of Indian Idolaters Their Martyrs will never goe peere with ours When a man suffers death under an opinion that it will be meritorious I am afraid he is a Martyr of his owne merit rather then that of Christs the punishment gives him no higher a tytle then that of his beliefe or of his profession There is as yet one point more which we may as yet remarke To the question where the Church was before the last Reformation we ordinarily answer that it was in Poperie as if Poperie were all the world whereas it holds but one little corner As if the Church could not be in Africa or in Asia where Popery was not In effect we deprive our selves of a very easie answer and doe a great injury to an infinity of Grecian Arminian and Abissin Churches and others in which the Church of God resided Churches who confesse the Trinitie of Persons the Verity of the two Natures in Christ and all the points of Mediation Churches which seek their justification by faith in the righteousnesse of Jesus Christ onely Churches which practise the same Sacraments with us and admit no other eating of the body of Christ but that which is spirituall Churches in which nothing is wanting that is essential to the faith but if corruptions have made them deformed 't is not so exorbitant but that the Church might as well subsist therein as in the Roman which held nothing but on part of the West CHAP. 17. The conversion of a Romane Catholick is now more difficult then in the beginning of the Reformation THE Reformed Church had in times past enough to open the doore to Empires and to whole nations who presented themselves in crowds to enter in at this day it is a wonder to heare of any one Proselyte Mens judgements vary upon the causes of so great a difference That novelty provoked the spirits to harken to this Religion so full of admirable Paradoxes whereas now use hath brought in the disgust That the Reformation came when the Vatican insolently tyrannised the Potentates and the people glad to shake off the yoke and that the behaviour of the first reformed had a lustre which rendered his Religion amiable That their zeale which let this Religion at so high a prise alighted in many a violent passion to seeke this treasure That persecution whose antiperistasis redoubled their zeal hath more augmented the Church then prosperity the most triumphant Like the Ark which did more miracles whilst that it wandered in the wildernesse under a pavilion of goates hair more then after when it was placed under the wainscot of Cedar laid over with plaites of Gold That the miraculous subsisting of the Church among so many powerfull opposirions ravished the eyes of all the world seeing a burning bush and yet remain unconsumed That the voice of the Martyrs shook the prisons and the tribunalls the fires in which they were sacrificed served for lights to show many the way to heaven And finally God which makes the winds blow in such places and seasons as seems good to him hath bounded the course of his grace and forbidden his word to passe further But to this one may adde that the prudence of the Romane Clergy hath choaked divers abuses and sent to the Assise many blasphemies which made the most stupid to abhorre them And above all time hath furnished them with many sleights unknown to their forefathers being buried in ignorance of learning for to shun the most manifest truths and give a colour to opinions the most absurd suspending the judgements of the clearest sighted between the miracles of Moses and the cunning of the inchanters Finally they had many principalls and interpretations which they have left acknowledging that they were contrary to themselves in times past they were content to make the Scripture their judge at this day they accuse it of incompetency and decline its juridiction This principall being rejected it is more difficult to reduce a Romane Catholick to the Orthodox Religion CHAP. 18. Why the conversion of a Jew at this day then it was at the beginning of Christian Religion THese reasons are also those in part of the pertinacity of the Jews if ever this nation ought to render it self to the obedience of the faith it is at this day that it ought to be a dispersion of more then 1500 yeares far longer then all precedent calamities and in which they have neither had temple nor sacrifice to expiate their sinnes The vain expectation of their pretended Messias so oftentimes frustrated since the prefixed tearme of his coming of which they know not what to think The confusion happened in their genealogies so great that namely when their Messias should come they cannot know him not being able to mark any family that 's desended from David These testimonies I say of their foolish hope ought to make them leave their stubbornnes more then ever And notwithstanding their obstinacy was never so great Nay it is now harder to convert a Jew then in times past before so long a lapse of time which as yet makes them requoil farther from their pretensions The weaknesse of their cause hath made them ingenious to strengthen themselves therein Since the subversion of their Republick some yeares after the ascention of our Lord perceiving that the time belied their hope and being ashamed not to see some glimpse which might promise them the effect on the other side seeing that Christianity spread it self farre and near principall under the Empire of Constantine the great they sought all the meanes they could imagine to retain their nation still in their blindnesse Now in as much as that they were condemned in their own Maximes and namely by the interpretation of their Rabbins They took counsell how to abrogate them and to substitute ohers of a contrary opinion to them so then so that where a passage of the ancient Testament speaking of the Messias was taken in its true sence by the ancient Jewes the Modern have changed the exposition Our Lord for to prove Christ to be more then man alledgeth that David called him Lord alledging to this purpose Psalm 110. this passage was not then in dispute For the Jews then of that time confessed that those tearms could not have relation but to the Messias But those at this day overthrow this interpretarion which their forefathers did agree unto without reply so that upon all those passages which the Apostle cited in favour of Christ the Jews disputed the application rather then the explication but now they contest both having charged their principalls There is another trick which they use to make Christian religion to be suspected both to their nation and also to all others hath been to seek out all the passages of the new Testament which seemes to differ from the ancient in some historicall circumstances as in the date of yeares in the names of places in the numbring of persons and such like pretending by this difference to
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
so great importance but in the essence it self and in the right conception of the truth thereof So some measure the sin of Adam the justice of his punishment the quality of grace the satisfaction of Christ the damnation of infidells by the Lawes and rules of Civill right or by naturall equity having as sleight a foundation as popular spirits who conceive alwayes some point of their religion under maximes of their art or of the condition they professe imploying them not as simple comparisons for to inlighten but as demonstrative proofes CHAP. 7. Why learned men receive the truth with more difficulty then other men and if the promptitude of belief is alwayes most praise worthy TThe same which we have written of the most piercing spirits happens also to men of eminent knowledge which is that they are for the most part slower of belief in a point of Religion then ordinary men there must be more powerfull operations and a longer time for to draw them to the tearmes of an intire perswasion on which I will only say the most prompt belief is not alwayes the most firm The faith of a man who receives the Gospell with a precipitated and easie approbation ought to be suspected of nullity it is to be feared it s rather credulity then sollid faith surely our Lord spake of certain auditors who easily received the word with gladnesse but left it with the same facility which they had brought to its reception the truth is alwayes open and never hides her face to the end that he who receives her may see what manner of guest he is to receive So when a man begins to be illuminated in the first acts of this faith he meets with an infinity of objections which hinder his resolution to an entire belief But he which finds no obstacles therein never considers thereof in good earnest far from having conceived the faith a man who will sound the depth of Religion and know the bottome as far as man can discover he who will learn all the measures of the Tabernacle and know the dimensions and the proportions and weigh all the reasons which forbids the entrance and those which invite him thereto his pace will not be very fast and wil not come very soon to the altar But if once he be enlightened by the light of the Sanctuary the slownes thereof redounds to his advantage for belief is far more cleare being received upon solid grounds more sound As lodging in a spirit refined from all that surcharged it and more solid as having prevented by a ripe deliberation whatsoever might come to shake it In this tryall of religion the learned have alwayes helps which facilitates their understanding and where they know to make use thereof they understand better the importance of a point of the law or of the Gospell the enormity of sinne or the excellency of redem prion far better then the common people That as they have more trouble to be perswaded so they have more objections to be resolved then those which see not the difficulty thereof but the perswasion being formed in them possesses all those advantages which I have related And notwithstanding it is not altogether universally true that the learned are the more difficult to believe the truth the conversion of an idiot proves oftentimes more painfull and troublesome A grosse ignorance incapable to comprehend the easiest matter is the mother of stubbornesse nay more of presumption the enemy of all knowledge Many refuse instruction because they believe they have knowledge enough So that under the shadow of Christian liberty an artificer censures what he understands not CHAP. 8. Why the learned are subject to more doubts then the simple people WE find an infinite number of persons among the common people who never doubt of any point of faith nor of any other matter approved by the orthodoxall Church whereas that ordinarily the most knowing men are full of doubts Now its true that believing and doubting are acts formally contrary for distrust although many teach it is not of the essence of faith no more then vice is not essentiall to vertue and every sort of doubt is a testimony of our weaknesse and a mark of ignorance But it is easie to judge from whence it comes that popular spirits are not subject to so many doubts as the great Theologians For as thier sight extends not it self so farre so they see not all the difficulties which the other discover in the study of Religion as for those who have never doubted of any point it is of necessity that this great security of spirit proceeds from one of those two causes either of a perfect and transcendent faith incompatible with all species of doubt or from an extreame stupidity which never comprehended the importance of a doctrine nor ever sounded the depth thereof A man who hath alwayes had an absolute and unvariable perswasion of all points of Religion without any contradicting thought must necessarily be either An anges or a beast This stupid confidence deceives an infinity of souls especially in the personall application of their beliefe Many hold themselves so assured of their salvation that their spirit is incapable of doubting but not through the excellency of faith which requires a more exact triall but through an excesse of self love from hence it comes to passe they willingly believe whatsoever makes for their advantage But if they have no pertinent reasons it is a most grosse presumption CHAP. 9 Of common proverbs in generall and of certain maximes in favour of ignorance THE vulgar people governe themselves by certain maximes esteemed for oracles but which are indeed as many approved errours The proverbs which belong to Oeconomie exteriour policie and to naturall prudence in the conduct of our lives are nothing to our purpose there are some which touch Religion that are held for assured principalls which have nothing but an abusive and fraudulent appearance whosoever would make the inventory should discover a thousand absurdities For all the proverbiall sentences which are at this day in use have not been dictated by the mouth of the wise or from reason common to all men or from universall experience Ignorance hath brought forth many which are authorised onely by the credit of the multitude And every man who desires to understand very well his Religion ought to take of these prejudicated proverbs which at this time have course such are the following maximes to wit That there 's no sin but with the will which is false Originall sinne in little children omissions proceeding from forgetfulnesse the first motions which are not in the power of man extravagant dreames wandering and idle thoughts doubtles which trouble the spirit are not voluntary and notwithstanding are still sinnes Idiots imagine that sinne resides not but in the will not considering that it hath its place in the Intellect it self but this is to justifie that opinion which some hold that Ignorance is
indeed cannot be too much commended But yet it is a greater error then think of to imagine Religion to be onely a doctrine of manners whereupon we must mark these following positions 1 The doctrine of Religion hath two parts the first shews what God hath done for man the other teacheth what man ought to do for God the first comprehends after the consideration of the essence of God and of his perfections the intire Oeconomy of his works in nature in grace and in glory The second delineates all Christian vertues as well intellectuall as Morall 2 This first part is the true and principall Character which distinguisheth christians from all others For there is no false Religion whatsoever but teacheth many excellent morallities but to teach what God hath done for us especially in the work of our redemption is a doctrine which is not to be found but in the Christian Religion 3 The true essence of Christianity lyeth in this part for all other Religions teach salvation by the work of man towards God but ours teacheth this salvation as a work of God towards man 4 Ignorant men think that Religion is nothing but a Law and so confound the difference between the Law and the Gospell and so annihilate Christianity it self 5 The greatest corruption which ever came into the Church began by those maximes which commended morall doctrine as being the whole substance of religion for so it came to passe that finally Christianity was reduced into morality if one will mark the consequences of many opinions newly introduced he will find they all shoot at this mark 6 It s an impiety to affirm that the doctrine of works is the foundation of Religion or at least it is spoken very inconsiderately For salvation which is the true subject of Religion is grounded upon that good which God doth to us not upon the good which we do from whence this result doth proceed that the fundamentall doctrine of Christianity is not that which teacheth us good manners but to the contrary that part which we call morrall hath his foundation upon the first 7 Then it is but a rash assertion to maintain that that doctrine which speaks of manners is the most excellent part of Religion For if the noblenesse of a science depends upon the excellency of a subject without dispute that part which concerns God and his works is more sublime and elevated then that which handles the works of man nay more this second part cannot have any place but as a consequence of the other all Christian vertues are effects of sanctification which is a work of God 8 But they do alledge that Morall doctrine is most necessary and that they ought more to insist upon that then upon the first To which we answer that the first part is that which gives the essence to the other and is the source and primum mobile to all vertue 'T is it which furnisheth us with lights without which all our morality would be dark and heathenish And though this should not be it would be a great error to believe that it were enough for a good Christian to be a good moralist to the instruction of Christians Religion hold a contrary method to that which is used in Philosophy for it is all one to Philosophers whether they teach the practicall sciences before the contemplative forasmuch as that morality or polliticks do not borrow their principalls from Mathematicks or Phisick But in Religion Theologick vertues which rule all others cannot be extended without a foreknowledge of their object Now this object which is God himself is not known but by his works so that a Christian ought to know what God hath done for him before he can understād what he ought to do for God The Law it self in the frontispice of the Decalogue before that it speaks of our duty towards God teacheth us what he is and what he hath done for us Finally it is to be consider'd that the most necessary part of religion is that which handles the causes of our salvatiō as is the peron office of Christ our justification Now these points are not morrall doctrines CHAP. IV. Why common people loves not rather to be instructed in manners then in any other point of religion Everyone hath a naturall opinion to be saved by his workes THis part of Religion which we call morall is more pleasing to the common people and a better eare given thereto then the other The reason is because the generall rules of good manners and the principalls of vertue are naturally known to the most blockish From thence it comes to passe that this kind of doctrine pleaseth them as being in part naturall and because of its facility For an Idcot hath no great paine to comprehend that he ought to render to each one what belongs unto him and that one ought to have compassion of the afflicted and other precepts which nature makes intelligible But the other matters because they are for the most part supernaturall and misterious find not so favourable an attention in the Auditors Behold yet more which we have to marke which is a naturall prejudicate opinion in man when one speaks of the obtaining of salvation they thinke incontinently on works as the true cause which ought produce that effect The Jews taking it for granted askes not our Lord but upon the quality of workes John 6.28 All the men of the world except Christians build upon their workes they not being able to imagine any other merrit for to be saved Now this principall is naturall as having been ingraffed in the heart of man ever since his creation to wit that he should have eternall life by his workes Which was true in the estate of innocencie for Workes would have produced this effect if man had not lost his forces Now hee leaves as yet on this principall the impression whereof he hath retained although that his fall having broken all his bones shewes him that his pretensions are but vaine From this fountaine proceeds not only the opinions which attribute the efficacy of salvation to workes but also the maximes of the common people who acknowledging the impuissance of workes in this regard neverthelesse so highly elevates the dignity of them that hee thinkes that the preaching modesty in cloathes is a more excellent doctrine then to teach them all the misteries of the Gospell CHAP. V. The Scripture made absurd by vulgar and by those Preachers who turne it into morality Popular vertues WHat the common people seekes principally in the Scripture is some morrall instruction certainly necessary beyond what is spoken But many beleeving that the Scripture ought not to containe any other thing reduce it all into morality namely the Histories in which they consider no other subject but the examples either of vice or of vertue This ignorance which turnes the most elevated misteries into simple morall precepts introduceth a thousand absurdities in the Scripture in which we meet
in the Eucharist the most ignorant understand sufficiently that the flesh of Christ therein is presēted unto us as meat and not only in this respect but as meat of sacrifice for it is properly in this quality that it is offered unto us And the termes of our Lord carry a manifest allusion to the flesh of sacrifices which they gave to eat to those for whom it had been sacrificed A meat which the Jewes because of its importancy preferred before all other aliments But you must know they did not participate but of the Eucharisticall sacrifices for the people eat not the flesh of the sacrifices of expiation although that they were offered for them the sacrificers onely did participate thereof Nay more a sacrificer when he offered for his own sins had no part in the sacrifice but was to burn it intirely And which is more in the solemne expiation in which the blood of beasts was carried into the tabernacle for the universall remission of sinnes no man might tast of the flesh of the sacrifice the law commanding that it should be carried out of the camp far from the people and there consumed in fire In brief it was a maxime in the law that none of those for whom the sacrifice of expiation was offered should eat thereof But our Lord by a disposition new and unknown to the law presents us to eat of the flesh of the sacrifice of expiation the body which hath been delivered for our sinnes For the law forbidding those which were culpable to participate of the expiations shewed the nullity of them and taught that those sacrifices were unprofitable seeing that those in whose favour they were offered had no nourishment by them But Jesus Christ shews that his sacrifice is fruitfull seeing that sinners participate thereof marking in evident tearmes the difference which we see between the blood of the new alliance given for drink and the bloud of Legall sacrifices whose participation was rigorously forbidden the law forbidding to drink any blood gives this reason that the blood was shed for the expiation of sinnes and so ought not to be imployed for nourishment to the contrary our Lord invites us to drink his blood because that it is shed for the remission of sinnes Imploying for to oblige us to the participation of blood the same reason for which it was interdicted in the law This consideration may furnish many others whereby to comprehend the subject of the Eucharist CHAP. III. Of the distinction conjunction and Aranging of points of religion THe beasts which divide not the hoose are uncleane by the Law The religion of a man which knowes not how to distinguish the points thereof cannot be pure Distinctions which consist in vain subtilties in divisions and foolish subdivisions to the cleaving of a haire who under colour of narrowly sifting them reduce the most solid matters into dust and atomes which in stead of clearing the sight gathers up nothing but dust to cast into the eyes of the simple overturning the soundest propositions under colour of upholding them which under pretext of directing the spirit shewes it so many different paths that it knowes not which to resolve on these distinctions tend not to our end On the other side the vulgar scornes many distinctions the ignorance of which is subject to a thousand errors An idiot which knowes little or nothing of the difference between Faith and Charity cannot understand the point of Justification for if Faith and Charitie are but one selfe-same thing we are then justified by Charity which is a pernicious consequence But if one should aske why Charity cannot justifie as well as Faith the reason is manifest to him who knowes how Faith and Charity are distinguished The property of Faith is to receive The property of Charity is to give By Faith we receive God giving himselfe to us with all his benefits By Charity we offer our selves unto him and all that is in us Now God would not have us justified by giving to him for then grace would be no more grace and mans boasting should not be excluded but by the only receiving and acceptation of the righteousnesse which he presents us and this receiving is an act of Faith of which Charity is incapable The common people also confound the legall righteousnesse with the Evangelical sanctification with justification not taking heed that in the contexture of the same passage there is found a word of the Law and a word of the Gospell chained together but which ought to be carefully distinguished As in these words of Jesus Christ If thou wilt enter into life keepe the commandements this was the Law which spake and not the Gospell nay the promises of the Law are mortall to whomsoever accepts the condition He who transgresseth one point of the Law transgresseth the whole Law As he which strikes the heart only or the lungs only or the braines only doth for all that give a mortall attaint to the body So all the parts of faith make but one undivided body and he which is ignorant only of one is ignorant of all the others In the meane time he who would examine the popular spirits should find few who know their religion intirely few there be whose knowledge is not deficient in some point but the knowledge it selfe of all the parts of religion doth not as yet serve to a true intelligence thereof if one knowes not their conjunctions their relations and their correspondencies All the points of religion are relatives Sometimes a point considered in the conjunction of another carries asence contrary to that which it had being separated The Law contemplated apart is a letter which kills joyned with the Gospell is a Restaurative to the soule Faith in its absolute essence is a part of Sanctification and in this quality justifies not a sinner in its relation to Christ it is the instrument of our Justification Besides the relation which the parts of Religion have the one to the other each one of them and altogether have relation to one Totall as members to a body whose structure results from their composition proportions ligaments and order But many know all the parts of religion who understand nothing in the totall because they see all the pieces thereof only in detaile but not in their conjunction A man who should know the number of all the kindes of creatures the essential forme of each one of them their proper causes the particular end and the effect to which they serve the ranke and place which they hold in the world would reade as in a booke for each creature is as a character having its forme and its distinct propriety and altogether being ranged in divers places produce such a frame of words which are intelligible by us if our ignorance confound them not He that knoweth the points of Religion but is ignorant in what order he ought to ranke them resembleth an ideot who understandeth the found of every Letter of the
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
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