is understood of the God of Nature they were words of truth and loyalty but if they meant them as certainly they did of that strength which was for the present communicated to them they were but the interpreters of their own weaknesse and vanity Yet 't is no wonder to hear any of the Heathen Rhetoricating in the praise of Nature it may seem a more tolerable piece of gratitude in them to amplifie and extoll this gift of their Creatour 't is no wonder if such a one admire a Candle that ne're saw a nobler light But for such as are surrounded and crown'd with Evangelical beams for men that live under Gospel-Sun-shine for them to promise themselves and others that they may be saved by the light of a candle a Stoick an Academick a Peripatetick shall enter into heaven before these Yet I finde that in the very beginning of the fifth Century Pelagius an high Traitor against the Majesty of Heaven scattered this dangerous and venomovs Error endeavouring to set the Crown upon Natures head and to place the creature in the throne of God and grace The learned Vossius in his Historia Pelagiana a book full fraught with sacred Antiquity gives us this brief representation of him that he was humani arbitrii decomptor Divinae Gratiae contemptor a trimmer of Nature and an affronter of grace His body was the very type of his soul for he wanted an eye he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sure he wanted a spiritual eye to discern the things of God He was a Scot by Nation a Monk by profession a man exemplary in Morals and not contemptible for learning for though Hierom vilifie him in respect of both yet Chrysostom gives him a sufficient Commendamus and Augustine himself will set his hand to it that learned adversary of his full of grace and truth the very hammer that broke his flinty and rebellious Errour in pieces If you would see the rise and progresse and variations of this Errour how it began to blush and put on more modesty in Semipelagianisme how afterwards it cover'd its nakednesse with some Popish fig-leaves how at length it refin'd it self and drest it self more handsomely in Arminianisme you may consult with the forementioned Author who kept a relique of his Pelagian History in his own breast whilest it left upon him an Arminian tincture This spreading Errour leaven'd the great lump and generality of the world as the profound Bradwardin sighs and complains Totus penè mundus post Pelagium abiit in errorem for all men are born Pelagians Nature is predominant in them it has took possession of them and will not easily subordinate it self to a superior principle Yet Nature has not such a fountain of perfection in it self but that it may very well draw from another this Heathenish principle after all its advancements and improvements after all its whitenings and purifyings it must stand but afar off in Atrio Gentium it cannot enter into the Temple off God much lesse into the Sanctum Sanctorum it cannot pierce within the veile The ennoblement of intellectuals the spotlesse integrity of Morals sweetnesse of dispositions and the candor of Nature they are all deservedly amiable in the eye of the world The Candle of Socrates and the candle of Plato the Lamp of Epictetus they did all shine before men and shine more then some that would fain be call'd Christians Nature makes a very fine show and a goodly glittering in the eye of the world but this Candle cannot appear in the presence of a Sun all the paintings and varnishings of Nature they please and enamour the eyes of men but they melt away at the presence of God The Lamp of a Moralist may waste it self in doing good to others and yet at length may go out in a snuffe and be cast into utter darknesse The harmonious composing of natural faculties the tuning of those spheres will never make up an heaven fit for a soul to dwell in Yet notwithstanding whatsoever is lovely in narure is acceptable even to God himself for 't is a print of himself and he does proportion some temporal rewards unto it the justice of an Aristides the good laws of a Solon or a Lycurgus the formal devotion of a Numa Pompilius the prudence of a Cato the courage of a Scipio the moderation of a Fabius the publitk spirit of a Cicero they had all some rewards scattered among them Nor is there any doubt but that some of the Heathen pleased God better then others Surely Socrates was more lovely in his eyes then Aristophanes Augustus pleased him better then Tiberius Cicero was more acceptable to him then Catiline for there were more remainders of his image in the one then in the other the one was of purer and nobler influence then the other Minùs malus respectu pejoris est bonus the one shall have more mitigations of punishment then the other Socrates shall taste a milder cup of wrath when as Aristophanes shall drink up the dregs of fury if divine justice whip Cicero with rods 't will whip Catiline with Scorpions An easier and more gentle worm shall feed upon Augustus a more fierce and cruel one shall prey upon Tiberius if justice put Cato into a prison 't will put Cethegus into a dungeon Nor is this a small advantage that comes by the excellencies improvements of Nature that if God shall please to beautifie and adorne such an one with supernatural principles and if he think good to drop grace into such a soul 't will be more serviceable and instrumental to God then others Religion cannot desire to shine with a greater glosse and lustre it cannot desire to ride among men in greater pomp and solemnity in a more triumphant Chariot then in a soul of vast intellectuals of Virgin and undeflowered morals of calme and composed affections of pleasant and ingenuous dispositions When the strength of Nature and the power of godlinesse unite and concentricate their forces they make up the finest and purest complexion the soundest and bravest constitution like a sparkling and vigorous soul quickening and informing a beautiful body Yet this must be thought upon that the different improvement even of Naturals springs only from grace For Essentials and Specificals which are meer Nature they are equal in all but whatsoever singular or additional perfection is annext to such a one flows only from the distingushing goodnesse of an higher cause that Socrates was any better then Aristophanes was not nature but a kinde of common gift and grace of the Spirit of God for there are the same seminal principles in all Augustus Tiberius were hew'n out of the same rock there are in Cicero the seeds of a Catiline and when the one brings forth more kindely and generous the other more wilde and corrupted fruit 't is accordingly as the countenance and favourable aspect of heaven is pleased to give the increase for as the Philosophers
an extraordinary manner Though indeed the Scripture does not afford our charity any sufficient ground to believe that he did nor dorh it warrant us peremtorily to conclude the contrary Secreta Deo it does not much concerne us to know what became of them let us then forbear our censure and leave them to their competent Judge But when we mention Socrates Plato and Aristotle and the more eminent and refined ones among the Heathens you must be sure not to entertain such a thought as this that the excellency of their intellectuals and morals did move and prevail with the goodnesse of God to save them more then others of the Heathen as if these were dispositiones de congruo merentes salutem aeternam this indeed were nothing but Pelagianisme a little disguised whereas you must resolve it only into the free grace of God that did thus distinguish them here in time and might more distinguish them eternally if it pleased him to bestow a Saviour upon them Which grace of God is so free as that it might save the worst of the Heathens and let go the rest it might save an Aristophanes as well as a Socrates nay before a Socrates as well as a Publican before a Pharisee not only all Heathen but all men are of themselves in equal circumstances in order to eternal happinesse 't is God only that makes the difference according to his own determinations that were eternal and unconditional Yet I am farre from the minde of those Patrons of Universal Grace that make all men in an equal propinquity to salvation whether Jewes or Pagans or Christians which is nothing but dight and guilded Pelagianisme whilest it makes grace as extensive and Catholick a principle of as full latitude as nature is and resolves all the difference into created powers and faculties This makes the barren places of the world in as good a condition as the Garden of God as the inclosure of the Church It puts a Philosopher in as good an estate as an Apostle For if the remedium salutiferum be equally applied to all by God himself and happinesse depends only upon mens regulating and composing of their faculties how then comes a Christian to be neerer to the Kingdome of Heaven then an Indian is there no advantage by the light of the Gospel shining among men with healing under its wings Surely though the free grace of God may possibly pick and choose an Heathen sometimes yet certainly he does there more frequently pour his goodnesse into the soul where he lets it streame out more clearely and conspicuously in external manifestations 'T is an evident signe that God intends more salvation there where he affords more means of salvation if then God do choose and call an Heathen 't is not by universal but by distinguishing grace They make Grace Nature that make it as common as Nature Whereas Nature when 't was most triumphant shining in its Primitive beauty and glory yet even then it could not be happy without Grace Adam himself besides his integritas naturae had also adjutorium gratiae for as the Schoolmen explain it though he had viros idoneas ad praestanda omnia naturalia reipsa tamen nihil praestitit sine auxilio gratiae As if you expect any goodly and delicious clusters from a Vine besides its own internal forme which we 'll stile Nature there must be also auxilium gratiae the Sun must favour it and shine upon it the raine must nourish it and drop upon it or else Nature will never be pregnant and fruitful Adams Candle did not shine so clearly but that Grace was fain to snuffe it Nature though 't were compleate and entire yet 't was faine to strengthen and support it self by its twinings about Grace and for want of the powerful support and maintenency of Grace Nature fell down presently it startled from it self and apostatiz'd like a broken bowe What meane the Pelagians to tell us of a Naturalis Beatitudo when as Nature now is surrounded with so many frailties and miseries so many disorders and imperfections Yet were it as green and flourishing as ever it was when 't was first planted in Paradise yet even then 't would be too remote from happinesse for perfect happinesse excludes and banishes all futurity and possibility of misery which Nature never yet did nor could do And happinesse never flows out till the Sunne look upon it till it see the face of God himself whom Natures eye will ne're be able to behold Yet Oh! how desirous is Nature of this how inquisitive is humane Nature into the causes of things and esteems it no smal piece of its beatitude if it can finde them out Foelix qui potuit rerum cognoscere causas What a goodly sight is it then to behold the first cause of all being and its own being how faine would an intellectual eye behold him that made it Nature longs to see who 't was that first contrived it and fram'd it and fashion'd it the soul would fain see its Father of Spirits The Candle would faine shine in the presence of him that lighted it up Yet Nature cannot see the face of God and live Ante obitum nemo supremáque funera foelix The Moralists happiness is dormant in the night-time for there 's no operatio secundùm virtutem then nor can the soul while 't is clogg'd with a fraile body climbe to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of goodnesse or happiness the soul here has not a perfect enjoyment of inferiour objects much lesse of God himself it has but a shadowy sight of Angels propter connaturalitatem intellectûs nostri ad phantasmata and if natures eye cannot look upon the face of a twinkling Starre how will it behold the brightnesse of a dazling Sunne that general knowledge which it hath of God here is mixt with much error and deceit Nor can Faith look upon the divine essence 't is a lovely grace indeed yet it must die in the Mount like Moses it cannot enter into the Land of promise 't is auditui magis similis quà m visioni it hears the voice of its God it does not see his face it enflames the desire of the soul it does not quench it for men would faine see what they beleeve the object of Faith is obscure and at a distance but the face of God is all presence and brightnesse Happinesse it consists in the noblest operation of an intellectual being whereas in beleeving there is imperfectissima operatio ex parte intellectûs licèt sit perfectio ex parte objecti Nor yet is the divine essence seen in a way of demonstration for then only a Philosopher should see his face such only as had skil in Metaphysicks who yet may be in misery for all that for demonstrations are no beatifical visions The damned spirits can demonstrate a Deity and yet they are perpetually banisht from his face there can be no demonstration of him à priore for he is
this that al knowledg comes flourishing in at these lattices Why else should not your Candle enlighten you before who was it that chained up and fettered your common notions Who was it that restrained and imprisoned your connate Idea's Me thinks the working of a Platonists soul should not at all depend on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why had you no connate demonstrations as well as connate principles Let 's but see a catalogue of all these truths you brought with you into the world If you speak of the principles of the Laws of Nature you shall hear the Schoolmen determining Infans pro illo statu non obligatur lege naturali quia non habet usum Rationis libertatis And a more sacred Author saies as much Lex Naturae est lex intelligentiae quam tamen ignorat pueritia nescit infantia There 's some time to be allowed for the promulgation of Natures Law by the voice of Reason They must have some time to spell the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was of Reasons writing The minde having such gradual and climbing accomplishments doth strongly evince that the true rise of knowledge is from the observing and comparing of objects and from thence exstracting the quintessence of some such principles as are worthy of all acceptation that have so much of certainty in them that they are neer to a Tautology and Identity for this first principles are These are the true and genuine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the props of Reasons contriving upon which you may see her leaning about which you may see her turning and spreading and enlarging her self That learned Knight in his discourse concerning the soul doth at large shew the manner how the minde thus goes a gathering of knowledge How like a Bee it goes from flower to flower from one entity to another how it sucks the purest and sweetest of all how it refuses all that is distasteful to it and makes a pleasant composition of the rest and thus prepares honey-combs for it self to feed on But if it were at all to be granted that the soul had many stamps and characters upon it that it had any implanted and ingraffed Species 't were chiefly to be granted that it hath the connate notion of a Deity that pure and infinitely refined entity abstracted from all appearance of matter But mark how the great Doctor of the Gentiles convinces them of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not set them a searching their connate Species but bids them look into the glasse of the creatures O but might some Platinist say why he is all spirit and an invisible being what shall we finde of him amongst material objects yes saies the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things of God are made known by the things that do appear for a being indowed with such a soul as man is can easily in a discoursive way by such eminent steps of second causes ascend to some knowledge of a prime and supreme being which doth fully explain that he means by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those clear dictates of Reason fetched from the several workings of the understanding that have sealed and printed such a truth upon the soul so that no other innate light but only the power and principle of knowing and reasoning is the Candle of the Lord. Yet there is a noble Author of our own that hath both his truth and his errour as he hath also writ about both who pleads much for his instinctus naturales so as that at the first dash you would think him a Platonical strain but if you attend more to what he sayes you will soon perceive that he prosecutes a farre different notion much to be preferred before the other phansy For he doth not make these instincts any connate Idea's and representations of things but tels us that they are powers and faculties of the soul the first-born faculties and beginning of the souls strength that are presently espoused to their Virgin-objects closing and complying with them long before discourse can reach them nay with such objects as discourse cannot reach at all in such a measure and perfection these instincts he styles Naturae dotes providentiae Divinae universalis idea typus optimus Some of these are to be found in the lowest inanimate beings which yet have no connate Species among them though they have powers and propension to their own welfare a blinde tendency and inclination to their own security for thus he speaks Instinctus ille Naturalis in quovis inarticulato licèt incauto elemento sapiens est ad conservationem propriam and such a noble being as man is must needs have it in a more sublime and eminent manner Therefore he tearms these instincts in man facultates noëticae facultates Deo analogae whereas those other inferiour faculties are esteem'd facultates analogae mundo his words being somewhat cloudy I shall thus paraphrase upon them The soul 't is made with a through light with a double window at one window it looks upon corporeals at the other it hath a fair prospect upon spirituals When it takes notice of the material world it looks out at the window of sense and views the putamina cortices rerum theoutward husks and shells of being but not at all pleas'd or contented with them those higher powers those purer faculties of the soul unclasp and disclose themselves and extend themselves for receiving some delight more precious and satisfactory being made in as harmonious proportion suitable to spiritual objects as the eye is to colours oâ— the care to sounds And as you know a corporeal eye is so fashioned and organiz'd that though it have no connate Species of the Sunne yet t is pleasant to behold it so the eye of the soul doth willingly open it self to look upon God per modum objecti aâ—d has all per receptionem from him fixing its eye upon so transcendent and beautiful an object and viewing all those streamings out of light those beamings out of eternal and universal notions that flow from him as the fountain of lights where they have dwelt from everlasting which now appear to it in time with a most powerful and enamouring ray to direct the soul to that happinesse it longed for and to guide and conduct it in all its operations If you ask when these highest faculties did first open and display themselves he tells you 'tis then when they were stimulated and excited by outward objects and it may be upon this account that when the soul can finde nothing there worthy one glance one cast of its eye impatient of such empty and shadowy sights it opens it self to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and warmes it self in those everlasting Sun-beams but when it comes down from the mount it puts on the veile of sense and so converses with material objects Yet I do not here positively lay down
his enim in Naturis nihil inest quod memoriae vim mentis cogitationis habeat quod preterita teneat futura praevideat complecti possit praesentia quae sola divina sunt nec evincetur unquam unde ad hominem venire possunt nisi à Deo singular is igitur quaedam est natur a atque vis animi sejuncta ab his usitatis notisque naturis it a quicquid est illud quod sentit quod serpit quod vult quod viget coeleste divinum est ob eam rem aeternum sit necesse est which I shall thus render 'T is in vain to look for the souls parentage upon earth for there is no mixing and blending of spirituals with corporeals the earth doth not contribute for the fixing and consolidating of them 't is no aëry puff will suffice for the swiftnesse and nimblenesse of their motion no drops of water will quench their thirst and longings they have a purer light and heat then could ever be fetcht from an elementary spark in those humble and sordid beings there 's nothing fit to represent much lesse to produce the clasping and retentive power of memory the masculine and vigorous working of the minde the refined and comprehensive vertue of those thoughts that can recall and look back to things past that can interpret and comment upon all present objects and with a Prophetical glance can spy out futurities and possibilities which are works not unworthy of a Deity nor can it e're be shewn that such rare priviledges should be communicated to humane nature any other way then by the immediate bounty and indulgence of heaven there being such singular and inimitable idioms in the minde of man as could neverbe extracted from those ordinary and vulgar entities Though a sensitive soul may creep upon the ground though it may roll and tumble it self in the dust yet an intellectual being scornes to look lower then heaven it self and though it be dated in time yet it means to live as long as eternity The Poets had veiled and mufled up the same opinion in their mythology whiles they tell us that Prometheus which is all one with providence did work and fashion the bodies of men out of clay but he was fain to steal fire from heaven for the quickening and enlivening them with souls which made the Prince of Poets sing Igneus est ollis vigor Coelestis origo and Ovid supplies him with a short verse Sedibus aetheris Spiritus ille venit How often do you meet with this in Homer that God is the Father of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Angelical beings and of the souls of men which Virgil renders hominum Sator atque deorum Yet all this while I know not whether you can I am sure I cannot sufficiently perceive that the generality of the Heathen did think that every soul was immediately created by God himself but only that at the first there was bestowed more then ordinary workmanship upon them which they knew principally by those generous motions which they found working in their own souls and partly by some reliques of Mosaical History that was scatter'd amongst them Thus then I have represented unto you as indifferently as I can the state of this great controversie and though I could easily tell you which part I do most easily encline to yet I shall rather refer it to your own thoughts with this intimation that a modest hesitancy may be very lawful here for if you will believe Gregory the Great he tells you it's a question which cannot be determined in this life However 't is enough for us that the spirit of a man either by vertue of its constant creation or by vertue of its first creation is the candle of the Lord. As the soul is the shadow of a Deity so reason also is a weak and faint resemblance of God himself whom therefore that learned Emperour M. Antoninus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is God that plants reason 't is he that waters it 't is he that gives it an increase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Christ himself in whom are hid the treasures of wisdome and knowledge Reason first danc'd and triumpht in those eternal Sun-beams in the thoughts of God himself who is the fountain and original of Reason And as his will is the rule of goodnesse so his understanding is the rule of Reason For God himself is a most knowing and intellectual being he is the first mover of entity and does determinatè tendere in aliquem â—inem which speaks an intelligent agent he does propound most choice designes and blessed ends to himself and is not that a work of Reason he does contrive and dispose and order means for accomplishing of them and doth not that require understanding He makes all beings instrumental and subordinate to him he moves all inferiour wheels in a regular manner he moves all the spheres of second causes in a harmonical way such blinde entities as want intellectual eyes he himself doth lead them and conduct them and to others he gives an eye for their guidance and direction Now he that hath fram'd an intellectual eye shall not he see he that hath cloathed the soul with light as with a garment shall not he much more be cloathed himself with a fuller and purer brightnesse In that which we esteem reason amongst men there are many clouds and blemishes many dark spots and wrinkles that are scattered and conquered by this more glorious light The soul 't is fain to climb up and ascend to knowledge by several steps and gradations but his understanding is all at the same height and eminency Mans reason is fain to spend time in knitting a proposition in spinning out a Syllogisme in weaving a demonstration but he is infinitely beyond and above these first draughts and rudiments of knowledge he sees all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first opening of his eye from everlasting with one intellectual glance he pierceth into the whole depth of Entity into all the dimensions of being Mans understanding is fain to borrow a Species from the object which presents to the minde the picture and portraicture of it self and strikes the intellectual eye with a colour suitable and proportionable to it But the divine understanding never receives the least tincture from an object no species ab extra but views all things in the pure Crystal of his own essence he does not at all see himself in the glasse of the creatures as we see him but he sees creatures in the glasse of his own being how else should he see them from everlasting before they were extant before they were visible by any Species of their own God therefore doth primarily and principally look upon himself for he is nobilissimum intelligibile he cannot have a more beautiful and satisfying object to look upon then his own face 〈◊〉 〈◊〉 〈◊〉 〈◊〉
that know how jealoâ—s God is of his honour and how he takes it more hainously to be robb'd of it by his own people whil'st you now attribute all to men as if they were the authors and finishers of your faith are ye not carnall 4 Even in that which you think your selves spiritual are ye not carnal Perhaps you think you honour Paul and reverence Apollo and give due respect to the Ministers but know that they are the friends of the bridegroom and would have presented virgin-souls unto Christ and whil'st you dote upon other loves and fix your thoughts on inferiour objects you break Paul's heart and discourage Apollo in his labour Paul took you for his crowne and joy but you prove no better then a crown of thornes and pierce him through with many sorrows Paul called you his epistle but you prove his blot and now me thinks you should correct your own thoughts and even acknowledge your selves carnal 5. In all this I appeal to your selves Are ye not carnal Be your own judges collect your thoughts together consider it but with a serious and composed spirit carry your selves to the rule to the law and to the testimony see whether this be to be carnal or no if you deny it why thus you 'l prove your selves carnal and more carnal then we hope you are No question but you are carnal And thus much may serve for clearing of the text Wee 'l now summe up the words together and then they will amount to this proposition That it is a grosse and carnal thing to glory in the worthiuesse and excellencies of them that dispense the Mysteries of salvation And first as it seeks to eclipse and obscure the glory of God Nam ea est conditio imperandi ut non aliter ratio constet quà m si uni reddatur God hath taken all meanes for the brightning of his own Crown and he that dares set it upon a creatures head he that goes about to rest the golden Scepter out of Gods own hand and to place a creature in his Throne must needs be reus laesae Majestatis in a high degree Nobis obsequii gloria relicta est As he in the forenamed Historian told his Emperour though a cruel Tyrant this is all the honour left to us and 't is enough to be wholly subject to so great and good a God and to give all the glory unto him Let not then the Wise-man glory in his wisdome no neither let others glory in his wisdome for 't is grosse Idolatry to attribute that to man which is due to God to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which at the best are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even these idols are nothing Now God that made us and knows our mold and fashion the weaknesse and frailty of our nature how we use to pore upon the immediate agent as present to our senses and obvious to our apprehensions though far inferiour and of a more ignoble being as wholly dependant upon a higher cause he therefore chose to himself so weak an instrument as we could not possibly imagine that that should have sufficient influence for the producing of so great an effect as that by the few words of a weak frail man a precious and an immortal soul should be eternally saved which most make a greater work then that of the creation that so we might be necessitated to look higher to the powerful hand of God that brings so great things to passe And this is his usual method and manner of dealing Thus hath he chosen the foolish things of the world to confound the wise and 't is plain as they tell us in Opticks that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sunt acuti visûs they give the reason propter radios in illis dispersos magis et dissipatos Men of vast intellectuals of very faire eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spirituals they have some broken and scattered notions which can't represent heavenly truths in their proper sâ—ecies when as some of a lesse eye oh how quick and piercing are they into these holy mysteries and such as are dimme-sighted in Philosophy become eagle-eyed in Divinity Chrysostome tells us of two in his time a Greek and a Christian that were very hot in dispute whether Paul or Plato were the better scholler The Christian he amplifies St. Pauls wisdome and excellency the Greek scornes him as rude and simple and his writings not comparable to Platoes Philosophical and lofty stile The father he comes as 't were to moderate and when he had magnified St. Paul's learning he seems to chide the Christian that he did not yield the other what he would have Grant indeed that Paul came in a more plain and unlearned way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing tended more to the advancement of the Gospel to the stopping of their mouthes then the consideration of this that a few weak men by the foolishnesse of preaching the preaching of a crucified Saviour confounded the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world and more prevailed upon the hearts of men though prepossest with contrary principles then ever they could do with all their wisdome For an handfull of naked impotent men to conquen an whole host of armed champions These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there speaks Alas Moses Atticissant had a veil upon his face and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not see into so divine a mystery nay God hath chosen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meere Non-entia of the world to bring to nought the things that are A strange Paradox and enough to amaze an Aristotle to hear of a Non Ens annihilating an Ens and yet no principle surer or clearer in all his Metaphysicks if it be took in this spiritual meaning and that because God hath chosen the things which are not at all in mens apprehensions and of a very thinne and weak being in themselves He hath chosen these to bring to nought the things that are That thus his power may be the more eminent in their weaknesse and his Majesty shine more gloriously in their contemptiblenesse God could have clothed some bright Seraphim with light as with agarment sent him to have sparkled out Divinity amongst us He could have made his Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in this sense ministring Spirits for the good of them that should have been heirs of salvation But then we should have been took up too much with the glittering of the creatures and our eyes dazeled with their brightnesse God therefore hath made these Starres even of the first magnitude to disappear that the Sonne may be all in all He hath hid the Pearle in a shell and shut up his treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an infinite condescension he speaks to us by Moses and thus delivers the Gospel too by the hand of a Mediatour He hath sent us men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul and
foot-steps of this in Nature some obscure representations of this truth there The Sun it do's not monopolize its beams and engrosse its light but scatters them abroad gilds the whole world with them it shines more for others then it self it is a publick light Look on a fountaine it do's not binde in its streams seale up it self and enclose its waters but spends it self with a continual bubbling forth it streams forth in a fluent liberal and communicative manner it is a publick spring Nay natural bodies will part with their own properties leave their motions nay crosse their own inclinations for a general good The Aire a light and nimble body that mounts upwards and do's naturally ascend yet for an universal good rather then there shall be a breach and rupture in nature a vacuum it will descend for the stopping of that hiatus In the body of man the inferiour members will venter themselves for the good of the whole The hand will be cut off and lose its own being rather then the head shall be endanger'd you see some shadowes of this truth in Nature 3. And the weak and glimmering light of Nature shews thus much that a man is not borne for himself alone he is a sociable â—reature and sent into the world for the good of others The â—oice of an Heathen A mans countrey and his friend and others challenge great part of him It is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make his own self the centre of all his actions 4. Consider that every mans private welfare is included in the publick The welfare of Meroz depended upon Israels safety what would have become of Meroz if the rest of their fellow-brethren had perisht So that it was a part of great folly in Meroz not to come out to the help of Israel When the disease seazes upon a vitall part as the head or the heart or the like so as to endanger the whole then every member is in danger though for the present they may be free from paine The well-being of every private man depends on the publick good A single drop is soon dry'd up and consum'd I but a drop in the Ocean when 't is united to a multitude of other drops 't is there more safe and a drop by it self is weak and can make no resistance I but a drop in the Ocean is terrible Men have a more safe and a more honourable being as joyn'd to the whole then taken single by themselves A single drop can do nothing but a multitude of drops joyn'd together will make a stream and carry all before them A single beame is obscure but in the Sun the centre of rayes meeting in the publick point they are glorious And these arguments may prevaile with you as men living in common society but then as Christians I. Consider that Gods children have been alwayes of this disposition of publick spirits seeking the glory of God and the good of Sion Exod. 32. 32. If not blot me I pray thee out of thy Book Moses out of a pang of vehement zeale would part with his own happinesse rather then Israel should perish If it would make more for the glory of God he would be content to be damn'd or at least to have the beams of Gods favourable presence withdrawn from him Rom. 9. 3. I could wish that my self were accursed from Christ or separated for my brethren my kinsmen according to the flesh for the Jews Israelites which is meant of the poena damni I could be content to have the face of Christ hid from me for my brethrens sake as Gods face was once hid from Christ upon the Crosse My God my God why hast thou forsaken me A most strong affection and zeale for the publick good Paul knew what the face of Christ was how glorious a sight it was to see God face to face And he knew what answer God had given to Moses too Him that sinnes him will I blot out of my Book And yet out of a most ardent desire of the salvation of the Jews he will part with the face of Christ so they may be saved here were publick spirits indeed What should I tell you of Vriah that famous Souldier his brave and heroical resolution how he would take no complacency in outward things and marke his reason 2 Sam 11. 11. The Arke and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields as if he should say What shall the Arke be in danger and shall Vriah be secure Or shall my Lord Joab be more forward then I am in Israels cause As thou livest and as thy soul liveth I will not do this thing He raps out an Oath like a Souldier which he might have well spar'd but yet he shews a most generous and publick spirit And this was no small aggravation of Davids sin 137. Psalme See how the Psalmist and the rest of Gods people behave themselves By the rivers of Babylon we sate down and wept when we remembred thee O Sion We hanged our Harpes upon the Willows in the midst thereof If I forget thee Jerusalem let my right hand forget her cunning David had a most delicate touch upon the Harpe a soft and silken touch He could still Saul's evil spirit with his Musick but if I forget thee Jerusalem let my right hand forget her cunning And when did Jeremy make his Lamentation that whole book of mourning but when the glory of Sion was laid in the dust when Ierusalem the Lady of Nations was made desolate Gods people have been alwayes of publick spirits and have sympathiz'd with the Church II. That you may follow so good example think whose cause it is The cause of Israel is the cause of God To the help of the Lord c. Can you have a better cause The good of the Church and the glory of God are knit together by an act of Gods gracious will So that he that seeks the good of the Church do's in the same act seek the glory of God And he that helps not Israel comes not out to the help of the Lord. Now you are bound to maintaine the cause of God and to help the Lord. 1. By many and severall engagements As creatures at his beck he has a sovereignty and dominion over you Not to obey the great God is to deny his supremacy You are bound in a way of thankfulnesse to stand for him and his cause by those sweet mercies those precious pledges of his love which he every moment heaps upon you by those many blessings that come swimming to you in the blood of a Saviour 2. By many Promises Vowes Protestations Your first and Originall vow in Baptisme obliges you to maintaine the cause of God and of his Church against all the enemies thereof And you have often repeated this Vow and seal'd it again in the Lords Supper for you know that 's a sealing up of
streams but yet I may die with thirst there are spiritual dainties and precious delicacies but I am not sure to have one taste of them many a promise looks with a pleasant and propitious eye but 't is not fixt upon my soul so that take away a Christians interest and propriety in a promise and what becomes of his consolation God has given his word his oath his seal his earnest and all to this very end that a poor Christian may be assur'd of his salvation that he might have strong and vigorous consolation so that to deny him this is to annihilate the word of God to frustrate the oath of God to evacuate the seal of God and as much as in them lies to make him lose his earnest and to leave the soul in an intricate and perplext condition 4. From the nature of Christian hope There 's a vast difference between the Moralists hope and that which is the Theological grace and yet this is scarce took notice of they require these three ingredients into the object of hope that it must be 1 bonum 2. futurum 3. incertum but Christian hope is certain infallible it looks upon good as to come and as certain to come indeed 't is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clem. Alexand. elegantly blood running in the veins of Faith if hope expire Faith will presently bleed to death That good which Faith sees Hope waits for Faith eyes it as present but yet at a distance and Hope tarries for it till it come Christian hope is nothing but a waiting and expectation of a certain good you have a pregnant text for this in Hebr. 6. 19. Which Hope we have as an Anchor of the soul both sure and stedfast Hope were but a poor Anchor if it should leave the soul to the courtesie of a wave to the clemency of a Rock to the disposing of a storme Hope were but a weak Anchor if it should let the soul be lost with uncertainties if it should leave it in danger of shipwrack I but this Anchor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it pierces within the vaile it will be sure to have fast hold 't will fix upon heaven it self upon the sanctum sanctorum See another Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that 's a poore glory to triumph in uncertainties to triumph before the victory little cause of joy and exultation till the soul be provided for eternity I can tell you the very possibility of being damn'd is enough to extinguish joy so that till the soul come to be in a safe condition safe for all eternity and till it know it self to be in this safe condition 't is so farre from being joyful as that it cannot tell how to be quiet A probable hope will bear up and support the soul a door of hope in the valley of Achor but it will not quiet and satisfie the soul The least dawning of hope in the initials of grace does mightily cherish and encourage the soul O how pleasant are the eye lids of the morning how welcome is the day-break after a dark and disconsolate night Nay the very possibility of being sav'd was that which first drew us all to look after heaven the very consideration that there was Balme in Gâ—lead But the weary soul will ne're rest here the Dove will ne're take this for an Ark No the beams of Gods love will shine out stronger and brighter upon the soul and ripen his hope into assurance Christian hope when 't is in its full vigour is all one with assurance Rom. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if hope could be frustated it then might make asham'd disappointment would cause a blush hope differr'd will make the heart sick and uncertain hope will scarce make the soul well a Christians hope is not like that of Pandora which may flie out of the box and bid the soul farewel no 't will ne're vanish till it be swallow'd up in fruition The hope of the Hypocrite 't is as his righteousnesse like the morning-dew but the hope of a Christian 't is like the morning-light the least beam of it shall commence into a compleat Sun-shine 't is Aurora gaâ—dii and it shall shine out brighter and brighter till perfect day We shall further clear this truth if you consider the manner how Christians are assur'd of their salvation the third thing we propounded 1. By the graces of God which are in them those precious seeds of immortality and the Prints of the Spirit by which they are sealed to the day of Redemption Grace is the Spirits stamp by which it marks the soul for its own The first-fruits of the Spirit the least grace if true and sincere is sufficient to salvation and therefore the sense of the least grace is sufficient to Assurance But how shall the soule know that it has these graces in truth and not in shadow and colour only how shall it be certain that these are not counterfeit and painted There might be given many signes and characters of true grace that it must flow from a principle of sincerity from a principle of love that it must be conformable to the grace of Christ But all this will not satisfie for the soule will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that in Rom. 8. 16. For in the mouth of two or three witnesses every thing shall be established Now we have here two witnesses omni exceptione majores we have a double Testimony a twin-Testimony The same Spirit beareth witnesse with our Spirits that we are the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirmes what the other sayes both the witnesses do fully agree and make up one entire testimony the soul may say here as Paul Rom. 9. 1. I speak the truth I lie not my Conscience bearing me witnesse by the Holy Ghost The whole work of Assurance is summ'd up in this Practical Syllogism Whosoever beleeves shall be saved but I beleeve and so shall certainly be saved The Assumption is put out of doubt 1. Conscience comes in with a full testimony And if natural Conscience be a thousand witnesses then sure an enlight'ned and sanctifi'd Conscience can be no lesse then ten thousand 1 John 3. 10. He that beleeves has a witnesse in himself a Certificate in his own breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the same Apostle 1 John 3. 2. Beloved if our heart condemn us not then have we confidence towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the same with Conscience for the Hebrewes have no other word for Conscience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then if our heart acquit us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have as much liberty as we can desire It feares not now the edge of the law nor the fiery darts of Satan it doth not stagger with sense of its own weaknesse and unworthinesse but
presence The soul knows the aspect of the Spirit better then we do the face of a friend The light of a presumptuous wretch is like a blazing Comet and do's but portend his ruine it carries a venomous and malignant influence in it and the light of an hypocrite is but a flash and coruscation very brief and transient A man may sooner take a glow-worme for the Sun then an experienc'd Christian can take a false delusion for the light of the Spirit 3. There is a twin light springing from the word and the Spirit Try the spirits To the Law and to the Testimony if they speak not according to this rule it is because there is no morning in them The Scripture was all endited by the Spirit and the Spirit cannot contradict himself You do but grieve the Spirit whoer'e you are that pretend to any Revelation that agrees not with the Word Nay the Spirit has reveal'd his whole minde in the Word and will give no other Revelation any otherwise then we have spoken of And whoever he is that rebells against the light of the Word he fhall never have the light of the Spirit Whil'st thou dost not follow the directing light of the Spirit thou shalt never have the quickening and cherishing beames of it And thus you have heard the double Testimony the Spirit witnessing with our spirit and now you must know that 1. The Testimony of Gods Spirit is alwayes accompanied with the Testimony of our own spirit and so that word Rom 8 is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly of one that do's only confirme what the other sayes But then 2. A man may have the testimony of his own spirit that has not the witnesse of Gods Spirit The Spirit as it breaths when it pleases so it shines when it pleases too Well then the question is whether the Christian who has but the single testimony of his own spirit may be assur'd of his salvation Mr. Perkin's propounds the case and resolves it thus If the testimony of the Spirit be wanting then the other testimony the sanctification of heart will suffice to assure us We know it sufficiently to be true and not painted fire if there be heat though there be no flame thus he And his meaning is as indeed the thing is that it is a true Assurance though not so bright an Assurance I may see a thing certainly by the light of a candle and yet I may see it more clearly by the light of the Sun And for my part I think that certainty do's not consist in puncto but may admit of a latitude and receive magìs and minús And the contrary principle do's delude many There 's an absolute and infallible certainty in faith and by this I know the creation of the World well but besides this I know it by reason and by unquestionable demonstration and I think this addes to my certainty So here though one testimony be enough for Assurance yet a double testimony makes it more glorious Certainty admits of degrees and a man may be more certain of a thing that he is already certain of Take two Christians both may be assur'd of their salvation and yet one may have a clearer assurance then the other has One may have a double testimony and another but a single Nay the same soul may have at one time a double testimony and at another but a single The light of the Spirit may and do's often withdraw it self and leave only the witnesse of our own spirit and yet then the soul has Assurance But yet the soul should aime at the highest Plerophory at the top of Assurance Then quench not the Spirit lest you put out your own joy grieve not so sweet an inhabitant that comes to comfort you give him no cause to withdraw his light Quest But what if the soul have not the witnesse of Gods Spirit nor of its own spirit neither What if it have no present light no certain evidence Answ There 's one way left yet have recourse to former Assurance Do'st thou certainly know and remember that once thou had'st a sweet serenity of soul that an inlight'ned consciscience upon good grounds did speak peace unto thee Did'st thou never see the light of the Spirit crowning thy soul with satisfying beames Art thou sure that once he did bear witnesse with thy spirit that thou wert the childe of God Why then be sure still that thou art in the same condition for there 's no totall falling from grace Thy light it may be is put out for the present Conscience do's not speak so friendly to thee as 't was wont And thou hast griev'd the Spirit and he has took it unkindely and has held off his-light for a while But now canst thou remember the dayes of old when the Rock pour'd out Oile unto thee when thy branch was green and flourishing Canst thou certainly recall thy former Assurance Canst tell the time when the Spirit did set his Seale unto thee and confirm'd all thine Evidences Well then lay down but perseverance for a ground and thou art still assur'd of thy salvation The Spirits testimony is of an eternall truth And heaven and earth shall sooner passe away then one beam of this light shall vanish though now it be not apparent to thy eye When the soul for the present is cloudy darke it may cherish it self with former Assurance Now that a soul may have no sensible Assurance for the present and yet may remember former Assurance is clear in that holy man David Psal 51. 12. Restore unto me the joy of thy salvation and uphold me with thy free Spirit Davids joy was extinguisht and he would fain have it lighted againe Three things imply'd in the word Restore 1. That for the present it was taken away 2. That once he had it 3. He remembers that he had it and therefore prayes Restore unto me the joy of thy salvation and uphold me with thy free Spirit that was the spring of Davids joy the testimony of the Spirit witnessing with his Spirit was that which did uphold and staffe up the soul Davids own spirit was now very unquiet and Gods Spirit did withdraw himself and now the best refreshment that David has is from former Assurance 'T is true there is some sadnesle and bitternesse in this consideration when a Christian shall think what he has lost O my soul was once a beautiful Temple full of fair windowes and goodly prospects and glorious light I could take a prospect of Canaan when I pleased but now I dwell in the tents of Kedar nothing but blacknesse and darknesse There is trouble and a sting in these thoughts but yet there is some honey and sweetnesse too Was I not once a friend of God and do's he use to forsake his friends Did he not once speak peace to thee and do's he use to recall his words Did not he shed his love in thy heart and is not his
with all things here below if he should call for them they must be content to trample upon all relations for the love of a Saviour if they stand in competition with Christ they must be ready to lay all creatures and creature-comforts at his feet Now because this might seem somewhat an hard task and not so easie and Evangelical a yoke as he had promised them In these words he begins to sweeten his commands and to shew the reasonablenesse and equity of this that he requires of them You may well part with other things for this will be a means to save your soul Now says he if you could graspe the whole world and if you had it all in possession and should lay it down all only for the winning of a soul you would have no great cause to complain Whereas if you could embrace the present world and could gain it all nay if there were more worlds for you to enjoy and if you could have them all only for the losse of a soul you would have no great purchase of it What is a man profited There 's a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words more is meant then is spoken You would be so far from having any profit as that you would have the greatest losse that is imaginable the greatest dammage and detriment that such a creature is capable of You would have changed Gold for Drosse and Pearles for pebbles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now our Saviour in these words does as it were take a paire of ballances in his hand the ballance of the Sanctuary and he puts the whole world in one scale and the soul of man in the other This little sparkle of Divinity in one scale and the great Globe of the world in the other And the soul of man this spiritual being this heavenly sparkle it does mightily out-weigh the great Globe of the world the vast bulk of water the huge fabrick of the Creation The world 't is weighed in the ballance and 't is found too light In the words you have these two things very considerable 1. That absolute worth and preciousnesse that is in the souls of men which is strongly imply'd and envolv'd in the words D. The souls of men are exceeding precious 2. A comparative preciousnesse which is most directly and expressely laid down in this in respect of the whole world besides D. One soul 't is more worth then a world For the first The souls of men are very precious The preciousnesse of the souls of men will easily appear from these four several heads of Arguments For though all men or most men that know what a soul is will easily grant that their souls are precious enough yet they don't attend to those several respects in which they are thus precious much lesse do they take notice of those several results and consequences that flow from it Now this absolute preciousnesse and worth of a soul does thus shew it self 1. From the several Excellencies of the soul it self There is a fourfold excellency in the souls of men which speaks them choise and precious 1. The excellency of their Original they are of a noble descent they came from the Father of spirits from the Father of lights God lights up souls in the world they bubble forth from that fountain of spirits that spiritual Essence They are the breast of a Deity God breath'd into a man a living soul They are a beam of the glorious Sun God beam'd into man a glittering soul The body indeed 't was rais'd out of the dust we dwell in houses of clay whose foundations are in the dust But the soul 't was of an higher and Nobler Original Yet there is a great deal of cost bestow'd upon the body much Embroydery and Needle-work in that I am admirably made I am curiously wrought I am wrought with a Needle sayes the Psalmist Acupictus sum he speaks it in respect of the choise and elegant composure of mans body much needle-work in that and then that 's but the sheath of the soul the casket for the Jewel to lye in The soul 't is like the Queens daughter in the 45. Plasme Her clothing is of needle-work and she is all glorious within Now all the workmanship that is bestow'd upon the body is only that it may be serviceable to the soul that the soul may Benè habitare that it may be a fit Tabernacle for the soul to dwell in that the soul may say 'T is good for me to be here The body 't was rais'd out of the dust but the soul sprang from heaven 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bud of Eternity And truely that the souls of men should now be extraduce it does somewhat degrade them from that height of excellency that belongs to them I know that question 's full of briers and thornes but yet we may very well say thus much that some Scripture-passages favour and countenance this most that God still breaths into men living souls that they flow immediately from him in a way of Creation and that the soul and body do still differ in their Original That 's the first the excellency of the souls Original 2. The excellency of its Operations Do but look upon the several workings of the soul Consider the several layings out of the soul and you 'l see they have worth in them Do but view the wheels and motions of the soul the several faculties and employments of them and you 'l see they are all choice and precious What should I tell you of the Understanding crown'd with Beams compast and surrounded with Light of the Will sitting like a Queen upon her Throne and swaying the Scepter of Liberty in her hand with all the affections waiting and attending upon her There 's a five-fold excellency in the workings of the souls of men 1. The workings of the soul are quick and nimble Material Beings move heavily Matter clogs them and dulls their motion They go like the Chariots of Pharaoh in the Red-sea but spiritual Beings they move freely and presently like the Chariots of Amminadab they run with a cheerfull spontaneity What quicker then a Thought what nimbler then the twinkling of an intellectual Eye 'T is true there is a weaknesse and irregularity in the souls motions when its best workings are too flitting and desultory too gliding and transient but take the soul as 't is regular and orderly in its motions and then the freenesse and presentnesse of its working 't is the high priviledge of a spiritual Being For God that is a pure Spirit is Omni-present in his motions And the Angels that are ministering Spirits make haste of those glorious errands they are sent about The wings of the Cherubims flye very swiftly And the souls of men that are next in motion as they are next in Being they do the will of God on earth as 't is done in heaven with such freenesse and alacrity 2. They are vigorous and indefatigable