23. 1 Cor. 12.12 Now if any ask me what this Union is I must tell them I know not Christianus ad multa respondere potest Ignoro saith Austin If I should say it is a mystical union I do in effect say it is such an Union as I do not understand Eph. 5.32 yet as they say we may know God per viam remotionis vel negationis per viam causalitatis So I may tell you what this Union is not and what the effects of it are 1. It is not an essential Union as some have boldly affirmed for this would infer an equality of power holiness wisdom c. that is make the creature not only perfect in holiness but omnipotent omniscient the infiniteness and perfection of all excellencies being of the Essence of the Godhead And for that place John 17.21 it is forced to serve two Hypotheses Some thence deny the Deity of Christ because it is but such an Union that is between the Father and the Son as is betwixt Christ and believers Others would thence infer an essential Union betwixt Christ and Believers because it is such an Union as is betwixt the Father and the Son But the place will serve neither of their purposes signifying as Matt. 5.48 only some kinde of similitude no equality as Glassius hath fully proved Gram. sacr 501. c. 2. This Union is not a personal Union as some strangely speak see W. Dell. on Gal. 2.20 The whole process of the last Judgment as set down Matth. 25.31 c. fully proves that Christ and Believers remain distinct persons and that place Gal. 2.20 is not to be understood literally for then there were a plain contradiction in it But Christ is said to live in us because he makes us live as will appear by comparing Rom. 8.15 with Galat. 4.6 in one place the spirit is said to cry in another place to make us cry Nos clamamus sed ille clamaredictus est qui facit ut nos clamemus saith Austin de correp Grat. c. 15. And the Apostle speaks in that place as in 1 Cor. 15.10 but as one afraid of seeming to assume to himself and derogate from the Grace of Jesus Christ 3. It is not a corporeal Union as the Papists would prove from John 6.56 that place is interpreted literally only to serve their hypothesis of transubstantiation 4. It is not a meer Union of affections such as was in the primitive Christians Acts 4.32 or in the ten Kings Rev. 17.13 though there is such an union of affections 1 Cor. 6.17 Phil. 2.5 yet this is but the effect of a nearer Union which though we fully understand not its nature is set forth to us by several similitudes as of a vine and its branches John 15.1 c. Of an head and members 1 Cor. 12.11 Of an husband and wife Eph. 5.32 all which shew the effects of this union denoting the influence of divine power and vertue which believers have from Jesus Christ the sympathy that he hath with them their subjection to his guidance and direction the protection which they have and freedome from the Law by Jesus Christ as a woman under the covert of her husband But of these things in their place I now come to shew how this Union is made up by Faith which I prove First from 2 Cor. 13.5 where being in the Faith and Christ being in them are made indifferently a proof of Christ speaking in the Apostles Of the sense and contexture of that place See the Animadversions of Sr. Norton Knatchbull 2. Christ dwells in the heart by faith Ephes 3.17 he stands and knocks and Faith is the opening to him Rev. 3.20 when Lydia believed her heart was opened 3. By Faith we are espoused to Jesus Christ 2 Cor. 11.2 As the marriage Union is made by the consent of both parties so is this Union betwixt Christ and the soul Christ hath given his consent by the offer and promise of the Gospel and the soul consents when by faith it accepts this offer and layes hold on this Promise 4. By faith we are made the sons of God John 1.12 Gal. 3.26 and consequently Partakers of the spirit Gal. 4.6 Some indeed speak of an Union betwixt Christ and the elect before Faith by his Incarnation which they call a legal Union or a stipulatory Union such as is betwixt a Debtor and his Surety which they make necessary to his satisfaction since as they say unitas praestantis est fundamentum proprietatis ad officium praestitum others again load this with dreadfull consequences making it the foundation of Antinomianisme the ruine of Christian Religion leaving no room for Remission of sinnes I dare not peremptorily define in such a case yet it seems to me at present that there must be some relation betwixt Christ his elect whereby his satisfaction becomes available for them whereby he may obtain for them spiritual blessings wherwith they are blest in him Eph. 1.3 amongst which faith is to be certainly reckoned But the forementioned consequences of the former Doctrine as understood by them that maintain it I cannot so clearly apprehend If we have recourse to the civil Law for the proof of them which tells us that every obligation is taken away by the payment of the debt that tells us also that vicarius paena corporalis cannot properly pay the debt for in such a case that holds dum alius solvit aliud etiam solvitur And if it be said it is the same in sensâ— civili though not in sensu physico I answer in strictness noxa sequitur caput and aliud pro alio invito creditori solvi non potest Myn singer in lib. 3. Institut Tit. 30. so that God did in dispensing with the person uti suo jure and by an act of supream Dominion substitute Christ in our stead wherefore it was free for him to appoint himself upon what termes the Obligation should be taken away and here was room enough left for Remission I will but refer to Grotius de satisfac c. 6. where he sets down what the true notion of remission is and shews that there is properly Remission where an act of the rector or Creditor doth intervene to make a solution valid antecedently to which act such a solution may be admitted or refused and that such an act doth here intervene is evident which seems to be a dispensation unless we will understand interpretation in as large a sense as Suarez l. 6. de legibus cap. 1. S. 3. And further Grotius doth in the same place yield that solution ejusdem doth not ipso facto liberare unless it be with this intention ut reus liberetur So that whatever Christ paid it might be that the sinner might be freed at such a time or on such termes as should be agreed on between the Father and the Son Whereas some say what Christ did or suffer'd was as a Mediator this will not prove that he was
therefore we yield up the people of Campania the City of Capua our fields Temples and all belonging to us to your jurisdiction or dominion so that whatsoever we suffer for the future we shall suffer as your subjects So if we fear being overcome by the assaults of our spiritual adversaries let us apply our selves to Jesus Christ and go and renew our Covenant with him resigning up our selves souls bodies and all the faculties and members thereof to be kept by his power to salvation that we may be able to claim his aid and challenge his assistance as he hath a special inteâ—est in us John 10.12 cap. 17. 9. and pray as David Psal 119.94 I am thine Lord save me CHAP. VII What our spiritual Adversaries are How our Lusts do tempt us James 1.14 explained The Disadvantage of Believers in their spirituall combate by reason of their own lusts shewed by many similitudes out of Parisiensis The use of Faith in purifying the heart 1 John 3.2 3 cleared IF we consider the forementioned services as part of that homage which we owe to our Creator acknowledging the dependance which we have on him in directing all our prayers and supplications to him the authority which he hath over us as our Lawgiver Jam. 4.12 by sitting down at his feet to receive of his words Deut. 33.3 the obligations that are upon us to him for the great things Christ hath done and suffer'd for us by celebrating the Memorial of his Passion in the Lords Supper Faith quits it self sufficiently in a right performance of these Duties But considering them as means of grace for the getting and encrease thereof so what Faith doth therein is but in order to the overcoming of temptations and bearing afflictions wherein the grace which we get thereby is very much exercised So that in speaking of these things I must necessarily refer to many things spoken of in the foregoing Chapters though I shall not repeat them and in treating of those temptations which faith is of such use to overcome I shall shew you whence they proceed and how we do by faith overcome them Now these Temptations do proceed from the flesh from the world and from the Devil These are ordinarily reckoned our three spiritual adversaries and though they do all of them many times conspire in the same temptation yet I must treat of them distinctly For the First The Apostle tells us that fleshly lusts war against the soul 1 Pet. 2.11 And every man is tempted when he is drawn aside of his own lust and inticed James 1.14 where we have the two wayes whereby lust prevails either the impetus and violence of it whereby it hurrieth a man into sin as the horse his rider into the battle Jer. 8.6 casting reason down from its seat where it should hold the reines of our affections so that neither fear shame admonitioÌ„s of others checks of conscience our own Principles Professions former resolutions will restrain them but they break all bands cast away all cords Ps 2.3 Secondly They entice and allure the will to consent by pretending the great pleasure and satisfaction in fulfilling them the consistency thereof with Salvation purpose of repentance probability of pardon c. by reason hereof we fight with our other adversaries at a great disadvantage as Parisiensis de Tent. resist cap. 2. hath by many apt similitudes excellently shewed as Of a Kingdome divided against it self having a party within it ready to joyn as occasion serves with a forrain adversary Of a Souldier that rides on a restive or unruly horse that runs backwards or runs away with him when he should charge his enemy To a strong man standing to fight on a slippery place where he is not able to hold his feet to put forth his strength To a Souldier in a house or castle that hath many breaches or open places where an enemy may shoot in at him To a Souldier that bares an heavy burthen which loads him and presses him down when he should fight To an house whose lower part is of some combustible dry matter and ready to take fire so our hearts are ready as occasion serves to comply with Satan and betray us into his snares our affections unruly our senses as so many windows or Avenues through which Satan may cast in his darts our corruptions as a burden that keeps us down as the remainders of an evil disease that enfeebles us so as we fail when we should put forth our strength against our spiritual adversaries our hearts as tinder or gun-powder apt to be set on fire by every spark of temptation Now Faith is of great use to us in this respect Purifying the heart from these corrupt lusts Acts 15.9 And this it doth 1. As it unites us to Jesus Christ whereby we are made partakers of the Divine Nature which is continually lusting and striving against our corrupt nature weakening it by degrees The spirit lusts against the flesh as the flesh lusts against the spirit Gal. 5.17 This is in the soul as the expulsive faculty which is subservient to the nutritive faculty expelling such things as are noxious to nature 2. By Faith we receive the spirit of Jesus Christ This may seem to be the same with the former but they differ as the habits of grace from assisting grace or auxilium habituale actuale of which see Alvarez de auxiliis divin grat Disp. 82. N. 10. as the Fable is of Hercules that he cleansed the stable of Augea wherein thousands of oxen had lyen for many years by turning a river through it so this sinke of our hearts is cleansed by the spirit which as a fountain opened for sin and for uncleannesse doth continually flow in a believers soul compare Zach. 13.1 with John 7.38 39. 3. Faith purifieth the heart as it improves those Ordinances which are means for the purifying of it as the Word Psalm 119.9 John 15.3 Prayer Exek 36.26 27 37. Psalm 51.10 c. How Faith improves these I have shewed in the former Chapters 4. Faith doth this morally by improving such Arguments as may perswade us hereto 2 Corinth 7.1 1 John 3.2 3. Faith and Hope run parallel faith believing the promise hope expecting the thing promised and we can hope for nothing but what we believe the Promise of Now whoever hopes to be like Christ hereafter will certainly purifie himself that he may in some measure be like him here that being our state of perfection and there being in every thing a naturall tendency and reaching forth to its perfection and the spirit doth not work in us as physick but there must be a subordinate concurrence of our wills therewith the Apostle on the same ground presseth to mortification Col. 3.4 5. CHAP. VIII What a dangerous temptation the world is What it is to overcome the world The Story of Constantius his Courtiers The Parable of the thorny ground Luke 8.14 opened How Faith overcomes the world
the thing it self therefore he could not be sure of it And a child may comfort himself in hopes of his Fathers estate though he know not but his Father may disinherit him And if any reply that Adam might be taken up with the happiness of his present condition and so not need to look forward for comfort as Believers are fain to do and that Adam had not so much cause to suspect his condition as a believer hath I add a Merchant rejoyceth much in expectation of his Ship coming home richly laden yet he knowes it is subject to great hazards at sea and I desire this may be diligently heeded Faith of recumbency as it is commonly called is the most proper and most noble act of faith though I am farr from thinking that the conclusion is not de fide where both the premises are not so so that assurance is not faith v. Daille la foi fondee c. partie 1. c. 12. For as Christ said to Thomas Joh. 20.29 Blessed are they that have not seen and yet have believed blessed are they who though they are not assured either by any mediate or immediate testimony of the Spirit yet dare rely strongly strongly strongly as an eminent dying Saint once said upon the Promise of Jesus Christ that he will in no wise cast out those that come to him for as those are commanded to rejoyce that seek the Lord Psa 105.3 though they have not yet found him because he hath not said to any in vain seek ye my face so may those rejoyce that thus cast themselves upon Jesus Christ though he have not yet said to them I am thy Salvation Psal 35.3 and he takes pleasure in those who so hope in his mercy Psal 147.11 Sixthly By Faith we receive strength from Jesus Christ for bearing of affliction I have shewed before how we have Union and Communion with Jesus Christ and through him we are able to do all things Phil. 4.13 he speaks not there of active obedience only as a learned man hath observed Hales Romains 125. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is as much as vales or possum which is as well to suffer as to do and it is clear from the context that he speaks there chiefly of suffering Colos 1.11 There is a gradation strengthened with all might according to his glorious power unto all patience with long-suffering and joyfulness The power of God doth not only strengthen us to patience but to all patience we may have patience in some afflictions not in others those may bear losses perhaps that cannot bear affronts or disgrace and not only to patience but long-suffering this respects the length of our sufferings as the other did the weight of theâ— Some can endure a sharp brunt but tire under a long affliction But he goeth further to joyfulness those may endure an heavy affliction and endure it long too which yet go drooping and heavily under it but by Faith in the power of Christ we may bear long and heavy afflictions with joy Thus we are more than conquerors through him that loved us Rom. 8.37 we conquer afflictions when they do not conquer us but we are more than conquerors when we can rejoyce in them Lastly Faith looks to the recompence of reward as I before shewed the efficacy of it in this respect to overcome temptations so we shall now see how effectual it is to enable us to bear afflictions Though our outward man perish our inward man is renewed day by day saith the Apostle 2 Cor. 4.16 Afflictions did abound yet they gained spirituall strength to go on more cheerfully instead of fainting or drawing back and the reason hereof was they looked not on the things which were seen but on the things which were not seen vers 18. which is the work of faith Heb. 11.1 As Columbus when he first went to discover America ventured a tedious and long voyage over the main Ocean upon this confidence that he should there discover another part of the world which had formerly been unknown to us when the Spaniards that went with him were ready to mutiny because they had not so much judgment as to be perswaded of any such fruit of their travel Or as Moses had much adoe to get an unbelieving multitude along with him through the wildernesse but they were oft murmuring rebelling turning back in their hearts unto Egypt So have I seen those who have been unequally yoaked and have had some heavy burden of affliction lying on them the one hath born it cheerfully and comfortably the other hath been an hindrance and no help continually murmuring and complaining In such cases the vertue of faith doth most evidently appear and though there are not many amongst us where the Gospel is preached such infidels as to deny the Recompense of reward yet it is only the exercise of a true and lively Faith which can lift up the soul under affliction that being the very substance of the thing hoped for and the evidence of things not seen For a Conclusion of the whole matter let me borrow the words of a learned man Dr. Arrowsmith Tact. Sacr. l. 2. c. 7. s 13. O quanâ—â—â—â— memorem fides virtutum nobilissima c. How shall I make mention of thee O Faith the most noble of all Vertues What shall I say of thee Thou art the Hinge on which the Gate of heaven turns the Bucket by which we draw the water of life the Wedding Ring whereby the Soul is married to Jesus Christ the Receptacle of the Bloud of Christ the only Condition of the New Covenant and the chief part of the New Creature they that by thee attain to a recumbency are safe they that attain to assurance are joyful Thou art the Eye the Hand the Mouth yea the All of our Souls Yea I may add Faith is in Grace as the Philosophers Stone in Nature as a Catholicon or vniversal soveraign remedy for all diseases It is in the Soul as the Lungs in the Body the Instrument of breathing whereby Vitalis spiritus as Fernelius saith tanquam patulo alitur fovetur we are continually thereby taking in and giving out Either receiving from Jesus Christ or laying out for him Wherefore with all our getting as the Wiseman saith of Wisdome Prov. 4.7 let us get Faith and pray that God will fulfil the work of Faith with power in us 2 Thes 1.11 When Christ teaches his Disciples the exercise of Love they pray for the encrease of Faith Luk. 17.5 Whatever we are called to in this World let us pray Lord encrease our Faith hereby we shall be able to perform our Duties to exercise our Graces to overcome our Temptations to bear our Afflictions to hold up in Desertions yea all things are possible to him that believeth Mark 9.23 Search and examine your selves whether you be in the Faith or no 2 Cor. 13.5 No Faith no Life and be diligent in the use of all means for the strengthening
of Faith attend Ordinances treasure up Experiences consult the experiences of others be diligent in secret duties take heed of an evill heart of unbelief Heb. 3.12 This work is to be followed well for we are slow of heart to believe Satan is a great enemy to Faith and there are not in us the seeds of Faith as of obedience Sibbs Souls Conflict Especially let us be diligent in the use and exercise of Faith I have shewed the use of it in actu signato but let us learn the use of it in our dayly practice David in his greatest grief 2 Sam. 1.18 took care to have the Children of Israel taught the use of the Bow it is not having good weapons in the War that will do us any good without the use thereof and Faith in the habit not exercised is but as the Sword in the Scabbard Bellarmine De ascension in Deum propè finem The Apostles had Faith Luk. 8.25 but they had it to seek when they should use it and so were at present as if they had none as he that hath much and doth not enjoy it is as if he possessed it not Whatsoever condition you are in or whatever you are about stir up Faith for it hath some work to do therein Every thing is beautiful in its season Eccles 3.11 and this is the season of Faith as Christ said of the poor Joh. 12.8 I may say of some other Graces we shall alwaies have use for them in heaven not of Faith here we live by Faith there by sight FINIS A DISCOURSE OF Right Judgement on JOHN 7.24 Judge not according to the appearance but judge righteous judgement OUr blessed Saviour having healed a man on the Sabbath-day the Jewes were so enraged thereby that they thought to kill him John 5.16 And here he makes his defence shewing how unjustly and partially they dealt with him They do not stick to do those things on the Sabbath day which Moses commanded he having given them the command of Circumcision Levit. 12.3 though he was not the first Institutor of it and if it happened that the Sabbath day was the eighth day after the birth of the childe they circumcised it on that day which would have been a prophanation of the sabbath Mat. 12.3 had not Moses given such a command concerning it Hereupon our Saviour concludes his Apology with a wise and holy admonition which might be of use to them in the whole course of their lives and that was to judg righteous judgment and to that end he warns them of one thing that doth most ordinarily pervert the judgement and that is judging according to appearance or the face and outward shew of things And herein Christ may have respect either to his person or to his action if to his person then it is as if he had said You think the authority of Moses sufficient to dispense with the duties of the Sabbath and never scruple any thing that he enjoynes because you think God spake to him John 9.28 29. but if you would make an impartiall judgement and not suffer your selves to be deceived with the externall apearance of things you might know that though I come in the forme of a servant and not of a King as Moses did Deuter. 33.5 yet I have as sufficient authority from God for what I do as Moses had John 5.36 yea I have the testimony of Moses himself John 5.46 compared with Deut. 18.15 If it have respect to Christs action then his Argument is thus You passe sentence upon actions according to the appearance and first view of them without examining the grounds of them or considerings in what cases the command of God are dispensible when you see according to the command of Moses some things were done on the Sabbath-day which had not been lawfull but for such a particular command concerning them and you do not observe how commands that are but Ritual and of positive right may yield to works of justice and mercy else you would not have condemned the innocent Mat. 12.7 For the right understanding of the words of the Text we must know that both the Verb and the Nown verbal which are ordinarily joyned together in Scripture besides many tropical and improper acceptions which they have are for the most part taken either more largely for an act of the minde whereby we discern or determine of any thing as in those places Luke 12.57 Why of your selves judg ye not what is right Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God judge ye 1 Cor. 10.15 I speak as to wise men judge ye what I say The sence of the words in these places is obvious to every one that reads them Or else it is taken more strictly for judging evil or condemning as Mat. 7.1 2. both these significations of the word we have in that elegant Antanaclasis of the Apostle Rom. 14.13 Let us not judge one another but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way that is let us not condemn one another but rather determine this in our own mindes c. here it is evident that our Saviour understands it in the more large and proper sence Now this judgement is either a private judgement of discretion which belongs to every man in this respect thoughts are free so men think aright or else a more publick judgement of Authority which belongs only to those who are appointed thereto of this distinction see Aquin. 12 ◠q. 93. art 2. 3 m. This command of judging righteously was first given in respect to this latter judgement of Authority Deut. 1.16 but it is here by our Saviour applied to the former judgement of discretion it being necessary indeed in all cases that men should judge righteous judgement that is according to truth Rom. 2.2 as the thing is as the matter requires The judgment is the guide of our lives and all our actions and affections are regulated thereby Matth. 6.22 23. The eye enlightens the whole man as a candle doth a room And as the rest of the members would not do their work aright were it not for the eye that guides them so neither can man do any thing aright unless he be guided by a right judgment which will make all that proceeds from him to be full of light as with the light of a candle Luke 11.36 See Mr. Perkins on the former place and on this latter Erasmus Maldonate and Dr. Hammond The will indeed sits as Queen regent in the soul and the chief executive power belongs thereto but as the King doth what he doth with the advice of his Councel so the will followes the directions of the understanding and when the will seems to be refractory refusing to follow the guidance of the judgement it is because the judgement doth not represent to the will the object which it should chuse as omni
out of it So while Paul preached the heart of Lydia was opened Acts 16.14 And for this cause the ministration of the Gospel is called the ministration of the spirit 2 Cor. 3.8 Not that the spirit doth accompany the Word allwayes so as to make it effectual it did not so when Christ himself preached John 12.37 nor when Paul preached whom Austine desired so much to hear then some believ'd and some believed not Act. 28.24 but it works in subordination to Gods Election bringing home all such as are ordained to eternal life Act. 13.48 Now by Hearing the Word I mean with Dr. Ames Quaelibet praeceptio sermonum Dei sive praedicatione sive electione sive alia quaecunque ratione communicentur receiving the Word by preaching or reading or any other way Such words of sense signifying any way of perceiving a thing wherefore seeing is applyed to sounds Exod. 20.18 Revel 1.12 The Word of God was wont to be read formerly both publiquely and privately Of the publike reading of it we may see Nehem. 8.3 Acts 13.27 chap. 15.21 they read part of it in the Synagogue every Sabbath day and that they read it privately is plain from our Saviour's appealing so oft to their own reading Have you never read c. Mat. 12.3 5. chap. 19.4 21.16.22.31 and from their searching the Scriptures John 5.39 whether we understand that indicatively affirming what they did or imparatively commanding what they should do they were thereby inabled to judge the better of what they heard Act. 17.11 but this was not enough but they must have an Interpreter that they might understand what they read Act. 8.30 They not only read distinctly in the Law but gave the sense and caused the people to understand it Nehem. 8.7 8. yea they applyed it by exhortation c. Acts 13.15 Luke 4.18 And if it be said However this is necessary that the Scripture should be explained and applyed yet Preaching is not now necessary because we have expositions and Sermons now to read in greater plenty than formerly when there were no books but such as men wrote out I answer Would to God men would read them more and that they would but spend their spare hours therein which they spend idly or sinfully but let not this make us less esteem the hearing of the word preached for though reading may conduce more to the information of the judgment yet Preaching with a lively voice doth more excite the affections and further the successe of the Gospel is according as the Lord gives to every man 1 Cor. 3.5 and experience hath told us with what successe God hath blessed the preaching of the Gospel See the Letter of Archb. Grindall to Queen Elizabeth in Fullers History B. 9 p. 124 125. Though I had rather men should be instructed by the Homilies which were formerly read in the Church than by many mens Sermons And I believe God hath blessed them to the good of soules where there hath been want of able and godly Preachers yet God forbid that these should ever thrust out Preaching where such Preachers are not wanting He that desires to be more fully satisfied concerning these things may peruse Master Hooker's Eccl. Polit. l. 5. S. 21 22. and Mr. Hieron's Preachers Plea where these things are solidly and soberly debated I come now to shew how it is by Faith that the Word becomes effectual to our spiritual life The Apostle Heb. 4.2 tells us that the Word preached did not profit the Israelites because it was not mixed with Faith in them that heard it As to make the seed fruitfull in the earth there is required some moisture whereby it may be as it were incorporated with the earth and receive of the vertue and fatness of it for it will not grow if it lie under a dry and hard clod so Faith is necessary for ingrafting the Word into the soul wherefore it is the power of God to the Salvation of every one which believeth Rom. 1.16 And for the clear proof hereof I shall shew you how variously Faith acteth upon the severall parts of the Word of God There are in the Word 1. some things affirmed and that either Doctrinally or Historically these Faith assents to 2. Some things are commanded these Faith submits to 3. These Commands are enforced by Promises these Faith embraces and relies upon 4. These Commands are also enforced by threatnings these Faith stands in awe of First Faith assents to the truth of whatsoever the Word of God affirmes John 3.33 He that believes sets to his seal that God is true And 1. in the Historicall part of the Word particularly concerning the Creation it is said Heb. 11. by Faith we believe that the worlds were created by the Word of God c. If it be objected That this is a thing may be known and demonstrated by reason and therefore is not an object of Faith I answer First it is not to be taken for granted that the same thing cannot be the object both of Faith and Knowledge vide Baronium de fide Art 4.2 Though the Creation should be demonstrated by reason yet that it was made by the Word of God and that it was not made of things that do appear is the object of Faith as appears by the strange conceits which many of the wisest Philosophers had of it So for the Doctrines of the Scripture as of the Trinity and personal Union of the two Natures of Christ imputed righteousness the Resurrection c. Faith believe with reason against reason as it is said to believe the Promise in hope against hope that is though reason be not able to comprehend how these things should be at least some of them yet that they are we have reason enough to believe because God that cannot lie hath said it and though we know not how they should be God doth and this would be greater arrogancy in us to deny than if some rude ignorant fellow should face down a Mathematician that a starr is no bigger than the palme of his hand or the Sun than his cart-wheel or if there be any Antipodes they must needs go with their heads downward Now the Word is of great use to us in respect of these things which Faith believes The Apostle being to shew the great use and vertue of faith begins with this act of it whereby we believe the Creation of the world supposing that nothing will be too hard for a believers faith seeing as Amyrald in his Paraphrase on the place observes although the things that we believe do not yet appear this hinders not but we may have full assurance of their future existence seeing the same power of God which created the world of nothing may give beeing to whatsoever we believe when it seems good to him and we shall observe that frequently in Scripture God doth support the Faith of his people with this consideration of his creating heaven and earth Isa 40.28 and 51.13 and herewith David
professionè discordans abrogat illustris tituli honorem per indignorum actuum vilitatem Salvian de Gubernatione Dei lib. 3. in fine A profession of Religion is cheap especially when it is the rising side and that is the reason why Salvian and others of the Fathers complained so much of the corruption of the Church after the Church was in prosperity Emperours being turned Christians See Lactant lib. 2. 1. Usser de successione Eccles C. 1. s 22 c. It was not only because Saevior armis luxuria incubuit victumque ulciscitur orbem Juvenal because the warm sun-shine of prosperity made them cast off those Garments or at least wear them more loose which the blustering winds of persecution had made them keep close to them But also there were many hypocrites turned Christians for advantage and a verbal profession in the time of the Churches prosperity will not signifie so much as it did when a bare profession of Christ was enough to expose a mans life and estate to hazard as we may see many who when they are abroad appear in a handsome garbe and attire whom we should not know if we met them as they go every day at home So there are many who make a fair shew when they are amongst those with whom they seldom converse but go into their Families or follow them to their Callings and they are quite other men Fourthly Let us not judge of men by particular actions but by their walking or the course which they hold on in Psa 1.1 and 119.1 Rom. 8.1 otherwise we may take the vilest hypocrite for the most eminent Saint and the best Saints for the prophanest sinners What should we have judged of Ahab when we had seen how he humbled himself 1 Kings 21.27 Or of Jehu to have seen his zeal for the Lord of Hosts 2 Kings 10.16 Or of David to have seen how he heaped his sins one upon another that as they say of ill turns it might not rain through 2 Sam. 11. Or what should we have thought of Asa 2 Chron. 16. who when he had sinned shut the Prophet in prison that told him of it and afterwards in his sickness sought to the Physicians and not to God Fifthly Judge of men as God judgeth of them his Judgement is according to truth Rom. 2.2 He judgeth not as man judgeth for man looketh on the outward appearance but the Lord looketh on the heart 1 Sam. 16.7 Antiochus was called Epiphanes or the Illustrious yet God calls him a vile person Dan. 11.21 And those are accounted happy times when men are esteemed according to their real merit and not honoured with gaudy Titles which do no more become them than a Pearl in a Swines snout Isa 32.5 Reddunt miseri dignitatum pretia quas non emunt commercium nesciunt solitudinem faciunt Salvian de Gubernat Dei lib. 4. Quantus in Christiano populo honor Christi est ubi religio ignobilem facit Statim enim ut quis melior esse tentaverit deterior is abjectione calcatur ac per hoc omnes quodammodo mali esse coguntur n◠viles habeantur Idem Ibid. What a shame is it that Votaries and those who make the greatest proficiency in other Religions should be had in highest esteem amongst those who profess the same Religion with them and amongst Christians only those should be most contemned that are most strict in observing the Rules of Christ And that men should be under such a temptation amongst them as to be forced to be wicked lest they should be vile and exposed to contempt Si quis aliquid de spiritu dixerit velut insulsum atque insipidum cum risu subsannatione excipiunt cum sibilis exuflant cum clamore contentione rejiciunt Clemangis apud Voetium p. 3. 65. Such men are as ridiculous and brutish to any whose wisdom remains with them as Gryllus in Plutarch who when Ulysses pitied them in that condition wherein they were being transformed into beasts by Circe and prevailed with Circe to restore them to their former condition again Gryllus disdains his offer and tells him they now despised him and would not change their happy condition for the worse to be made men again that is the most wretched creatures in the World Man that is in honour and understands not that is hath not a right understanding 1 Joh. 5.20 is like the beasts that perish Psal 49.20 Yet they think those that would perswade them to return to their former state and recover the Image of God which they have lost envy them the happiness of their present condition Nobilitas sola est unica virtus Juvenal The World blesseth the covetous man he that will be rich that is a thriving man that will not boggle at any thing which may stand in the way of his gain but God abhors such an one Psa 10.3 That is the truly noble and brave spirit that abhors to be the devils slave and aimes at nothing lower than an incorruptible Crown Col. 1.13 14. 1 Cor. 9.25 Habet sapientia sui generis superbiam Religion hath its ambition too Bern. de amore Dei cap. 8. God calls all wicked men fools in Scripture and so they are indeed We speak wisdom among them that are perfect yet not the wisdom of this world nor of the Princes of this World that come to nought 1 Cor. 2.6 No marvel the Apostle disclaims the wisdom of the Princes of this World when they come to nought with all their wisdom Sinite sapientes hujus seculi de spiritu hujus mundi tumentes alta sapientes terram lingentes sapienter in infernum descendere Bern. de vita solitar With all their wisdome they do but go wisely to hell If they reject the Word of the Lord what wisdom is in them Jer. 8.9 He is the only wise man that is wise to Salvation 2 Tim. 3.15 Lactan. Institut lib. 3. 11. Who fixes on a right end chooses fit means for attaining that end and vigorously prosecutes that end in the use of those means and in some of these points of wisdom every wicked man fails Indeed godly men may be defective in many points of particular wisdom wherein a wicked man may excel and God doth not call many wise men after the flesh 1 Cor. 1.26 But as Nature intending higher perfection is more negligent of lower things so that Bruits do in many inferiour things excell men who have a reasonable soul bestowed on them far surpassing all the excellencies of bruit Creatures So God doth not alwaies bestow the greatest natural endowments where he intends Grace which is far better as in his Church he oft bestows the greatest gifts where there is the least grace to adorn those parts which have most need 1 Cor. 12.23 24. Fourthly We must judge aright concerning things Aquinas affigns this as one cause of sin Falsa aestimatio de particulari elegibili So Cebes Thebanus makes a false opinion or