[64] When the Arian bishops had made Hunnerychus believe that the orthodox turned the appointed disputation into popular clamour, and were against the king, he forbad them to meet, or to baptize, or ordain, and turned all the same laws against them which had been made against the Arians. Victor. Utic. p. 447, 448.

[65] Quiescerem nisi tantos talesque montes malitiae episcoporum, vel caeterorum sacerdotum aut clericorum, in nostro quoque ordine erigi adversus Deum vidissem. Gildas de Ex cid. Britan. Haec monent quales sint etiam potentissimi, n.o.bilissimi et optimi quique qui sine fide sunt, et sine agnitione filii Dei, atque hinc sine omni bono, sine ulla affectione pia, &c. Et quod etiam qui ex illis optimus esse videtur, tamen sine fide omni tempore possit esse et fieri, quod Cain fratri suo, modo non desit occasio: Neander Chron. p. 325 Lege et quae habet de Regno Cainico, p. 38, 39.

[66] Stoici dic.u.n.t c.u.m nemine stultorum esse litigandum: omnesque stultos insanire. Laert. in Zenone.

[67] Consuming zeal doth use at last to burn up the owners of it.

Whatever they say or do against others in their intemperate violence, they teach others at last to say and do against them, when they have opportunity. How the orthodox taught the Arians to use severity against them, may be seen in Victor. Utic. p. 447-449, in the edict of Hunnerychus: Legem quam dudum Christiani Imperatores nostri contra eos et alios haereticos pro honorificentia ecclesiae catholicae dederunt, adversus nos illi proponere non erubuerunt, v. g. Rex Hun. &c.

Triumphalis et majestatis regiae probatur esse virtutis, mala in autores consilia retorquere: quisquis enim pravitatis aliquid invenerit, sibi imputet quod incurret.--Nullos conventus h.o.m.ousion sacerdotes a.s.sumant, nec aliquid mysteriorum, quae magis polluunt, sibi vendicent. Nullam habeant ordinandi licentiam.--Quod ipsarum legum continentia demonstratur quas induxisse imperatoribus, &c. viz. Ut nulla exceptis superst.i.tionis suae antistibus ecclesia pateret; nullis liceret aliis aut convictus agere, aut exercere conventus nec ecclesias, aut in urbibus, aut in quibusdam minimis locis.

[68] Sed perturbat nos opinionem varietas hominumque dissensio: Et quia non idem contingit in sensibus, hos natura certos putamus: ilia quae aliis sic, aliis secus, nec iisdem semper uno modo videntur, ficta esse dicimus: quod est longe aliter.--Animis omnes tenduntur insidiae, &c. Cicero de Legib. li. 1. p. 291. Vid. caet.

[69] Namsi falsi et solo nomine tumidi, non modo non consulendi, sed vitandi sunt, quibus nihil est importunius, nihil insulsius, &c.

Petrarch. Dial. 117. lib. 2.

[70] Scientis est posse docere. Proverb. Sub indocto tamen doctus evadere potes, afflatu aliquo divino, ut Cicero loquitur. Augustinus de seipso testatur (cui non omnia credere nefas est) quod et Aristotelicas Categorias, quae inter difficillima numerantur, et artes liberales, quas singulas a praeceptoribus didicisse magnum dicitur) nullo tradente, omnes intellexit. Bernardus item, vir doctrina et sanct.i.tate clarissimus, omnes suas literas (quarum inter cunctos sui temporis abundantissimus fuit) in silvis et in agris didicit, non hominum magisterio, sed meditando et orando, nec ullos unquam alios praeceptores habuit, quam quercus et f.a.gos. Petrarch. lib. 2. Dialog. 40.

[71] Imperat (Rex) ut nostrae religionis illorum mensa nullum communem haberent, neque c.u.m Catholicis omnino vescerentur. Quae res non ipsis aliquod praest.i.tit beneficium, sed n.o.bis maximum contulit lucrum: nam sisermo eorum sicut cancer consuevit serpere, quanto magis communis mensa ciborum potuit inquinare, c.u.m dicat Apostolus, c.u.m nefariis nec cib.u.m habere communem. Victor. Utic. p. 418. Magnum virtutis praesidium societas bonorum, socius exemplo excitat, sermone recreat, consilio instruit, orationibus adjuvat, autoritate continet, quae omnia solitudini desunt. Jos. Acosta, 1. 4. c. 13. Dic.u.n.t Stoici amicitiam solos inter bonos, quos sibi innicem studiorum similitudo conciliet, posse consistere. Porro amicitiam ipsam societatem quandam esse dic.u.n.t omnium quae sunt ad vitam necessaria, c.u.m amicis ut n.o.bismet ipsis utamur: atque ob id amic.u.m eligendum, amicorumque mult.i.tudinem inter expetenda ponunt: inter malos non posse constare amicitiam. Laert. in Zenone.

[72] Non tamen ut corporum, sic animorum morbi, transeunt ad nolentes: Imo vero n.o.bilis animus, vitiorum odio, ad amorem virtutis accenditur.

Petrarch. Dialog. de alior. morib.

[73] Siquis est hoc robore animi, atque hac indole virtutis ac continentiae, ut respuat omnes voluptates, omnemque vitae suae cursum labore corporis, atque in animi contentione conficiat, quem non quies, non remissio, non aequalium studia, non ludi, non convivia delectant; nihil in vita expetendum putet nisi quod est c.u.m laude et honore conjunctum; hunc mea sententia divinis quibusdam bonis instructum atque ornatum puto. Cic. pro Cael.

[74] For sound principles in these points, read Mr. Gibbon's Sermon of Justification, in the Morning Exercises at St. Giles'; and Mr.

Truman's two books before named, and Le Blank's Theses in Latin, with the Thes. Salmuriens. &c.

[75] Nemini exploratum potest esse quomodo sese habiturum sit corpus, non dico ad annum sed ad vesperum. Cicero, 2 de fin. Dii boni! quid est in hominis vita diu? Mihi ne diuturnum quidem quicquam videtur, in quo est aliquid extremum. c.u.m enim id advenit, tum illud praeteriit, effluxit: tantum remanet quod virtute et recte factis sit consecutus: horae quidem cedunt, et dies, et menses, et anni, nec praeteritum tempus unquam revert.i.tur, nec quid sequatur sciri potest. Cic. in Cat. Maj.

Quem saepe transit, casus aliquando invenit.

[76] Nihil tam firmum cui periculum non sit; etiam ab invalido.

[77] De bonis et malis ita disserebat Plato: Finem esse Deo similem fieri: Virtutem sufficere quidem ad bene beateque vivendum; caeterum instrumentis indigere, corporis bonis, robore, sanitate, integritate sensuum, &c. Exterioribus etiam, opibus, generis claritate, gloria, &c. Ea et si non affluerint, nihilominus tamen beatum fore sapientem.--Arbitratur et Deos humana cernere atque curare: et demones esse--Porro in dialogis just.i.tiam divinam legem arbitratus est, ut ad juste agendum potentius persuaderet, ne post mortem pnas improbi luerent. Laert. in Plat.

[78] Alte spectare si voles, atque hanc sedem, et aeternam domum contueri, neque sermonibus vulgi dederis te, nec in praeviis humanis spem posueris rerum tuarum: suis te illecebris oportet ipsa virtus trahat ad verum decus. Cicero somn. Scip. Clestia semper spectato: illa humana contemnito. Id. Ibid.

[79] Nihil tam firmum cui periculum non sit; etiam ab invalido.

CHAPTER III.

THE GENERAL GRAND DIRECTIONS FOR WALKING WITH G.o.d, IN A LIFE OF FAITH AND HOLINESS: CONTAINING THE ESSENTIALS OF G.o.dLINESS AND CHRISTIANITY.

I am next to direct you in that exercise of grace, which is common to all christians. Habits are for use: grace is given you, not only that you may have it, but also that you may use it. And it is fit that we direct you how to use it, before we direct you how to know that you have it; because it is grace in exercise that you must discern; and habits are not perceived in themselves, but by their acts; and the more lively and powerful the exercise is, the more easily is grace perceived: so that this is the nearest and surest way to a certainty of our own sincerity:--he that useth grace most and best, hath most grace; and he that hath most, and useth it most, may most easily be a.s.sured that he hath it in sincerity and truth.

In these directions, I shall begin with those great internal duties, in which the very life of all religion doth consist; and the general practice of these principles and graces: and all these generals shall be briefly set together, for the easiness of understanding and remembering them. And then I shall give you such particular directions, as are needful, in subordination to those generals.

[Sidenote: For a well-grounded faith.]

_Grand Direct._ I. Labour to understand well the nature, grounds, reason, and order of faith and G.o.dliness; and to believe upon such grounds, so well understood, as will not suffer you to stagger, or entertain a contrary belief.

Ignorance and ungrounded or ill-grounded persuasions in matters of religion, are the cause that abundance of people delude themselves, with the empty name and dead profession of a faith and religion which they never were indeed possessors of. I know there are low degrees of knowledge, comparatively, in many that are true believers; and that there may be much love and holiness, where knowledge is very small or narrow, as to the objective extent of it; and that there is a knowledge that puffeth up, while charity edifieth; and that in many that have the narrower knowledge, there may be the fastest faith and adherence to the truth, which will conquer in the time of trial. But yet I must tell you, that the religion which you profess, is not, indeed, your own religion, if you know not what it is, and know not in some measure the true grounds and reasons why you should be of that religion. If you have only learned to say your creed, or repeat the words of christian doctrine, while you do not truly understand the sense; or if you have no better reasons why you profess the christian faith, than the custom of the country, or the command of princes or governors, or the opinion of your teachers, or the example of your parents, friends, or neighbours; you are not christians indeed. You have a human belief or opinion, which objectively is true; but subjectively in yourselves, you have no true, divine belief. I confess, there may be some insufficient, yea, and erroneous reasons, which a true believer may mistakingly make use of, for the proof of certain fundamental truths; but then that same man hath some other reason for his reception of that truth, which is more sound: and his faith is sound, because of those sound, infallible principles, though there be a mixture of some other reasons that are unsound. The true believer buildeth on the rock, and giveth deep rooting to the holy seed, Matt. vii. 24; xiii. 5-8. Though some deluded men may tell you, that faith and reason are such enemies, that they exclude each other as to the same object; and that the less reason you have to prove the truth of the things believed, the stronger and more laudable is your faith; yet, when it cometh to the trial, you will find, that faith is no unreasonable thing; and that G.o.d requireth you to believe no more, than you have sufficient reason for, to warrant you, and bear you out; and that your faith can be no more, than is your perception of the reasons why you should believe; and that G.o.d doth suppose reason, when he infuseth faith, and useth reason in the use of faith. They that believe, and know not why, or know no sufficient reason to warrant their belief, do take a fancy, an opinion, or a dream, for faith. I know that many honest-hearted christians are unable to dispute for their religion, or to give to others a satisfactory account of the reasons of their faith or hope; but yet they have the true apprehension of some solid reasons in themselves; and they are not christians they know not why: and though their knowledge be small as to the number of propositions known, yet it doth always extend to all that is essential to Christianity and G.o.dliness, and they do not believe they know not what; and their knowledge is greater intensively, and in its value and operation, than the knowledge of the learnedst unG.o.dly man in the world.

Though I may not here digress, or stay so long, as largely to open to you the nature, grounds, reason, and method of faith and G.o.dliness which I am persuading you to understand, yet I shall first lay before you a few propositions, which will be useful to you when you are inquiring into these things, and then a little open them unto you.

_Prop._ 1. A life of G.o.dliness is our living unto G.o.d as G.o.d, as being absolutely addicted to him.

2. A life of faith is a living upon the unseen, everlasting happiness as purchased for us by Christ, with all the necessaries thereto, and freely given us by G.o.d.

3. The contrary life of sense and unbelief, is a living, in the prevalency of sense or flesh, to this present world, for want of such believing apprehensions of a better, as should elevate the soul thereto, and conquer the fleshly inclination to things present.

4. Though man in innocency, needing no Redeemer, might live to G.o.d without faith in a Redeemer; yet lapsed man is not only unable to redeem himself, but also unable to live to G.o.d without the grace of the Redeemer. It was not only necessary that he satisfy G.o.d's justice for us, that he may pardon and save us without any wrong to his holiness, wisdom, or government; but also that he be our teacher by his doctrine and his life, and that he reveal from heaven the Father's will, and that objectively in him we may see the wonderful condescending love and goodness of a reconciled G.o.d and Father, and that effectually he illuminate, sanctify, and quicken us by the operations of his word and Spirit, and that he protect and govern, justify and glorify us; and be the Head of restored man, as Adam was the root of lapsed man, and as the lapsed spirits had their head: and therefore we must wholly live upon him as the Mediator between G.o.d and man, and the only Saviour by merit and by efficacy.

5. Faith is a knowledge by certain credible testimony or revelation from G.o.d by means supernatural or extraordinary.

6. The knowledge of things naturally revealed (as the cause by the effect, &c.) is in order before the knowledge or belief of things revealed supernaturally.

7. It is matter of natural revelation that there is a G.o.d;[80] that he is infinite in his immensity and eternity, in his power, wisdom, and goodness; that he is the First Cause and ultimate End of all things; that he is the Preserver and overruling Disposer of all things, and the supreme Governor of the rational world, and the great Benefactor of all mankind, and the special favourer and rewarder of such as truly love him, seek him, and obey him: also that the soul of man is immortal; and that there is a life of reward or punishment to come, and that this life is but preparatory unto that: that man is bound to love G.o.d his Maker, and serve him, with all his heart and might; and to believe that this labour is not vain: that we must do our best to know G.o.d's will, that we may do it. This, with much more, (of which some part was mentioned, chap. 1,) is of natural revelation, which infidels may know.

8. There is so admirable a concord and correspondency of natural divinity with supernatural, the natural leading towards the supernatural, and the supernatural falling in so meet where the natural endeth, or falls short, or is defective, that it greatly advantageth us in the belief of supernatural divinity.[81] Nay, as the law of nature was exactly fitted to man in his natural innocent state; so the law and way of grace in Christ is so admirably and exactly fitted to the state of lapsed man for his recovery and salvation, that the experience which man hath of his sin and misery, may greatly prepare him to perceive and believe this most suitable gospel or doctrine of recovery. And though it may not be called natural, as if it were fitted to innocent nature, or as if it were revealed by natural ordinary means, yet it may be so called, as it is exactly suited to the restoration of lapsed miserable nature; even as Lazarus his restored soul, though supernaturally restored, was the most natural a.s.sociate of his body; or as bread, or milk, or wine, though it should fall from heaven, is in itself the most natural food for man.

9. The same things in divinity which are revealed naturally to all, are again revealed supernaturally in the gospel; and therefore may and must be the matter both of natural knowledge and of faith.

10. When the malicious tempter casteth in doubts of a Deity, or other points of natural certainty, it so much discrediteth his suggestions, as may help us much to reject them when withal he tempteth us to doubt of the truth of the gospel.

11. There are many needful appurtenances to the objects of a divine faith, which are the matter of a human faith. (Of which more anon.)

12. Christ, as Mediator, is the way, or princ.i.p.al means to G.o.d, as coming to restore man to his Maker. And so faith in Christ is but the means to bring us to the love of G.o.d, though in time they are connexed.

13. Knowledge and faith are the eye of the new creature, and love is the heart; there is no more spiritual wisdom, than there is faith; and there is no more life, or acceptable qualification, or amiableness, than there is love to G.o.d.

14. All truths in divinity are revealed in order to a holy life; both faith and love are the principles and springs of practice.

15. Practice affordeth such experience to a believing soul, as may confirm him greatly in the belief of those supernatural revelations, which he before received without that help.

16. The everlasting fruition of G.o.d in glory being the end of all religion, must be next the heart, and most in our eye, and must objectively animate our whole religion, and actuate us in every duty.

17. The pleasing of G.o.d being also our end, and both of these (enjoying him and pleasing him) being in some small foretastes attainable in this life, the endeavour of our souls and lives must be by faith to exercise love and obedience; for thus G.o.d is pleased and enjoyed.

18. All things in religion are fitted to the good of man, and nothing to his hurt: G.o.d doth not command us to honour him by any thing which would make us miserable; but by closing with and magnifying his love and grace.[82]

19. But yet it is his own revelation by which we must judge what is finally for our good or hurt; and we may not imagine that our shallow or deceivable wit is sufficient to discern without his word, what is best or worst for us; nor can we rationally argue from any present temporal adversity or unpleasing bitterness in the means, that "This is worst for us, and therefore it is not from the goodness of G.o.d:"

but we must argue in such cases, "This is from the goodness and love of G.o.d, and therefore it is best."

20. The grand impediment to all religion and our salvation, which hindereth both our believing, loving, and obeying, is the inordinate sensual inclination to carnal self and present transitory things, cunningly proposed by the tempter to insnare us, and divert and steal away our hearts from G.o.d and the life to come. The understanding of these propositions will much help you in discerning the nature and reason of religion.