Lawgiver and Judge to Call them to an Account for their Actions can doubt of his Eternal Existence Now that there is a God being proved the necessary Consequence from that Principle is that he must be honour'd and serv'd according to his own Will and that it becomes his Wisdom and Goodness to reveal his Will to Men the Rule of their Duty and that this be done in the most instructive and permanent way in Writing that is less liable to Corruption than Oral Tradition and that the Holy Scripture has in it such Conspicuous Characters of its descent from Heaven besides the most undoubted Testimony that it was written by Men Divinely Inspired and Infallible that without violating the Rules of sound Discourse we must yield our Assent to its Divine Authority and supernatural Doctrines reveal'd in it I shall not here amplifie and illustrate these particulars having in some Discourses formerly publish'd of the Existency of God and the Immortality of the Soul and the Divinity of the Christian Religion manifested how desperate the Cause of the Atheists and Deists is to unprejudic'd Minds Now though the deduction specified be according to the true rule of Ratiocination yet there are some that account it a slavery to fix their belief upon any Authority but will be free in believing as they are in their actions I will therefore briefly produce some proofs of the Truth of Christian Religion that carry an uncontroulable Evidence in them The abolishing Idolatry in the Pagan World in the time foretold by the Prophets is a palpable proof that Christian Religion was from the true God The Instruments of this great Work were a few Fishermen that had neither Learning nor Arms nor Treasures Patience was their Strength Poverty their Choice Disgrace their Honour that without any Force but of Illumination and Perswasion of Humility and Charity and enduring the most terrible Sufferings they should vanquish the Pride of Philosophers the Tyrannous power of Princes the Rebellious Opposition of Mens Carnal Lusts is not Conceivable without the assistance of Divine Strength that convinc'd the most obstinate Enemies that the Doctrine was Divine by the Miracles done in Confirmation of it Besides that which the wise Men in all Ages were searching for that is the perfection of the Law of Nature at first engraven in the Hearts of Men by the Author of it but in vain for although Philosophy affords some notices of Good and Evil sufficient to check many notorious Vices yet 't is not sufficient to direct Men in their universal Duty towards God others and themselves but the Gospel is an instructive Light of our full Duty it speaks to the Heart and changes its Thoughts and Affections and reforms the Life according to the pure and perfect Rule reveal'd in it Now could an Imposture produce such a perfection of Vertue in the wicked World The true interpretation of the Moral Law in the Gospel is from God alone Vâ—x hominem non sonat Could such a change be made without visible Miracles If the Christian Religion was planted and propagated without the Confirmation of Miracles it were a transcendent Miracle And though we saw not the Miracles done by the Apostles yet we see the permanent effects of them in the belief and Lives of True Christians Infidels are apt to reply if they saw Miracles performed to assure them of the Divinity of the Christian Religion they would believe it 'T is a vain pretence that Men would submit to the power of God declar'd by Miracles who deny his Authority made known in that eminent degree of Evidence in his Word Abraham answer'd the Rich Man who desir'd a Messenger from the Dead might be sent to Convert his Brethren They have Moses and the Prophets and if they hear not them they would not be perswaded though one rose from the dead In short those who resist so strong a Light as shines in the Scripture the delusion of their Mind is from their depraved Hearts Speculative Truths obtain the present and easie Assent of the Mind but Truths directive of Practice if opposite to Mens Lusts though their Evidence be unexceptionable yet the carnal Mind is very averse from receiving them This account is given of the Pharisees Infidelity they repented not that they might believe in him When the Will is ingag'd in the love of Sin and Rebels against the Sanctity and Severity of the Gospel Commands 't is congruous to reject it The corrupt Affections hinder the due application of the Mind to consider the motives of Credibility and stain the Mind that it does not sincerely judge of them Though Infidels pretend to be the only discoursing Wits of the Age to have the Oracles of Reason in their Breasts and despise others as Captives of a blind Belief yet their Folly is palpable and penal for having provoked God by their Infidelity they are left to the power of their Lusts and of the Tempter and sink deeper into darkness and become more hardned and presumptuous Those who Embark with these distracted Pilots in such dangerous Seas have a mind to perish for ever 2. Hyprocrisie is a Spiritual Pollution In its Theological Consideration it implyes a Counterfeiting Religion and Vertue an affectation of the Name join'd with a disaffection to the Thing The having a form of Godliness with denying the power of it Accordingly 1. Every Titular Christian who professes Subjection to Christ and lives in Habitual Disobedience to his Commands is an Hypocrite The actions are the incarnate issues of the Heart wherein they are form'd and the clearest discovery of it A Rebellious Course of Sin declares a person to be an Infidel notwithstanding his owning Christ to be our King His Life is a continual Lye He vainly presumes that God is his Father when his Actions declare him to be a Child of the Devil 2. Hypocrisie in a stricter sense is when Men presume their spiritual condition to be good upon false grounds 'T is observable no Man is a Hypocrite to himself out of choice he does not deliberately deceive himself But one may be a Hypocrite without his knowledge by Ignorance and Error He may think his inclination to some Vertues and his aversion from some Vices to be Divine Grace But sympathies and antipathies proceed often from Natural Temper and not from the renewed Mind and Will from Judgment and Choice A tame Dog is as truly a beast as a wild Wolf A Man that performs only some good things and abstains from some evil from natural Conscience is as truly in the state of polluted Nature as one that is wholly careless of his Duty and freely indulges every carnal Lust. One may be exact in light matters as the Pharisees in tithing Mint and Cummin and neglect substantial Duties he may be zealous in the outward parts of Religious Worship and neglect Righteousness and Mercy and think to compensate his defects in the Duties of one Table by strict observing the Duties
is inseparable from the Being of it This includes first a Conformity in the Heart and Life to God As a good Complexion fluorishes in the Countenance from the Root of a good Constitution within so real Holiness shining in the Conversation proceeds from an Internal Principle of Life seated in the Mind and Heart The Understanding esteems the Precepts of God's Law as best in themselves and best for us the Will Consents to the Sanctity and Royalty of the Law David declares I esteem all thy Commandments to be right and I hate every false way If the Divine Will be the reason of our Obedience it will be impartial Many elude Duty and deceive Conscience by partial respects to the Law They will make amends for Delinquencies in some things by Supererogating in others that are suitable to their Carnal Ease and Interest Thus the Pharisees were mighty Sons of the Church very accurate in Sanctimonious Forms great pretenders to Piety but stain'd Religion with Injustice and Uncharitableness They pretended to love God but hated their Neighbour they Fasted twice a Week but Devour'd Widows Houses they were very nice in observing the numerous Rites of Religion but neglected the Duties of substantial Goodness There is not a more exact resemblance between the immediate sight of the Face and the sight of it by reflection in a clear and true Glass than the spirit of the Old Pharisees is like the Formalist in every Age. Thus among the Papists how many under the Vail of Virginity conceal the grossest Impurities and under the appearance of Poverty are Covetous and Rapacious But our Saviour tells us unless our righteousness exceeds the righteousness of the Scribes and Pharisees we cannot enter into the Kingdom of Heaven If our Obedience be not of equal Extent to the Rule if there be an Indulgence to Contravene any Precept the Words of St. James are decisive and convincing Whoever shall keep the whole Law and yet offend in own instance he is guilty of all In one allowed sin of Omission or Commission there is a Universal Disobedience to the Authority of the Lawgiver Although the best Saint on Earth is not without Sin yet the least is without Guile 2. Sincerity produces Constancy There is a strict Connexion between the leading Faculties and their inward Operations with the outward Actions According to the renewed Temper of the Mind and Will such is the tenor of the Life Pure Religion and undefiled before God that is exercis'd from Divine Principles and Eternal Motives will fortifie a Christian against all Temptations he will neither be allur'd nor terrifled from his Duty Some when Religion is in publick Esteem are forward Professors but if the Testimony of Truth exposes them to Reproach as Seditious and Disloyal and the Consequences of that Reproach they will Comply with the temper of the Times to secure their secular Interest And as there are Change of Garments Summer and Winter Garments according to the seasons of the Year so they have Change of Religions as the times vary Persecution discovers them to have been formal Professors without the spirit and depth of Religion in their Hearts But sincere Christians are conspicuously such in the Fiery Tryal 'T is observ'd in digging Wells in the hot Months of July and August if a Vein of Water flows 't is a sign of a lasting Spring thus if in the Burning Heat of Persecution the Profession of the pure Religion is declar'd 't is an Argument it proceeds from sincere Grace that will be springing up to Everlasting Life There are numerous Examples of the Holy Martyrs who despised the enraged World as a swarm of angry Flies and turn'd Persecution into a Pleasure and with undeclining Fervor and Courage persever'd in the Confession of Christ till they obtain'd the Crown of Eternal Life Unfeined Faith and Sincere Love are the strongest security against Apostacy he that is sound at the Centre is unshaken by Storms The double-minded whose Hearts are divided between the inlightned Conscience and their Carnal Affections are unstable in all their ways Some have short expiring fits of Devotion while they are in afflicting Circumstances either by Terrors of Conscience or Diseases in their Bodies or disasters in their Estates they resolve to be regular and reform'd in their Lives to walk circumspectly and exactly but when they are releas'd from their Troubles they degenerate from their designs and falsify their resolutions and like a Lion slipt from his Chain that returns to his fierceness with his Liberty so they relapse into their old Rebellious Sins The reason is they were not inwardly cleansed from the Love of Sin nor chang'd into the likeness of God In all their Miseries they were in the state of unrenewed Nature though restrain'd from the visible Eruptions of it But real Saints have their Conversation all of a Colour in Prosperity and Adversity they are Holy and Heavenly In short Sincere Christians study the Divine Law to know the extent of their Duty and delight in the discovery of it they do not decline the strictest Scrutiny 'T is David's Prayer Lord search me and try me and see whether there be any way of wickedness in me and discover it to me that I may forsake it Conscience will be quick and tender like the Eye which if any dirt be in it weeps it out There may be Rebels in a Loyal City but they are not conceal'd and cherisht the Loyal Subjects search to discover them and cast them out But the Hypocrites hate the light because their deeds are evil they cherish a wilful Ignorance that they may freely enjoy their Lusts. The sincere Christian aims at Perfection he Prays Resolves Watches Mourns and Strives against every Sin This is as necessary to uprightness as 't is impossible we should be without spot or blemish here but the Hypocrite though he Externally complies with some Precepts of easie Obedience yet he will not forsake his sweet Sins Now if any sin be entertain'd or unrenounc'd by a Person he is unregenerate and a Captive of Satan as if a Bird be insnar'd by one Leg 't is as surely the prey of the the Fowler as if it were seiz'd by both Wings I shall onely add Sincerity commends us to God it gives value to the meanest Service and the want of it Corrupts the most eminent Service Jehu's Zeal was a bloody Murther though the destruction of Ahab's Family was Commanded by God The Consciousness of Sincerity rejoices the living Saint with present Comfort and the dying with the hopes of future Happiness The Apostle when surrounded with Calamities declares this is our rejoycing the testimony of Conscience that with simplicity and godly sincerity we have had our Conversation in this World Hezekiah having receiv'd a Mortal Message by the Prophet addrest himself to God Remember O Lord I beseech thee how I have walked before thee in truth with a perfect heart Truth and Perfection are equivalent this was a reviving Cordial
was by Seduction Eve being deceived was in the Transgression Our Liberty is restor'd by Light The Truth makes us free The necessity that proceeds from external Compulsion and from the indeliberate and strong sway of Nature that determines to one thing is inconsistent with Liberty The Understanding is a free Faculty in the apprehension of Objects the VVill free in the election of them But in the consequent choice of the VVill that infallibly proceeds from Light and Love the perfection of its freedom consists VVhen God and his Commands are duely represented in their amiable excellencies the Love of the Law-giver and his Laws certainly produces Obedience to it with Choice and Complacency David expresses his Affection to the Divine Law and the principal motive of it I love thy Law because 't is pure As the Hands are free when they are directed by the Eyes and VVill so a Saint that with understanding and voluntary veneration worships God and obeys his Precepts which is our reasonable Service exercises and enjoys the truest sweetest and most honourable Liberty If the Son make you free ye are free indeed Freedom and Felicity are inseparable Servitude is the fatal concomitant of Vice VVhen a Philosopher was ask'd what Advantage he had obtain'd by the Study of Philosoyhy he replyed This among others that if all the Laws were cancell'd a Philosopher would live as uniformly according to the Rules of Decency and Honesty as before A Christian that has an inward Principle of Divine Knowledge and Love without the constraint of Paenal Laws will from a clear Judgment and Election obey God with delight and constancy There is a servile Liberty There are three mistakes in the VVorld of eternal destructive consequence to the Souls of Men concerning VVisdom and Folly Happiness and Misery Liberty and Servitude Some are seeming wise whose Ignorance is esteemed Judgment Such are the worldly wise who contrive and labour to lay up treasures for themselves here but are not rich towards God Our Saviour gives them a true Character They are Fools Others are esteemed happy in enjoying what they love whereas if they set their Love upon those Objects that deserve not that principal Affection but are pernicious to their Souls they are truly miserable in the fruition of them 'T is the sign of God's severe displeasure to give Men up to satisfie their vile Affections Some are seeming free whose Bondage is esteem'd Liberty Carnal Men presume of their Liberty because they follow the swinge of their Appetites But they serve divers Lusts and Pleasures and are under the dominion of Satan taken captive by him at his Will As if a Horse that takes a career in a pleasant Plain were free when the Bridle is in his Mouth and he is carb'd by the Rider at his pleasure The Apostles say of Idolaters That what they sacrific'd to Idols they sacrific'd to Devils 'T is equally true that when Men serve their Lusts they serve the Devil constructively doing things pleasing to them VVhen Man turn'd Rebel against God he became an absolute Slave His Understanding is now in the Chains of Darkness under Ignorance and Errors his VVill is inflav'd by infamous Lusts his Affections are fetter'd by insnaring Objects If no Man can serve two Masters how wretched is their Condition whose numerous and fierce Passions exact things contrary and are their Tyrants and Tormenters continually St. Peter speaks of impure Persons Their Eyes are full of the Adulteress they cannot cease from Sin This is true of all Sinners whose Hearts are possess'd by any kind of Lusts. They are hurried by them against the Reason and Rest of their Minds to the commission of Sin which is the most cruel and contumelious Bondage and the more shameful because voluntary But they are insensible of those subtle Chains that bind the Soul and think themselves to be the only free Men As when the Angel awaken'd Peter to release him from Prison he thought he saw a Vision so when they are excited to go out of their dark Prison they think the freedom of Duty the gracious Liberty of the Sons of God to be a mere Imagination Like one in the Paroxism of a Fever who sings and talks high as if he were in perfect Health but after the remission of the Disease feels his Strength broken with Pains and himself near Deaths Thus within a little while when the furious precipitancy of their Passions is cool'd and check'd by Afflictions they will feel and sink under the weight of their woful Bondage Another Objection and pernicious Fallacy of the Tempter whereby he frights many young Persons from the strictness of a holy Life is That Religion is a sowre Severity they must renounce all Delights turn Capuchins if they seriously engage themselves in a Religious Course and resolve to strive after pure and perfect Holiness But there is neither Truth nor Terror in this Suggestion to the inlighten'd Mind 'T is impossible true Holiness should make Men joyless and in the least degree miserable which is in the highest Perfection in God who is infinitely joyful and blessed Religion does not extinguish the joyful Affections but transplant them from Egypt to Canaan The Pleasures of Sin which are only forbidden in the first taste ravish the Carnal Senses But like Jonathan's Honey they kill by tasting when the Sweetness is vanish'd the Sting remains Whereas the Joy that proceeds from the exercise and improvement of Divine Grace and the Love of God shed abroad in the Heart by the Holy Ghost the Eternal Comforter the present Reward of it is vital and reviving the foretaste of Eternal Life 'T is true Carnal Men are strangers to this Joy they cannot relish Divine Delights but the Spirit of God like a new Soul inspires the sanctified with new Thoughts new Inclinations new Resolutions and qualifies them that Spiritual Objects are infinitely pleasing to them And whereas Carnal Pleasures are but for a season and within a little while dye and end in bitter distaste Amnon's excessive Love was suddenly turned into more excessive Hatred Spiritual Joys are increasing and ever-satisfying Now 't is an infallible Rule to direct our choice that is true Happiness which the more we enjoy the more highly we value and love I thought it fit to shew the Unreasonableness of these Objections that are perverse and poysonous which if not remov'd would blast my Design and desir'd Success in the subsequent Discourses But 't is more easie to prove our Duty to follow Holiness than to perswade Men to practice it I shall only add that the Reward of Holiness being so Excellent and Eternal our Zeal should encounter and overcome all Difficulties that oppose our obtaining it The strongest and swiftest Wings are too slow to dispatch our way to Heaven The Lord give his Blessing to make Sacred Truths effectual upon the Souls of Men. ERRATA PAge 15. Line 13 14. for Love read Law p. 29. in the Margent for iras
what beautifies the Soul Now 't is our Duty to increase in Knowledge both in the extent and degrees and in the quality and efficacy of it 1. In the extent and degrees There is a mutual dependance of Divine Truths one illustrates and infers another There is an harmonious agreement between them one supports another and 't is our Duty to apply our Minds intensely to understand them How many that have the Revelation of the Gospel are mean proficients in the School of Heaven Of these the Apostle speaks with reprehension They needed to be taught again the first Principles of the Oracles of God and are become such that had need of milk and not of strong meat Whereas others were come to full age and had their senses exercised to discern more perfectly good and evil How many Professors need the first Principles of Religion to be planted in them They pretend to exempt their Ignorance from discredit that it only belongs to the Ministers of the Word to study the Mysteries of Religion But 't is of infinite consequence they should be wise to Salvation Our Saviour tells us This is Life Eternal to know thee to be the only true God and Jesus Christ whom thou hast sent The dispensation of the Gospel is a state of Perfection 'T is the full and final declaration of God's Will in order to our future Blessedness 'T is not a provisional establishment as the Levitical Law There is no other alliance to be made between God and Men no other Sacrifice to be offered for Sin All the Types and Prophesies are compleatly fulfilled in Christ. Now some understand more clearly and distinctly the contrivance and parts of our mysterious Redemption and are comparatively perfect All the Treasures of the World are in real value infinitely inferiour to saving Truths There may be Knowledge without saving Grace but no saving Grace without Knowledge The Understanding is the leading Faculty Conversion begins in the renewed Mind Ye were darkness now ye are light in the Lord. The Gospel cannot be profitable for our Holiness and Comfort but by the intervening of the inlightned applicative Understanding the Conscience that discovers the Will of God to us from whence our immediate obligation arises to obey it 'T is true some Doctrines of the Gospel are fundamental and some are perfective Some are not of that consequence and clearness as others and the Ignorance of them is not damning not the Knowledge of them saving But every Divine Truth is worthy of our attentive Consideration according to our Capacity for they contribute to our Perfection We should strive to advance in Knowledge that as the Sun gradually ascends the Horizon till it gives Light to the Day and Day to the World so our knowledge of Christ should be more clear and extensive till we are compleatly transformed into his glorious Image When we shall see him as he is we shall be intirely like him 2. As our Knowledge is more vital affective and practical 't is more perfective of us Divine Truths have a Goodness in them and are not duely known without a stedfast belief of their Truth and a just valuation of their Goodness when the conviction of the Mind and the consent of the Will is influential upon our Lives The knowledge of some things is merely speculative One knows that the Eclipse of the Sun is from the interposing of the Moon between that globe of Light and our sight and the Mind acquiesces in the Theory for 't is of no practical use But the knowledge that Sin separates between God and us and intercepts the Light of his Countenance from shining upon us is infinitely profitable to make us fearful to offend him that we may not be deprived of the joyful sense of his Love Spiritual Knowledge includes a correspondent permanent impression upon the Heart and in the Life to the nature of sanctifying Truths In civil matters there is a knowledge of discourse and direction and a knowledge of performance And in holy things there is a knowledge of apprehension and in words and a knowledge that orders the Conversation aright The first is not onely fruitless but accidentally pernicious according to Solomon's Expression he that increases knowledge increases Sorrow A smaller degree of knowledge of God and Christ that is productive of Love and Obedience is far more valuable than a more large and accurate knowledge of the Divine Attributes of the union of the Natures and Offices of Christ that is not fruitful in Good Works as a spot of Ground Cultivated according to its quality is more profitable than a large Field that lies Waste 2. Moral Perfection is evident by a Threefold Comparison 1. Of the Saints with visible Sinners 2. Of the Saints among themselves 3. Of some eminent acts of Grace with lower acts in the same kind 1. The Comparison of Saints with visible Sinners makes them appear as perfect 'T is true there is a mixture of Principles in the best here of Flesh and Spirit inherent Corruption and infus'd Grace and the operations flowing from them accordingly are mixt But as one who has not the brightest Colours of white and red in the Complexion appears an Excellent Beauty set off by the presence of a Blackmoor so the Beauty of Holiness in a Saint though mixt with blemishes appears complete when compar'd with the foul deformity of Sinners Thus the opposition between them is express'd He destroys the perfect and the wicked 'T is Recorded of Noah that he was a just and perfect man in his generation in an Age when Wickedness reign'd when Chastity was expell'd from the number of Vertues and Modesty was censur'd as a Vice when Impiety was arriv'd at the highest pitch and the Deluge was necessary to purge the World from such Sinners then the sanctity and piety of Noah shin'd as brightness issues from the Stars He appear'd perfectly good compar'd with the prodigiously bad 2. In comparing the Saints among themselves some are stil'd perfect There are different degrees among Sinners some are so dispos'd to Wickedness that they may be denominated from as many Vices that possess their Souls as the Evil Spirit in the man spoken of in the Gospel answer'd his name was Legion from the number of Devils that possess'd him They drive through all the degrees of Sin so violently and furiously that compar'd to them other Sinners seem Innocent and are far less obnoxious to Judgment Thus there are singular Saints whose Graces are so Conspicuous and Convincing and a universal Holiness appears in their Conversation as makes them venerable among the vicious Their presence will restrain the dissolute from Excesses either in Words or Actions as effectually as a Magistrate by the terror of his Power Other Saints though sincere yet there is such a mixture of Shades and Lights in their actions that they are in low esteem Compare meek Moses with the passionate Prophet Jonas who justified his anger to the
and of different degrees of Goodness the Vine the Fig-tree the Apple-tree if an Apple-tree produce the best Fruits in its kind though not equal to the Fruit of the Vine 't is perfectly good Thus in the World there are several Conditions of Life among Men some are in places of Dignity and Superiority others of subjection and service A Servant that is faithful and diligent adorns the Gospel and excels in that Relation and is equally accepted of God as others in a higher order He that gain'd two Talents was esteem'd as faithful as he that gain'd five because the profit resulting from the improvement was in proportion to the stock entrusted with him There is a Perfection Relative to the various Spiritual States of Christians here St. John addresses his Counsel to Christians under several Titles to Children to Young Men and Fathers with respect to their different Ages in Christianity A Child is perfect in the quality of a Child when he has the stature the strength the understanding that is becoming his Age though he is distant from that compleat state to which he will arrive in his mature Age. A young Man has the Perfection proper to his Age. A new Convert that has such degrees of Knowledge and Holiness as are suitable to the Means and his Time of advancement by them is esteem'd Compleat in that state of Grace Some are enter'd into the School of Heaven and are in the first Lessons of Christianity others have made a higher progress in it to the fulness of the Stature Beyond the Perfection attainable here there is an absolute Perfection of Holiness in the extent of its parts and intention of degrees 'T is our present Duty to aspire and endeavour after this but attain'd only in Heaven where every Saint is renewed into the perfect Image of God and made glorious in holiness the great end of our Saviour's Love in dying for us By gradations Christians ascend to that Consummate state the period of Perfection CHAP. VI. Particular Graces Consider'd the internal Principles of Perfection Divine Faith Doctrinal Justifying and in the disposal of Providence Doctrinal Faith is not Imagination nor Reason The Objects of it The Motives consider'd The Essential Perfections of God Faith a divine Revelation is the most reasonable Act of the Humane Mind God's Truth a Principle immediately evident His Jurisdiction reaches to mens Understandings God never requires our Assent to supernatural Truths but he affords sufficient Conviction that they are reveal'd by him God reveals himself in Scripture by humane expressions according to our Capacity We are obliged to believe supernatural Doctrines no farther than they are reveal'd To attempt the Comprehensive knowledge of them is perfectly vain 't is impossible impertinent and dangerous Curiosity often fatal to Faith An Answer to Objections that supernatural Doctrines are not reconcileable to Reason That when men use all means sincerely to know the truth of them and are not Convinc'd of it they shall not be Condemn'd for involuntary speculative Errors I Will now particularly Consider those Graces that are of a more Excellent Nature and have a more powerful Causality and Influence in the lives of Christians Faith and Love Hope and Fear are the internal Principles of Christian Perfection I will first discourse of Divine Faith the first principle and foundation of Religion as the Apostle declares He that comes to God must believe that he is and the rewarder of them that diligently seek him The belief of his Being and Bounty is the Motive of Holy Worship This Grace is most Honourable to God and beneficial to us The understanding is our Supreme Faculty and by submitting it to divine Revelation we pay the most humble Homage to him By Faith we Conceive of God becoming his divine Perfections in believing the Revelation he has made of his Nature which is as Incomprehensible as 't is Invisible and the declaration of his Will though the things promis'd are encompass'd with opposition and seeming impossibilities we glorifie his perfect Veracity and Omnipotence in the highest manner He that believes the divine Testimony sets his Seal that God is true ratifies his word in the most solemn manner Faith is most beneficial to us 'T is the root of the Spiritual Life from whence all other Graces derive their flourishing and fruitfulness 'T is not only productive of its own acts but excites and animates every Grace in its distinct exercise Like the animal Spirits that give motion and vigour to all the Senses Faith in Christ conveys to a weak Christain a kind of Omnipotence The Apostle declares I can do all things through Christ that strengthens me The most eminent effects of other Graces either active or suffering Fortitude Zeal Self-denyal Patience are attributed to Faith as the Honour of a Victory is ascribed to the General by whose Conduct and Courage the Battle is managed though 't is obtained by the Valour of the Soldiers By Faith we are justified from the guilt of our many and mighty Sins We are purified from their deep Pollutions We are adopted into the line of Heaven and are saved from misery extreme and eternal I will consider Divine Faith under three Heads 1. Doctrinal Faith 2. Justifying Faith 3. Faith in the disposal of all things by the ruling Providence of God Doctrinal Faith I will consider 1. In its nature 2. The objects of it 3. The motives 4. The efficacy 1. The nature of it All the notions of Faith agree in this 't is a dependance upon the truth of another Thus Trust is called Faith because it relies upon the truth of a Promise And one is said to keep his Faith inviolate when he performs the Promise that another relyed on Faith in the propriety of expression is an assent for the veracity of the speaker Accordingly Divine Faith is a firm assent of the Mind to things upon the authority of Divine Revelation 'T is distinguish'd from Imagination and from comprehensive Reason Fancy draws a Copy of those Objects that are perceived by the external Senses or compounds many Copies together but creates no images of things not perceptible by the Senses We can imagine Mountains of Gold because we have seen Gold and Mountains We conceive monstrous mixtures in Dreams but no actors can appear on the theatre of Fancy but in borrowed habits from sensible things But the Objects of Faith are such things as Eye hath not seen nor Ear heard and transcend the capacity of the Imagination to conceive and of the external Senses to represent Yet Infidels blaspheme the Eternal Truths of Divine Things as the fictions of Fancy 2. Faith is distinguish'd from Science acquired by Study and from Reason Reason implies a progress from one degree of Knowledge to another by consequences drawn from the first to the second But Faith asserts to things upon the account of superiour Authority that reveals them and commands us to believe them The same things may be
Carnal Satisfaction What sweeter reflection can there be of Conscience the only true and internal Comforter than upon Innocence and Victory 2. The discovery of our progress in Holiness is made by the habitual frame of the Heart and the fixed regularity of the Life There cannot be a true Judgment of a Christian either when he is best disposed or when he is worst disposed One that has less Grace may sometimes in the use of the Ordinances feel high and holy Affections in an unusual manner An excellent Saint in time of temptation may feel the power of Corruption strangely great A strong Man in a fainting Fit is weaker than another a weak Man in a Fever is stronger than two But we may judge of the degrees of Grace by the spiritual frame of the Heart and the actions flowing from it The character and denomination of Men in Scripture is from two Principles the Flesh and Spirit The Apostle tells us That they that are after the Flesh do mind the things of the Flesh and they that are after the Spirit the things of the Spirit Those who are not distinguish'd from the Carnal in the Resurrection of Grace shall not be separated from them in the Resurrection of Glory The Carnal are under the prevalent influences of the outward Senses their Minds and Wills their Imaginations and Affections their Discourses and Actions are all pointed on the Earth their weak Eyes are dazzled with the false lustre of worldly things their Hearts are ravish'd with them With what an accent and emphasis do they express their desires Who will shew us any good The World is the principal Object of their Esteem and Love they labour continually they sweat and freeze and move in a circle of toilsome Employments their desires are uncessant and unsatisfied without obtaining it and their acquiring one thing kindles desires after another But how slow and slack are their endeavours after eternal things They use God to enjoy the World But the Saints are spiritual in their Principles Objects and Ends. God is a pure Spirit and the more we are spiritualiz'd the more we partake of the Divine Nature and are pleasing in his sight This discovers it self by our Esteem Affections and Conversations When the Mind is purified from Carnal Prejudices and Passions then the beauty and goodness of God all his amiable excellencies appear and powerfully attract the Thoughts and Affections The Christian that can say with the Spirit of the Psalmist Whom have I in Heaven but thee and there is none upon Earth I desire beside thee and in the Expression of the Church The Lord is my portion saith my Soul he is spiritually-minded He places his Happiness in the Favour and Fruition of God His temporal affairs are subordinate to his main design He prosecutes with the greatest resolution diligence and delight his blessed End He uses the World to enjoy God Riches is principally valued by him as he sees God's Love in them and shews his Glory by them Now 't is an infallible Rule as we are affected towards God and those things that have the nearest resemblance to him accordingly we may judge of the degrees of our Spirituality More particularly 1. The Divine Law is a clear Glass wherein the Wisdom the Rectitude the Goodness and Holiness of God are evident and consequently according to our Valuations and Love to it there is a sure sign of a Divine Temper and its prevalency in the Soul David the Man after God's own Heart declares it to be his incomparable Treasure his dearest Enjoyment 'T was the pleasing Object of his Mind and Will 'T was his meditation all the day He expresses his Love to it in the highest degree by intimating 't is inexpressible Oh how I love thy Law He loved it because 't was pure The Holiness of God so conspicuously shin'd in its Precepts that it was as strong an ingagement to his Affections as the Majesty of God by its Sanction oblig'd his Conscience to obey it 2. When the Worship of God in its purity and simplicity is the Object of our Esteem and Love 't is the effect of a spiritual frame of Soul During the Levitical Dispensation the Service of God was perform'd with Pomp and Lustre suitable to the Church in its minority when Faith did need the assistance of the Senses But now the Church is come to mature Age and brought to nearer Communion with God the gaudy allurements of Sense are taken away Men are naturally under the dominion of Sense of this there is the most clear and palpable Proof in the Heathen World that would rather worship visible Idols than the true invisible God 'T is a certain indication of Mens Carnal Minds that they are pleased with Carnal Service that lavishly runs out in Formalities which by sympathy works upon them This affects the Eye and is far more easie than Spiritual inward Worship that issues from the strength of the Soul and is performed with attention and ardency This is very disparaging to the Nature of God for it proceeds from the conceiving of him to be like themselves who are not Heavenly and Spiritual to be pleased with an Earthly Bodily Service The introducing Theatrical Ceremonies into the Service of God is directly opposite to the simplicity of the Gospel Whatever pretences are made that they set a gloss upon the plainness of Christian Worship and make it more amiable and venerable they are like the artificial Painting of natural Beauty that corrupts and does not commend it The productions of Humane Minds are imperfect at first and are polish'd and arrive to perfection by degrees But Divine Institutions are compleat in their kind at first and the more they recede from their original they lose of their purity and perfection How acceptable those parts of Worship are not chosen and commanded by God we may clearly understand by considering that the enjoyning such new Rites is a tacit presumption that the Reason of Man knows better how God should be honour'd than himself does and how unprofitable they are to us is evident for being used without his Warrant and Promise we cannot expect the conveyance of his Grace and obtaining his Favour by them Only Spiritual Religion the inward reality is of value in his esteem When the Understanding is spiritually inlightened it esteems the simplicity of Gospel-worship to be its true Beauty 'T is like the nakedness of Paradise the indication of the unstained Purity of our first Parents in that state 'T is true in the Worship of God we are to glorifie him with our Bodies to behave our selves in such a manner as may express Reverence and excite Affection but the joining Humane Devices upon that pretence is the snare of Conscience and has been fatal to the Peace of the Church 3. The Mind when spiritually illuminated sees the true worth of the Saints though in an obscure condition and accordingly honours and loves them 'T is the character of one that
an argument of excellent Grace There are many whose Vertue had never appear'd so bright in publick view and gone so far had not Vanity attended it For the relish of Praise they will do praise-worthy things Their Goodness is defective in the principle and when the spring is down their Religion is at an end Their Works appear in their true colours to the inlightened Conscience for no Man can deliberately deceive himself Now in many Instances it is evident that the Judgment of God and of the World are opposite That which is highly esteemed among Men is abominable in God's sight and what is pleasing to God is despised by Men. Now when a person with Religious Constancy proceeds in the way of Holiness and of his universal Duty though he is exposed to the imputation of Folly and consequently the scorn of the World and will not neglect his Duty to preserve his Fame but fully and finally perseveres in his Obedience to God he is a confirm'd Saint For 't is evident he loves Goodness for its own sake without mercenary mixtures and despises all temporal respects that are inconsistent with it The Apostle declares 'T is a small thing with me to be judged by Man's judgment His ambitious labour was to be accepted of the Lord whose favourable testimony of his fidelity would be his eternal honour before the glorious and immense Theatre of Angels and Men at the great day He chose to be among God's treasures though despis'd as the off-scouring of the World The inward testimony of Conscience which is the sweetest Friend or sorest Enemy is incomparably more valuable and to be preferr'd before all the painted air the vain applause of this World 'T was Job's resolution when his undiscerning and severe Friends tax'd him for Hypocrisie My heart shall not reproach me so long as I live There is such a convincing evidence of this Rule to judge Men by that the Roman Philosopher says Whoever despises the Fame and Reputation of a good Man to preserve his Conscience inviolate has attain'd to an heroick degree of Goodness 6. The serious constant and delightful performance of Religious Duties in secret is a sure testimony of a holy and heavenly Spirit The Duties of Prayer and Praise in society are perform'd many times from custom and false respects to the eyes of Men and are fashional without the exercise of holy Affections the life of those Duties Our Saviour tells us That the light of the Body is the Eye if thine Eye be evil thy whole Body is full of darkness Without purity of Intention our Religion tho' varnish'd with a specious appearance is vain But the exercise of Religion conceal'd from publick view is not lyable to the temptations of Vanity Our Saviour commands us to pray in secret and â—e that sees in secret shall reward us openly The secrecy contributes to the free exercise of holy Affections in that Duty The Prophet Jeremy tells the obstinate Jews If ye will not hear my Soul shall weep in secret places for your Pride and mine Eye shall weep sore and run down with tears because the Lord's flock is carried away into captivity His Sorrow was not counterfeit or shallow but Eyes and Heart were engaged the privacy contributed to the measure 'T is true there may be formality in secret Duties a Prayer may be repeated in the Closet without reverence and solemnity without a holy heat of desires as if the bodily service were accepted But such Worship instead of propitiating God provokes his displeasure Heaven is brass to all cold Petitioners their Prayers cannot pierce through it 'T is observable that secrecy is a counsellor and incentive to a vicious person to do Evil He chooses the silent and dark night as the fittest season When he is secure no ray of Light can discover what is done he is effectually tempted to satisfie his Lusts. On the contrary a real Saint chooses to serve God in secret for then he glorifies him as God the Inspector and Judge of the Heart and the privacy of his Worship is to Conscience an evidence of his Sincerity and of an excellent degree of Grace Constancy is requisite in the performance of Religious Duties in secret Many when they feel present Pain or fear imminent Dangers will address their Requests to God in secret but when freed from Trouble they neglect their Duty But Prayer is a Duty of daily revolution the Natural Life may be as well preserved without Breathing as the Spiritual without Prayer And since we have always peculiar Wants and are often surprised with new Necessities which are not fit to be discover'd to others we should esteem the Precept to be our Priviledge to present our selves to our Heavenly Father and to pour forth our Souls into his Bosom with an Assurance of his gracious hearing our Request Some by the Constraint of Natural Conscience dare not omit secret Devotion but they are brought to it as a troublesome task and are glad when 't is done These are in the state of Carnal Nature But when there is a Sympathy between the Heart and the Duty and the sweetness of Paradise is tasted in Communion with God 't is an evidence the Divine Nature is prevalent Those happy Souls are in Heaven already for in Heaven there is an Everlasting tenor of serving and praising God In short Internal Religion is the immediate and unfeigned issue of the Soul whose praise is not of men that cannot by their most searching Sight dive into the Heart but of God who is the maker and searcher of the Heart Briefly as between Friends Conversation increases Love and Love increases Conversation so between God and a Saint Communion increases Love and Love Communion 7. To forgive Injuries and overcome Evil with Good discovers a Christian to be divinely Excellent Love is the brightest Beam of the divine Beauty wherein God doth most delight and excel The returning good for evil is the noblest effect of Love wherein our nearest resemblance of God consists We have the Example of it in the highest degree of Perfection in our Suffering Saviour If ever any one had a right to Revenge Injuries our Saviour had His Innocence was entire nay his beneficent Goodness to his Enemy was infinitely obliging the Miseries he suffer'd were Extreme a Death equally Ignominious and Cruel the Dignity of his Person was truly Infinite Yet in the extremity of his Sufferings when the sense of Injuries is most quick and exasperating in the midst of their scornful Insultings he earnestly prayed for their Pardon Father forgive them they know not what they do He might have call'd upon the righteous Judge of the World the Revenger of opprest Innocence to have destroyed them by Fire from Heaven but he Addresses his request by that Title that was most endearing him to God Father forgive them 't is the desire of thy Son dying in Obedience to thy Will they know not the greatness of their
Appetites and pretend they cannot resist the attractiveness and unbind the charms that fasten them to the Objects of their impure Desires let it be considered that a little contempt or coldness of the Person by whom they are charmed a favourable aspect upon a competitor will turn their Love into Disdain and break all society between them And shall one Carnal Passion vanquish another and the Terrors of the Lord the Torments of an Everlasting Hell be ineffectual to restrain them The remembrance of this will cover them with Eternal Confusion in the next World The Traveller complain'd of the roughness of the way when a Thorn in his Foot made it uneasie Carnal Men complain 't is a sad task to obey the Gospel but their Lusts make it so 3. 'T is alledged that the striving after perfect Holiness is unnecessary by the Covenant of Grace a Man may be saved without it Before I discover the falseness of this pretence I shall observe that Carnal Men that they may live easily endeavour to make their Principles correspondent with their Practices they bend the Rule to their depraved Appetites and will not order their Life by the holy Rule The cursed and crafty Serpent will assist them in drawing false Conclusions from true Premisses and in opposing the Grace of the Gospel to its Precepts When the Carnal Affections corrupt the Judgment the Mind will give license to the Affections the case of such is dangerous if not desperate Thus the loose Opinion That Men may be saved without absolute Perfection therefore striving after it is unnecessary makes Men remiss in Religion and produces vain delusive hopes that end in fearful disappointments To undeceive Men the following Considerations may be effectual 1. 'T is true we must distinguish between the Preceptive Moral part of the Covenant of Works and of Grace and the Foederal They agree in the former and differ in the latter The Gospel injoyns perfect Obedience as well as the Law but the first makes it the Condition of the Covenant whereas the second makes provision for our Imperfections According to the tenor of the first the transgressing of one Command was a violation of the Covenant and Death was the unavoidable consequence of Sin for entire Obedience was the Condition of it Adam sin'd once and must dye for ever But to sin against the command of the Gospel and the Covenant is not the same The Mediator interposes between the Righteous Judge and the Sinner and Faith in him notwithstanding the killing Law and the accusing Conscience secures us from revenging Justice Only final Impenitence and Unbelief cut off from the benefit of the Gospel 2. Tho' the Gospel allays the severity and rigor of the Law and pardons our defects yet it as strictly requires our sincere earnest endeavours after Perfection as the Law requir'd exact Obedience We are commanded to grow in Grace 't is direct matter of Duty we are obliged to be holy as God is holy in all manner of Conversation the Rule is inflexible and none can by dispensation or priviledge be exempted from serious and constant endeavours to be intirely like God Those who are pleas'd with the pretence that perfect Holiness is unattainable here and indulge their imperfections are in the state of unrenewed Nature They are sure they shall be bad always and therefore will not labour to be better But the Consideration that we cannot attain to the highest pitch of Holiness is a spur and incitation to the Saints to greater diligence as appears by the example of St. Paul before cited 'T is true there are different ages of the Children of God some are as new born Babes in a state of Infancy and Infirmity others in their Minority others are arrived to more maturity and as the crying of an Infant discovers life as well as active mirth so mourning for our Imperfections discovers the truth of Grace And Saints of different Degrees are receiv'd into Glory but none are who did not aim and endeavour to â—leanse themselves from all pollutions of flesh and spirit and to perfect holiness For without sincerity we are not capable of the present favour of God nor future blessedness and sincerity is inconsistent with the wilful neglect of our Duty Grace is a plant of Heaven productive of Fruits suitable to its quality and 't is proper to its nature to be tending to Perfection A Tree that ceases to grow before 't is come to its perfection and brings not forth Fruit in its season withers and dyes A Christian that is unfruitful has no Life but is expos'd to the just threatning of Excision and the Fire He that limits himself in Religion is in a state of Death I have insâ—sted the longer upon this matter that by clearness and Conviction Men may be dis-enchanted from that pernicious perswasion that without using sincerâ— endeavors to be perfectly Holy they may safely go to Heaven 3. I shall add to what has been discours'd of before some other Arguments and Motives to excite us to be intentive to this great work I shall first consider the perfection of the Rule laid down in the Gospel 1. The Moral Law in its purity and perfection that forbids Sin in every kind and degree Thou shalt not Covet and Commands Holiness in the most Spiritual Sublimeness Thou shalt love the Lord with all thy mind heart soul and strength is the Rule of our Duty prescrib'd in the Gospel 'T is true that Personal perfect Obedience as the Condition of Life is abolish'd as was before observed if that lives we must dye for ever But the command binds without relaxation There is no permission of the least Sin by the Gospel The looking to the Brazen Serpent did not alter the deadly quality of the poison of the Fiery Serpent but stopt its deadly operation Faith in Christ does not change the nature of Sin to make it Lawful but hinders its deadly malignity in Working Our Saviour tells us He came not to destroy the Law but to fulfil it And that heaven and earth should pass away before one tittle of it shall fail that is lose its binding Authority 'T is as unalterable as the Law-giver whose purity it represents Not only the Mysterious and Supernatural Doctrines the Objects of Faith but Moral Duties the matters of Practice are fully reveal'd only in the Gospel The Humane Understanding was Darkness to Supernatural Truths and dim with respect to the Rules of Life Our Saviour has clear'd the Law from the false Glosses of the Pharisees who by favourable Explications and Correctives of its strictness instead of curbing their Lusts did cherish and foment them But the Oracle speaks without ambiguity the Interpretation of our Saviour is clear and decisive that the purifying the Heart as well as the cleansing the Hand is an Indispensable Duty Holiness must be so pure that we must not only abstain from polluting acts but quench all polluting thoughts and desires we must not only
most sensible Relishes of his Love in Communion with him We read of the Lame Man from his Birth that upon his Miraculous Healing when he felt a new current of Spirits in his Nerves and his Feet and Arms were strengthen'd that he entred with the Apostles into the Temple Walking and Leaping and Praising of God This is a resemblance of the Zealous Affections of new Converts when they feel such an admirable Change in them they run in the wayes of God's Commandments with enlarged hearts they have such flashes of Illumination and Raptures of Joy that engage them in a Course of Obedience The Holy Spirit inspires them with new Desires and affords new Pleasures to endear Religion to them 'T is not only their Work but Recreation and Reward But aâ—as how often are the first Heats allayed and stronger Resolutions decline to Remisness Our Saviour tells the Church of Ephesus I have somewhat against thee bâ—cause thou hast left thy first love Remember from whence thou art fallen and repent and do thy first works 'T is said of Jehosaphat that he walk'd in the first ways of his father David intimating there was a visible declension in his Zeal He was not so accurate in his Conversation afterward The Converted are many times not so frequent and fervent in God's Service and though by the constraining Judgment of Conscience Duties are not totally omitted yet they are not perform'd with that Reverence and Delight as at first They are more venturous to engage themselves in Temptations and more ready to comply with them They are tir'd with the length of their Travel and the difficulties of their Way and drive on heavily We should with Tears of Confusion remember the disparity between our Zealous Beginnings and slack Prosecution in Religion we should blush with Shame and tremble with Fear at the strange decay of Grace and recollect our selves and re-inforce our Will to proceed with Vigorous Constancy And when the Saints are ready to enter into the Unchangeable State when the Spirit is to return to God that gave it how intire and intent are they to finish the Work of their Salvation How Spiritual and Heavenly are their Dispositions With what Solemnity do they prepare for the Divine Presence How exactly do they dress their Souls for Eternity and 〈◊〉 their Lamps that they may be admitted into the Joys of the Bridegroom How is the World vilified in their Esteem and unsavoury to their Desires The Lord is exalted in that day The nearer they approach to Heaven the more its Attractive Force is 〈◊〉 When the Crown of Glory is in their view and they hear the Musick of Heaven and are refresh'd with the fragancy of Paradise what a blaze of Holy Affection breaks forth When Jacob was Blessing his Sons upon his Death-bed he in a sudden Rapture Addresses himself to God O Lord I have waited for thy salvation As if his Soul had Ascended to Heaven before it lest the Body O when shall I appear before God! was the fainting desire of the Psalmist If Communion with God in the Earthly Tabernacle was so precious how much more is the immediate Fruition of him in the Coelestial Temple If one day in the Courts below be worth a thousand an hour in the Courts above is worth ten thousand Let us therefore by our serious Thoughts often represent to our selves the approaches of Death and Judgment This will make us Contrive and Contend for Perfection in Holiness The Apostle Exhorts the Romans to Shew forth the Power of Godliness from the Consideration of the Day of Grace they Enjoy and the Day of Glory they Expect for now is Salvation nearer than when you believed Let us do those things now which when we come to dye we shall wish we had done Thus doing we shall be Transmitted from the Militant Church to the Triumphant with a Solemn Testimony of our having adorned the Gospel in our Lives with the Victorious Testimony of Conscience that we have fought the good fight kept the Faith and have finished our Course and received with the glorious Testimony of our Blessed Rewarder Well done good and faithful Servant Enter into the Joy of thy Lord. FINIS BOOKS Writ by William Bates D. D. THE Harmony of the Divine Attributes in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ Or Discourses wherein is shewed how the Wisdom Mercy Justice Holiness Power and Truth of God are glorified in that great and blessed Work Considerations of the Existence of God and of the Immortality of the Soul with the Recompences of the Future State To which is now added the Divinity of the Christian Religion c. The Four Last Things Death and Judgment Heaven and Hell practically considered and applied in Octavo The same is also Printed in Twelves and proper to be given at Funerals Ten Sermons Preach'd upon Several Occasions in Octavo Sermons upon Psalm CXXX verse 4. But there is Forgivness with thee that thou mayest be feared in Octavo The Danger of Prosperity discovered in several Sermons The great Duty of Resignation in Times of Affliction c. A Funeral-Sermon on Dr. Thomas Manson who deceased October 18 1677. With the last publick Sermon Dr. Manton preached The sure Trial of Uprightness opened in several Sermons upon Psal. 18. v. 23. A Description of the blessed Place and State of the Saints above on John 14. 2. Preached at the Funeral of Mr. Clarkson The way to the highest Honour on John 12. 26. Preached at the Funeral of Dr. Jacomb The speedy Coming of Christ to Judgment on Rev. 22. 12. Preached at the Funeral of Mr. Benj. Asbhurst A Sermon on the Death of the Late Queen Mary In regno nati sumus parere Deo est regnare In virtute posita est vera felicitas Sen. de Vita Beata Col. 3. Isa. 1. Job 14. 4. Isa. 1. Jer. 2. Jam. 4. Jam. 4. 8. Gal. 5. 19 20 21. Col. 3. 5 8. Psal. 4â— Sen. de brevit vit Eccl. 7. 26 27 28. Prov. 1. Nox amor vinumque nihil moderabile suadent Illa pudore caret liber amorque metu Ovid. Ezek. 36. â—1 Repugnante Natura nihil Medicina proficiet Cels. Mark 10. 2â— 2 Pet. 1. 4. Nesciâ— utrum magis detestabile vitium sit ac deforme Sen. de Ir. Idem esse sibi Consilium adversus hostem quod plerisque medicis contra vitia corporum â—amâ— potius quam ferro superandi Quare fert agri rabiem phenetici verba Nempe quia nescire videntur quid faciant Sâ—n. l. 3. de Ira. Ne iras careâ—tur Ira enim perturbat artem Et qua noceat tantum non qua careat aspicit Sen. de Ir. Nec est quisquam cui tam valde innocentiae sua placeat ut non stare in conspectu Clementiam paratam Humanis erroribus gaudeat Sen. de Clem. Job 31. 25 Avaro tam deest quod habet quam quod non habet Mat. 6. Luke