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
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
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
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
Alphabet without knowing how to join them to make entire words thereof Religion as it is in the knowledge of many consisteth in the multitude of matters confusedly heaped together in the mind without symmetry or proportiō without any form either of building or body the head and feet being confounded Some of our controversies concern the same order and rank of points The Romane Catholicks coming to contend with us begin voluntarily with the question of the Church giving it the highest place to the end they may make it passe as a rule and principle of faith But the Article of the Church holdeth not the first rank in the Creed CHAP. IIII. Of those which believe the truth by vertue of a false principle or of some passage of Scripture which toucheth not the question MAny believe the truth by a false faith The Turk believes God the creation providence the immortality of the soul Christ born of a virgin a great Prophet and the word of God because the Alchoran saith it These points are true in themselves but the belief which he hath thereby cannot be formally true because it depends on a false principle Truth may not be believed for a lyes sake One may not commend them which endeavour to amplifie the Oracles of the Sybills to the end they may make them speak more advantagiously in favour of the Christian Religion Nor the pious frauds of them which under colour of proving the immortality of the soul have supposed fabulous apparitions It importeth not onely what we believe but also why we believe it A man which believeth there is a God because Philosophy or naturall reason teacheth him so hath not a Theologick faith although the beliefe which he hath touching God be true in it self and in its principles He that believeth all the Articles of Christianity because great Doctors believe them or onely because the Church holds them for true hath built his faith upon mans testimonie 'T is a complaint of a person eminent in humane learning that being Orthodox in the Article of Christs Divinity notwithstanding in his interpretation and Paraprases upon the new Testament he did enervate or allude asmuch as was possible for him all the most manifest passages which authorise the beliefe of this point But on the other side the world is full of people which upon every sort of matter alledge a multitude of Texts though oft times the twentieth part suit not to the subject They which believe a truth but ground it upon a passage of Scripture which maketh not to the purpose believe the truth falsely That which they believe is very true but that by vertue whereof they believe it is not so For the Scripture ill applyed is no more Scripture but a perverting thereof although it be alleadged to prove the truth which it teacheth in other passages And 't were to be wished that many would bring hither as much feare and discretion as they abound in impertinent quotations But the vulgar often suffer thēselves to be led more by passages which come by the by then by those which lead straight to the mark I have seene a man which could never be brought from the Invocation of Saints for any Text alleadged unto him unlesse when one quoted to him the passage of Esay 63. ver 16. which notwithstanding is not the most concluding of all those which are made use of in this controversie A Rabbin converted to the faith and who had writ against those of his nation found the Trinity and the two natures of Christ in the foure Hebrew letters of the word Jehovah And made almost more esteem of this Cabbalistick proof then of all the passages of the old Testament infinitely more cleare and expresse upon this subject That which remaines to be said requires another Parenthesis CHAP. V. Every point of Religion hath its peculiar reasons examples and considerations to this purpose ALL the points of Religion and all the lesser branches of them have every one their particular reason And the Scripture saith not only that it is so but also how and why it is so It gives us not simple positions but teacheth by demonstration and arguments even to the resolving of objections which may be moved to the contrary This is not then sufficient when a man knows all his Religion by Propositions or Maximes though conceived in proper Scripture tearms if he know not also the particular reason of every one of them And to render a reason of our faith is not only to alleadge the Scripture which affirms such or such points but also to shew why these points which the Scripture affirmeth are such and that they are the causes of every one of them in particular Divinity is all full of demonstrative arguments They which have but a naked knowledge of conclusions see well the face and externall shape of Religion But the beating of its arteries the spirit which moves it and the faculties which stir within it are visible to them who know the reasons wherewith it is animated It is not to the purpose to alleadge that one ought not to demand a reason what God saith and that it is enough to believe what the Scripture pronounceth is true This objection is of value as touching points the search whereof is forbidden us as Why God sheweth mercy more to one then to another and for other matters which we may call transcendent which God hath bounded with praecipices environed with high barricadoes which hinder us from entring in thereat But in those whereof the Scripture teaches us the reasons 't is a foolish modesty to reason against his command which obligeth us to learn them Nay this is a manifest arrogance to will the ignorance of those reasons the Scripture gives us thereof under pretence of believing the Scripture simply For the Scripture it self teacheth us to reason upon many points infinitely raised above us When it is asked Why God permitted that sinne should enter into the world though it were in his power to hinder it Many reasons of this permission may be found full of excellent doctrine and saving the matters we have excepted there is not any point of Religion nay any particle whereof one may not find some reason either exprest in the Scripture or duly averred by lawfull consequences or resulting from the property of the subject If there be any thing which seemeth to be out of all enquiry they are the principles of nature As for example The prohibitiō of marriage between brother and sister is the voice of nature which hath no need to be propped with reasons since it is reason it self And though one may always say that the Scripture would oblige men to search the alliance of the remotest races to the end that the affections correspondencies of humane societie might be multiplied which would not be if marriages should be alwayes contracted within the same family Which would by this shame restrain the license which might grow from the facility
painted out in the vision of Ezekiel The Psalmist speaking of the food which God provides for beasts makes mention of young ravens rather then of other fouls of the aire for a speciall reason The Revelation represents not Christ to all the Churches under the same figure To one it shews the stars and the golden Candlesticks to another it makes it see the two edged sword to another flaming eyes and the feet as of brasse His titles are divers according to the diversity of subjects Many know in generall that the ceremonies figure out Christ but know not how and in what quality each of them represent him There is none of them which hath not besides the generall intention of the Law their particular aime and reason for want of understanding them distinctly makes the reading of them contemptible and envied by the common people Many also not knowing at what the Scripture aimes are astonished at the recital of divers enormous things which it particulariseth so carefully I put not in this rank those which are symbolical as the cōmandement made to Hosea that he should get unto him a whore this is but a parable But the incest of Judas with his sons wife seems fitter to have been buried with him then to be inserted in the holy history even with so many shamefull and horrid circumstances yet notwithstanding if one heed the arrogance of the Jews which insolently glory of their extraction who ground even their election and divine alliance on the vertues of their Patriarks One shall find this error cannot be better refuted nor this pride better taken down then by making them see the proceedings of their father guilty of a thousand filthy acts CHAP. III. Of the method which seems defective in many discourses of Scripture Of the stile thereof Of superfluous words Of strange similitudes Of the imitation of Scripture language Of mysterious omissions THere are found many discourses in the Scripture which seem to be without order and without connexion built with pieces ill joyned nay in the judgement of the ignorant extravagant and from the purpose The Lamentations of Jeremy a number of Psalmes divers Sermons of our Lord some Epistles of the Apostles keep not in appearance any regular method Many subjects seem ranked confusedly in history unlesse one see their subjects the connection and their aim as in the Apology of Saint Stephen and other places One may take notice of censures made as it seemeth out of season nay which is more divers answers which concern not the queries and in no wayes touch the question proposed The vulgar interpreters are much troubled when they must expound such passages and shew themselves ridiculous endeavouring to reduce them to the ordinary rules of their Logick By this meanes they give them a contrary and forced sense What may be said upon this subject cannot be comprehended in this abridgement I will touch but one point thereof for example of all the rest Sometimes it is said in the Gospell that Jesus answered where notwithstanding it appeareth not by any circumstance of Scripture that any had spoke unto him Some are astonished then why it is said he answered when none had asked him I take this tearm not for a bare Hebraisme but indeed for a proposall relative to anothers Now many which opened not their mouth in the presence of Jesus Christ ceased not to speake in the secret of their heart but their thoughts being known to him he answered the subject of their thoughts We ought also to observe that where the Scripture oft-times breaks off that which seems should have followed in the thred of the same discourse and inserts a subject quite different whereof the hearers never thought If the construction thereof be not alwaies Grammaticall it is reall consisting more in the coherence of mysteries then in the forme of words In that which the Scripture saith one ought even to consider why it speaks in such tearms for when it expresseth the same thing by divers names this diversitie of words representeth alwaies some diversitie of qualitie in the same subject Such a thing is called by one name in one passage which is otherwise named in another and this for a notable cause Moses Exod. 3. asked what was the name of God that is to say in what qualitie he should speak whether as Elohim or as Jehovah or as Shadai or Adma or according to some other name by which he is called It is to be noted that the title of Jehovah which is translated Lord was not given him in all the Scripture touching the Creation but onely after the making of man In one place the Scripture saith that Jesus Christ sitteth on the right hand of God In another that he standeth at the right hand of God I have before spoken of the redundants which seeme to be in Scripture When it saith that such a man lived so many years and then died These two last words seeme to be superfluous which containe notwithstanding a substantiall addition It gives this Epitaph but to the Patriarchs which lived before the flood Of all those which died after Noah it saith barely such a man lived so many yeares without adding that he died Which thing is considerable It is to be observed also whether the Scripture it selfe speaks or whether some body els speake in it The similitude which compares God to a man that was dead asleep with too much drink is but an echo or an Ironicall repetition of the idolaters language who spake of God in those jolly tearmes It is to be noted also that the Scripture sometime expresseth a thing by its contrary As when one is accused to have blessed God to denote the most horrible impiety that may be These observations require many others which we omit I will speake onely one word of a question that may be made to wit whether wee may not accustome our selves to write and speak the same style with the Scripture There are found some that affect its language and assay to counterfeit its voyce to authorize their dreams and make them passe for Oracles But they are barbarisms in divinitie have made those dreames be accounted for strange It were therefore to be wished that those that speak according to the truth of Scripture had also the phrase and language thereof A Sermon woven not with superfluous or impertinent quotations but with tearms and speeches of the Holy Ghost joyned and ranked in their proper places nips off the lustre of the most eloquent pieces A collection which might be made upon all sorts of subjects continuall reading a method fit for this purpose are a memorie ready and present to occurrences a judicious spirit and long experience might frame the habit thereof But we must observe that as the Scripture often hides an extraordinarie sense under a common phrase wee may well have the same words of it though not alwaies in so lofty a sence There is for example sometimes a reproofe or a doctrine