb-like Diſpoſition. Confute all their Objections; and leave them not the ſhadow of an Argument againſt our Religion. Convince them that Jeſus is the Chriſt, by the Innocence and Unblamableneſs of your Lives; by your Love and Charity; by ſubduing all your unruly Appetites and Deſires; by taming your furious and outragious Paſſions; by purging out your Choler and Gall, all Anger, Malice, and deſire of Revenge; by becoming like the ſucking Child, of which Iſaiah here ſpeaks: Who is without Guile, without Ambition, Covetouſneſs, Pride, Hatred, or any other Quality; whereby the World is now miſerably divided and diſturbed.

In ſhort, You muſt be like little Children in all things, but only in underſtanding: for therein, you muſt be Men, as the Apoſtle inſtructs you, 1 Corinth. xiv. 20. Brethren, be not children in underſtanding: howbeit, in malice be ye children; but in underſtanding be men. And truly, that's the way to be like Children in malice (that is, to have none at all) in underſtanding to be Men. For the more thorowly we know the Will of God in Chriſt Jeſus, the more loving and peaceable, as well as juſt and pure we ſhall be. We ſhall make it our Buſineſs to do good to all, but hurt to none; no not to our Enemies, and ſuch as do hurt to us. And therefore fill your Minds with a ſolid Knowledge of your Duty, and not with Notions meerly, or aiery Speculations; which ſerve only for Talk, and perhaps for Wranglings and Diſputes.

p. 30There is a Knowledge, I muſt here mind you, which will hinder the fulfilling of this Prophecy; for it makes Men fall out and quarrel one with another; nay, hate all thoſe who are not of their Mind and Way. But this is not the Knowledge of the Lord: which as it is the Wiſdom that is pure, the Knowledge of the Holy; ſo it is the Meekneſs of Wiſdom, the Way of Peace. For it is the Knowledge of God's great Love to us in Chriſt Jeſus; and the Knowledge of that Love and Obedience we owe to him; and of that extraordinary Kindneſs we ought to have one for another.

In this Knowledge let us grow and increaſe daily; and not be like to thoſe of whom St. Paul complains; who doted about Queſtions, and ſtrifes of Words, whereof cometh Envy, Strife, Railing, evil Surmiſings, &c. I. Tim. vi. 4. I take it to be very remarkable, that the Apoſtle cautions Timothy five or ſix times againſt this wrangling Religion: which ſpent its time in Queſtions, Doubts, and Arguings, about many uſeleſs Notions; that tended to nothing but to fill Mens Minds with a falſe Opinion of Knowledge, and to embroil the Church with Diſputes that could never be determined; or, if they could, it was never the more edified thereby either in Faith or Piety. He begins with this Charge, I. Tim. i. 4. Not to give heed to Fables, and endleſs Genealogies, which miniſter Queſtions, rather than godly edifying, which is in Faith. The critical Notion of which Words, [Fables and Genealogies] is not to be expected in this Diſcourſe: It is ſufficient to know, that he means by Fables not only falſe and doubtful Relations, which rely upon no certain Tradition, but ſuch as were idle alſo, if they had been true; becauſe they ſerved for nothing but to p. 31fill Mens Minds with unprofitable Thoughts, and to keep out better Things. Which was the fault alſo of that endleſs Pains, which the falſe Apoſtles took to derive their Pedigree from the ancient Patriarchs (which perhaps may be meant by Genealogies.) For they neither made Men a jot wiſer, nor more holy: neither improv'd their Minds, nor reformed their Wills and Affections: Which is the great thing that the Goſpel deſigns, as he ſhews in the following Words (where he tells what kind of Knowledge we ſhould enquire after) the end of the Commandment, i. e. the Deſign of the Goſpel, is Charity, the Love of God and of our Neighbour; which ſprings out of a pure Heart, purged from all ſenſual Affections and Paſſions, and a good Conſcience, that aims only at being truly void of offence towards God and Man; which ariſes out of Faith unfeigned; that is, a ſincere Belief of the Goſpel of Chriſt.

To the ſame effect he admoniſhes him again, iv. 7. Refuſe profane and old wives Fables, and exerciſe thy ſelf rather unto Godlineſs: Where it is evident he ſpeaks of ſuch Diſcourſes, as not only buſied Mens Minds to no purpoſe; but hindred them from being better imployed, in ſerviceable Actions of Piety, Mercy, and other Chriſtian Vertues.

And as in theſe two Places he oppoſes Piety to this ſort of Knowledge, ſo he doth in a third, which I before named, vi. 3, 4, 5. where he deſcribes thoſe who doted about Questions and Strifes of Words, as Men that conſented not to wholeſom Words, even the Words of our Lord Jeſus, and to the Doctrine which is according unto Godlineſs.

p. 32Which he repeats again, when he writes a ſecond time to him, in the next Epiſtle, ii. 22, 23. Flee youthful Luſts: but follow Righteouſneſs, Faith, Charity, Peace, with them that call on the Lord out of a pure Heart. But fooliſh, and unlearned Queſtions avoid, knowing that they gender ſtrifes. And the Servant of the Lord muſt not ſtrive; but be gentle unto all men, &c.

By which you ſee, that this is a Knowledge rather to be rooted out, than planted and cheriſhed: though, alas! it hath been ſo diligently cultivated, that it hath covered the Earth, as the Waters cover the Sea: which the ſaving Knowledge of Jeſus Chriſt ought to have done. The World hath been filled with Queſtions, and Controverſies: and Men have thought themſelves wiſe, when they had learnt to argue and wrangle about them. On this they have ſet their Hearts; as if it were all Religion, or the moſt conſiderable part thereof. But to what end do we contend (as Eraſmus honeſtly gloſſes upon the firſt of theſe Places, I. Tim. i. 6.) whether Sin be a Privation only, or a Spot which ſticks to the Soul? Let this rather be the Work of a Divine, to perſuade all Men to abhor and hate every Sin. We diſpute whole Ages, whether that Grace with which God loveth and draweth us, be the ſame with that, wherewith we love him again? whether it be ſomething created, or increated? Let us make this our Buſineſs rather, that hy pure Prayers, by Innocence of Life, by pious Actions, we may obtain the Favour of God, to beſtow his Grace upon us. We ſquabble without end, what it is that diſtinguiſhes the Father from the Son, and both of them from the Holy Ghoſt; whether a Thing, or a Relation; and how they can be Three, when they are One Eſſence? How much more pertinent would it be, by all means to endeavour, p. 33that we may piouſly and holily worſhip and adore that TRINITY, whoſe Majeſty is inſcrutable; and by our Concord and Agreement expreſs, to our power, their ineffable Concord: that ſo at length we may be admitted into their Bleſſed Fellowſhip for ever? &c.

This indeed is a Contention moſt worthy of Chriſtians, to ſtrive who ſhall have moſt Charity; and be the forwardeſt to come to an amicable Agreement, and make a friendly End of all their Differences. In this we are truly Followers, or Imitators, of God: whoſe great Deſign in ſending his Son, with the Goſpel of his Grace to us, was to reconcile us unto himſelf, and one unto another. If both be not wrought, neither of them is: nor is it poſſible for us to ſee happy days, unleſs there be an Accord among us: In order to which, we muſt, among other things, avoid that contentious and quarrelſom ſort of Knowledge; by which Men loſe not only their Charity, but, too often, their Faith alſo; and diſpute themſelves into Irreligion.

Which is ſo neceſſary a Caution, that the Apoſtle, I obſerve, mentions it once more, in the concluſion of his firſt Epiſtle to Timothy, vi. 20, 21. O Timothy, keep that which is committed to thy truſt (the Doctrine according to Godlineſs, before mentioned, v. 3.) avoiding profane and vain bablings, and oppoſitions of Science falſly ſo called: which ſome profeſſing, have erred concerning the Faith. The way to keep the one, is to avoid the other: For by refuſing to engage our ſelves in vain Bablings and Oppoſitions, in contradicting one another, and in perverſe, or prepoſterous, Diſputations, (as the Apoſtle calls them, v. 5.) we ſhall have the more time to beſtow in ſetling the ſolid Knowledge of Jeſus Chriſt, and of our p. 34Chriſtian Duty, not only in our Minds, but in our Hearts. Which will give us ſuch ſatisfaction, that we ſhall not be willing to have it diſturbed by angry Diſputes, ſharp Contentions, and fierce Conflicts one with another: but (to ſpeak in the Language of my Text) we ſhall be as meek and quiet as Lambs, though of never ſuch different Opinions; and have nothing at all of the Wolf in us, leſt if we bite and devour one another, we be conſumed one of another.

Our preſent Oppoſitions and Conteſts indeed are of another ſort, than thoſe in the Apoſtles Times: but they have the ſame ill Effect, to hinder better things; eſpecially that Thankfulneſs we ought to have for God's Benefits, and that Chriſtian Unity and Concord, for which all good Men wiſh, and in their ſeveral ways endeavour. Give me leave therefore, with reſpect to our preſent Circumſtances, to ſuggeſt a few things, which may help to lead us into the way of Peace.

Beſides the Knowledge of the Nature of God, and of his Love in Chriſt Jeſus, and of the Nature of Religion, eſpecially of Chriſtianity, and the principal Doctrines of it, particularly thoſe two great Commandments, of loving God above all things, and our Neighbour as our ſelves: it might do us ſome ſervice, if we would labour to know our ſelves better; and to underſtand the Nature of Things; and reflect frequently upon the Knowledge we have of former Times. Briefly of theſe Three.

I. Firſt, The Knowledge of our ſelves would teach us, That Men do not differ more in their Countenances, than they do in the Frame of their Underſtandings; And therefore we muſt not ſpend our pains in making all Men think alike; for it is impoſſible to be effected. p. 35But while we differ in our Thoughts, the Knowledge of our ſelves would ſoon make us ſenſible, we are not ſuch conſiderable Creatures, that it becomes us to be confident in the Opinions, wherein we claſh one againſt another. If we be, we ſhould conſider, that others may think they have as great reaſon to be confident in their Perſuaſion, as we are in ours: and that they differ no further from us, than we do from them: and therefore, why ſhould we not bear one with another, which is the way of Peace, when Friends cannot agree? Nay, why ſhould we not entirely love one another, notwithſtanding ſuch Differences? Since there is no more reaſon for our hating them, than there is for their hating us: the Oppoſition being equal on both ſides. For juſt ſo much as they are againſt us, we are againſt them: and there is no more we have to bear withal in them, than they have to bear withal in us.

II. Secondly, If we underſtood the Nature of Things a little better, we ſhould the ſooner agree to this. For we ſhould find, that ſome Things are of very great difficulty; about which there will be ever ſuch variety of Judgment, that it is not becoming any of us to be too confident. All Things likewiſe are not of equal moment; and therefore we ought to make a difference, and not contend for every thing alike. There are Things alſo out of our way, which belong not properly to our Cognizance: in which it is a good Rule, Every Man muſt be believed in his own Art. In Matters of Law, Divines have as much reaſon to relie upon good. Lawyers; as Lawyers have in Matters of Religion, to relie upon good Divines: Not with an abſolute Reſignation, but with a modeſt Deference to their Judgment p. 36in their own Faculties. If able Men of either Faculty be of different Judgments, that's a Reaſon to be moderate in our Opinions, and in our Cenſures, and in all our Behaviour: and not to judge ill, much leſs ſpeak ill of thoſe that differ from us, in things wherein the wiſeſt Men are not agreed.

To ſpeak freely, the things that at preſent diſtract us, are either our Concerns as we are Chriſtians, or as we are Engliſhmen: our Eccleſiaſtical, or our Civil Differences. Now, as to the former, there is ſuch a Diſpoſition on one ſide to yield to the weakneſs of their Brethren; that if they, on the other ſide, will be ſatisfied without breaking the very Conſtitution, I do not ſee how we can fail to come to an happy Agreement. All the difficulty is about the other; of which it is not fit in this Place to ſay more than this: Can we be ſo ſure that things are wrong ſetled, as we are that Chriſtians, of the ſame Communion eſpecially, ought to be at Peace, and live in Love, and concur in the ſtricteſt Union for their common Safety and Preſervation? We ned not be told how contrary it is to the Chriſtian Law, to act otherwiſe: But as for the Laws of the Land, it is not ſo evident that any thing is done contradictory to them; for Men of great Skill in thoſe Laws, affirm all things that have been acted, are conſiſtent with them. Why then ſhould we be violent in our Opinions, and Aſſertions about ſuch Matters; in which it becomes us to be more modeſt? Nay, why ſhould we give one another any trouble at all, about any thing whatſoever, when our Religion and our Intereſt require us to agree?

Alexander Aphrodiſoens, as Maimonides **More Nevoch. part. 1. c. 31.hath obſerved, gives theſe three Reaſons, why Controverſies are p. 37multiplied, and cannot be determined. Firſt, The ſubtilty and depth of ſome things; in which, notwithſtanding, every body will be medling. Secondly, The weakneſs of Humane Underſtanding; of which no body will be ſenſible. Thirdly, Love of Dominion and Victory, for which Men ſometimes contend more than for Truth. Their Reputation is ingaged, and they cannot yield, till they may come off with Credit. To which Maimonides himſelf adds a fourth; which is Cuſtom. We have a great love to that unto which we have been uſed; and are very loth to leave it. Which appears abundantly from what I have ſaid concerning the State of our Religion in its beginning: Upon which let us reflect a little; for I will meddle with nothing elſe, in the Conſideration of the third thing I commended to your Study, the Knowledge of Times paſt.

III. From whence we may learn, firſt, That Good Mens Prejudices may be ſuch, that they cannot be preſently removed, though their Scruples be ungrounded. As we ſee by the Examples of the firſt and beſt Times, when ſome Chriſtians of the Jewiſh Nation could, by no means, be ſatisfied about ſuch things, as ſeem to us ſo plain, that we cannot but wonder they made a doubt about them. The generality of Chriſtians in the Gentile World eaſily underſtood, that they had no Obligation to be Circumciſed, nor to abſtain from certain Meats and Drinks, and ſuch like things: and yet many thouſands of the Jews who believed, as S. James tells S. Paul, (xxi. Acts 20.) were all ſo zealous of the Law, that they would not have endured him, if he had not charitably conſidered their weakneſs, and prudently ſweetned them by a temporary Compliance. What wonder then is it p. 38to ſee many diſſatisfied, in our preſent Circumſtances, about things, which give others no kind of ſcruple? Who ought to have no worſe thought of them, than this; that they labour under old Prejudices, as the Jewiſh Chriſtians did: which muſt be worn off by Time, but cannot be diſpoſſeſſed on a ſudden.

2. For it is very obſervable, that moſt of the Differences that troubled the Church in the beginning, ſprang from thoſe who had been bred up under a quite contrary Perſuaſion, to that which was ſetled by the Authority of Chriſt and his Apoſtles. It was not the Gentiles that quarrelled with the Jews; but the Jews quarrelled with them, becauſe they would not look upon their Law, which had ſtood ſo many Ages, as of eternal Obligation. And thus, we ſhould conſider, it will always be; ſtrong Prepoſſeſſions cannot eaſily be perſwaded to yield to the cleareſt Reaſons. Men will walk on in the way to which they have been accuſtomed; and hold faſt the Notions, which have been deeply riveted into their Minds. We ſee the Power, or Tyranny rather, of Cuſtom, in the very Habits and Faſhions of ſeveral Countries: unto which Men having been always uſed, they not only account thoſe of their own Country moſt decent; but are ſo in love with them, that they look upon all other as rude, nay as ridiculous. In ſhort, there is no greater Enemy to Knowledge, than this (as Maimonides notes in the Place before named); for as all Men are pleaſed with that to which they have been long habituated; ſo to many it may have become very profitable; and ſome may be afraid that their Authority will fall to the ground, together with that which they have long maintained.

3. But notwithſtanding this, we learn from that ancient p. 39Example, we may be at peace; if we do as they did, or as they were taught to do. That is, be not angry one with another; but patiently bear with each others Infirmities; and be kindly affectioned one towards another in brotherly love, as if there were no Differences at all among us; and forbear raſh Judging on one ſide, and Contempt on the other: remembring we all ſerve the ſame Lord; and that it is neither for his Service nor his Honour, to have his Family divided; but agree together in this, to do one another all the good they can, as the beſt Service they can do to him. Let our Heats at leaſt be abated, and not grow more violent than they have been formerly, (as they are in danger, I have ſhewn you, to be, when we reſiſt the Means of being made One) and then it is to be hoped, that we ſhall all come, in time, as the firſt Chriſtians did, to be perfectly joined together in the ſame mind, and in the ſame judgment. Which is the laſt thing I have to obſerve, from what hath been ſaid of the State of Things in the beginning.

4. And we ſhall the ſooner come to it, if we will but live in love and peace together, notwithſtanding our preſent Differences. For this will make us capable of receiving and giving Satisfaction: which will not be admitted from Enemies, or Strangers, or ſuch as are ſhy one of another. In order to which, let us forbear, as I ſaid, all cenſuring one of another; eſpecially all evil ſpeaking: Let us ſuppreſs Anger, and reſolve not to fall out, but to converſe one with another as Friends: and remember that the way to Agreement of all Parties, is not to bring Men to be of one Opinion, but to be of one Mind; which we may be, though of different Opinions: not by thinking the ſame things, but by thinking well one of p. 40endeavouring to preſerve Charity, as carefully as to preſerve Truth. For though Truth be great, yet Charity is greater: Which made a Man of no ſmall Learning and Piety ſay, (and, I think, not amiſs) Diſcord is ſo odious to me, that even Truth it ſelf diſpleaſes me, if Eraſ. Epiſt. ad P. Barbirium.it be ſeditious.

I intended to have preſſed one thing more upon you; which is, that you would not fail to ſtudy the Providence of God, in the late great and wonderful Revolution: whereby he ſeems to me to have deſigned the ſame that he did to Iſrael, when they came out of Babylon; to give us all one heart, and one way, that we might fear him for ever; for the good of us, and of our children after us; as I obſerved before out of xxxii. Jer. 39. What a pity is it, that we ſhould loſe ſuch a bleſſed Opportunity, of healing all our Breaches, and cloſing all together, with ſtrong Affection, in one firm Body, for our mutual Preſervation and Happineſs?

But perhaps we may not agree in the Meaning of this Providence; and therefore I ſhall conclude with the Prayer of the Apoſtle, xiii. Heb. 20.

Now the God of Peace, which brought again from the dead our Lord Jeſus Chriſt, that great Shepherd of the Sheep, through the Blood of the everlaſting Covenant, make you perfect in every good Work to do his Will, working in you that which is well-pleaſing in his ſight, through Jeſus Chriſt; To whom be Glory for ever and ever.

Amen.

FINIS.

End of the text · Simon Patrick, Sermon before Prince of Orange (1689)