Picture Or certainly the greatest part of Christians in stead of knowing Christ in spirit and adoring him spiritually would alwayes have his imagination tied to the corporall object and his spirit disturbed with the fancy thereof Of thousands of men who returne from Jerusalem or from mount Sina or from the river of Jordan and many other famous places mentioned in the Scripture scarce can you find one which brings back the admiration which he had conceived before he had seen them The spirit of man hath alwayes a more reverent opinion of things which are ancient then of Moderne of those which are farthest off then of those which are neare The objects the most excellent and sacred become contemptible by the facility and proximity of accesse but those who goe out of a devout affection to visite Palestine or Arabia carry with them for the most part exorbitant imaginations which sometimes passe to an excesse impossible in nature thinking to find the third heaven in a cave not considering that the innobling of those places proceeds not from any quality which renders them either more holy or more full of majesty then the other parts of the earth but from the sole reputation of the wonders past under that climate so that the sight takes away the esteeme thereof because it answers not to the imaginations with which they were preoccupied CHAP. V. Of the difference and capacity of spirits Of the faculties of the soule Of those who promise themselves to beleeve so that they have proofe and doe assure themselves they should have beleeved in Christ if they had seene his Miracles Of those who limit God according to their owne wisdome or beleeve the truth because it is conformable to their owne opinion TO dispute whether there bee Spirits more capable of Theologie then others or whether the faculties of the soule are prevalent in this studie are questions remore from our intention without controversie the intellect is the true place of this science although the vulgar imagine that there is more trouble to retaine a point of Religion then to conceive it and wish rather the gift of memorie then that of the understanding The knowledge of salvation is an effect of grace only A single historicall and speculative culative knowledge proceeds from a particular favour of God But this grace destroyes neither the naturall difference nor essence of spirits God employes for our instruction the objects the sences and the other faculties of the soule Jesus Christ himselfe as hee was man became more knowing by experience a man which hath the sence of hearing from whence comes faith hath a manifest advantage for the understanding of preaching above that man whom God hath strucken with deafnesse so there is no doubt but a good naturall understanding presupposing the light of grace knowes better how to conceive a matter of religion and to weigh the importance thereof and search into the causes and to discover the consequences then a spirit naturally stupid and blockish the greatest braines are ordinarily more slow to believe then those which have but mean ones as the highest Planets have the slowest motions but their beliefe is more sollid when once they have known the truth For God employes the same faculties for to produce an effect for which they had nothing but a naturall repugnancie so that the most violent persecutors become oft-times the greatest zelots of the faith whether the faculty of those who believe more promptly be more worthy of praise it 's a point we will not as yet touch The vulgar presuppose that the Science of religion requires nothing but a single apprehension or reception of truths presupposed without any mixtion of the discursive faculty and without any act of the judgement many make scruple of reasoning upon the doctrines oâ— faith because that reason is nothing but a naturall faculty But this maxime in the sence they give unto it is in effect contrary to all reason by the same consequence they ought not to bring to Church neither their eares nor common sence for to discerne the voyce and accents of the Word which is preached unto them noâ— their memorie to retaine the impression for these faculties as well as reason arâ— purely naturall I will leave what is to be spoken upon this subject to come to some remarkes Scarce can a man bee found doubting of some point of religion but he promiseth himselfe firmly to beleeve the truth so that hee may see manifest and concluding proofe there is nothing so common as this voyce If I see the proofe I will believe it But they promise that which is not in their power for every historicall faith it selfe is a gift of God and saving faith proceeds from a particular favour of heaven In the meane time they attribute unto themselves the power thinking that the matters of the faith may as easily be insinuated into our beliefe as philosophical propositions which have no need but of a moral perswasions or of the evidence of the senses for to introduce them into our spirit Whereas theologicall truths the most cleare and palpable are alwaies obscure unto us without a particular illumination With a like vanity many assure themselves that if they had seene the miracles that God wrought in Egypt or that Jesus Christ did in Judea they would not have failed to believe in him They wonder at the stupidity of the Jewes and thinke that if such wonders had been presented to their eyes they should have been far from being incredulous But certainly if a man should see all the rivers converted into blood the Seas cleave in sunder the Heaven open his gates the Mountaines to remove themselves the Sun stand still the Dead to come forth of their graves the Rocks to melt into water when he himselfe should have been in Heaven or should have returned from Hell he would not have returned better if God gave him not another understanding capable of this faith Now the Idolatrie which formes God after the resemblance of man consists not alwayes in Statues or materiall pictures neither in the grosse conception of Ideots who never thinke of God but in imagining some figure apprehensible to the sence and place in Heaven a fantasme for the object of their contemplation But there is one far more subtill which indeed considers God as a Spirit but bounds him by the law of Nature or restraines him to the same lawes which serve for bounds to the humane spirit or confines his wisdome to the maximes of morall and intellectuall vertues Two things amongst all others have seemed most absurd in the true religion the one under the Ancient testament to wit the Circumcision the other under the New to wit the Crosse of Christ the one ordained for a Sacrament the other for the foundation properly of the Alliance both of them shamefull in themselves ridiculous in the quality the Scripture gives them For God would oblige the wisest to search their salvation by a way
popular reasons such as are similitudes and arguments of this kind Those which are found in Scripture are not of this rank for the authority thereof makes them become demonstrations and undoubted proofs But all others have no other vertue thē to clear being besides uncapable to prove notwithstanding the vulgar will sooner believe for one bare comparison which maketh no proof then for a reason well concluding This is it that similitudes particular examples and the like arguments have an appearance manifest to the sense and therefore move beyond essentiall reasons which are not perceiveable but by the understanding Notwithstanding this faith is not more solid The man which conceives a point under the sole resemblance of truth and not in the proper essence thereof understandeth it not as he ought This is to have a true opinion but not a true knowledge And more deceive themselves by this meanes presuming they have the knowledge of a point instead whereof they have but the opinion It sufficeth not to say their opinion is conformable to the truth For truth is not known by opinion Whosoever desires the knowledge thereof ought to endeavour the understanding rather of one concluding and formall reason then ten thousand Arguments which have but a bare resemblance of truth CHAP. VIII Of whose who perswade themselves of the truth by false reasons Of those which falsely accuse themselves IT comes to passe that many believe a truth which is grounded on Scripture but conceive it under a false reason He believes the truth which holds we are justified by faith and not by works But if he believe that faith hath a prerogative because it is more excellent then works this reason is false For though faith be more excellent then works the excellency thereof is not the true cause why it justifies rather then works All the vulgar spirits know how to maintain a truth in expresse tearmes of Scripture But in that which the Scripture saith they often imagine a reason either false or impertinent So the friends of Job did maintaine Gods cause his power prudence wisdome and justice but by false presupposition And scarcely could one have said that they err'd if God himselfe had not interposed his judgement in the dispute So some to exalt the grace of God towards them accuse themselves to be the greatest sinners in the world imitating the Apostle S. Paul who speaketh of himself in this manner although that Judas and those that had crucified the Prince of glory were without doubt more guilty Now Saint Paul ranketh not himself simply amongst the greatest sinners but amongst them which had not sinn'd but through ignorance 'T is true that Originall sin is equall naturally in all men and 't is the grace of God which restrains many therein But that to amplifie this grace a man should accuse himself of actuall sinnes which he never committed this is a foolish sort of falshood The water of sprinkling which purified the unclean did defile those which were clean If we would exalt the mercy of God we have enow true arguments without searching imaginary for it If we would justify his severity we find enow true crimes in our life without imposing false ones upon us Whosoever will speak of God ought to speak according unto God that is to say according to the truth otherwise it is to speak against God To maintain truth with false reasons is to imitate the proceeding of Rebecca who to the end the Oracle might be found true had recourse to an abusive means using a fraudulent superstition There is nothing wherein one ought to be so circumspect as in speaking for the truth He that undertakes to maintain it is subject to a grievous censure if he acquits not himself thereof pertinently CHAP. IX Of points whereof one ought to know the causes Many matters of Religion are ridiculous without their causes The understanding whereof decides many questions From whence come the greatest part of errours THe matters of Religion are known principally either by their causes or by their effects The Deity as being the highest cause of all is not demonstrable but by its effects Whose decrees ought also to be sought rather in their effects then in their causes But the other points which are subordinate are represented to us with their causes which teach us the true reasons of every one of them And in this the learned differ from the common people For the vulgar sees not the quality or truth of a point but in the effects and streames But to comprehend it well it behoves to see it in the spring Many matters of Religion are ridiculous without their causes All the ceremoniall law if one knows not the reasons thereof is nothing but a heap of unprofitable burdens The Temple but a shambles and the priesthood but a vaine occupation In lieu thereof considering them in their causes every thing there is important even to the least circumstances VVhosoever shall remember that Jesus Christ suffered out of the City of Jerusalem will admire the providence of this Law which ordained that the sacrifices of oblations whereof the blood ought to be carried into the holy place should be consumed out of the compasse of the Camp or of the City We know that our Lord in the dayes of his flesh was environed with sorrow and feare But if we know not the cause thereof we make him inferiour to many martyrs who bare a smiling face amidst their punishments The Jew understands nothing in the Ceremoniall Lawes for although he knowes the number thereof all their particular forms he is ignorant of the cause thereof not knowing that they were given to serve onely till the coming of Christ The true meanes to well understand a point is to learn the causes thereof and the understanding of them is a soveraign eye-salve to cleare ones self of many difficulties Saint Paul sheweth by the finall cause of the Law that it is uncapable to justifie men for saith he the Law came because of transgressions to wit to discover not to cover them And indeed they which think to be justified by the works of the Law know not why it was given The Law was never given to justifie Gal. 3.21 on the contrary its office is to condemne men A great part of errours which wast Religion and likewise of them which trouble it at this day proceeds from this that the cause is taken for the effect or the effect is taken for the cause Instead that the Sabbath is made for man Pharisaisme concluded that man was made for the Sabbath Instead that meats were not unclean but because they were forbidden superstition believed them to be forbidden because they were uncleane Instead than the alter sanctified the offering they would by their Maximes that the offering did sanctifie the alter Instead that the Scripture sanctifieth the Church it is maintained that the Church sanctifieth the Scripture Instead that justification produceth works they hold that works produce justification
And 't is likwise disputed whether faith depend on election or election depend on faith This turning topsie turvy is ordinary amongst the ignorant who believe that the person is acceptable for his works instead that the works are acceptable for the person CHAP. X. Of the ignorance of the vulgar who believe that one ought not to search nor give any other reason of the points of Religion then the will of God IF t were not the will of God that we should know why and how he worketh we could not know how our Lord could be born of a Virgin yet notwithstanding this is one of the prime Articles of our faith He hath not said why instead of causing the Hebrews to passe when they came out of Egypt by the Philistines country which was the straight way to enter into Canaan he led them by a great circuit full of wandrings and inconveniences Nor why having given to Abraham the land of the Amorites his posterity ought not to have possessed it but at the end of 400 yeares Gen. 15. Nor why the bill of divorce was permitted the Jewes Nor why he disapproved Davids designe touching the building of the Temple And a thousand other effects of his providence whereof he would have us know the causes Many think they know enough thereof when they referre all things simply to the will of God which they say sufficeth for all reason and that in every point be it historicall or dogmaticall when one asks why it is so one ought to content himself with saying that God would have it so or hath so ordained This Maxime teacheth ignorance under the shaddow of modesty By this meanes there 's no question but may be avoided in two words and the veriest idiot shall be capable to give a solution thereof 'T is true the will of God is the soveraigne cause of all things and the onely reason of a great part thereof But this answer suffiseth not for all questions nay in many matters it is impertinent When one asketh how Abraham was justified this would be an absurdity to answer that he was justified by the will of God instead of saying it was by faith An absurdity to shew the first cause when the second is demanded An absurdity to produce the will of God when the question is of the formall or instrumentall cause An absurdity to name the Architect instead of the matter This is to annihilate the dispensation which God hath established in his works and to breake downe those steps by which he would have us climb up unto him To think to leape over all at one leape is extreme folly A man that alledgeth nothing but the will of God upon a Subject proposed understands not what this will of God is For to understand it 't is necessary to know wherein it consisteth and how it concerns the matter in question Now the understanding of this point presupposeth the knowledge of second causes by which the will of God worketh He that alleadgeth the second causes and gives reasons thereof alleadgeth the will of God For God hath willed that such things should be so for such reasons and these reasons are one part of his will When the Disciples asked why they could not deliver the man possessed the vulgar answer would import because it pleased not God But our Lord notes their incredulity as a cause of this inability and shewes fasting and prayer as the meanes necessary to the expulsion of the Devill When Saint Paul was buffeted by Sathan he did not simply understand that such was the will of God but that his power was accomplished in weaknesse When we search the causes of our salvation This would be a dangerous proceeding to desire to mount up to Election without passing by the middle meanes The will of God is the first reason but the last answer one ought to give to a question CHAP XI Objections of the vulgar touching the reasons Scripture expresseth not and how we may know them THe Scripture is full of Lawes and mysteries whereof we know not the reasons We read of divers ceremonies divers points of history and doctrine the particular reasons whereof are not yet found out But oft times we abuse our selves by believing that the Scripture discovers not the reason thereof under colour that our ignorance hindreth us from seeing them This is a common objection in the mouth of the vulgar when they heare men reason upon any matter to alleadge that this reason is not at all exprest in Scripture Certainly the Scripture expresseth not why the Law permitted Homicides confin'd within the Cities of Refuge to return to their houses after the death of the high Priest And notwithstanding besides politick reasons which may be given for this Law It is impudence to deny that it meant to represent the efficacy of Christs death But to produce an example more formall to this purpose the reason for which our Lord was put in a new sepulchre wherein never any one was buried is notwithstanding lesse exprest Yet notwithstanding we say that the wisdome of God would prevent the malice of the Jews who not able to deny the truth of his resurrection might have disputed the cause thereof pretending that he had recovered life by touching the bones of some Prophet as he that was raised in the grave of Elisha This reason is not grounded but upon conjecture but of so great appearance that it were a shame to reject it In many things the very effect shews its cause If any man ask why Jesus Christ trusted Judas with the bag whose covetousnes he knew rather then another of his disciples the reason thereof is evident to him that considers that the convenience of this office rendered his treason so much the more inexcusable VVhen the Scripture tells not at all why God permitted sinne why he would harden Pharaoh why he suffers the vessells of wrath the effects which proceed thence shew that sin is the cause thereof CHAP. XII Of the prudence that is requisite in the examination of points where the cause is uncertaine Of a Ly. Whether Satan made Pilates wife speak for the innocence of Jesus Christ IT is true that one ought carefully to take heed of those causes and reasons which are not plain unto us but by a conjecturall appearance for the consequences thereof may be foolish and dangerous Some have thought that Jacob in all the proceedings he made to gaine his fathers blessing was inspired by the spirit of God But the consequence thereof sounds very ill For then it must be that the Holy Ghost had dictated the deceitfull words which came from Jacobs mouth Now God is an enemy of lies He may command to kill but not to pronounce a falshood although a barely be not so bad as manslaughter The reason thereof is that man slaughter may be sometimes an act of Justice but a ly can never be truth And therefore God himself may kill but he can never ly On the
certaine Prophets told Paul that bonds did attend him at Jerusalem but the counsell they gave him not to goe thither was a motion of their owne particular spirit proceeding from their humane affection All the dreames which came to the Prophets were not propheticall they had markes by which they discerned the celestiall visions from naturall impressions to which they were subject as well as other men In the same manner as the divine providence of God hath separated that which was writ by their particular motion from that which was transmitted unto us by divine inspiration The Spirit which dictated the letter of David written with the bloud of poore Uria was quite contrary to that which indited the Psalmes Nathan counselling the building of the Temple seemed speaking like a godly man but the consequence shewes he spake not like a Prophet It is most true that neither sagacity nor humane affections reduced into a just temper are not incompatible with spirituall wisdome contrarily they serve for a helpe to our weaknesse All the articles of our faith are equally true but our beliefe embraces them not with equall facility We have lesse trouble to believe a divine Essence then a Trinity of Persons the immortality of the soule then the resurrection of the body The reason is that in the one we have nothing but a supernaturall revelation for the ground of our beliefe and in the other we are moreover sustained by humane reason which strengthens this faith So our obedience is more voluntary in things to which wee have besides the commandement of God some naturall or personall inclination then in those which are repugnant to our affections I doubt not but Abraham obeyed more joyfully when it was bidden him not to lay his hand upon Isaac then when he was commanded to slay him But in this concurrence namely of the Spirit of God with our spirits wee must marke these two principalls the one of which is alwaies regular and the other hath still some spice of obliquity A man addicted to his sence and that adores his owne opinions will very hardly give place to the Spirit of God Ordinarily Prophecies and Revelations came unto men then when they were asleep where God sent them those extasies whilst they lasted they were as if deprived of all sence which was because the soule is then dis-intangled from many functions and freed from an infinity of thoughts and of objects which possessed it waking being then lesse glued to their naturall judgement and so more susceptible of the influencie of heaven and more capable to receive the impression thereof CHAP. IIII. Concerning the Sences and of the imaginations vulgar meditations matters which seeme better in Painting then in the words of the holy Scripture Why the corporall figure of our Saviour is not delineated in the Gospell Why the sight of the places esteemed holy takes away the admiration thereof REligion contains divers matters which for a simple historicall knowledge are intelligible to the externall senses The starre which appeared to the wise men the manger at Bethlehem the crown of Thornes the punishment of the Crosse the Sepulchre of Christ and his comming out thereof the scarres of his Wounds his Ascension to Heaven are objects perceptible to the imagination Nay we cannot conceive the truth of the naturall body of Christ but under an imaginable and sensible forme But the internall forme of all these theologicall truths which is as it were the soul of Religion is not apprehensible but to the intellect The divinity resident in Christ the personall union of the two Natures the merits of his Death the efficacie of his Intercession the interest of the justice of God in this satisfaction The eternall Election the interiour Vocation Justification the essence of the Faith the regeneration are matters purely intellectuall In every narration principally in each article of faith which lies in the Historie there is ever two things requisite to the intelligence thereof 1. The action with its circumstances Secondly the causes and the consequences thereof Now the first point is better studied and more sought into by the common people as being more delectable to the imagination and far easier to bee conceived then the other which touches not the senses and requires a more spirituall and more laborious exercise of the understanding from whence it comes to passe that the science the conception the proofes and meditations of the vulgar are more imaginative then intellectuall A Deaths head the spectacle of a carkasse or of a dying man will represent our humane fragility more lively then can doe all the sentences of the Bible But the supernaturall causes of this corruption and the consequences thereof from whence results the true intelligence of our mortality they are not read in such characters A picture may give knowledge of an action but the reasons and the motives in which lyes the importance of the story askes another Pensill A Crucifix tells us not why Jesus Christ died Never man was yet converted by the sight of a picture If that were Painters and Sculptors would be the greatest Theologians After the same manner the sufferings of Christ reduced into a Tragedy and elevated by the highest colours of Eloquence what teares soever it may draw from the auditors will never suffice for a saving knowledge If the true pourtraict of Jesus Christ representing his naturall face were to be found in the world I would never blame the curiosity of those who would seek the possession and who all superstition set apart would preserve it as one of the most precious jewels that the eye of man can behold Many have thought that they have the originall in an Epistle of Lentulus to the Senate of Rome of which I will say no more but that it is no Roman stile Some others have drawne the Copy from the Monument of a fabulous history which speaks of a Statue erected in memory of our Saviour Howsoever it comes to passe it is a strange thing that the Scripture which paints forth the stature of Saul the haire of Absalom the colour and visage of David expresses not any figure of our Saviour We find not therein the least Idea nor any lineament neither of his face colour aspect stature or yet of his voyce But that by which he was discernable from other men consisted not in his visible forme or in any extraordinary difference of Lineaments otherwise Judas had not needed a signe to make him to be known so that the representation of him at this day to the eye of flesh would make him contemptible to him that would not conceive a divine Majesty under a common and indifferent appearance Or it would be a Patron of Idolatry which would not faile to multiply under so favourable a pretext Our humane vanity would have added there to some frivolous and impertinent speculations of Phisiognomie Or superstition would cast its sight upon each man who should have some seeming resemblance of such a
that should be scandalous to naturall prudence to the end that their wisdome should not undertake to controule his which neverthelesse happens without thinking thereon to the most religious spirits The ancient Christians in their ordinary prayers demanded of God the retarding of the last day This request was founded upon the comming of Antichrist which they knew ought to preceed that day which would bring with it many calamities which they sought to keep from them by their prasers upon this that the Assembling of the Elect and the calling of so many people would require a long space of time and upon other reasons which was knowne unto them but they tooke not heed that the holy Ghost whose foresight surpasses that of man commanded them to say Come Lord Jesus come For a close we shall marke that in divers matters of religion many submit their beliefe to the testimony of the Scripture because that they find therein some reason or circumstance which seemes to agree with their naturall judgement They perswade themselves of the truth of an history or the equity of a law or the excellencie of a mystery or the importance of a Sacrament or the justice of a rigorous execution for as much as they meet therein a certaine shadow or an appearance conformable to the thoughts which are the most prevalent in their spirits the faith proceeding thereof is vaine as wee shall declare hereafter in its proper place CHAP. VI. Some say Knowledge produceth Atheisme all here saies have not proceeded from learned men The abuses of humane learning in religion THe common people reproches Athiesme to the learned and their scorning of all religion An accusation but too true in respect of many Some doe so inclose themselves within the thoughts of a Science or particular faculty that their spirit cannot admit any principall higher then that of their owne art from whence it comes to passe that they know no other divinity then the matter and the forme or the temperature of the body or the vertue of herbs or the law of nature or nature it selfe Others although most speculative in the higher causes attaine not to the first But certainly we must impute this crime to their ignorance not to their knowledge for to say the truth there was never Atheist but was ignorant never a perfect Philosopher but acknowledged a God the most specious arguments that impiety euer displayed for to sight against this fundamentall point of religion if we look neerly unto it are nothing but popular reasons And it is impossible to an Atheist to sustain his cause without disavowing some principalls of naturall reason If Atheisme were grounded upon knowledge the perswasion would be the stronger in stead that its weaknesse is subject to a thousand doubts which wearies those which are most obstinate As I have seene in a learned man famous in his profession who having called my selfe to comfort him in his sicknesse assured me upon the silence he exacted of me that his health depended upon the resolution of a point which he never could believe and asked the proofe thereof which was if there were a God a question so criminall that cannot proceed but from a spirit full of Egyptian darknesse what learning soever he hath in other matters Againe the vulgar charge the learnâ—d to have been the authors of all the heresies which have troubled the Church complaining that all the errors have had the originall from their subtilties who have seduced the common people and which cannot proceed but from learned men But we find two sorts of heresies Some more artificiall and subtill which cannot proceed but from the invention of learned men of this ranke are those who have fallen upon the attributes and the divine decrees The predestination the Trinity the Union of the two Natures in Christ and such like points The others more grosse and stupid as that of the Anthropomorphites And these proceeds from imaginations of the vulgar In generall Idolatrie hath alwaies began by ideots Nay the greatest part of popery â—he invocation of Saints the adoration of their reliqnes the worship of Images the prayers for the dead have never drawne their originall but from the superstition of the vulgar In heresies the most subtill the learned conduct the multitude but in those whose stuffe is more grosse as in the exterior practice and Ceremonies of religion the people lead the skilfull who carried by a multitude as by a crowd or a torrent suffer themselves to be lead to the very melting of the Calfe of gold Nay what is more shamefull one hath seene learned and able men most grosly deceived by the imposture of idiots not only simple in matter of action but moreover in things purely dogmaticall without speaking of the gravity of Tertullian miserably seduced by the dotages of Montanus nor so many spirits abused by Priscilla and Maximilla pretended prophetesses The learned who have believed something of Purgatory hath been brought to this beliefe by the revelation of silly devotious women by the apparition of soules that good people said they had seen with their eyes by the Enthusiasmes of some melancholy men and by the recite of some Miracles which oft-times were but effects of nature as the nocturnall fires which often appeare in Church-yards The errors of the first sort are knowne for the most part by the names of some chiefe Hereticks which hath produced them Thus the blasphemies of the Sabellians Arrians Euticheans Nestorians are marked with the name of their authors famous for having been Patriarkes of so many severall bands of hereticks but the errors of the second sort have not so certaine a Genealogie it s not so easie to name the inventors of the offerings for the dead of the adorations of Saints or of the service of Images or the noting the time of their originall because these abuses have bin generated from the confused medly of the common people so that the true father of them is unknown But a man may take notice of a familiar abuse in those who make use of humane learning for in many religion takes some taint of their humours so very often they give it the bent or a forme set set out according to the rules of the art which they exercise or of some other Science with which they are indued In the greatest part of the Fathers wee find alwaies either in matter or phrase something which smells of Platonisme a Philosophie which they had dranke in with their studies Afterwards that of Aristotle came into favour the Theologians have imitated his language his countenance and his gate The excesse to which this disguise obtained was never so put off but many indeavoured to set it againe on foot So we have seen many Lawyers and Phisitians who accommodate Theologie to the maximes of their profession not only in the tearmes or in the method as when the one makes it personall reall and active the others Patholotick and Therapentiâ—ke which is not of
no sinne but when it is voluntary But the Law the rule of our conceptions obligeth ignorance namely that which is not voluntary to come under the expiation and purgation of sacrifices which presupposeth a fault Jesus Christ died as well for our ignorance as for our other sinnes The holy language when it speaks of a sinner useth a terme which fignifieth an ignorant the high priest prayed for the ignorants that is he prayed for the sinners The eye to wit the understanding is called evill although its malignity consists in nothing but in errour That it is better to have piety then knowledge But knowledge is the best part of piety the new man is renewed in knowledge whatsoever any man may say an ignorant man can never be a good Christian all his vertues are none Nay more there is nothing so dangerous as an ignorant Zelot That we have knowledge enough and that nothing is wāting but the practice but if any one believe he knows enough as yet he knows nothing seeing that he is ignorāt of his own ignorāce if any one should ask that man which is so perfect in the knowledge of his Religion from whence it proceeds that they fail so much in their practice they alleadge the corruption of their nature presupposing that it lodgeth onely in the affectiōs or in the wil as if the intellect were altogether exempt Neverthelesse if the eye of the soule which is the understanding if this eye were pure all its actions would be full of light It is true that the greatest part of those that commit evill know that it is unlawfull but they believe to find their good therein which is a capital errour A man who kills himself believes that death is better to him then life the highest mover to sinne will be alwayes found in the falsenesse of the judgement and in the unjust perswasions of the spirit or because we do not understand God rightly but onely cursorily under some generall notions without descending to the species circumstāces or we understand without believing it Or we believe it but with so weak a faith that it is easily turned aside It is true that we have knowledge enough to make us inexcusable but never too much to make us better That works of Charity are the most visible marks of a Christian This maxime is repugnant to experience we cannot discern a Christian from a Jew by alms or actions of benificency which the one may exercise as well as the other the first mark which makes a Christian to be known is the confession of his faith there is not a sect how desperate soever but can furnish some examples of probity temperance and of all vertues whatsoever Many hereticks have cover'd the foulnes of their errours by the splend our of their charitable life if we must among so many congregations differing in doctrine dispute which is the most innocent in respect of manners the Anabaptist would carry away the prise We never yet granted to the Romane Catholicks that holinesse of life was a mark of the true Church and we do affirm that the impurity of their manners had been no lawfull cause of our separation That a Christian is not obliged to learn any thing but in as much as it conduces to his salvation This bold assertion carries not the mark of final obedience Many believe themselves to be very pious because they have a great desire to be happy and the reason why they hearken to the Scripture is because it may make them happy Now it is most true that God hath made his word the conduit pipe of our salvation but we ought not onely for this respect to hearken to it but in as much as it is the word of God to which we owe our attention although it were against our owne profit Those whose practice is otherwise are more amorous of their own salvation then of their Saviour and that their devotion proves but mercenary But this maxime serves as a pretext to another errour None dares absolutely say that the Scripture contains any thing but that it serves to salvation Neverthelesse besides an infinite number of histories all the genealogies chronologies etimologies of proper names description of countries and of buildings ceremoniall ordinances propheticall emblemes the inwreathing of mysteries and divers other pieces of Scripture are superfluous in the judgement of the Communalty because they see not to what use it serves towards their salvation He that would rase out all that ignorant men hold to be unprofitable must reduce the Bible to the fourth part of what it containes where as the Romish Church believes they ought to adde thereto That a Christian ought to content himself with that which is simply necessary to salvation which is as much to say that a man ought to know no more of Religion but just as much as will serve him to be saved as if it were a dangerous thing to understand too well his salvation for to have too many Torches to conduct him to heaven under colour that a little spark or a smoaking snuffe may give him sufficient light I believe for certain that God hath had mercy upon many Idiots who never knew of what tribe our Lord descended according to the flesh nor of what family was the virgin Mary nor whether Abraham preceded Moses But this ignorance is not pardoned to all A certain measure of knowledge will be sufficient to save one which will not suffice for the salvation of another More belongs to a Doctor in Theologie then to a lay man to him that sits in the chaire of the Prophets then him that sits at their footstool to a man that hath lived forty years in the Church then to an American or another proselyte who never heard speak of Jesus Christ but at the houre of his death That a Christian hath not need of much knowledge for to be saved It is a favourable prejudication to those who are negligent but most dangerous in matters of such consequence If man knew how difficult it were to be saved he would never thinke the gate of heaven so large that the blinde might passe through without knowing of it if there be any thing in which agility dexterity skill knowledge are requisite it is in this point It belongs to none but those which are wise to obtain the kingdome of heaven It is true the goodnesse of God saves an infinity of simple Idiots inlightned onely with some glimmering of his knowledge but it is most sure that many of them receive it in a greater measure in the last moment of their lives for this light may come at once as a lightning which passes from the East to the West and discovers in a wink both the length and the largenesse and the depth of many doctrines which he could never have so well comprehended though he should have studied 30 years One only night at the foot of Jacobs ladder will make him see more miseries then a
ordinary points of particular commerce amongst men and notwithstanding it is as yet undecided For some put no difference betwixt a light interest and that which the Jewes call biting it being interdicted by the Law and others admit it as lawfull in the proportions of equity as the same Law recommends but the difficulty of a solution takes not away the necessity and the impossibility of it in some points takes not away from us the searching after others CHAP 13. Of certain questions which are indifferent in which the one ought the rather to be delivered then the other THere be disputable matters which ar not so indifferent or so well ballāced but that the weight of the one will turne the scales It s a disputable point whether the terrestriall Paradise be as yet subsistent The negative hath more appearance It s a question not necessary whether the Arch of the alliance was burnt when the Babylonians fired the temple the affirmative is the most certain namely we do imploy it to convince of falsenesse the history of the Macchabees which relates that this Arch was sound at the return from the Captivity Behold here one more important to wit whether the spirits and namely the soule of man are purely immateriall essences Certain ancient Theologians followed also by some moderne Divines deny it and give it a substance as that of the aire subtil and imperceptible but notwithstanding in some sort materiall to which it is very hard to subscribe This is the most considerable of all whether the humane soule be immediately produced from God and by him infused into the body or whether it draws its effence from his Progenitors who transmit it to their children by naturall propagation the first of these two opinions is without doubt the more receiveable and the most worthy of a Christian I set aside the disputes touching the salvation of Adam and Solomon in which the most favourable opinion is also most certain CHAP. 14. Indifferent questions sometimes become necessary Many things are held for problematicall which are not so in effect Problematicall points ought not to be believed with the same faith as the articles necessary to salvation IF there be any matters which are of small importance they are these following What age had Terah when Abraham was born unto him Genesis 11.12 how many yeares the Hebrews were in Egypt Exod. 12. Gal. 3.17 How many persons descended thither with Jacob. Gen. 46.27 Acts 7.14 These points and many other which we might quote have some difficulty An ignorant will not trouble himself therewith but an Atheist will find wherewithall to calumniate the whole Bible and the Jews from thence have drawn objections against us crying out the new Testament to be false which they pretended to be contrary to the history of Moses A Christian is obliged to seek instruction as well in these things as also in an infinite of others to the end that Religion be not blasphemed through our ignorance On which occasion you may mark a number of matters which are Problematicall rather in opinion then in effect I believe that many questions which we hold for disputable the solution thereof is contained in the Scripture although we find it not therein Our ignorance is the cause that they remain Problematicall which would not be if the Scripture were perfectly understood certainly there is some which are not therein decided we ought not to beso bold as the Scholasticks who have disputed if the ravishing of S. Paul into the third heaven was in body or in spirit onely They might be assured nor to find the solution thereof But on the other side it 's a great temerity to hold all for undecided in the Scripture because we cannot resolve it In the mean time there is no reason for us to imbrace with an equall stablenesse of belief the points which are as yet Problematicall unto us as those of which we have a full assurance It is most worthy to be believed that the Virgin never had any other children then he for whom all ages call her blessed But this point is not of the same quality as those whose demonstration is cleare undubitable and necessary CHAP. 15. Of those who will know nothing but what is found in the Scripture WIthout derogating from the Scripture the perfect rule of faith as well as of manners we say there is divers matters not contained therein whose ignorance would be shamefull and unfitting to a Christian capable of instruction I speak not here of many natural principles which the Scripture expresseth not as not to know that two contradictions cannot be true or that the whole is greater then a part under colour that the Scriptures speaks not of it should be a criminall brutality The Scripture teaches not naturall Notions but presupposeth them as manifest because it speaks to men not to stones I leave divers histories and prophesies as are the works of Daniel the drying up of the river Euphrates in the Apocalips and a number of others which is impossible to understand without the knowledge of many things which the Scripture teacheth not The Passage of the Israelites through the red sea The darknesse happening at the death of our Lord are acknowledged to be miraculous because they came in a time that they could not be produced by naturall causes which was the reason that the Scripture passeth it under silence All the predictions which have come to passe since the closing of the new Testament show not their accomplishment but in humane histories Nay all these prophesies are finally reduced into histories which are not found in the Scripture But I will onely touch one point or two which consist not but onely in act He who would believe the temple of Jerusalem is as yet standing that the Jews sacrifice therein and that the other legall ceremonies are practised as if their Republick as yet subsisted would be culpable of a very grosse error and notwithstanding the history of the cessation of sacrifices is not to be read in the Scripture it teacheth us that the Leviticall sacrifices were abolished by right but as then in act Neverthelesse this actuall abolition came since so advantageously for the Christians that one cannot be ignorant thereof without manifest carelesnesse Also we do not learn in the Scripture that there be as yet Jews in the world and neverthelesse it would b a blockish stupidity to be ignorant of the subsistance of that nation whose misery verifies the threatnings of our saviour upon them and whose conversion we do as yet expect But above all it would be an ignorance worthy of reproach to put in indifferency how many ages we ought to count since the birth of Christ A man who should not know whether there were more then two hundred yeares since Jesus Christ was borne should be unworthy the name of a Christian although that the supputation be a matter of Chronologie which is not deduced in the Scripture but
other side many have believed that the dreame which came to Pilates wife proceeded from Satan who foreseeing his own ruine in the death of Christ assaied to hinder the sentence If speculations might be received I could say that Satan might be in doubt of the qualitie of Jesus Christ seing in him so great wonders as constrained them to call him the son of God and then againe an extreame annihilation which seemed incompatible with his divinity so that he thought to overwhelm him with torments as he got his desire on the first Adam by flatteries That although he knew that the future death of Christ was foretold by the Prophets by the sacrifices and other figures and by the faith of the ancient fathers notwithstanding he might imagine that as Isaac upon the point he was to be sacrifised by the expresse command of God was exempted from death some such like thing might befall Jesus Christ I might also say that Satan having the day before procured the death of Christ and employed Judas to this purpose it is very incredible that he changed his mind in so short a time But to come nearer unto the businesse this dreame which happened to Pilates wife is inserted in the history as proceeding from an extraordinary cause If this cause be uncertain yet 't is dangerous to attribute to the power of Satan that which might proceed from the inspiration of God By the same reason before alleadged we may conclude that Pilate as well as his wife was induced by Satan to pronounce Christ innocent But certainly I had rather take the Testimony of his innocence for the voice of God then for a subtilty of the Devil CHAP. XIII Of hidden reasons of some impertinent opinions on this subject According to the vulgar all publick calamities or particular are but punishments of sinne or corrections or trialls But they ought to be referred to many other causes which are to us unknown VVe see not the providence of God but in parcells If we could see his works in their totall and join all ages together we might perceive in their linking together an order of causes and justice which cannot be observed in retaile Some hold that the personall sins of the fathers are not punished in their children unlesse when they are made partakers thereof with them And notwithstanding many children never having committed any evill have been borne with notable infirmities which their fathers sinnes have drawn upon them The piety of Josias hindred not that God should visit in his own person the idolatrie of Manasses although with such a temper as turned this punishment into mercy In the contentions of these times touching Gods foreknowledge reprobation and such like points every man attempts to produce such an opinion that God may be found just To this purpose all the distinctions and reasons are sought out which may be conceived But if God himself should heare out of the midst of a whirlwind that man which thinks he well pleadeth the cause of God will be found to have maintianed it with bad arguments And without doubt we shall heare of reasons whereof man never thought upon CHAP. XIIII Of points resulting from others and of the multitude of consequences THere is nothing wherein the vulgar is more subject to fail then in the deduction of consequences when one point is drawn from another This is principally seen when one comes from a geneâ—all point to a particular for generall Maxâ—mes are easie to the common people But â—rant of knowing their exceptions they â—re easily deceived when they will apply â—hem to some particular subject The same â—ncongruity is often found when they make a generall rule of a particular examâ—le It is true that in some matters an exâ—mple alone is sufficient to make up an universall proposition if we could produce onely one man which hath been justified â—r saved by works it would universally fâ—lâ—ow that the justification of all others ought to be attributed to works The reason whereof is evident such as is the justification of one such is the justification of all others On the other side if we shew but one which was justified without works this is an universall Maxime for all And the onely example of Abraham produced by Saint Paul is as strong as a demonstration but one cannot make a Maxime of this that David never saw the children of the righteous brought to beggerie The policy which God set up in Israell impeded this calamity whereunto many such as Lazarus might be subject Deut. 15.4 Psal 37. and 25. Many think they do enough when they draw a consequence from a principle and then another and finally an entire chain of conclusions but the more a consequence is removed from its principle the more feeble and weak it is Those which are immediately tyed to their foundation are strongest as in a building the part which is nearest to the foundation is also the firmest Others in what proportion they are removed therefrom lose their force and the last often ends in points and spiders webbes more subtile then solid The fourth Section CHAP. I. Generall considerations on the Scripture Of matters which seem vulgar and of easie understanding GOD would not that the Scripture should be very short to the end we might abound in knowledge nor over large that our time might suffice to learn it There was a King that read it fourty times Method is requisite thereunto They who read it onely in retail and in confusion cannot comprehend the harmony and contexture thereof The vulgar ought to know that the distinction thereof into Chapters and verses having been made by godly men but subject to erre is found oftentimes irregular separating that which ought to follow in a continued threed and confounding that which ought to be distinguished As for the rest 't is true that no man can promise himself a perfect understanding thereof There are more then a thousand passages which no man ever yet understood The Argument of Saint Paul concerning those which are baptised for the dead the fire which must prove every mans work the Prison wherein S. Peter lodgeth the spirits of all men the thousand yeares of the Revelations from whence the Millenaries have taken their names are to us as sealed letters nor to speak of an infinite number of questions in history in Chronologie in the names of places plants precious stones instruments of musick and other subjects the knowledge whereof is reserved for heaven But on the other side the clearest passages are oft times made obscure by prejudices which cover as a veile the eyes of many readers The true cause which renders the Scripture dark to them â—s this because they search that which is â—ot there We will represent something upon this point Many matters of Scripture seem triviall It saith that the sun shines as well on the on just as the just that we brought nothing into the world shal carry nothing therefrom a thing which