grace it doth the quality of that work whereby we reach unto our desired Good doth alter likewise Now fourthly wee must farther observe that between our working which is the motion towards our Good and our fruition or resting in it there is a distance or succession of time so that while we are in our estate of working we doe not enjoy God by any full reall presence or possession but only by a right of a Covenant and Promise which makes the Apostle say that in this life we live by faith and not by sight Now Promises or Covenants require to have annexed unto them Evidence and certaintie so farre as may secure the party that relyes upon them which in humane â—ontracts is done by giving our words and setting to our seales for confirmation And now lastly in as much as that Dutie on condition whereof God maketh this Promise of himselfe unto us is the work of the whole man the Evidence and Confirmation of the Promise is by God made unto the whole man likewise and to each facultie of man which it pleaseth him in mercy the rather to doe because of that dependance of our soules on the inferiour and subordinate powers and of that necessary connexion which there is betweene the inward reason and the outward senses God then presupposing ever the performance of conditions on our part doth secure hâ—s Church and give evidence for the discharge of his covenant and promise first to the soule alone by the testimony of his Spirit which is both the seale and the witnesse of Gods Covenant and secondly both to the soule and to the senses by that double bond his word written or preached and his seale visibly exhibited to the eye and taste but especially unto the taste in which objects are more really and with lesse fallibilitie united to the faculty in which there appeareth a more exquisite fruition of delight in these good things which are pleasing and lastly in which the mysticall union of the Church to its head unto the making up of one body is more naturally exprest And these seales annexed unto the word or patent of Gods Promise have been ever proposd unto the Church in all its estates and are nothing else but that which we call a Sacrament So that as the testimony of the Spirit is an invisible seale and earnest to the soule so is the Sacrament a visible seale and earnest to the sense both after a severall manner ratifying and confirming the infallible expectation of that future Reward which as well the senses as the soule shall in Gods presence really enjoy after they have fulfilled the service which God requireth CHAP. II. Sacraments are earnests and shaddowes of our expected glory made unto the senses THE Promises and word of grace with the Sacraments are all but as so many sealed Deeds to make over unto all successions of the Church so long as they continue legitimate children and observe the Lawes on their part required an infallible claime and title unto that Good which is not yet revealed unto that inheritance which is as yet laid up unto that life which is hid with God and was never yet fully opened or let shine upon the earth Even in Paradise there was a Sacrament a tree of life inded it was but there was but one whereas Adam was to eat of all the fruits in the Garden He was there but to taste sometimes of life it was not to bee his perpetuall and only food We read of a Tree of life in the beginning of the Bible and of a tree of life in the end too that was in Adams Paradise on earth this in Saint Iohns Paradise in heaven But that did beare but the first fruits of life the earnest of an after fulnesse This bare life in abundance for it bare twelve manner of fruits and that every moneth which shewes both the compleatnesse and eternity of that glory which wee expect And as the Tree of Paradise was but a Sacrament of life in heaven so Paradise it selfe was but a Sacrament of heaven Certainly Adam was placed amongst the dark and shady trees of the Garden that he might in an Embleme acknowledge that he was as yet but in the shadow of life the substance whereof he was elsewhere to receive Even when the Church was pure it was not perfect it had an age of infancy when it had a state of innocence Glory was not communicated unto Adam himselfe without the vaile of a Sacrament the light of God did not shine on Paradise with a spreading and immediate ray even there it was mixed with shadowes and represented only in a Sacramentall reflex not in its owne direct and proper brightnesse The Israelites in the wildernesse had light indeed but it was in a cloud and they had the presence of God in the Ark but it was under severall coverings and they had the light of God shining on the face of Moses but it was under the vaile and Moses himselfe did see God but it was in a cloud so uncapable is the Church while encompassed with a body of sinne to see the lustre of that glory which is expected Certainly as the Sonne of God did admirably humble himselfe in his hypostaticall union unto a visible flesh so doth he still with equall wonder and lowlinesse humble himselfe in a Sacramentall union unto visible Elements Strange it is that that mercy which is so wonderfull that the Angels desire to look into it so unconceiveable as that it hath not entred into the thought of man of such height and lenghth and breadth and depth as passeth knowledge should yet be made the object of our lowest faculties That that which is hid from the wise and prudent in mans little world his mind and spirit should bee revealed unto the babes his senses It were almost a contradiction in any thing save Gods mercy to bee so deep as that no thought can fadome it and yet so obvious that each eye may see it Handle mee and see for a spirituall substance hath not flesh was sometimes the argument of Christ and yet handle and see take and eat for a spirituall grace is conveyed by flesh is the Sacrament of Christ. So humble is his mercy that since we cannot raise our understandings to the comprehension of divine mysteries he will bring downe and submit those mysteries to the apprehension of our senses Hereafter our bodies shall be over-clothed with a spirituall glory by a reall union unto Christ in his kingdome mean time that spirituall glory which wee grone after is here over-clothed with weak and visible elements by a Sacramentall union at his Table Then shall sense be exalted and made a fit subject of glory here is glory humbled and made a fit object of sense Then shall wee see as wee are seen face to face here wee see but as in glasse darkly in the glasse of the creature in the glasse of the word
interrogation to the Conscience that so the major and minor being contriv'd the light of reason in the soule may make up a practicall syllogisme and so conclude either its fitnesse or indisposition towards these holy mysteries First for the causes of faith not to meddle with that extraordinary cause I meane miracles the ordinary are the word of God and the Spirit of God the Word as the Seed the Spirit as the formative and seminall virtue making it active and effectuall for the Letter profiteth nothing it is the Spirit which quickneth What the formality of that particular action is whereby the Word and Spirit doe implant this heavenly branch of faith in the soule Faith it selfe having in its nature severall distinct degrees some intellectuall of assent some fiduciall of relyance and confidence some of abnegation renouncing and flying out of our selves as insufficient for the contriuance of our owne salvation and so in congruity of reason requiring in the causes producing them severall manners of causalities as I take it not necessary so neither am I able to determine I shall therefore touch upon some pâ—incipall properties of either all which if they concurre not unto the originall production doe certainely to the raduation and establishing of that divine virtue and therefore may justly come within the compasse of those premises from the evidences of which assumed and applied the Conscience is to conclude the truth of its faith in Christ. And first for the word to let passe those properties which are onely the inherent attributes and not any transient operations thereof as its sufficiency perspicuity majesty selfe-Authority and the like let us touch upon those which it carrieth along with it into the Conscience and I shall observe but two Its Light and its Power Even as the Sunne where ever it goes doth still carry with it that brightnesse whereby it discovereth and that Influence whereby it quickneth inferiour bodies First for the Word the properties thereof are first to make manifest and to discover the hidden things of darknesse for whatsoever doth make manifest is light The heart of man naturally is a labyrinth of darknesse his workes workes of darknesse his Prince a Prince of darkenesse whose projects are full of darknesse they are depths devices craftinesse methods The Word of God alone is that light which maketh manifest the secrets of the heart that glasse wherein wee may see both our selves and all the devices of Satan against us discovered And secondly by this act of manifesting doth light distinguish one thing from another In the darke we make no difference of faire or foule of right or wrong waies but all are alike unto us and so while wee continue in the blindnes of our naturall estate wee are not able to perceive the distinction betweene Divine and naturall objects but the Word of God like a touchstone discovereth the differences of truth and falshood good and evill and like fire seperateth the pretious from the vile Secondly light is quickning and a comforting thing The glory of the Saints is an inheritance of light and they are children of light who shall shine as the Sunne in the Firament whereas darknes is both the Title and the Portion of the wicked The times of darknes men make to be the times of their sleeping which is an Image of Death t is in the light onely that men worke And so the Word of GOD is a comforting Word It was Davids delight his hony-Combe And it is a quickning Word too for it is the Word of Life Lastly light doth assist direct and guide us in our waies and so doth the Word of GOD it is a Lanterne to our feete and a light unto our pathes Secondly for the power of the Word it is two fold even as all power is a governing power in respect of that which is under it and a subduing power in respect of that which is against it First the Word hath a governing power in respect of those which are subject to it for which cause it is every where called a Law and a royall that is a commanding Soveraigne Law It beares Dominion in the soule conforming each faculty to it selfe directeth the righteous furnisheth unto good workes raiseth the drooping bindeth the broken comforteth the afflicted reclaimeth the straggling Secondly it subdueth all emnity and opposition discomfiteth Satan beateth downe the strong holdes of sinne t is a Sword to cut off a weapon to subdue a Hammer to breake in peeces whatsoever thought riseth up against it Now then let a mans conscience make but these few demands unto it selfe Hath the light and power of Gods Word discovered it selfe unto mee Have the Scriptures made me knowne unto my selfe have they unlocked those crooked windings of my perverse heart have they manifested unto my soule not onely those sinnes which the light of reason could have discerved but even those privy corruptions which I could not otherwise have knowne have they acquainted me with the devices of Satan wherewith he lieth in waite to deceive have they taught me to distinguish betweene truth and appearances betweene goodnes and shaddowes to finde out the better part the one necessary thing and to adhere unto it am I sensible of the sweetnes and benefits of his holy Word doth it refresh my soule and revive me unto every good worke Is it unto my soule like the hony Combe like pleasant pastures like springs of water like d the Tree of life doe I take it along with me wheresoever I goe to preserve me from stumbling and straggling in this valley of darknes and shaddow of death Againe doe I feele the power of it like a Royall commanding Law bearing rule in my soule Am I willing to submit and resigne my selfe unto the obedience of it doe I not against the cleere and convincing evidence thereof entertaine in my bosome any the least rebellious thought Doe I spare noe Agag noe ruling sinne withdraw noe wedge or babilonish Garment noe gainefull sin make a league with noe Gibeonite noe pretending sinne But doe I suffer it like Ioshua to destroy every Cananite even the sinne which for sweetnes I roled under my tongue doth it batter the Towers of Ierico breake downe the Bul-warkes of the flesh lead into captivity the corruptions of nature mortifie and crucifie the old man in me doth it minister comforts unto me in all the ebbs and droopings of my spirit even above the confluence of all earthly happines and against the combination of all outward discontents and doe I set up a resolution thus alwayes to submit my selfe unto the Regiment thereof In one word doth it convince me of sin in my selfe and so humble me to repent of it of Righteousnes in CHRIST and so raise me to beleeve in it of his spirituall judgment in governing the soules of true beleevers by the power of love and
excellency and holines of it that the naturall man whose faculties are vitiated by originall and contracted corruption cannot by the strength of his owne naked principles be able to understand it For notwithstanding the gramaticall sense of the words and the logicall coherence and connexion of consequenses may be discerned by the common light of ordinary reason yet our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conviction and the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration and manifestation of the spirit is a thing surpassing the discovery and comprehension of naturall men And therefore it is called a knowledge which passeth knowledge And this doth plainly appeare upon this ground One principall end we know of the Gospell is To cast downe every high thing that exalteth it selfe against the knowledge of GOD and to bring into captivity every thought to the obedience of Christ. So that untill such time as the light of Evangelicall truth have thus farre prevailed over the conscience certaine it is that the practicall Judgment is not yet fully convinced of it or acquainted with it It is an excellent speech of the Phylosopher that according as every man is himselfe in the Habit of his owne nature such likewise doth the end appeare unto him And therefore naturall men whose inclinations and habit of soule are altogether sensuall and worldly never have a supernaturall good appeare unto them under the formall conceite of an ultimate and most eligible end and therefore their knowledge thereof must needs be imperfect and defective Againe the Scripture every where besides the externall proposing of the object and the materiall and remote disposition of the subject which must be ever a reasonable creature doth require a speciall helpe of the grace of CHRIST to open and molifie and illighten the heart and to proportion the Palate of the practicall Judgment unto the sweetnes and goodnes of supernaturall truthes He it is who openeth the eye to see wonders in the Law giveth an heart to understand and to know GOD teacheth all those which come unto Christ without which teaching they doe not come giveth us an understanding to know him illightneth the understanding to know what is the hope of our calling enableth us to call Iesus Lord and draweth away the Vaile from before our eyes that we may see with open face the Glory of God Againe there is a vast distance and disproportion betweene a supernaturall light and a naturall faculty the one being spirituall the other sensuall and spirituall things must bee spiritually discerned Two great impediments there are whereby the minds of meere naturall men are bound up and disabled from receiving full impressions and passing a right sentence upon spirituall things First the native and originall blindnes of them which is not able to apprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heighth and majesty of the things which are taught Secondly That which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome of the flesh which is enmitie against God For as the appetite of the flesh lusteth against the Spirit so the wisdome of the flesh reasoneth and rebelleth against the Spirit For such ever as are the wayes and Wills of men whereby they worke such likewise would they have the light and the Law to bee which ruleth them in their working And therefore where there is a meeke Spirit and a heart devoted unto the obedience of Christ and a purpose to doe the things which the Gospell requireth there is never any swelling nor resistance against supernaturall truths for as the cleanenesse of the window doth much conduce to the admission of light so doth the cleanenesse of the Conscience to the admission of Truth If any man will doe his will hee shall know of the Doctrine whether it be of God and hee will reveale his secrets to them that feare him And yet by all this which hath been spoken wee doe not goe about so to disable Naturall Reason as to leave it no roome at all in matters of supernaturall Assent For though Nature alone bee not able to comprehend Grace yet Grace is able to use Nature and being it selfe a spirituall Eye-salve when it hath healed and rectified Reason it then applyeth it as an Instrument more exactly to discover the connexion and mutuall consequences and joynings of spirituall Doctrines together Besides thus much vigour wee may safely attribute to Naturall Reason alone that by the force of such premises as it selfe can frame the falsenesse vanity and insufficiency unto humane happinesse of all other Religions or Doctrines which are not Christian may by a wise man bee evidently discovered neither have there beene wanting amongst Infidels and Idolaters men of more generous piercing and impartiall judgments who have made bold to confesse the vanity of that polutheisme and corrupt worship which was amongst them Naturall Reason then being notwithstanding any remainders of strength or vigour in it too impotent to discover the certainty of Gods Word and unable alone to present the Gospell as objectum credibile and as the infallible Oracle of God It remaineth that wee consider by what further meanes this may bee effected And in one word there is a three-fold different but subordinate causality requisite to the founding of this Assent The first is ministeriall dispositive and introductory by Ecclesiasticall dispensation which is likewise two-fold First to those that are bred in her bosome and matriculated by Baptisme and so from their infancie trained up to have a reverend and due esteeme of her authority there is her act of Tradition delivering to her children in this age as shee her selfe by a continued succession hath also received this as an indubitate principle to bee rested on that holy Scriptures are the Word of God Secondly If the Church meete with such as are without her bosome and so will not ascribe any thing to her maternall Authority in Testification and Tradition except shee can by strength of argument evince what shee affirmeth shee is not in that case destitute of her Arma praelusoria valid and sufficient arguments to make preparation in mindes not extreamely possessed with prejudice and perversenesse for the entertaining of this principle As first that all Sciences have their Hypotheses and Postulata Certaine principles which are to bee granted and not disputed and that even in lower Sciences and more commensurate to humane reason yet Oportet discentem credere hee must first Beleeve principles for granted and then after some progresse and better proficiency in the study he shall not faile more clearly to perceive the infallibility of them by their owne light That therefore which is granted unto all other Sciences more descending to the reach of humane judgment than Divinity doth cannot without unreasonable pertinacy be denied unto it Especially considering that of all so many millions of men who in all ages have thus been contented to beleeve first upon Ecclesiasticall