Immanuel, Title page – Errata
IMMANƲEL. Or, A diſcovery of TRUE RELIGION, As it imports a living Principle in the minds of men; grounded upon Chriſt's Diſcourſe with the Samaritaneſs. 1 Joh. 4. 14. Being the latter clauſe of The Voice Crying in a Wilderneſs; Or a Continuation of the Angelical Life:
Moſtly Compoſed at the ſame time, By S. S.
This is the Covenant that I will make with the houſe of Iſrael after thoſe dayes, ſaith the Lord; I will put my Law in their inward parts, and write it in their hearts,
Jer. 31. 33.
… that believeth in me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living Water,
Joh. 7. 38.
… itatem Philoſophi quaerunt, Theologi inveniunt, Religioſi Poſſident.
Comes Mirandul.
LONDON, Printed, Anno Dom. 1667.
A Treating Preface TO THE READER.
AMongſt the many ſtupendious ſpectacles that are wont to ſurprize and amuze inquiſitive and conſiderative minds, there ſeems to be nothing in the world of a ſadder and more aſtoniſhing obſervation, than the ſmall progreſs and propagation of Chriſtian Religion. This I call a ſad obſervation, becauſe Religion is a matter of the moſt weighty and neceſſary importance, without which it is not poſſible for an immortal ſoul to be perfected and made happy: I call it aſtoniſhing, becauſe Chriſtian▪ Religion hath in itſelf ſuch advantages of recommending itſelf to the minds of men, and contains in it ſuch mighty engines to work them into an hearty complyance with it, and to captivate their reaſon unto itſelf, as no other Religion in the World can with any face pretend to. I do earneſtly (and I ſuppoſe rationally and Scripturally) hope that this veritas magna thoſe ſacred Oracles will yet much more prevail, and that the founder of this moſt excellent Religion, who was lift up upon the croſs, and is more exalted to his Throne, will yet draw more men unto himſelf: and this perhaps is all the millennium that we can warrantably look for. But in the mean time, it is too too evident that the Kingdom of Sathan doth more obtain in the World, than the Goſpel of Chriſt, either in the Letter, or power of it. As to the former, if we will receive the probable conjecture of learned enquirers, we ſhall not find above one ſixth part of the known World yet Chriſtianized, or giving ſo much as an external adoration to the Crucified Jeſus. As to the latter, I will not be ſo bold as to make any Arithmetical conjectures, but judge it more neceſſary and more becoming a charitable and Chriſtian ſpirit, to ſet down in ſecret and weep over that ſad but true account given in the Goſpel, Few are choſen, and againMat. 20. 26 Mat. 7. 14. Few there be that find it; being grieved (after the example of my compaſſionate Redeemer) for the hardneſs of their hearts, and praying with Joah in another caſe, The Lord make his people an hundred times ſo many more as they be! It is beſides my preſent purpoſe to enquire into the immed… ate cauſes of the non-propagation of the Goſpel in the former ſenſe; only it is eaſie and obvious to gueſs, that few will enter in by the way of the tree of life, when the ſame is guarded with a flaming ſword; And it were reaſonable to hope, that if the minds of Chriſtians were more purged from a ſelfiſh bitterneſs, fierce animoſity, and arbitrary ſowrneſs, and poſſeſt with a more free, generous, benign, compaſſionate, condeſcending, candid, charitable, and Chriſt-like ſpirit, which would be indulgent toward ſuch as are for the preſent under a leſs perfect diſpenſation▪ (as ourLuk. 9. 49, 50, 54 55. Saviours was) would not impoſe any thing harſh or unneceſſary upon the ſacred and inviolable Conſciences of men, but would allow and maintain that liberty to men, which is juſt and natural to them in matters of Religion, and no way forfeited by them; then I ſay it might be reaſonable to hope, that the innate power and vertue of the Goſpel would prove moſt victorious; Judaiſme, Mahumetiſme, and Paganiſme would melt away under its powerfull influences, and Sathan himſelf fall down as lightning before it, as naturally as the eye-lids of the morning do chaſe away the blackneſs of the night, when once they are lift up upon the earth. But my deſign is chiefly to examine the true and proper cauſe of the non-progreſs of the Goſpel as to the power of it, and its inefficaciouſneſs upon the hearts and Conſciences of thoſe that do profeſs it. And now in finding out the cauſe hereof, I ſhall content my ſelf to be wiſe on this ſide Heaven, leaving that daring courſe of ſearching the decrees of God, and riffing into the hidden rolls of eternity, to them who can digeſt the uncomfortable notion of a ſelf-willed, arbitrarious, and imperious Deity; which I doubt is the moſt vulgar apprehenſion of God, men meaſuring him moſt groſly and unhappily by a ſelf-ſtandard. And as I dare not ſoar ſo high, ſo neither will I adventure to ſtoop ſo low, as to rake into particulars; which are differently aſſigned, according to the different humours and intereſts of them that do aſſign them; each party in the world being …o excellently favourable to itſelf, as to be ready to ſay with David, The earth and all the Pſal. 75. 3.inhabitants of it are diſſolved, I bear up the pillars of it; ready to think that the very intereſt of Religion in the world is involved in them and their perſwaſions and dogmas, and that the whole Church is undone, if but an hair fall from their heads, if they be in the leaſt injured or abridged. Which is a peece of very great fondneſs, and indeed the more unpardonable, in as much as it deſtroys the deſign of the Goſpel, in confining and limiting the holy one of Iſrael, and making God as topical, as he was when he dwelt no where upon earth but at the Temple in Jeruſalem.
Waving theſe extreams therefore, I conceive the true cauſe in general of the ſo little prevailing of true Religion in the hearts and lives of men is the falſe notion that men have of it, placing it there where indeed it is not, nor doth conſiſt. That this muſt needs be a cauſe of the not prevailing of the Goſpel whereever it is found, I ſuppoſe every body will grant; and that it is almoſt everywhere to be found, will I doubt too evidently appear by that deſcription of true Chriſtian Religion, which the moſt ſacred Author of it the Lord Jeſus Chriſt made to the poor Samaritaneſs; which I have endeavoured briefly to explain, according to the t…nour of the Goſpel, in this ſmall Treatiſe; which I firſt framed for private uſe, in a ſeaſon when it was moſt behovefull for me to underſtand the utmoſt ſecrets of my own ſoul, and do the utmoſt ſervice I was able towards the ſalvation of thoſe that were under my roof; expecting every day to render up my own or their ſouls into the arms of our moſt mercifull Redeemer, and to be fully ſwallowed up into that eternal life, into which true Religion daily ſprings up, and will at length infallibly conduct the Chriſtian ſoul unto. This work thus undertaken and in a great meaſure then carryed on, I have ſince perfected, and do here preſent to the peruſal of my dear Countrey, having made it publick for no private end; but if it might be to ſerve the intereſt of Gods glory in the world: which I do verily reckon that I ſhall do, if by his bleſſing I may be inſtrumental to undeceive any ſoul miſtaken in ſo high and concerning a matter as Religion is, or any way to awaken and quicken any Religious ſoul not ſufficiently raviſht with the unſpeakable glory, nor cheerfully enough springing up into the full fruition of Eternal life.
What a certain and undefeatable tendency true Religion hath towards the eternal happineſs and ſalvation of mens ſouls, will I hope evidently appear out of the body of this ſmall Treatiſe: But that's not all (though indeed that were enough to commend it to any rational ſoul, that is any whit free and ingenuous, and is not ſo perfectly debauched as to utterly from right reaſon;) For it is alſo the ſincereſt pollicy imaginable, and the moſt unerring expedient in the world for the uniting and eſtabliſhing of a divided and tottering Kingdom or Common-wealth: To demonſtrate which, was the very deſign of this Preface. It is well known (Oh that it were but as well and effectually believed!) that godlineſs is profitable to all things, and that it1 Tom. 4. 8. hath the promiſes and bleſſings of the life that now is, and of that which is to come; that the right ſeeking of the Kingdom of God and his Righteouſneſs hath no leſs than all things Mat. 6. 33.annext to it. How unmeaſurable is the body and bulk of that bleſſedneſs, to which all the comforts of this life are to be as an Appendix to a volume! But men are apt to ſhuffle off generals; therefore I will deſcend to inſtances, and ſhew in a few Particulars what a mighty influence Religion in the power of it would certainly have, for the political happineſs and flouriſhing ſtate of a Nation. Wherein I doubt not but to make it appear, that not Religion (as ſome ſlanderouſly report) but indeed the w…nt of it is the immediate trouhler of every Nation, and individual ſociety, yea and ſoul too; according to that golden ſaying of the holy Apoſtle, From whence come Jam. 4. 1.wars and fightings? Come they not hence, even of your luſts that war in your members? Here let me deſire one thing of the Reader, and that is, to bear in his mind all along where he finds the word [Religion,] that I have principally a reſpect to the deſcription given of it in the Text, and that I mean thereby a divine principle implanted in the ſoul ſpringing up into everlaſting life.
And now I ſhould briefly touch thoſe faults both in governours towards their ſubjects, ſubjects towards their governours, and towards each other, which do deſtroy the peacefull ſtate and the ſound and happy conſtitution of a body politick: And indeed I fear it will run upon ſome inconvenience, if not confuſion, to wave this method. But out of a pure deſire to avoid whatever may be interpretable to ill will, curioſity, preſumption, or any other bad diſpoſition, and that it may appear to any ingenuous eye that I am more deſirous to bind up, than to rake into ſores, I will expreſly ſhew how Religion would heale the diſtempers of any Nation, without taking any more than an implicite notice of the diſtempers themſelves.
Firſt Then, it is undoubtedly true, that Religion deeply radicated in the nature of Princes and governours would moſt effectually qualifie them for the moſt happy way of reigning. Every body knows well enough what an excellent Eucraſie and lovely conſtitution the Jewiſh polity was in, under the influences of holy David, wiſe Solomon, devout Hezekiah, zealous Joſiah, and others of the ſame ſpirit; ſo that I need not ſpend my ſelf in that enquiry, and ſo conſequently not upon that argument. Now there are many wayes, by which it is eaſie to conceive that Religion would rectifie and well temper the ſpirits of Princes.
This principle will verily conſtitute the moſt noble, heroical, and royal ſoul, in as much as it will not ſuffer men to find any unhallowed ſatisfaction in a divine authority, but will be ſpringing up into a Godlike nature, as their greateſt and moſt perfective glory. It will certainly correct and limit the over-eager affectation of unweildy greatneſs and unbounded Dominion, by teaching them that the moſt honourable victory in the world is ſelf-conqueſt, and that the propagation of the image and Kingdom of God in their own ſouls is infinitely preferrible to the advancement or enlargement of any temporal jurisdiction.
The ſame holy principle (being the moſt genuine off-ſpring of divine Love and Benignity) will alſo poliſh their rough and over-ſevere natures, inſtruct them in the moſt ſweet and obliging methods of government; by aſſimulating them to the nature of God,1 Cor. 7. 22. 2 Cor. 3. 17. who is infinitely abhorrent from all appearance of oppreſſion, and hath moſt admirably provided that his ſervants ſhould not be ſlaves, by making his ſervice perfect freedome.
The pure and impartial nature of God cannot endure ſuperſtitious flatterers, or hypocritical profeſſors; and the Princes of the Earth that are regenerate into his Image, will alſo eſtimate men according to God; I mean according to his example, who loves nothing but the communications of himſelf, and accordingL…v. 2. 11. to their participation of his Image, which is only amiable and advanceable in the world. What God rejected in his fire-offerings, Religion will teach Princes to diſguſt in the devotions (as they call them) of their Courtiers; I mean not only the leaven of ſuperſtitious pride and dogged moroſity, but alſo the honey of mercenary proſtrations and fawning adulations.
In a word, this Religious principle which makes God its pattern and end, ſprings from him and is alwayes ſpringing up into him, would ſoveraignty heal the diſtempers of ruling by humour, ſelf-intereſt, and arbitrarineſs, and teach men to ſeek the good of the publick before ſelf-gratifications. For ſo God rules the world, who (however ſome men ſlander him) I dare ſay hath made nothing the duty of his creature, but what is really the good of it: neither doth he give his people Laws on purpoſe that he might ſhew his Soveraignty in making them, or his juſtice in puniſhing the breach of them; much leſs doth he give them any ſuch ſtatutes, as which himſelf would as willingly they broke as kept, ſo he might but the penalty.
What I have briefly ſaid concerning political governours, the judicious Reader may view over again and apply to the Eccleſiaſtical. For I do verily reckon that if the hearts of theſe men were in that right Religious temper and holy order which I have been ſpeaking of, it would plentifully contribute towards the happy and bleſsfull ſtate of any Kingdom. I will ſpeak freely (let it light where it will,) that principle that ſprings up into popular applauſe, ſecular greatneſs, worldly pomp and bravery, fleſh-pleaſing, or any kind of ſelfexa…tation (which is manifold;) is really contradiſtinct from that Divine principle, that Religious nature that ſprings up into everlaſting life. And certainly notwithſtanding all the recr…minations and ſelf-juſtifications which are on all hands uſed to ſhuffle of the guilt, theſe governours muſt lay aſide their fullen pride, as well as the people their proud fullenneſs, before the Church of God be healed in its breaches, purged of Antichriſtianiſm, or can probably arrive at any ſound conſtitution or perfect ſtature.
But I ſuppoſe Religion will not have its full and deſirable effect upon a Nation by healing the ſickly heads of it; except it be like the holy oyle powred upon the ſacrificer's head, which ran down alſo upon the skirts of hisPſal. 133. 2. garment. Therefore
Secondly, It is indiſpenſably requiſite for the through healing and right conſtituting of any political body, that the ſubjects therein be thus Divinely principled. This will not fail to diſpoſe them rightly towards their govern…urs and towards one another.
1. Towards their Governours. There are many evil and perverſe diſpoſitions in ſubjects towards their Rulers; all which Religion is the moſt excellent expedient to rectifie.
The firſt and fundamental diſtemper here ſeems to be a want of due Reverence toward theſe vicegerents of God upon earth; which eaſily grows up into ſomething poſitive, and becomes a ſecret wiſhing of evil to them. This fault, as light as ſome eſteem it, was2 Sam. 6. 16. Prov. 30. 16. 1 Joh. 3. 15. ſeverely puniſhed in Queen Michal, who deſpiſed her Lord King David in her heart, and her barren womb went down to its Siſter the grave under great reproach. And if an ordinary hatred be ſo fouly interpreted by the holy Apoſtle, Whoſoever hateth his brother is a murderer; ſurely diſloyal and malignant diſpoſitions towards governours muſt needs have a fouler face; and we may ſay by a parity of reaſon whoſoever hateth his Prince is a Rebel and a Regicide. Now this diſtemper, as fundamental and epidemical as it is, the ſpirit of true Religion will heal, and I think I may ſay that only: For I know nothing in the world that hath, nay I know that nothing in the world hath that Soveraignty and dominion over the diſpoſitions and affections of the ſoul, as this principle throughly ingrafted in the ſoul doth challenge to itſelf. This alone can frame the heart of man into that beautifull temper and complexion of love and loyalty, that he will not curſe the King, no not in his conſcience; noEccleſ. 10. 20. not though he were well aſſured that there were no winged …e…enger to tell the matter.
An other diſtemper in Subjects reſpective to their Governours is Impatience of bearing a yoke. Which is an evil ſo natural to the proud and imperious ſpirit of man, that I believe it were ſafe to affirm, that every irreligious ſubject could be well content to be a Prince; however there may be many who utterly deſpairing of ſuch event, may with the Fox in the Fable, profeſs they care not for it, From this principle of pride and impatience of ſubjection I ſuſpect it is, that the rigid Chiliaſts do ſo ſcornfully declaim againſt, and ſo loudly decry the carnal ordinances of Magiſtracy and Miniſtry: not that they do verily ſeek the advancement of Chriſts Kingdom, (which indeed every diſorderly, tumultuous, proud, impatient ſoul doth ipſo facto deny and deſtroy) but of themſelves. To whom one might juſtly apply the cenſure which Pharaoh injuriouſly pa…es upon the children of Iſrael, with a little alteration, Ye are proud, therefore ye ſay let Exod. 5. 17.us go and do Sacrifice to the Lord. This diſtemper the power of Religion would excellently heal, by mortifying ambitious inclinations and quieting the impatient turbulencies of the fretfull and envious ſoul, by faſhioning the heart to a right humble frame and cheerful ſubmiſſion to every ordination of God. You will ſee in this Treatiſe, that a right Religious ſoul, powerfully ſpringing up into everlaſting life, hath no liſt nor leiſure to attend to ſuch poor attainments and ſorry acqueſts, as the Lording it over other men; being feelingly acquainted with a life far more excellent than the moſt Princely, and being overpowred with a ſupream and Soveraign good, which charms all its inordinate ragings, and laying hold upon all its faculties, draws them forth by a pleaſing violence unto a moſt zealous purſuit of itſelf. A principle of humility makes men good ſubjects; and they that are indeed probationers for another world, may very well behave themſelves with a noble diſdain towards all the glories and preferments of this.
The laſt diſtemper that I ſhall name in Subjects toward their Governours is Diſeontents about conceited miſgovernment and maladminiſtration; which commonly ſpring from an evil and finiſter interpretation of the Rulers actions, and are attended with an evil and tumultuous zeal for relaxation. Now this diſtemper, as great as it is, and deſtructive to the well-being of a body politick, true Religion would heal both root and branch. Were that noble part and branch of Chriſtian Religion univerſal Charity rightly ſeated in the ſoul, it would not ſuffer the Son of the bond-woman to inherit with it; it would caſt out thoſe irefull jealouſies, ſowre ſuſpicions, harſh ſurmiſes, and imbittered thoughts which lodge in unhallowed minds, and diſplay itſelf in a moſt amicable ſweetneſs and gentleneſs of diſpoſition, in fair gloſſes upon doubtfull actions, friendly cenſures or none at all, kind extenuations of greater faults and covering of leſſer. For this is the proper genius of this divine principle to be foreign or very unbelieving of evil, and foreign, or eaſily entertaining of good reports, gladly interpreting all things to a good meaning that will poſſibly admit of ſuch conſtruction; or if you will in the Apoſtles phraſe, Charity is not eaſily provoked, thinketh no 1 Cor. 13. 5.evil.
And as Charity doth put up this root of diſcontents, ſo will faith allay and deſtroy thoſe diſcontents themſelves, which are about miſgovernment and ill adminiſtration. This noble principle adminiſters eaſe and ſatisfaction to the ſoul, if ſhe happen to be provoked: For it will not ſuffer her long to ſtand gazing upon ſecond cauſes; but carries her up in a ſeaſonable contemplation to the ſupream cauſe, without whom no diſorder could ever befall the world; and there commands her to repoſe her ſelf, to wit in the boſome of infinite wiſdome and grace, waiting for a comfortable iſſue. He may well be vext indeed, that has ſo much reaſon as to obſerve the many monſtrous diſorders which are in the world, and not ſo much faith as to eye the inſcrutable providence of a benign and all-wiſe God, who permitteth the ſame with reſpect to the moſt beautifull end and bleſſed order imaginable. Though faith abhors the blaſph…my of laying blame upon God, yet it ſo fixes the ſoul upon him, and cauſes her ſo to eye his hand and end in all mal-adminiſtrations of men, that ſhe hath no leiſure to fall out with men, or quarrel with inſtruments.
Theſe Diſcontents I ſaid were frequently attended with an evil and ſeditious zeal for relaxation, diſcovering itſelf in ſecret treacherous conſpiracies, and many times in boiſterous and daring attempts. Theſe are at the firſt ſight ſo directly contrary to the character given of Religious men, viz. the Pſal. 35. 20. Gal. 5. 22, 23. Col. 3. 12, 13, 14, 15, 16.quiet of the Land, and the genius of Religion which is wholly made up of love, peace, long-ſuffering, gentleneſs, goodneſs, faithfulneſs, meekneſs, temperance, mercy, kindneſs, humbleneſs of mind, forbearance, forgiveneſs, charity, thankfulneſs, wiſdom, that it is eaſie to conceive that Religion in the power of it would certainly heal this evil diſeaſe alſo. There are many pretenders to Religion, whoſe complaint is ſtill concerning oppreſſion and perſecution, their cry is all for liberty and deliverance; but to make it the more paſſable and plauſible, they ſtile it the advancement of the Kingdom of Chriſt. This pretence is ſo fair, but withall ſo deceitfull, that I count it worth my time to ſpeak a little more liberally to it. And here I do from the very bottom of my ſoul proteſt, that I account the advancement of the glory of God and the Kingdom of Chriſt to be the moſt deſirable thing in the World; and that it is highly becoming the greateſt ſpirits upon earth to employ the very utmoſt zeal and diligence to aſſiſt the accompliſhment thereof: yea ſo utterly do I abhor irreligion and Atheiſm, that (as the Apoſtle ſpeaks in ſomewhat a like caſe) I do verilyPhil. 1. 18. rejoyce that Chriſt is profeſſed though it be but pretended, and that truth is owned though it be not owned in truth. I will further add that the oppreſſing and obſtructing of the external progreſs and propagation of the Goſpel is hated of Chriſt, and to be lamented of all true Chriſtians. Yea I will further allow men a due ſenſibleneſs of their perſonal oppreſſions and injuries, and a natural warrantable deſire to be redeemed from them. And now having thus purged my ſelf, I entreat the Chriſtian Reader patiently, and without prejudice to ſuffer me to ſpeak ſomewhat cloſely to this matter: Yea I do verily aſſure my ſelf that I ſhall be accepted, or at leaſt indulged by all free and ingenuous ſpirits, who are rightly acquainted with the genius of Chriſtian Religion, and do preferr truth before intereſt.
And firſt, For the complaint, that is moſtly concerning oppreſſion and perſecution: certainly Religion, if it did rightly prevail in our hearts, would very much heal this diſtemper, if not by a perfect ſilencing of theſe complaints, yet ſurely by putting them into another tune. I reckon that Religion quite ſilences theſe complaints when it engages the ſoul ſo entirely in ſerving the end of God in afflictions, and in a right improvement of them for religious purpoſes, that ſhe liſt not to ſpend her ſelf in fruitleſs murmurings and unchriſtian indignations. As fire ſeizeth upon every thing that is combuſtible, and makes it fewel for itſelf, and a predominant humour in the body converts into its own ſubſtance whatever is convertible, and makes it nouriſhment to itſelf; ſo doubtleſs this ſpirit of burning, this divine principle, if it were rightly predominant in the ſoul, would nouriſh itſelf by all things that lye in its way, though they ſeem never ſo heterogeneous, and hard to be digeſted; and rather than want meat, it would with Sampſon fetch it out of the very eater himſelf. But if Religion ſhould not utterly ſilence theſe complainings by rendring the ſoul thus forgetful of the body, and regardleſs of its ſmart, in compariſon of the happy advantage that may be made of it; yet methinks it ſhould draw the main ſtream of theſe tears into an other channel, and put theſe complaints into an other tune. It is very natural to the Religious ſoul to make God all things unto itſelf, to lay to heart the intereſt of truth and holineſs more than any particular intereſt of its own; and to bewail the diſſervice done to God, more than any ſelf-incommodation. Muſt not he needs be a good ſubject to his Prince, who can more heartily mourn that Gods Laws, are not kept, than that he himſelf is kept under; that can be more grieved that men are cruel, than that they kill him; that can be more troubled becauſe there are oppreſſions in the world, than becauſe he himſelf is oppreſſed? ſuch ſubjects Religion alone can make.
As for the Cry that is made for liberty and deliverance; I confeſs I do not eaſily apprehend what is more, or more naturally deſirable than true liberty: yea I believe there are many devout and Religious ſouls, that from a right noble and generous principle, and out of a ſincere reſpect to the Author and End of their creation, are almoſt intemperately ſtudiou… of it, do prefer it above all preferme… … hing that may be properly … …ſual, and would purchaſe it with any thing that they can poſſibly part with. But yet that I may a little moderate, if not quite ſtifle this cry, I muſt freely profeſs that I do apprehend too much of ſenſuality generally in it; becauſe this liberty is commonly abſtracted from the proper end of it, and deſired meerly as a naturally convenient good, and not under a right religious conſideration. Self-love is the very heart and centre of the animal life; and doubtleſs this natural principle is as truly covetous of ſelf-preſervation, and freedom from all inconveniences, grievances, and confinements, as any Religious principle can be And therefore I may well allude to our Saviours words, and ſay, If you love and deſire Mat. 5. 47.deliverance only under the notion of a natural good; what do you more than others? Do not even Publicans the ſame? But were this divine principle rightly exerciſing its Soveraignty in the ſoul, it would value all things, and all eſtates and conditions, only as they have a tendency to the advancement and nouriſhment of itſelf. With what an ordinary, not to ſay diſdainfull eye, would the Religious ſoul look upon the faireſt ſelf-accommodations in the world; and be ready to ſay within itſelf, What is a meer abſtract deliverance from afflictions worth? Wherein is a naked freedom from afflictions to be accounted of? Will this make me a bleſſed man? Was not profane and impudent Ham delivered from the deluge of Water, as well as his brethren? Were not the filthy ſhameleſs daughters of Lot delivered from the deluge of Fire as well as their Father? And yet we are ſo far from riſing up and calling theſe people bleſſed, that the heart of every chaſt and modeſt Chriſtian is ready to riſe againſt the very mention of their names, when he remembers how both the one and the other, though in a different ſenſe, diſcovered their Fathers nakedneſs. If we did really value our ſelves by our ſouls, and our ſouls themſelves by what they poſſeſs of the Image of God, if we did rightly prefer the advancement of the Divine life before the gratification of the animal, it is eaſie to conceive how we ſhould prefer patience before proſperity, faith in God before the favour of men, ſpiritual purity before temporal pleaſures or preferments, humility before honour, the denyal of our ſelves before the approbation of others, the advancement of Gods image, before the advancement of our own names, an opportunity of exerciſing gracious diſpoſitions, before the exerciſing of any temporal power or ſecular authority, and in a word, the diſplaying of the beauty, glory and perfections of God before health, wealth, liberty, livelihood, and life itſelf. We ſhould certainly be more indifferently affected towards any condition, whether proſperity, or adverſity, and not be ſo fond of the one, nor weary of the other, if we did verily value them only by the tendency that they had to further Religion, and advance the life of Chriſt in our ſouls. This would certainly make men more ſincerely ſtudious to reap Gods end in afflicting them, and leſs longing to ſee the end of their afflictions.
And as for treacheries, plottings, invaſions, uſurpations, rebellions, and that tumultuous zeal for Relaxation, which this impatience of oppreſſion and fondneſs of deliverance do ſo often grow up into, I dare ſay there is nothing like Religion in the power of it, for the effectual healing of them. The true ſpirit of Religion is not ſo weary of oppreſſion, though it be by ſinful men, as it is abhorrent from deliverance, if it be by ſinfull means. May1 Cor. 3. 1. I not be allowed to allude to the Apoſtle, and ſay, whereas there is amongſt you this zeal, contention, and faction, are ye not carnal and walk as men? Is not this the ſame which a meer natural man would do, ſtrive and ſtruggle by right and by wrong to redeem himſelf from whatſoever is grievous and galling to the intereſt of the fleſh? Might it not be reaſonably ſuppoſed, that if Religion did but diſplay itſelf aright in the powerfull actings of faith, hope and humility, it would quench this ſcalding zeal, and calm theſe tempeſtuous motions of the ſoul, and make men rather content to be delivered up to the adverſary, though the fleſh ſhould by him be deſtroyed, ſo by the ſpirit might be ſaved, and the divine life advanced in the way of the Lord. Oh how dear and precious are the poſſeſſion and practice of faith, patitnce, humility, and ſelf-denyal to a godly ſoul, in compariſon of all the joyes and toyes, treaſures, pleaſures, eaſe and honour of the world, the ſafety and liberty of the fleſh! How much more then, when theſe muſt be accompliſhed by wicked means, and purchaſed at the rate of Gods diſpleaſure?
And becauſe the Kingdom of Chriſt is ſo often alleadged to defend and patronize theſe ſtrange fervours and frenzies, let me here briefly record to all that ſhall read theſe lines, the way and method of Chriſt himſelf in propagating his own Kingdom. It will not be denyed but that Chriſt was infinitely ſtudious to promote his own Kingdom in the beſt and moſt proper ſenſe: But I no where read that he ever attempted it by force or fraud, by violent oppoſition or crafty inſinuation. Nay he reckoned that his Kingdom was then truly promoted, when theſe tumultuous, impatient, imperious, proud luſts of men were mortified. Nothing had been more eaſie with him, conſidering his miraculous power, infalſibleMat. 11. 29. wiſdom, and the mighty intereſt and party which he could by theſe have made for himſelf in the world, than to have raiſed his own Kingdom upon the ruines of the Roman, and to have quite ſhuffled Caeſar out of the World: but indeed nothing more impoſſible, conſidering the perfect innocency and infinite Sacredneſs of his temper, nor any thing more contradictious, conſidering the proper notion of his Kingdom; which he profeſſes not be ſecular, and ſo not be maintained by fighting: But if you wouldJohn 18. 16. ver. 37. know in what ſenſe he was a King, he himſelf ſeems to intimate it in his anſwer to Pilate, Thou ſaiſt that I am a King; to this end was I born that I ſhould bear witneſs unto the truth: So then it ſeems, where ever there is truth and holineſs predominant, there is Chriſt really enthroned and actually triumphant. Where Religion doth vitally inform, animate, and actuate mens ſouls, it doth make them rightly to underſtand, that the Kingdom of Chriſt is not the thriving of parties, the ſtrengthning of factions, the advancement of any particular intereſt, though it ſeem to be of never ſo Evangelical a complexion; nor yet the proſelyting of the World to the profeſſion of Chriſtianity, or of the Chriſtian World to the purer and more reformed profeſſion of it (though theſe latter would be a great external honour to the perſon of Chriſt:) but that it is moſt properly and happily propagated in the ſpirits of men, and that where ever there is faith, patience, humility, ſelf denyal, contempt of this world, and pregnant hopes of a better, pure obedience to God and ſincere benignity to men, here and there is the Kingdom of God, Chriſt Regnant, and the Goſpel in the power and triumph of it. And may not theſe things be, and be moſt conſpicuouſly, in a perſecuted condition of the Church? That certainly was an high inſtance of the mighty power of the Divine life in our bleſſed Saviour, which the Apoſtle Peter records of him, who when he was reviled, reviled not again, 1 Pet. 2. 23.when he ſuffered he threatned not, but committed himſelf to him that judgeth righteouſly. The ſame divine principle dwelling plentifully in our ſouls, would inſtruct us to the ſame behaviour, according to the precept given by the ſame Apoſtle, Not rendring evil 1. Pet. 3. 9.ſor evil, or railing for railing, but contrariwiſe bleſſing, &c. How vainly do men dream that they ſerve the intereſt, and advance the Kingdom of Chriſt, by fierce and raging endeavours to caſt off every yoke that galls them, and kicking againſt every thorn that pricks them; when indeed they ſerve the intereſt of the fleſh, and do under a fine cloak gratifie the meer animal life, and Sacrifice to ſelf-love; which is as covetous of freedom from all retrenchments, and confinements, as Religion it ſelf can be. It is ſaid indeed, that when the Churches had reſt they were edified and multiplyed; but when they ſuffer according to the will of God, theyActs 9. 31. 1 Pet. 4. 14. 2 Cor. 12. 19. are then glorified: for the spirit of glory and of God reſteth upon them: As the Apoſtle Paul profeſſes of himſelf in that moſt noble and heroical paſſage of his to the Corinthians, Moſt gladly therefore will I rather glory in my infirmities that the power of Chriſt may reſt upon me. Secondly, Religion will not fail rightly to diſpoſe the hearts of ſubjects towards one another; and that whether they be of the ſame way and judgement with themſelves, or different. I dare not aſſert that it would make them all of the ſame way and mind; neither do I believe it would: yet I am confident it would do more towards this Catholick union, than all the Laws and ſeverities in the world can. Mutual forbearance and forgiveneſs, Chriſtian kindneſs, and diſcreet condeſcenſions, are the moſt warrantable, and moſt effectual method for introducing uniformity and unanimity too (which is much better) into the Church of Chriſt. But however, Religion would certainly give a right diſpoſition, and teach men aright behaviour reſpective to each other, whether friends or diſſenters.
This principle would teach men to love their friends and accomplices only in the Lord, as his members, not as their own partizans. Are not they ſtrangely devoted to intereſt, that will vindicate any thing in a partizan, which they will declaim againſt in a diſſenter? And yet how is the ſacred name of Chriſtian friendſhip reproached everywhere by reaſon of this partiality! How much better did true Religion inſtruct the great Apoſtle, to know no man after the fleſh, no2. Cor. 5. 16. not Chriſt himſelf!
The ſame principle would not fail to cure the diſtempers of men reſpective to thoſe that are of a different way and judgement from themſelves; whether of Preteſtants towards Proteſtants, or Proteſtants and Papiſts one towards another. It would heal the diſtempered affections and behaviours of Proteſtants towards Proteſtants. Were men throughly Baptized into the Spirit of Love and Wiſdom (which are ſo lively pourtrayed by the Apoſtles St. Paul and St. James, that one might well be enamoured of the very deſcription,) how certainly would all oppreſſions, law-ſuits, diſputations about unprofitable and indeterminable points either be ſuppreſt or ſanctified, either not be or not be vexatious! Not to ſpeak of the oppreſſion done by over-reaching, ſtealing, lying, falſewitneſs-bearing, ſlanderous detrectations, envious ſuggeſtions, and malignant diſſemination of doubtfull ſuſpicions, (by which commonly poor men oppreſs the rich;) all which true Religion abhorrs: There is a great oppreſſion that goes uncontrolled in the World, which is, by the cruel engroſſings and covetrous inſatiable tradings of richer men. What theſe are intentionally I will not ſay, but that they are really and eventually as great oppreſſions, as thoſe inhumane depopulations, and ſqueezing exactions, which are ſo much inveighed againſt, I doubt not. But be they what they will, or be they excuſed how they will, I am confident that this Divine principle that powerfully ſprings up into everlaſting life, would mightily relieve the world in this reſpect; in that it would moderate mens deſires of corruptible riches, forbid them to ſeek the things of this world any more or any otherwiſe than in conſiſtency with, and ſubſerviency to their primary and moſt diligent ſeeking of the Kingdom of God: it would make men ſeek the wealth of others even as their own, and make private advantages ſtoop to the publick good. I do verily believe that if there were none but good men in England, there would be no poor men there. Civil Laws may provide for the maintenance of the poor; but the Law of Divine love, a principle of Religion, if it were univerſally obeyed, would make men ſo nobly regardleſs of earthly accommodations, that there would ſoon be room enough for all men to thrive into a ſufficient ſtature; and then being ſo grown, they would covet no more.
In Law-ſuits (if there were any) men would ſeek the advancement of truth, and not of their own cauſe and intereſt diſtinct from it.
And oh how excellently would it ſtill the noiſe of axes and hammers about the Temple of God! It would take men off from vain ſpeculations and much eagerneſs about unneceſſary opinions; by imploying them in more ſubſtantial and important ſtudies. The very being of Religion in the ſoul would indeed decide a world of controverſies, which the Schools have long laboured in vain to determine. For I reckon that theſe Scholaſtical wars, (fitly called Polemicks,) like thoſe civil diſſenſions ſpoken of by the ApoſtleJam. 4. 1. James, do for the moſt part ſpring from mens luſts that war in their members; ſuch as pride, curioſity, laſciviency of wit, diſobedience and unſubduedneſs of underſtanding, and the like. I have obſerved with great grief, how the ſpirits of many men, I had almoſt ſaid ſects of men, run out wholly into diſputes about Ceremonies pro and con, about Church-Government, about what is orthodox and what is heterodox, about the true and the falſe Church (which commonly they judge by ſomething external, and indeed ſeparable from the eſſence of a true Church;) and hereabout is their zeal, their conference, and their very prayers themſelves moſtly beſtowed. Who can doubt but that Religion in the power of it would find men ſomething elſe to do; yea and if it could not perfectly determine theſe niceties, yet it would much heal our diſſentions about them, and bring tears to quench the ſtrange and unnatural heats that are amongſt us, and cauſe ſuch dreadfull inflammations in our bowels.
But it may ſeem that there is ſuch a fatal enmity and irreconcilable feud betwixt Papiſts and Proteſtants, that nothing, no not Religion it ſelf can heal it. And truly if we ſuppoſe that it is Religion that engages both parties in this enmity, I think it will prove incurable; But God forbid that this pure off-ſpring of Heaven ſhould be ſo blaſpheamed! It is not Religion, but indeed the want of it that begets this implacable animoſity, whatever is pretended. Cruel Religion, Bloody Religion, Selfiſh Religion, Envious and Revengeful Religion! Who can chooſe but cry out of the blaſphemy of this contradiction at the very firſt hearing? Nay I dare affirm it without haeſitation, that the more Religious any Proteſtant or Papiſt is, the more abhorrent he is from brutiſh ſavageneſs, wicked Revenge, and deviliſh Hatred. The Church of Rome judges the Reformed Hereticks are not fit to live; and why? Not becauſe they live not well, but becauſe they cannot think and believe as they do. And is this the genuine product of true Religion? Nothing leſs. For a deſire of ruling over mens Conſciences, and of ſubjecting the faith of others to themſelves, is certainly competible to a meer natural man, nay to the Devil himſelf, who is as lordly, cruel, and imperious as any other. The Reformed Churches on the other hand, are (I doubt) generally more offended at the Papiſts for their perſecutions of them, than for their real perſecuting and Crucifying Chriſt afreſh by their ſins; and ſo conſequently, do rather write and fight againſt them, than either pitty or pray for them. I hope there are as many well-ſpirited Chriſtians in England, at leaſt proportionably, as in any Church upon earth; and yet I fear there are far more that could wiſh the Papiſts out of this world, than that earneſtly deſire that they might be fitted for, and ſo counted worthy of a better. And doth this ſpring from a Religious principle think ye, or a ſelfiſh? Doth it not agree well to the animal life, and natural ſelf to be tender of its own intereſt and concernments, to wiſh well to its own ſafety to defend it ſelf from violence? May I not allude to our Saviours words, and ſay If ye hate them that hate you, Mat. 5. 46.how can that be accounted Religious? Do not even the Publicans the ſame? I doubt we know not ſufficiently what ſpirit we ſhould be of. The power of Religion rightly prevailing in the ſoul would mold us into another kind of temper; it would teach us as well to love and pitty and pray for Papiſts, Mat. 5. 44. Rev. 19. 20, 21.as to hate Popery. I know the Propheſie indeed, that the Beaſt and the falſe Prophet ſhall be caſt alive into the lake burning with brimſtone, and the remnant ſhall be ſlain with the ſword of him that ſate upon the horſe: But in as much as that ſword is ſaid to proceed out of his mouth, I wouldEph. 6. 17. Hos. 6. 5. gladly interpret it of the word of God, which kills men unto Salvation. However, let the interpretation of that Text and others of the like importance be what it will, I reckon it very unſafe to turn all the Propheſies and threatnings of God into Prayers; leſt haply we ſhould be found to contribute to the damning of mens ſouls. Yea when all is2 Theſ. 2. 12. ſaid, concerning the reprobating decrees of God, and his eſſential inflexible punitive juſtice; and all thoſe Texts that ſeem to ſpeak of Gods revenging himſelf with delight, are interpreted to the utmoſt harſhneſs of meaning that the cruel wit of man can invent; yet it remains a ſealed, and to me a ſweet truth, I have no pleaſure in the Ezek. 18. 32. chap. 33. 11.death of him that dyeth, ſaith the Lord God: and again, As I live ſaith the Lord God, I have no pleaſure in the death of the wicked. Wherefore to wave all thoſe dreadfull gloſſes (that do rather deſcribe the bitter and revengefull ingeny of man that makes them, than interpret the pure and perfect nature of God upon whom they are made,) let us attend to that beautiful character that is every where given of Religion (which isExod. 32. 32. Numb. 11. 29. Rom. 92, 3. Luke 19. 10. Acts 10. 38. Rom. 5. 6. our higheſt concernment) in the perſon of Moſes, of Paul, and of Chriſt Jeſus himſelf the Author and exemplar of it; who by his incarnation, life and death, abundantly demonſtrated the infinite Benignity and compaſſionate ardours of his ſoul towards us, when we were worſe than Papiſts, as being out of a poſſibility of ſalvation without him: and let that mind be in us, which was in him alſo. Though it be not directly our Saviours meaning in my Text, yet I believe it is reduct…vely, that this pure and divine principle Religion ſprings up into everlaſting life, not only our own, but other mens alſo. But however Religion is deſcribed, ſure I am it is moſt unnatural to the Religious ſoul that is regenerated into the pure ſpirit of piety, pitty, and univerſal charity, to be of a cruel, fierce, revengeful, damning diſpoſition. And therefore, whatever are the Ranting and Wrathful ſtrains of ſome mens Devotions, I beſeech the Reader to endeavour with me, that Charity towards mens ſouls may go along in conjunction with zeal and piety towards God, when we preſent our ſelves before the throne of his grace: And ſo I am confident it will, if we pray ſincerely to this purpoſe, viz. That God would cauſe the wickedneſs of the wicked to come to an end, that he would conſume the Antichriſt but Convert the Papiſt, and make the wonderers after the beaſt to become followers of the Lamb! I doubt there are many, that think they can never be too liberal in wiſhing ill to the Papiſts; nay they count it a notable argument of a good Proteſtant, I had almoſt ſaid an evidence of grace, to be very raging and invective againſt them. Alas, how miſerably do we bewray our ſelves in ſo doing, to be nothing leſs, than what we pretend to by doing it! For are not we our ſelves herein Antichriſtian; whileſt we complain of their cruelties, our own ſouls in the very act boyling over with Revengefull and ſcalding affections? If we do indeed abhor their cruelty becauſe it is contrary to the holy precepts of the Goſpel, and the true Kingdom of Chriſt, we ought to be as jealous at the ſame time leſt any thing like unto it ſhould be found in our ſelves: otherwiſe are we not carnal? For meer nature, as I have often ſaid, will abhor any thing that is contrary to it ſelf, and will not willingly ſuffer its delicate intereſt to be toucht. The Apoſtle tells us that no man ſpeaking by the Spirit of Chriſt, calleth Chriſt accurſed; 1 Cor: 12. 3.But I doubt it is common to curſe Antichriſt, and yet by a ſpirit that is Antichriſtian, I mean, carnal, ſelfiſh, cruel, and uncharitable. For there is a ſpiritual Antichriſt, or if you will in the Apoſtles phraſe, a Spirit of Antichriſt, as well as a political 1 John 4. 3.Antichriſt; and I doubt the former prevails moſt in the world, though it be leaſt diſcerned and bann'd. Men do by Antichriſt, as they do by the Devil, defie him in words, but entertain him in their hearts, run away from the appearance of him, and in the mean time can be well enough content to be all that in very deed which the Devil and Antichriſt is. All this evidently appears to be for want of the true power and ſpirit of Religion, which I commend for ſo great a healer, even the foreign of our diſtempers.
Perhaps no Papiſt will find in his heart to read this Epiſtle written by a Heretick; yet poſſibly too, ſome one or other may therefore I will adventure briefly to preſcribe this ſame medicinal Divinity to them alſo; though perhaps I might be excuſed upon another account, all that which I have hitherto ſaid to diſtempered Proteſtants being rightly enough (mutatis mutandis) applicable to them. But moreover, whereas they value their Church, and the truth and rightneſs of it by its univerſality and proſperity; the power of Religion would make men to value themſelves, and their adherents, only by the divine impreſſions of piety and purity, and to account ſuch only worthy of the glorious title of Apoſtolical and children of God, who are ſincere followers of the Apoſtles, wherein they were followers of Chriſt, viz. in true holineſs and righteouſneſs. Are they induſtrious and zealous for the Proſelyting of the world, and ſpreading of their intereſt far and near? And are not all wicked men, yea and the Devil himſelf ſo too? The faireſt and moſt flouriſhing ſtate of a Church is nothing to God, and ſo conſequently not to a godly ſoul, in compariſon of thoſe excellent divine beauties, wherewith Religion adorneth the world. But whereas the greateſt complaint, and the moſt dreadfull charge which the Proteſtants bring againſt the Papiſts, is their immanity and moſt unchriſtian cruelty, exerciſed againſt all whom they can but make a ſhift to eſteem Hereticks; and they on the other hand alledge, that the intereſt of Religion and the Catholick faith doth require it, and that they do not ſo properly murder men, as ſacr…fice John 16. 2.them to the honour of God: It will be proper to ſpend a little time, at leaſt to clear Religion of this blame; that as wiſdom is at all times juſtified of and in her children, ſo ſhe may be ſometimes juſtified by them, eſpecially when the aſpertions are ſo monſtrous foul. And indeed ſhe hath ſufficiently inſtructed us how to juſtifie her from all ſuch imputations; having ſo fairly pourtrayedJam. 3. 14, 15, 16, 17. her ſelf by the pen of the Apoſtle James, both negatively and affirmatively. She is void of ſtriſe, envyings, bitterneſs, and every evil work; but ſhe is pure, peaceable, gentle, eaſie to be entreated, full of mercy and good fruits, without partiality, and without hypocriſie. This is the proper deſcription of heavenly wiſdom or pure Religion: And oh that all Chriſtians would eſtimate themſelves to be wiſe according to their conſonancy and conformity thereunto! Then I would eaſily believe that none would be Papiſts in practice, whatever they might be in opinion. What (Sirs,) is the God of Chriſtians become like unto a Devil; that he ſhould delight in cruelty, and drink the blood of men? Is the butchering of reaſonable creatures that reaſonable ſervice which he requires? Is theRom. 12. 1. 2 Cor. 6. 15. living ſacrifice of your own bodies turned into the dead ſacrifice of other mens? It was wont to be ſaid, What communion hath Chriſt with Belial; And is the Prince of Peace now become very Sathan; the author of enmity, malignity, confuſion, and every evil work? Did he ſhed his blood for his enemies; to teach us that goodly leſſon of ſhedding the blood of ours? Did he come to ſeek and to Luke 9. 56.ſave that which was loſt; to ſet us an example, that we might ſeek to deſtroy, and that only to repair our own loſſes? Be it ſo, that the Proteſtant Churches have apoſtatized from you: this I hope is not a greater crime than the apoſtaſie of mankind from God; which yet he expiated, not with the blood of the Apoſtates, but with his own. Religion was formerly a principle springing u… into eternal life; How is the world changed, that it ſhould now be a principle ſpringing up into Maſſacres, and temporal death? or is Religion now become a principle ſpringing up into ſecular power, worldly dominion, temporal greatneſs, and all manner of fl…ſhly accommodations? This was of old the deſcription of ſenſuality, and a heatheniſh genius,Mat. … 6. 32. For after all theſe things do the Gentiles ſeek. Are there ſo many mighty engines in the Goſpel to engage the hearts of men to believe, profeſs, and obey it; And muſt they all now give place to Fire and Sword? Are theſe the only Gospel-methods of winning men to the Catholick faith? What, are we wiſer for Chriſt, or more zealous than he himſelf was? Did he forbid fire from heaven; Luke 9. 55.and▪ will you fetch it even from hell, to conſume diſſenters. Did he ſheath the ſword that was drawn in his own defence, and ſet a dreadfull ſeal upon it too, foreign Mat. 26. 52.all they that take the ſword, ſhall periſh with the ſword: And will you adventure to draw it in a way of revenge and perſecution; and count it meritorious too, as if you ſhould therefore never periſh becauſe you take it? Is it not written in your Bibles as well as ours, that no murderer ſhall enter into the Gal. 5 21 1 Jo…. 3. 15Kingdom of God; And do you think by murders to propagate this Kingdom upon earth, and have a more abundant entrance into it your ſelves hereafter? Can hell dwell with Heaven? ſhall bloody cruelty ever come to lodge in the boſome, or lye down in the ſacred arms of eternal love? Be not deceived, Sirs, with a falſe Heaven; but take this for an indubitable and ſelf-evidencing Aphoriſm of truth, No ſoul of man hath any more of Heaven, no nor ever ſhall have, than he …e hath of God, and of his pure, placable, patient, benign, and gracious nature. And this is that everlaſting life which a Religious principle is alwayes ſpringing up into; ſo that hereby it appears plainly, that Religion in the power of it would heale theſe feaveriſh diſtempers alſo, and ſo reſtore a moſt excellent conſtitution, both perſonal and political.
It may ſeem poſſibly that I have toyl'd too much in theſe diſcoveries: and happily my pains may prove ungrateful to many: but may it pleaſe Almighty God that they may prove vindicative of Religion, re…aurative of the ſickly and lapſed Eccleſiaſtical or political ſtate, yea or medicinal and profitable to any ſingle ſoul of man, I ſhall venture to eſtimate it againſt an age of pains. And if it ſhould prove, that by all this toyl I have caught nothing (as theLuk. 5. 5. weary Diſciples complained of old) nevertheleſs being well aſſured that I have a word of God for my encouragement, I will let down the Net once again, and ſo finiſh theſe Epiſtolary pains with an earneſt hortatory addreſs to all that ſhall peruſe them.
Let nothing ſatisfie your ſouls (Chriſtians,) let nothing adminiſter reſt or ſettlement to your hearts, that is common to the natural man, or competible to the meer animal life. There are a great many high ſtrains of zeal and ſeeming devotion, by which many men judge themſelves to be ſome great ones, and concerning which they are ready to ſay, Theſe things are the great power of God; which if they be well rifled into, will be found to grow upon no better root than natural ſelf, and to ſpring from no higher principle than this animal life. It is impoſſible for me to give an exact Catalogue of all theſe: many of them I have occaſionally recorded in the latter end of this enſuing Treatiſe; to which yet many more might be added, if I had a fair opportunity. But at preſent, let me in general commend to you this deſcription made by our Saviour of true Religion, as the Rule whereby I do earneſtly entreat you faithfully to examine your ſelves, your actions, affections, zeal, confidence, profeſſions, performances. Let me ſpeak freely, All pomp of worſhip, all speculative knowledge (though never ſo Orthodox) is as dear to the animal life as the divine: and all external modells of devotion, ſubmiſs confeſſions, devout hymns, pathetical prayers, raptures of joy, much zeal to reform indecencies in worſhip or ſuperſtitions, a fierce raging againſt the political Antichriſt do as well agree to a natural man as a spiritual, and may be as fairly acted over to ſee to, by a meer ſelfiſh carnal principle, as by that which is truly divine. When Diogenes trampled upon Plato's ſtately bed, ſaying calco Platonis faſtum; it was anſwered him very ſharply, ſed majore faſtu, he was prouder in treading upon it than Plato was in lying upon it. I doubt it may be applyed too truly to a great deal of that cynical and ſcornful zeal, that is in the world at this day; men declaim againſt the pride and pomp and grandieur of Antichriſtian Prelates, with a pride no whit inferiour to theirs whom they thus decry. However it is plain, that thoſe things which are imitable by a ſenſual heart, and indeed performable by the meer magick of an exalted fancy, are not to be reſted in by a ſincere Chriſtian. Read over therefore I beſeech you the fruits of the spirit, Gal. 5. 22. &c. 2 Pet. 1. 5, 6, 7.recorded by the Apoſtle Paul and the Apoſtle Peter, and eſtimate your ſelves by them: Theſe things are utterly incompetible to the meer animal man: All the natural men and Devils in the world cannot be humble, meek, ſelf-denying, patient, charitable, lovers of God more than of themſelves, or, of their enemies as themſelves. Would you judge rightly of the goodneſs of any opinion? then value it by the tendency that is in it to advance the life of God: particularly judge of the millenarian opinion, which begins to be ſo much hugged in the world. Concerning which I will only ſay thus much at preſent: that in the common notion of it, as it promiſes a ſtate of much eaſe, liberty, power, prosperity, and freedom from all perſecutions and oppreſſions, it is as gratefull to the fleſhly palate, and will be as gladly embraced by the meer animal man, as by the greateſt Saint upon earth. And therefore ſuppoſing it to be true, yet I cannot but wonder how it comes to adminiſter ſo much ſatisfaction, and afford ſuch a marvellous relliſh to minds divinely princ…pled, as many ſeem to taſte in it. By this ſame tendency to advance the divine life in your ſouls, judge alſo of all your enjoyments, riches, honours, liberties, friends, health, children, &c. and value them, if it be poſſible, only under this conſideration. But to haſten to an end, I will endeavour to ſet on this general exhortation by two or three weighty conſiderations. Firſt, It is utterly impoſſible that any ſpeculation, opinion, profeſſion, enjoyment, ornament, performance, or any other thing but the transformation of the mind into the very image and nature of God, ſhould ever be able to perfect our ſouls, or commend us unto God. They cannot perfect our ſouls, as being moſt of them exteriour, and all of them inferiour to it. They cannot commend a man to God, who loves us, and whom we ſo far know and love, as we partake of his nature, and reſemble him: This is the love of God, this is the worſhip of God, and this is really the ſouls acquaintance with him, and nothing▪ but this. Secondly, The advancement of the divine life is that which God mainly deſigns in the world. I need inſtance but in two things: firſt, the ſending of his own ſon into the1 John 3. 5. 8. world for this very end and purpoſe, that he might take away our ſins, ſayes the Apoſtle John; and again that he might deſtroy the works of the devil; and again ſayes the Apoſtle Paul, That he might redeem us from all iniquity, Tit. 2. 14.and purifie to himſelf a peculiar people zealous of good works. Secondly, It appears that this is the grand deſign of God in the world, in as much as he doth not deliver his faithfull ſervants out of their afflictions and tribulations: which he would not fail to do, did he not intend them a greater good thereby, and deſign to lead them on, and raiſe them up to a higher life. Now what can more ennoble theſe ſouls of ours, than to live upon the ſame deſign with God himſelf?
And now (Reader) I commend thee to the bleſſing of God, in the peruſal of this ſmall tract: which I have compoſed, and now expoſed, under a ſenſe of that common obligation, that lyes upon every perſon, to be active in his ſphear for the intereſt of the name and honour of God, and to render his life as uſefull as he may: more particularly, under a ſenſe of my own deficiency in ſeveral accompliſhments, whereby others are better fitted to ſerve their generation: and eſpecially, under a ſenſe of the peculiar engagement that lyeth upon me, to dedicate my life entirely to his ſervice, from whom I have ſo lately, and that ſo ſignally received the ſame afreſh: In imitation of whom, I hope thou wilt be indulgent towards my infirmities. To whom I heartily commend thee, and to the precious influences of his Eternal Spirit, and Reſt,
Thy Servant in his Work, and for his Sake, S. S.
Courteous Reader be pleaſed to correct theſe groſs miſtakes which (with many other leſſer) hapned in the Printing.
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