Collected out of the Holy Scriptures, ancient and
modern writers, both divine and human;
as also
out of the great volume of men's manners:
tending to the furtherance of knowledge and virtue
By John Robinson
"Give instruction to a wise man, and he will be yet wiser : teach a
just man,
and he will increase in learning." Prov.ix.9.
Experientia docet, aut nocet.
Printed in the year 1628.
| Of man's knowledge of God I |
Of speech and silence XXII |
| Of God's love II |
Of books and writings XXIII |
| Of God's promises III |
Of good intentions XXIV |
| Of the works of God, and his power, wisdom, will, goodness,
etc., shining in them IV |
Of means XXV |
| Of created goodness V |
Of labor and idleness XXVI |
| Of equability, and perseverance in well-doing VI |
Of callings XXVII |
| Of religion, and the differences and disputations
hereabout VII |
Of the use and abuse of things XXVIII |
| Of the Holy Scriptures VIII |
Of riches and poverty XXIX |
| Of authority and reason IX |
Of sobriety XXX |
| Of faith, hope, and love : reason and sense X |
Of liberality and its contraries XXXI |
| Of atheism and idolatry XI |
Of health and physic XXXII |
| Of heresy and schism XII |
Of afflictions XXXIII |
| Of truth and falsehood XIII |
Of injuries XXXIV |
| Of knowledge and ignorance XIV |
Of patience XXXV |
| Of simplicity and craftiness XV |
Of peace XXXVI |
| Of wisdom and folly XVI |
Of society and friendship XXXVII |
| Of discretion XVII |
Of credit and good name XXXVIII |
| Of experience XVIII |
Of contempt and contumely XXXIX |
| Of examples XIX |
Of envy XL |
| Of counsel XX |
Of slander XLI |
| Of thoughts XXI |
Of suspicion XLII |
|
Of flattery XLII |
CHAPTER I.
OF MAN'S KNOWLEDGE OF GOD.
"The Lord giveth wisdom, and out of his mouth
cometh knowledge, and understanding," saith Solomon, Prov. ii.6: and therein
warneth us, to lay our ear close to the mouth of God, and when he speaketh
once, Psa.lxii.11, we may hear twice, and having our closed hearts opened
by his Spirit, may attend to the words of grace, and wisdom, which proceed
from him, and are able to make us wise to salvation.
As all our wisdom to happiness consists, summarily,
in the knowledge of God, and of ourselves [Calvin]; so is it not easy to
determine, whether of the two goes before the other. But, as neither
can be without other, in any competent, or profitable measure, or manner;
and as in vain the eye of the mind is lifted up to see God, which is not
fit to see itself [Bernard]; so seems the reasons of most weight, which
prefer the knowledge of God to the first place. For, first, God in his
word and works is the rule and measure of man's goodness, and man, at his
best, but formed, and reformed after God's image. As in nature, the
rule is before that which is to be ruled by it, so must it be in our knowledge.
Secondly, such is our inbred pride, and hypocrisy, as that, whilst we look
only upon ourselves, and upon other creatures here below, we think we are
somebody for goodness, and virtue; but are then brought to that confusion
in ourselves, which is requisite for our humiliation, when we come to take
some knowledge of the super-excellency of God: even as our bodily eye forthwith
dazzleth being cast upon the bright sun; how quick, and strong-sighted
soever it seem, whilst it is set only upon earthly objects. Thirdly,
so absolutely necessary is the knowledge of God, as that we can ascribe
nothing, as is meet, unto him, of whom, and for whom, we and all thing
are, till we first know him in his Word and works, but, even in our best
devotions, with the superstitious Athenians, shall build our altars "to
the unknown God," Acts xvii.23 and with the blind Samaritans, worship we
"know not what," John iv.22. To conclude: he that pretends
the service of God, and yet knows him not in his Word, and works of creation,
and redemption also, wherein his face is seen, is like him that counterfeits
himself to be the household servant of some great lord, whose face he never
saw, nor once came within his court gates.
Some ambitious and curious wits, but not able, and no marvel, to raise
up, and advance their notions to God's infiniteness, for the comprehending
of it, have laboured to depress, and pull him down to their dwarfish conceptions
of him; and have, indeed, rather made him some great and giant-like man,
or angel, than, as he is in truth, an infinite God; allowing him an essence,
power, and wisdom hugely great, but not properly infinite and immense;
as though God could not be that, which they cannot conceive of him.
The essence of God is known only to himself,
but is undiscernible to all men, and angels: partly by reason of its infiniteness,
which therefore no finite understanding can comprehend; and partly, for
that no voice, sign, or form can sufficiently express it either to sense
or reason. And if God have placed such light and glory in some created
bodies, as that we cannot intentively fix our bodily eye upon them, without
dazzling; what marvel is it, though the eye of the understanding of all
men, and angels dazzle, in the too curious and intentive contemplation
of his infinite, and infinitely glorious majesty itself? So as, if
the most wise and learned Christians should, with the heathen philosopher
[Thales] undertake to descry God's being; they would be compelled, as he
was, after one day's respite, to crave two; and after two, four; and so
still to double the time, with acknowledgment, that the more they searched
into it, the more unsearchable it appeared.
Albeit the understanding of man, though glorified,
cannot possibly comprehend God's infinite being, yet shall we, coming to
enjoy the blessed vision of God, whereof the angels, and "spirits of just
men perfect," are made partakers, know in a far both greater measure, and
more excellent, and immediate manner, than now we do. "We now
walk by faith, and not by sight," 2 Cor. v.7, as we then shall do: "We
now see through a glass darkly; but then face to face: knowing him even
as we are known of him." 1 Cor. xiii.12. And for the present, we
are by the means of revelation vouchsafed us in his Word and works, partly
within and partly without us, to be led in our prayers, praises, and meditations
of God, to such a being for the object thereof, as in which, first, there
is nothing which hath the least affinity with the imperfection found in
any creature [Dionysius]; for the expressing whereof those attributes serve,
which we call negative; as immortal, invisible, a spirit, that is, no body,
and the like; showing what God is not, though not what he is. Secondly,
which is that eminently, infinitely, and essentially, which we, in the
creature, call power, wisdom, goodness, and whatsoever else imports any
perfection: and thirdly, which is that first fountain, and original of
all goodness in all creatures. And by these three stairs doth our
understanding raise up itself from created things to the knowledge of God.
This knowledge we must seek with all earnest diligence, and store it up
carefully in the treasury of our hearts: that knowing God, we may love
him, and trust to him, and fear him, and honour him; that as the daughters
of Jerusalem, Cant. v.8, though before marveling what ailed the spouse
of Christ to be so affectioned towards her beloved, and so earnestly to
seek after him, as she did, when they once came to take knowledge of his
perfect beauty, would then seek him with her: so we knowing God, specially
in the face of Christ Jesus, may so be ravished with love of his Majesty,
as to have our whole heart set to seek, and find him, in whose presence
is satiety of joys evermore.top
CHAPTER II.
OF GOD'S LOVE.
God loveth himself first, and most, as the
chiefest good, and all other good things, as he communicates with them
less, or more, the effects of his own goodness. And from this infinite
love of his own infinite goodness is it, that is so severely punisheth
some creatures, though the work of his own hands, which he always loveth.
For, first, the creature by sin violating God's holiness, and despising
his authority in his righteous commandments, and so going on impenitency,
and unbelief; and withal it being impossible, that God's love of his own
holiness, and justice, and the honour of the same, and the love of the
creature's happiness, so obstinately dishonoring him, should stand together;
it cannot be, but that the latter must give way to the former, and greater,
and the creature so sinning become miserable, rather than God forgetful
of his own honor and glory.
God reveals his glorious Majesty in the highest
heavens, his fearful justice in the hell of the damned; his wise and powerful
providence is manifest throughout the whole world; but his gracious love
and mercy in, and unto his church here upon earth; which he therefore hath
chosen, and taken near unto himself, that in it might be seen the riches
of his glorious grace. And, albeit, all things in God are infinite,
and one; yet are the effects of his love more wonderful, and excellent,
than of any other of his attributes; as appears in that, his greatest,
and strangest, work of giving his only begotten Son to the cursed death
of the cross, for his enemies, out of his love and mercy. This
the Scriptures, and worthily, call a "great mystery," 1 Tim. iii.16, and
which, for the rareness of it, was not only "hidden from the sons of men,"
Eph. iii.10, but also from the very angels in their perfection of created
knowledge. Which manifold grace, and wisdom of God they, therefore,
"desire to look into, and learn by the church." 1 Pet. i. 10-12.
Love in the creature ever presupposeth some good, true, or apparent
in the thing loved, by which that affection of union is drawn, as the iron
by the lodestone: but the love of God on the contrary, causeth all good
wrought, or to be wrought in the creature [Scaliger]. He first
loveth us in the free purpose of his will, and thence worketh good for,
and in us; and then loves us actually for his own good work, for, and in
us: and so still more and more, for his own further work. And hence
ariseth the unchangeableness of God's love towards us, because it is founded
in himself, and in the stableness of the good pleasure of his own will.
And although the arguments of comfort be great, which we draw from the
certain knowledge of our love to him; yet are those infinitely greater,
which are taken from the consideration of his love to us; as being not
only the ground of the other, but in him also infinite, and unchangeable.
And, hereupon, it was, that the sisters of Lazarus seeking help for their
sick brother sent Christ word, not that he, who loved him, though that
were not nothing, but that "he whom he loved, was sick." John xi.3.
As by the hand of a friend reached unto us
we are made partakers of the strength of his whole body, to hold, or help
us up; so by the hand of the love of God reached down from heaven, in the
Gospel, we become interested in the most comfortable apprehension, and
happy use of all other his attributes whatsoever. The more wise,
powerful, holy, glorious, eternal, and infinite God is, the more happy
are we by means of his love, and mercy in Christ, which moveth him to use,
and improve them all for our good, and to communicate them with us, as
his friends [Philo], in their effects, so far as serves for our happiness.
He, whom God loves though he know it not, is a happy man: he that knows
it, knows himself to be happy. Which caused the apostle to make in
his own name, and in the names of all the "beloved of God," Rom. viii.
35-39, that glorious insultation over all the enemies of his, and their
happiness, that they could not separate him, or them, not from the power,
or wisdom, or holiness; but not "from the love of God, which is in Christ
Jesus." From this "love of God," as from a spring-head, issueth all
good both for grace, and glory. Yea by it, which is more, all evil
by all creatures intended, or done against us, is turned to good to us.
By it our afflictions work together with our election, redemption, vocation,
&c., for our good. By reason of it "the stones of the field are
at league with us, and the beasts of the field at peace with us," Job v.23:
yea even the very sword that killeth us, the fire that burneth us, and
the water that drowneth us, is a kind of spiritual, and invisible league
with us, to do us good. Upon the knowledge of this "love of God shed
abroad into our hearts by the Holy Ghost," is laid the foundation, and
ground-work of whatsoever good thing we return again unto God, with acceptation
at his hands. Upon this we do build our faith, and confidence in
him, by this our cold and frozen hearts are not only thawed, but inflamed
also with love again to him, and to men for him; as the earth being heated
by the beams of the sun beating upon it, reflecteth heat again towards
the heavens, and upon all the bodies between it, and them. Lastly,
from hence arise all the pleasing services, wherewith we present his Majesty.
For howsoever we owe ourselves, and whatsoever we are, or can do, unto
him, as our gracious, and powerful Creator, and absolute Lord; yet can
we do nothing heartily, and as we ought, but from the faith, and feeling
of his love in Christ, and by the motion of "the spirit of a sound mind
given unto us." 2 Tim. i.7. But being once drawn sweetly by the cords
of God's goodness, and love, we readily, and pleasingly follow after him;
as being debtors, and constrained, not by necessity, but, which binds more
strongly, by love [Austin].
The tokens of this "love of God" in Christ
are not only by us highly to be prized, but carefully to be discerned;
lest we bring ourselves into a fool's paradise, and grow presumptuously
secure; which is the forerunner of sudden, and certain destruction.
We must therefore in this scrutiny neither trust ourselves, nor any other
creature, but God alone in the testimony of his Word, and the Spirit, which
"knows, and makes known the mind of God," 1 Cor. ii.10-12; and by which
we may unerringly learn; first, what the tokens of his love are; and secondly,
who they are which partake of them; and thirdly, that we ourselves are
of that blessed number. Now, amongst them all, there is none so certain,
and infallible, though those of feeling be more joyful, as the gracious
work of true repentance in the "mortifying of the old man in his sinful
affections," Rom. viii.12; and in "the quickening power of Christ's Spirit,"
Gal. v. 25, to willing, though weak, "obedience to all God's commandments."
Psa. cxix. 6. As we may certainly know, that the sun shines, by the
beams, and heat thereof below, though we climb not into heaven to see,
so may we have certain knowledge of God's gracious love towards us, without
searching further than our own hearts, and ways, and by finding them truly,
and effectually turned from sin to God.
As God may so far hate some evil in a person,
for example, the adultery of David, and other sins accompanying it, as
to punish the same severely in this world, and yet not hate the person
himself; so may he, on the other side, love some good in a man, so far,
as to reward it highly in this life, and nevertheless, not love, but hate,
the person in whom it is found; as may be seen in the zeal of Jehu for
the Lord, 2 Kings ix.10, against wicked Ahab, and his house. And
if our narrow, and partial hearts can, upon occasion, hold and preserve
this difference between persons, and things; how much more may, and doth
the same right well stand, with the distribution of rewards, and punishments
made by the most holy, and wise God? As then, when the Lord manifests
some signs of his anger at us, and hatred against the evils in us, we must
take heed we conclude not presently, that therefore we in our persons are
hated of him, and castaways, except the evils reign in us without repentance;
so must we, on the other side, take more care, considering how by self-love
we are commonly in more danger thereof, that we conclude not of the love
of God towards our persons, from every effect of some kind of love, and
liking of some particular good things in us; and not except those good
things be such, as make us good also, as faith and holiness do, transforming
us, as it were, into their nature, and kind: as in the parable of the wheat,
and tares, the good seed, Matt. xiii., is expounded, the children of the
kingdom because they grow of the good seed of the Gospel; and by their
regeneration, as it were, turn very word and spirit. top
CHAPTER III.
OF GOD'S PROMISES.
The promises of God are a kind of middle thing
between his purpose, and performance of good unto them, who he loveth.
And as wicked Jezebel, 1 Kings xix.2, could not satisfy her hatred of Elias
the prophet in intending evil to him, and executing it upon him, in time,
as she could; unless withal she thundered out against him terrible threatenings
in the meanwhile: so, much less can the love of our good God satisfy itself
in a gracious purpose of good towards us in his heart, and actual performance
of it accordingly, in due time, except withal, he make it known unto us
beforehand, both for our present comfort in the knowledge thereof, and
for the ground of our hope and expectation of the good things promised,
and accordingly to be received at his hands, in their time: he having by
his promise bound over unto us both his love, and truth, and other attributes
for performance. And herein the Lord provides very graciously for
his poor servants, who are ofttimes brought into that distressed state
both outward and inward, as they have very little else, save the promises
of God, wherewith to comfort themselves. Which yet are sufficient,
if we improve them, as we ought; considering, first, his love, moving him
to promise, and the unchangeableness of it: secondly, his wisdom directing
him to promise nothing unfit; thirdly, his power enabling him, and fourthly,
his truth binding him to all performance: in regard whereof, God hath made
himself a debtor, though not by receiving from us, yet by promising unto
us; promise being, as we say, due debt [Austin].
God ever performeth what, and as, he promiseth,
and not one good thing for another, as some think: no, not heavenly for
earthly, nor a great good for a less. For howsoever so to do, might
stand with his bounty, and goodness; yet his truth binds him to his word,
which is truth, John vii.17. Spiritual good things necessarily accompanying
salvation he promiseth absolutely unto his; other good things, ordinarily,
upon condition. Which, considering, that through our abuse of them,
they may prove prejudicial to our spiritual man, if so be the Lord should
promise absolutely, as the former; it were, many times, indeed, not to
promise a benefit, but to threaten a hurt rather. And, truly, we
may observe in the dangerous falls, and miscarriages of the wise Solomon,
unto whom temporal good things were absolutely promised, in the fullest
measure, and accordingly performed, how graciously our wise, and good God
provides for our slippery state, in scantling his promise of good things
of that kind to our spiritual skill, and care of using them, for the advantage
of our true, and eternal happiness. We are, therefore, first,
to beware, that we expect not absolutely temporal prosperity, lest by so
doing we both wrong the Lord's truth, and our own faith in the things promised
indeed, by doubting of them, because we have failed of obtaining of other
things by us presumed of, but not promised by the Lord. Secondly,
we must as firmly believe, and expect the performance of temporal promises,
as the Lord hath made them, as of eternal. For, albeit his love do
not manifest itself in like degree in promising both; yet his truth is
alike bound to exhibit both, being once promised. Neither is that
person in earnest with God, who pretending faith for eternal good things,
yet dare not trust his word for temporal. Such as despise heavenly
things, and love earthly, usually pretend their trusting of God for the
former, of which they are indeed profanely secure, but will trust themselves,
and their own fingers for earthly, which in truth they set by. I
must therefore thus conclude with myself touching those matters, - seeing
"God hath promised all good things to them that love him," Psa. xxxiv.9:
if this, or that bodily good thing, good in itself, be indeed for my good,
I shall receive it from him, in due time: and if I receive it not, it is
a real testimony from him, that indeed it is not good for me, how much
soever I desire it.
As God's goodness shines most clearly in his
promises, so man's perverseness abuseth, and misapplieth them above all
other parts of his Word. A great many divide God's promises from
the other parts of his revealed will, and making small, or none account,
that either the rules of the Word appertain unto them for direction, or
the precepts for obedience, or the threatenings for restraint; yet do lay
their sacrilegious hands boldly upon the promises, as their true, and undoubted
right. And the reason is, because the promises contain in them things
good, and pleasing to man's nature; which, because we would gladly have
true, we readily believe, and apply. But, such separate what God
hath joined together, and in effect, "take away from the words of the book
of God; and God will take away their part out of the book of life."
Rev. xxii.19. Others again transform commandments into promises,
with great, and dangerous error. For example; where it is said,
"The priest's lips should preserve knowledge," Mal. ii.7, the Romish priests
challenge an immunity from erring, whence they should take warning, that
they err not. So, from Christ's teaching, that a city set upon an
hill, cannot be hid, they will wring a promise of perpetual visibility
of church and ministry from him, where he intends only an exhortation to
his disciples, after, to become apostles, unto answerableness both in life,
and doctrine, to the eminency of their places. Some again make conditional
promises, absolute, as that, "Whose sins ye bind upon earth, they are bound
in heaven," Matt. xviii.18: forgetting that it must be the church gathered
together in Christ's name, that is, both furnished with lawful authority,
and using it lawfully. Likewise, that Christ will preserve the ministry,
and ministers, and "be with them to the end of the world," Matt. xxviii.19,20:
leaving out the condition going before, which is, that they do their duty
in their places, in making disciples, and baptizing them, and teaching
them to observe whatsoever he had commanded them. Lastly, how many,
because God promiseth forgiveness to sinners, whensoever they repent, promise
unto themselves repentance upon an hour's warning, before their death,
though they go on in sin all their life long? but the saying of the
ancient is memorable in this case, "He that promiseth forgiveness to him
that repents, doth not promise repentance to him that sins." But,
on the contrary, as he that makes a bridge of his own shadow, cannot but
fall in the water; so neither can he escape the pit of hell, who lays his
own presumption, this way, in the place of God's promise.top
CHAPTER IV.
OF THE WORKS OF GOD, AND HIS POWER, WISDOM, WILL, GOODNESS, ETC.,
SHINING IN THEM
It is a received truth in divinity, that whatsoever
is in God, is God. So the will of God, considered as the foundation
of that which he wills, and as inherent in him, is nothing else, but God
willing; his justice nothing else, but God just; his mercy but God merciful;
and so for the rest of the Divine attributes. And as every
work of God is founded in some of those attributes: and that by name, in
his understanding, as; judging the thing to be good; in his holy will agreeing
thereunto; and in his power effecting all things: so this foundation and
first cause of them all being immanent, and inherent in God, is God essentially,
of what nature soever, always good, the work be without him, which his
will and power effecteth. Neither is this will of God to work by
his power, wrought in him by any thing without himself, for then he should
receive addition of perfection from the creature moving him thereunto:
though, yet it be most certain, that there are many things, which God neither
in his wisdom judgeth fit to be done by him, nor wills the doing of them,
nor would work or do them by his power, but upon the creature's work going
before. For example: God wills, and works the condemnation of some
sinners, because he judgeth fit, willeth, and will work therein the manifestation
of the glory of his justice; but this condemnation, which otherwise he
would not lay upon any, he both wills, and works by, and for, the creature's
sin, according to his eternal, and unchangeable purpose of will in himself.
When the Scriptures speak, and we, according
unto them, of any thing done by God, in respect of the creature, before
the world was made; it must be understood as meant only of his foreknowledge,
and decree of will, and purpose of doing. For things could be done
no otherwise, than they could be; nor could be otherwise, than in God,
who alone was; nor could be in God otherwise, than in his foreknowledge,
and will: according to which he works them actually, in time, by his power.
These three attributes, as before I intimated,
his power, will, and wisdom, do concur to the producing of all, and every
one of his works. His power worketh and effecteth all things: his
will sets his power a-working: his wisdom directs both the one, and other;
his will in willing; and his power in working. Touching his power:
"The right hand of the Lord," Psa. cxviii.15, 16, which, in men, is the
instrument of strength, is exalted, and by it he can do what he will, and
much more than he will. And whereas God cannot lie, or deny himself,
or the like, it is, immediately, because he will not, and that not of impotency
in him, but of potency, and perfection of excellency [Tertullian]: as,
on the contrary, it is the power of man's weakness that he can do amiss.
So, for things importing contradiction, as that the same thing should be,
and not be at once, or not be that which it is, or the like; it is religiously
said by some, rather, that such things cannot be done by God, than, that
God cannot do them; seeing the reason of this impossibility of their so
being is not in God's nature, but in theirs.
The will of God is one, as God is one.
But as there is "one spirit, but diversity of manifestations," 1 Cor. xii.5,6;
so, this one internal will of God doth exercise, and extend itself diversely
to, and upon, divers objects. This extension and exercise of this
one will of God is, of us, to be considered in divers degrees.
The weakest and most remiss degree is to will the suffering of evil [Scaliger,
Junius]. For, though God, to speak properly, wills not sin, yet he
willingly suffers it; not as ignorant of it, nor as neglecting it, nor
as unable to prevent it, but as willingly, wittingly, and of purpose suffering
that evil to be done, which he could easily hinder, if he would oppose
his omnipotent power. The next degree of God's willing, stands in
commanding good, and approving of it, where it is found: and thus God "wills
and commands that all men should repent," Acts xvii.30: thus he wills,
"that all should come to the knowledge of the truth, and be saved," 1 Tim.
ii.4: and thus, lastly, he would have "the wicked turn from his wickedness;
and live, and not die," Ezek. xxxiii.11. And these things and the
like he seriously wills, to wit, by way of commanding and requiring them,
and of approving them, wheresoever they are found. The highest, and
most intent degree of willing in God, is, when he so wills a thing, as
withal, he employs his omnipotent power for the effecting of it: and by
this: he doth whatsoever he pleaseth in the heavens, and in the earth,"
Psa. cxv.3. The former will, which stands in commanding, promising,
and the like, may be, and is too often resisted, and made ineffectual by
men; this latter, never possibly; except men be stronger than God.
By it, his power availeth to make things to be, which were not, to continue
them that are, to work all good, and to order all evil unto good.
And, as the works of God's power, according
to his will, are manifold, so "hath he wrought them all in wisdom," Psa.
civ.24. For, notwithstanding both the absoluteness of his will, and
infiniteness of his power, in regard whereof one saith, it is more becoming
God to ascribe any power to him, than to make him impotent [Tertullian];
yet is he neither willful in willing, nor unwieldy in working. By
his wisdom he not only eternally, and infallibly knoweth himself, and all
creatures that are, or can be, and what either he, or they, or both together
will do, or can do, and that upon supposition of whatsoever can be supposed;
but both willeth, and doth, in time, himself, what he willeth, and doth
it also for good cause, and to good purpose, and accordingly, either, on
the one side, hinders; or, on the other, sustains, effects, and orders
every motion of every creature.
By exercising these attributes God worketh
all his works whether immediate by himself alone, or mediate by the creatures,
which he useth of all kinds, and every one according to his kind, whether
good or evil, reasonable or without reason. By God's works, I mean
all things whatsoever are in the world, or have any being, and existence
in nature. For, "he hath made the whole world, and all things
therein," Psa. cxlvi.6. "In him we live, and move, and have our being:
he giveth all to all things," Acts xvii.28. "And of him, and through
him, and for him are all things," Rom. xi.36. As he gives being unto
all things that are, by communicating the effects of his being with them;
so, is there nothing either so casual, in regard of men, as that he directs
it not; or so voluntary, as that he determines it not; nothing so firm,
but he sustains it; nor so small, but he regards it; nor so great, but
he rules it; nor so evil, but he overrules it.
Neither can any of the works of God possibly
be other than very good, and righteous, seeing they are all wrought by
the exercising of his holy will, divine power, and godly wisdom.
And, if a simple man owe the honor to him that is of greater wisdom and
understanding than himself, to think, upon occasion, that the other hath
reason for that which he speaks, or does, though he, in his shallowness,
cannot reach unto it, how much more do all men and angels owe this honor
unto God, to believe always, that whatsoever he saith is true, and whatsoever
he doth, good, and righteous, though they discern not the reason of it
[Austin].
Some of the works of God are such, as we can
rather admire at them, than discern of them: some again are such as, at
which proud flesh is ready to repine, and murmur. Amongst the works
of God's most wise and powerful providence upon bodily things, it is most
admirable, that the heavenly bodies, the sun, moon, and stars, should by
their influence, and operation, have such power, and effects upon the bodies
here below, as to change, order, and dispose the air, earth, and water,
with all things framed, and compounded of them, as they appear to do, by
Scripture, sense and experience. Yet, if we consider, besides the
two "greatest lights," Gen. i.14; and most powerful agents, the sun and
moon, the numberless number of the stars, their huge greatness, the variety
and excellency of virtues, wherewith they are furnished far above the most
precious pearls, or any earthly quintessence, Job xxxviii.31-33; and with
all these, the infinite power and wisdom of him that made, and constituted
them; it will not seem incredible unto us, that the least, and suddenest
natural change in the air, water, or other elementary bodies, should be
wrought by the position, and disposition of the stars, and celestial bodies.
Neither doth this at all diminish, or detract from the honour of the Lord
in governing the world, but rather amplifieth it; as it adds to the honour
of the skillful artificer, so as the first to frame his clock, or other
work of like curious device, as that the several parts should constantly
move, and order each other in infinite variety, he, as the maker and first
mover moving, and ordering all. Where yet this difference must always
be minded, that the artisan leaves his work, being once framed, to itself;
but God by continual influx preserves, and orders both the being and motion
of all creatures. Her also, we except both unnatural accidents;
and specially, supernatural, and miraculous events; which are, as it were,
so many particular creations, by the immediate hand of God.
In them that are made partakers of the grace
of God, the remainder of corrupt reason is readiest to rise up at the work
of God's providence in "the prosperity of the way of the wicked, and workers
of iniquity," Jer. xii.1; Psa. xxxvii.1,35: especially, if they themselves
be pressed with any singular afflictions; as we may see in David, Jeremiah,
and others. But the same men of God, who were in their persons, present
examples of human frailty, do in their writings, by the Holy Ghost, afford
us matter sufficient for Divine comfort, and direction; as, first that,
before we come to "plead with God, how his works are righteous, we know
and acknowledge them all to be righteous," Jer. xii.1; that so we may learn
how and wherein their righteousness consists. Secondly, that God,
is both as good to whose whom he loves, in their afflictions, as in their
prosperity; and as wroth with his enemies, in their momentary prosperity,
as if his rod were already upon their backs. Thirdly, that he hath
appointed a day, in which he will right whatsoever seemeth crooked in the
meanwhile; and will fully, and for ever, recompense both the good and evil:
in the expectation of which day, and of the work of the Lord in it, we
should satisfy ourselves, for the present, and suspend our thoughts till
the manifestation of his righteous judgment therein.
In them that desire to establish man's righteousness
rather than God's either righteousness, or power, fleshly reason is most
apt to quarrel, partly with that work of God's mercy, by which he freely
justifies a sinner; and partly with those his just dispensations, upon
which followeth the creature's sin and misery for sin. But for the
former, it stands not with the riches of God's mercy, and grace, whereof
he would make full manifestation in the justifying of sinners, to borrow
any thing of man's merit; but well becomes his bounty, freely to bestow
both the gift, and hand to receive it. For the latter, it must be
considered, that God's work, so far as it is his, is good, as well in the
sinful doings, or miserable sufferings of men, as in their most holy, and
happy estate. The person that sinneth, with all his parts, and powers
of soul, and body, is God's work: so is the preservation and sustentation
of both person, and personal abilities; so is the natural motion itself,
whether within, or without the person, in which, the sin is like the halting
in the horse's going; and lastly, so is, not only the voluntary permission
of the sin, which he could easily hinder by his omnipotent power, if he
would oppose it; but also the ordering both of sin and sinner to his own
supernatural ends. For example, the act of Judah and Tamar, morally
considered, was sinful and impure; but naturally, good, and blessed of
God with a son, of whom Christ came according to the flesh. So the
abominable sins of Absolom were ordered of God unto most just punishments
of the sins of his father David.
There is a twofold use of the world, and works
of God in it: the one natural, the other supernatural [Bodinus].
The former is common to men with beasts; who are alike cherished with the
heat and influence of the sun; alike nourished by the fruits of the earth.
The other is peculiar to men with the holy angels, by which they behold
the face of the Creator's power, wisdom, goodness, &c., as in a most
clear looking-glass, Rom. i.20; Psa. xix.1-6; and are provoked according
to praise, and glorify him in his wonderful works: even as by beholding
some curious piece of workmanship, much more, if, therewith, we have singular
use of it, of a skillful artificer, we are led, in the view of the work,
to the commendation of the workman [Perkins]. And look how much the
soul excelleth the body, yea the spiritual man the natural; so much is
this use of God's creatures more excellent than the former. And so
the opinion of the philosopher, who thought, he was born to look upon the
sun, and heavens [Anaxagoras], was not wide, but short; nor absurd, but
defective; for he should have pierced further, even through the heavens,
unto him, that made, and governs them, whose glorious power, and goodness
shine in them; that so he might have glorified him as God, in his works.
For, though by that glimpse of light in the creatures, we cannot attain
to the knowledge of God, as our Father in Christ; yet are we both to honour
him according to it, and to be provoked by it to further search, and inquiry
after him, in such means of revelation, as by which he further manifests
himself; which are his word and gospel of salvation: even as he, that lying
in a dark dungeon spies some small glimpse of light, will grope towards
it by the wall, hoping to find some door, or window, by which it comes
in. Acts xvii.27. For neglect of this, the very wisest
of the heathens were left inexcusable; and not glorifying God, whom they
knew in his works of creation of the world, but becoming vain in their
own imaginations, and serving the creature rather than the Creator, who
is blessed for ever, were given over of God to a mind void of judgment,
to do the things which are inconvenient. Rom. 1.20,21. Now,
of how much sorer punishment shall we be guilty; if together with this
lesser glimpse of Divine light by the creatures, we despise also the more
glorious light of the gospel, not honoring God aright either as our powerful
Creator, or merciful Redeemer by Christ Jesus? But if we so honor
him, and make him great in our own hearts, and before men, what we can,
as he hath manifested, and made known himself in his word, and works; he
will honor us with himself for ever, in glory.top
CHAPTER V.
OF CREATED GOODNESS
Every thing that is, and hath being, is in
that regard good, and of God. Rom. xi.36; Psa. clxvi.; Acts xiv.17;
xvii.24-28. The natural parts and powers of body and soul of most
wicked men remain in themselves, notwithstanding all infection of evil
in them, God's good creatures; so do the natural acts and motions of those
parts and powers, in themselves considered, notwithstanding any moral accessory
of evil in them, arising either from the evil affection wherewith, or unlawful
object, upon which they are performed. There can be no evil in the
work, which is not first in the worker, as the cause. And so, a wicked
person being worse than a wicked action, if the sin prevail not so far,
as to make the part or faculty of the person in which it is, to cease to
be a part, or power created of God; neither doth it so far prevail in the
action, or work, as to make it cease to be, in itself, a created motion,
and, therein, a natural good thing.
God is, and so, by all, is to be acknowledged
for the giver of every good gift, James i.17, that is, of everything save
sin: which sin is nothing that hath being in nature, but an absence of,
and crossness to that which should be; as darkness is of, and unto light.
And so the good father would not say, that his mother gave him milk, but
God by her [Austin]. And though the good which we enjoy, come to
us by never so ready, and ample means, yet must we always religiously mind,
that both the means are of God's raising, and ordering; and the blessing
upon them, for our good. And if Job say by faith, Job, 1,21,22, that
all the evils and harms that came unto him and his, though by the devil's
and wicked men's means, were from the Lord, as supreme orderer of all things;
how much more should we look upon God, as the author, and worker of all
the good that befalleth us?
Notwithstanding, if God so far honor any persons,
as to make them hands, and instruments (especially voluntary) for the reaching
of any blessing unto us from himself; we also, and that, even therefore,
are to love and honor them: as David not only blessed the Lord as the author,
but Abigail also, as the minister of the good counsel which she gave him,
for the not avenging of himself upon Nabal. 1 Sam. xxv.32,33.
Actions, beside their natural entity, or being,
are by one distinguished, and that aptly, according to a four-fold goodness
[Lombard]. First, an action is sometimes "good in itself, and to
them to whom it is done, but not to the doer; as works of mercy done, but
not for God. Secondly, good in itself, and in the doer, but not to
him, to whom it is done; as the preaching of the word to them that despise
it. Thirdly, good in itself, and the doers, and to whom it
is done; as the same preaching to him that receives it. Fourthly,
though neither good in itself, nor in the doer, nor for him to whom it
is done, as an evil, or injury; yet good, as it is ordered by God to an
end supernaturally good." "Who," as saith another, "would not suffer
evil, but as knowing how to work good out of it?" [Austin]
In actions of the third kind only, goodness is entire in all its parts
and relations.
A man should never glory in that good, how
great soever, which is common to a beast with him; nor a wise man in that,
which is common to a fool with him, no, nor a good man in that, which is
common to a wicked man with him; seeing, notwithstanding it, the person
may be out of God's favour, and accursed. And therefore Christ our
Lord would not have his disciples rejoice, or, glory that the devils were
subject unto them (which was, though much, yet common to the workers of
iniquity, Matt. vii.23, with them), but that their names were written in
heaven. Luke x.20.
Many so measure the good which they afford
others, by the list of their own will, as they deceive themselves in the
whole piece of their goodness, by the bad list that goes about it.
They will do what good they list, and when they list, and where they list,
and as they list; as though their goodness were not due debt, though not
immediately to men, yet to God, and so to men, for, and according unto
God: for whom, even they owe love to all men, Rom. xii.10, who owe nothing
else to any; and the same upon bill, and therefore to be payed, in law,
whensoever, and by whomsoever the Lord will call for it, and not when,
and as pleaseth them. These conditions are requisite, that we may
do well, in doing good. First, we must do things in obedience to
God's commandments, and in honor of his name, and gospel; and must ever
have that end in our eye, as archers have their mark. Secondly, that
we do it at all times, as we have opportunity; "sowing our seed in the
morning, and in the evening not holding our hand." Eccl. xi.6.
We must beware of that agueish goodness, which comes by fits only, and
when men are pleased: for so, they say, the devil is good.
Thirdly, we must do good readily, and whilst
we have opportunity; "not saying to our neighbour, Go, and come again tomorrow,
and we will do it," if it be in our power to-day. Gal. vi.10; Prov.
iii.28. For who knoweth what a day will bring forth, and whether
the opportunity of doing good, will continue till to-morrow, or no?
He that giveth, or doth other good, readily, giveth twice [Seneca]; he
scarce once, or at all, that doth it slackly: he rather, in truth, suffers
a good turn to be drawn from him, than doeth it. Living springs send
out streams of water; dead pits must have all that they afford, drawn out
with buckets. We should, therefore, have the mind [Eusebius], though
we want the ability, of Theodosius the emperor, who did much good, upon
request; but more of his own accord and unasked: and so meet, as one saith,
a just request in the teeth, and grant it before it be made; as God many
times doth ours. Isa. lxv.24. He that defers a good turn, loseth
two things : the time, and manifestation of a loving affection [Seneca].
Both which, are precious. And without which loving affection, all
the kindnesses, which we show to any, are but so many false witnesses to
the unbelieving and unkind heart.
Fourthly, according to our ability; knowing,
that as our receivings are from God, greater or less, so must our accounts
be, for good doing. It is true, that God looks to the heart of the
doer, and measure the work by the will, as men measure the will by the
work: but this, according, to that which a man hath. 2 Cor. viii.12.
Else, albeit poor men may love as much as the richer, though they have
not so much money to do good withal; yet is not the will good, except they
do the good they are able. [Bernard] And this our ability we
must not measure according to our wantonness, and unbelief, but, according
to the truth of the thing, and equity of the case: which is, that our superfluities
give way to our brethren's conveniences: our conveniences to their necessities:
yea even our, though great, necessities to their extremities, for the supplying
of them. 2 Cor. viii.12-15.
Fifthly, we must have respect to men's present
wants; and not only consider, what we can best spare, but withal, what
they most need of; as having learned of our Lord and Master, in his Gospel,
that our duty is to "feed the hungry, clothe the naked, visit the sick,"
Matt.xxv. 35, 36, &c., as their need is: whereby we may do a great
good turn in a small matter: even one loaf, yea a shive [a slice], to him
that is hungry, and the showing of a spring of water to him that is thirsty,
being a benefit [Seneca].
Sixthly, "we must do good to all," Gal. vi.10,
knowing, that wheresoever a man is, there is a place for a good turn [Seneca]:
but, more specially, to some, according to the singular bond, natural,
civil, or religious, wherewith God hath ties us together. To
good men we must do good because they do deserve it; to strangers, because
they may deserve it, and do stand in need of it; to all men, because God
deserves it at our hands, for them; to our friends, because we owe it them;
and to our enemies to heap coals of fire upon their heads - the coals of
charity to thaw, and soften their hardness, if it may be, and at which
we must aim: or else the coals of anger from God for their unplacableness
towards us. Matt. x.42; Luke x.32-37; Matt. v.44; Rom. xii.20.
Lastly, a good man, how gracious soever, and
ready to do good, "guideth his affairs with discretion," Psa. cxii.65;
not sowing his seed in barren ground, by bestowing favors without difference;
for that is rather to throw away, then to bestow a benefit [Seneca].
And it is not the least difference between man's good nature, and God's
good grace, that, whereas, the former makes men much what alike kind to
all, the latter, though also to all, yet with great difference put between
person and person; as men sow their seed diversely in soil that differ.
Although, this good nature, and the grace
of God be as different as heaven and earth: the one being of ourselves,
that is, of nature created; and the other the gift of God by supernatural
grace: and that a man be neither the nearer God for his good nature; where
the grace of God is wanting; nor the further off for his ill, where it
pleaseth God to use his all-sufficient work of grace: yet the sweet and
kind natural disposition in some, much advantageth the manifestation of
their smaller measure, which an ill nature, as we speak, so much obscures,
as it can scarce be seen of other men; though the Lord's eye pierces through
all such human prejudices.
It is the main order, which God hath set both
in grace, and nature, that the superior should do good to the inferior.
So, God doth good to all, and receives good from none: our "goodness reacheth
not to him." Psa. xvi.2. The sun and stars give their
light, and influence to the earth, Psa. cxxxvi.8,9, but receive nothing
back from it : "parents lay up for their children, not children for their
parents." 2 Cor. xii.14. And for this end God bestows good things,
both inward and outward, upon some above others, in ample measure, that
their abundance might supply the others want. It were good
for other men, that the mighty of the earth, duly, considered this; but
better for themselves, as it is better to do good to others, than to receive
good from them. But this most wise and equal order of God is perverted
everywhere, by man's iniquity; and they who are less able, must still be
adding to the greater's heap [Terence]; so as, if accounts were diligently
kept, it would be found in most places of the world, that the meaner sort
bestow more on the better able, then these of them.
When I consider, what good the rich and mighty
otherwise in the world, might easily do, if they had hearts answerable;
and how little they do, for the most part; it seems horrible unthankfulness,
and iniquity in them, and matter of indignation against them; but then,
on the other side, when I consider, how little good I myself do, in my
meanness, and others my like, to that which I should, and might do, if
I did my utmost; I find reason to be most angry at myself, and mine own
unprofitableness; and to be glad, and thankful, that so much good is done
by the other, as is.
In benefits and good turns done, and received,
it is the best, and right order, that he, who doth them, should forget
and conceal them; and he remember, and speak of them, that receives them
[Seneca]. And, therefore, the first of the three graces is so ordered,
as ever to look forward for the doing of more good, and never backward,
to upbraid with good done: which, where it is used, takes away the grace
of the kindness; and is as unpleasing, as the after upbraiding of meat
in the stomach, eaten with delight. The other two ever look towards
the first, to signify, in how continual remembrance, benefits received
should be born. Which accordingly to acknowledge with thankfulness,
is a ready way to procure further good; as from God, who specially delights
in a thankful heart, and would have a reflux of his blessings to keep them
sweet, as waters are by flowing to, and fro [Ferus]; so likewise from such
men, as either are, or would seem to be like unto God, in goodness, and
bounty.
To use to speak much of men's unthankfulness,
even where there hath been great fault that way, for benefits received,
both argues a mind not so free in well-doing as is meet; and that looks
too much for thanks from men, and too little for reward from God: and is,
withal, a course for a man to quench his own charity and forwardness, in
other men's unthankfulness.
It is a more blessed, that is, both, a more
comfortable thing, and that, wherein a good work is more properly performed,
to give, than to take; Acts xx.35, to do, than to receive good: and so
all good men should strive both to be able, and willing, so to do.
Yet should a good, and wise man, as God send occasion, be indifferent to
either. Neither can he, in truth, do kindness, as he ought, that
is not willing to receive kindness, as he needs. It comes partly
from a suspicious, but specially, from a vain-glorious heart, that some,
who are forward in affording kindness, can yet scarce, though there be
just occasion, have the like fastened upon them. Such desire to be
too like unto God, who doth good to all, but receives none back again from
any: but the very greatest must remember that he is not God, but man, and
so stands need of other men. "The head cannot say to the foot, I
have no need of thee." 1 Cor. xii.15. Besides, to refuse
a kindness offered is to shame it, as a ball ill sent, and let fall to
the ground [Plutarch]. Neither hath a true Christian any cause to
be ashamed of his condition in receiving good from others: seeing that,
as in doing good, he is in God's place; so, in receiving it, in Christ's
stead. Matt. xxv.35-40.top
CHAPTER VI.
OF EQUABILITY, AND PERSEVERANCE IN WELL-DOING
Whatsoever is done for God, saith one, is
done equally: and the apostle more fully: "The grace of God teaches us
to deny ungodliness, and worldly lusts; and to live soberly," Tit. ii.12,
in ourselves, justly towards others, and holily towards God. True
goodness is comely, and well proportioned in all the parts; whereas the
counterfeit is still at jar in itself, and like the patches of a beggar's
cloak. A wise man should be a wise man at all times, and in all things
and so should a good man, be a good man. Otherwise when a good thing
is done, specially if it be not so ordinary, the goodness seems rather
to arise from some other motive from without, than from within the person
doing it. Besides, what strange thing is it to see a stone fall downward,
or a spark fly upward? So, nor to see a fool do foolishly, or a lewd
person like himself. But for a wise man to do foolishly, or a good
man wickedly, is not only hateful, but monstrous.
He that hath not in him all Christian graces,
in their measure, hath none; and he that hath any one truly, hath all.
For, as in the first birth, the whole person is born, and not some parts,
so is it in the work of regeneration, the whole person is born again, though
not wholly. There is but one spirit, both of faith and hope and love
and humility and patience; which all have, that are Christ's; and "if any
have not the spirit of Christ, he is none of his." Eph. iv.5,6; Gal.
v.22; Rom. viii.9. This Spirit though God but drop, as it were,
into some, and pour into others with a full hand, so as one Christian far
exceeds another in degree of graces: yet are the habits of all graces,
and that, as I conceive, equally one with another, though not equal to
those in other men, infused, at once, into the same men's hearts, by that
Spirit: but so as, in time, by divers occasions and means, both the habits,
or graces themselves, and the exercise of them, inward, and outward, have
their different increase in the same persons; till each have attained to
the degree of grace allotted to him, and serving for the preparing of him
for the glory prepared for him of God.
Perseverance in good is not any particular
grace, or virtue [Bernard], but the consummation, and store-house of all
virtue and goodness [Tertullian]. Evil men stand in need of all graces;
the good, only of this of perseverance, without changing, to the end, that
they lose not the things which they have done, or suffered, but that they
may receive a full reward, and in due season reap, if they faint not, 2
John 8; Gal. vi.9.
Where I speak of the necessity of not changing,
I mean that changing, which is either to the contrary reigning evil, or
to a total want of true goodness. Otherwise, even nature, which works
most necessarily, may have its most natural work interrupted, and changed,
for a time, and yet not be destroyed: witness the fire in Nebuchadnezzar's
furnace, Dan. iii.21-27, which though it retained in it, both the nature
and heat of fire, yet did not burn the three confessors, which were cast
into it. How oft do men, though remaining, in nature, reasonable
creatures, perform acts plainly unreasonable and brutish, through ignorance,
or appetite? How much more is it possible, that a man though not
wholly destitute of God's grace, may, through the remainders of his corruption,
advantaged by occasion of temptation, practice some particular, and the
same gross evils, out of which, in time, he recovers himself by repentance.
Who, not foolish himself, will say that David was simply a fool, even when,
by occasion of special temptation of Satan, he did a very foolish act,
in numbering the people? 2 Sam. xxiv.10. We are not, therefore,
to measure a person's state by some one, or few acts, done, as it were,
by the way, and upon instance of some strong temptation, but according
to the tenor, and course of his life. Else, what wise man shuld not
be a fool also? Or what fool should not be a wise man? What
Nabal should not be liberal, yea bounteous, when he makes a feast like
a king? A rebel lurking in a kingdom, may by some advantage watched,
and taken, prevail against the lawful king, in a conflict, or two; and
yet, for all that, not reign in the kingdom: so may the treacherous flesh,
lurking in a spiritual man, get the mastery in some combat; and yet not,
therefore, drive the Lord quite out of his kingdom there. Yea, the
same flesh ever lusting against the Spirit, Gal. v.17, even in them which
are led of the Spirit, and leading them into captivity to the law of sin,
Rom. vii.23, doth oft so far prevail in them, as to captive them in some
particular by-paths both of judgment, and practice, not so easily discerned,
all their life long. "For who can understand his errors?" Psa. xix.12.
And for these particular enormities, whether actions or courses, of godly
persons, howbeit, considering them in themselves, and in their external
acts, there appear in them no difference, from those of the same kind,
practised by men utterly godless; yet, is there a great difference in God's
eye, not only in the person of the doer, in God's account, but also in
his own heart, and affection, even in the very doing of them: in which
the Lord sees the inward strugglings of grace, though, alas, too weak,
by the person's default, tending and bending the clean contrary way and,
therein, plainly differencing the doer from the profane contemners of God,
doing the same things in whom there is, either altogether peace without
any strife and resistance, whilst the strong man keeps the house; or that
resistance which is merely of natural conscience, terrifying with fear
of punishment only, without the hatred of sin, which is, though too weak
and feeble, in the other.
Although, it be a greater work of grace to
become of vicious and evil, good and virtuous; than so to continue, or
to grow therein; yet, considering the mighty, and many enemies of our salvation,
and the great stumbling-stones in our way, and with these, the heavy clog
of our own corruption, which we draw after us: it will be and is found
a matter of no small difficulty, not to be weary of well-doing, nor to
faint, before we come to reap in due time, that, which we have formerly
sown to the Spirit. Gal. vi.9. And this, the experience of
all ages confirmeth; in which there are few, which do the first works,
and leave not their first love, Rev. ii.4,5: fewer that bring forth more
fruit in old age, and are fat and green. Psa. xcii.14. And
yet we know, that albeit of the laborers in the vineyard, who received
each his penny, some entered sooner, and some later, and some not till
the very last hour of the day, yet all continued their labor till the evening.
Matt. xx.9,10. So for ourselves we must make account, that at what
time soever any begins, only he that continues to the end, shall be saved.
Mark xiii.43.
And, indeed, it is a great honor to God, when
a good man, notwithstanding all discouragements either from within or from
without, perseveres in the course of goodness begun, and gives not over
till he come at the goal, how tiring soever his way be [Gregory].
Such a one shows, "that the Lord is faithful, and that, there is no unrighteousness
with him." Psa. xcii.15. To which purpose the saying of Polycarp
is very remarkable; who, being provoked by the Proconsul to blaspheme Christ,
answered; that he had served him now eighty and six years, and had never
had hurt by him in anything, why then should he speak evil of him?
[Eusebius] On the contrary, he that departs from the Lord in the
course of godliness formerly held, greatly dishonors him, as the servant
doth his master, in leaving him before his time be out. Such
a one makes show, as if out of judgment and experience, he disliked goodness;
and, therein, really accuseth god, as if he had found some evil in him,
or at least, not that good, which he promised, and the other expected.
And to that purpose, the Lord, in great indignation, expostulates with
the Jews, and asks, "What iniquity they or their fathers had found in him,
that they were gone from him after their vanities." Jer. ii.5.
It is dangerous in course of religion and godliness to fall forward
by errors, preposterous zeal, or other misguidance; yet not so much so,
as to fall backward by an unfaithful heart. The former may break
his face thereby, and lose his comfort in a great measure both with God
and men: but the latter is in danger, utterly to break the neck of his
conscience, as old Eli brake his neck bodily, by falling backward from
his seat, and died. Are there not many Eli's in all ages? And
as the least declension from God is dangerous; so is total, desperate:
neither will God ever forgive that sin, or give repentance to any so sinning,
but hath utterly excluded every such a one out of the otherwise infinite
bounds of his mercy in Christ.
The preaching of the word of God is the means
to beget faith and grace; but for the nourishing, and increasing thereof,
we must therewith join the observation in our places of "whatsoever Christ
hath appointed his apostles to teach," Matt. xxviii.20: in the use whereof,
as the sanctified means for the obtaining of that end, we shall keep ourselves
in the fear of God, and not fall from our steadfastness; and withal, "grow
in grace, and in the acknowledgment of the Lord Jesus," 2 Pet. iii.17;
if not in bulk, yet in firmness; as when the body leaves growing in bigness,
it knits better than before. Neither indeed can we be safe
from being drawn away from God otherwise, than by continual drawing nearer
unto him. For, our way to heaven is up a hill, and we drag a cart-load
of our corruptions after us; which, except we keep going, will pull us
backward, ere we be aware.
The Holy Ghost in those vehement exhortations
of the faithful to perseverance, enforced with so many promises, and threatenings,
both shows therein man's proneness, and danger, in himself, to fall away;
and also affords the means, by which God will preserve his sanctified ones
from apostasy [Austin]; using the same as evangelical conducts of grace
for his working of that perseverance in them, which he requires of them,
and that, rather by our being "apprehended of Christ," Phil. iii.12, as
the apostle speaks, than by our apprehending him. As the father leading
his weak child in a slippery way bids him hold him fast by his hand, lest
he fall, which he also puts forth unto him, yea, wherewith he takes hold
of the child, that so by communicating his strength with him, he may stand,
and not fall. The Lord that saith unto his, "Seek ye my face," Psa.
xxvii.8, and gives them a heart to answer, "Thy face, Lord, do we seek:"
gives each of them also, when he warns them to stand fast, and not to fall
away and the like, to answer effectually, Lord, "by these thy commandments
thy servant is warned to stand fast and to beware, lest I fall away, as
hypocrites do." Psa. xix.11. And, whensoever God either
promiseth unto men, or purposeth in himself absolutely an event touching
any his good work in or by them; he withal both purposes, and promises,
and accordingly affords them both means convenient, and skill and will
to use them; and, therewith, an answerable blessing upon them, for infallible
success.
In regard of this grace of perseverance, the
truly godly have an advantage above Adam in innocence. He received
to himself, at the first, his portion of grace, and goodness from God,
being made after his image, and full freedom, and power both to use, and
increase it. But instead thereof, he soon misspent, and lost all,
by transgression. God therefore, as a gracious, and wise Father,
hath provided better against our misgovernment, and made Christ Jesus our
Head, and Feoffer of trust for our state of grace, that he, "in whom dwelleth
all the fullness of the Godhead bodily," Col. ii.9, might still furnish,
and supply us, as we have need; lest we having all put into our own hands,
as Adam had, should misspend, and cast away all, as he did. And so
the same Christ our Lord, and Head, partly, by the mediation and intercession
with the Father; partly, by the continual supply of his Spirit assisting
us in our weaknesses, and recovering us in our falls; and partly, by his
Divine power restraining the enemies of our salvation, most faithfully
preserves us in the grace of God; not suffering the living members of his
body to be plucked from it; nor the habitation of his holy Spirit wholly,
and for ever to be possessed by his, and his elect's enemy, Satan.
The Scriptures speak of men's falling from the grace of God, as they
do of their receiving it. When the apostles entitle particular churches,
or persons, saints, "sanctified in Christ, partakers of the heavenly calling,
and such as in whom God will perfect the good work begun in them, until
the day of Christ, as it is meet to speak and judge of them all, " Rom.
i.7; 1 Cor. i.1; Phil. i.6; Heb. iii.1; they do not so judge and speak
in respect of the inward truth of the things, as certainly being in their
hearts, which they neither did, nor could ordinarily know: for "God only
knoweth the hearts of all the children of men: the things of a man no man
knoweth, save the spirit of a man which is in him," 1 Kings viii.39; 1
Cor. ii.11; but according to the outward appearance, and profession made,
in word and deed: so when they speak of the falling away of particular
churches, or persons, from God; they are to be understood, as they mean;
and mean, as they know: that is, according to the outward appearance, and
profession which men formerly have made, and then do make; leaving to God,
and men's selves, which only know them, the inward, and hidden things of
the heart: which too many causelessly make show of; sometimes deceiving
themselves, and sometimes others, and sometimes both, till the time of
revelation of hidden things come. And, whereas, weak Christians might
unhappily stumble at the revolt from faith and holiness formerly professed
by many, as if there were not that stableness, satisfaction, and comfort
in the gospel, and grace thereof, which it promiseth; the Lord, in great
wisdom, and mercy, removes this stone of offence out of their way, by intimating
plainly, that those apostates were never, truly and thoroughly, made partakers
of the gospel's grace, from the former profession whereof they had unfaithfully
declined. Thus the Holy Ghost teacheth, that the ground, what show
soever it made, in which the seed sown was either withered by persecution,
or choked by worldly care, Matt. xiii.21, 22, or pleasures, and which brought
not forth fruit to the harvest, was never good; but either stony, or thorny
ground: that they whose faith was overthrown, were not "vessels to honour,
but to dishonour," 2 Tim. ii.20; nor truly built upon the steady foundation
of God: nor of them who had the seal of his Spirit; nor were of his known
ones: that those "who fell away, and crucified to themselves the Son of
God afresh," were but formerly "as the earth which drinks in the rain,
which comes oft upon it," Heb. xi.6, 7, and yet brings not forth herbs,
but thorns and briers: that they, who "bring in damnable errors, and they
who "follow their pernicious ways," 2 Pet. ii.1, both the one and other
"departing from the holy commandment delivered unto them, and turning the
grace of God into wantonness," were, at their best, but as dogs, though
having for a time cast up their stomach, and vomited; and as "swine mashed
from their mire;" and as Jude saith, "ungodly men of old ordained to that
condemnation," Jude4, and crept in, to wit into the churches, unawares:
and, to conclude, that they, which went out from the apostles and churches,
by heresies, and profaneness, were not, to wit, truly, and indeed of them
before. 1 John ii.18. Thus God's wisdom, and mercy provides
a shield of faith against the fiery darts of men's hypocrisy and perfidiousness;
wherewith otherwise, the tender hearts of weak Christians might be deeply
wounded by Satan.top
CHAPTER VII.
OF RELIGION, AND THE DIFFERENCES AND DISPUTATIONS THEREABOUT.
Only men of all earthly creatures are capable
of religion [Calvin]: which is, also, so natural unto all men, how barbarous
soever, that, rather than any country, city, or family would want whereon
to bestow their devotions, they would "worship they know not what," Acts
xvii.23; John iv.22: yea, which is more, that which they do know,
not only to be base and vile, as sticks and stones, but also hurtful, and
evil [Cicero. Lactantius.]. As then religion, in the general,
is natural; and false religion, of corrupt nature: so is true, and Christ
religion by supernatural revelation. For how can that worship of
God please him, which is not according to his will? "And who knoweth
God's will but by revelation of his Spirit" 1 Cor. ii.11, 12. But
vain men are ready to deem God like themselves, imagining, that the things
which please them, please him as well. Hereupon the heathens
have devised to themselves gods, and goddesses of theft, murder, and all
manner of filthiness: and even Christians, in name, at least, because the
kings and lords of the earth account themselves honoured by their subjects,
when they entertain them with pompous shows, and pageants of witty device,
are ready fondly to imagine, that their witty, specially stately devices
and fancies please the Lord himself, as they do, them: and, therein, deny
unto him his two properties; of simplicity in the things; and power in
appointing them [Tertullian]: but if we will give God his due in religion,
we must have him both for the object, and appointer of our worship.
The apostate Israelites of old, and antichristians since, are said to have
"worshipped devils," 2 Chron. xi.15; Rev. ix.20; not for that they did
at least, ordinarily, direct their worship unto devils; but, for that,
at least, more commonly, they followed their suggestions, in the devised
manner of worshipping, though even the true, God. As in directing
our worship unto him alone, we honour, and acknowledge his majesty and
fatherhood, as being "our Father in heaven," Matt. vi.9; so in receiving
it from him as the only institutor, we honour, and acknowledge both his
love in providing, and his wisdom in contriving, and his authority in commanding
the manner of his service, and means of our salvation thereby.
This religion is the means of God’s worship,
and withal, of man’s happiness [Morneus]: which two main ends, God in great
wisdom and mercy hath joined together inseparably, that the desire of the
latter might provoke to conscience of the former, and the exercise of the
former effectually promote, and further the obtaining of the latter.
And this, being the only way to happiness, ought to be common to all men,
rude and skillful; base and honourable; high and low [Ficinus]. And
so all Christians are one in Christ, and Christ one in, and unto them.
Gal. Iii.28; John xvii.21. For though the terrene, and worldly
state of the persons, who are Christians, be very different; yet is their
spiritual estate of Christianity all one. There is one Lord Christ,
through whom, and one faith, by which they are justified, and that equally;
one Spirit by which they are sanctified, though in different degrees; one
calling of God begun, and perfected by the same gospel, and ordinances
thereof. No man’s highness of worldly estate can set him above the
lowest part of it, or them: nor any’s meanness keep him down from flying
as high a pitch of Christianity, as any other. An afflicted outward
state stands in need of religion to sustain it: a prosperous, to perfect
it in eternal happiness, besides the moderating of it in the meanwhile.
And, seeing our religion is to God alone; and only the manifestation of
it to men; we ought to be alike grounded, in it, and resolved of it, and
zealous for it; whether we enjoy the favour of the times, or the contrary.
All things requisite for the performance of
religious exercises are not parts of religion; but some are of natural
necessity; others for civil order, and comeliness. The former need
neither be taught, nor commanded, being imposed by absolute necessity,
which is the strongest lawn and most pressing master, that may be [Thales].
The other are such, as without which all exercises of religion would be
confused, and unorderly, and like the chaos which “God made in the beginning,
void and without form, and whose face darkness covered.” Gen. I.1,2.
For these, the general rules of the Word, with common-sense and discretion,
are sufficient. Notwithstanding, though things be not therefore comely,
and orderly, because they are done of custom, or commanded by authority;
but are therefore both used and commanded, lawfully, because they are comely,
and orderly: yet if either custom commend, or authority command things
that are such indeed, wise, godly, and peaceable men should hold themselves
even therefore the more bound unto them.
Religion is the best thing, and the corruption
of it the worst: neither hath greater mischief and villainy ever been found
amongst men, Jews, Gentiles, or Christians, than that which hath marched
under the flag of religion, either intended by the seduced, or pretended
by hypocrites. The Jews in zeal of God, such as it was, persecuted
Christ himself to the death: and Saul in a kind of zeal of the law, was
no less than a “blasphemer, persecutor, and oppressor.” 1 Tim. i.13.
Pompey the Roman having erected that arcem omnium turpitudinum, would not
call it the stage, or stews, as it was; but the Temple of Venus [Tertullian].
And what shall we think of the Spaniards’ Romish zeal? Who, by their
own bishop’s relation in his first instance of Spanish cruelty, hanged
upon one gallows thirteen innocent Indian women, in honour of Christ and
of his twelve apostles [Glasse of Spanish Cruelty]. But God is not
pleased with good intentions exercised in evil actions; much less either
pleased, or deceived with the vizards of impiety, and inhumanity: but as
he will repay unto the wicked according to their evil works of all kinds;
so will he render double vengeance unto them, who under the livery of religion
seek countenance for impiety and wickedness.
A man hath, in truth, so much religion, as he hath between the Lord
and himself, in secret, and no more, what shows soever he makes before
men: and makes sound proof of his religion both before God, and men, so
far as he is forward and ready to every good work, especially to the works
of mercy towards them that need. “Pure religion and undefiled before
God the Father is this, to visit the fatherless and widows in their affliction,
and to keep a man’s self unspotted from the world.” James i.27.
There are many civil hypocrites, who, if they converse honestly, and kindly
with men, presume of great acceptance from God, though they have little
care to know his will in his Word, and less to observe his precepts, and
ordinances of worship. There are also religious hypocrites not a
few, who because of a certain zeal which they have for and in the duties
of the first table, repute themselves highly in God’s favour, though they
be far from that innocency toward men, specially from that goodness, and
love indeed, which the Lord hath inseparably joined with a truly religious
disposition. Such persons vainly imagine God to be like unto the
most great men, who, if their followers be obsequious to them, in their
persons, and zealous for them in the things, which more immediately concern
their honours, and profits, do highly esteem of them; though their dealings
with others, specially meaner men, be far from honest, or good. But
God is not partial, as men are: nor regards that church, and chamber religion
towards him, which is not accompanied in the house, and street, with loving
kindness, and mercy and all goodness towards men. Such are also stuffed
with self-love in their very service of God, and do but flatter him for
their own advantage: “For if they love not,” and that in truth and deed,
“their brother whom they see, how can they love God whom they see not?”
1 John iv.20. Besides, they sacrilegiously divide the two tables
of the law one from the other, making the two great commandments, which
Christ saith, are like one to another, to be unlike in effect. In
these, pharisaism lives, and faith is dead: who as they shame Christianity,
and Christ in it, what in them lies; so shall their recompense from him
be answerable at that day, when every man shall receive honour or shame,
according to the works, especially or mercy, and goodness that way, which
he hath done, or not done in the flesh.
The common saying, “As good never a whit,
as never the better,” is verified in the works of religion: which not being
performed, as they ought, for substance, are accounted, as not done, in
regard of God’s acceptance, and the doer’s present benefit. So the
new “inhabitants of Samaria served not the Lord; and yet they served the
Lord.” 2 Kings xvii.33. So “he is not a Jew, who is one outwardly,
neither that circumcision, which is outward,” to wit only, “in the flesh.”
Rom. ii.28,29. So the carnal Corinthians in eating the Lord’s supper,
did not that which “was to eat the Lord’s supper,” 1 Cor. xi.20,21, to
wit, with acceptance from God, and profit to themselves, for the present.
I say, for the present: for by after repentance those very Corinthians
might come to have and obtain the right use and end of the Lord’s ordinance
formerly abused by them, and unuseful to them: and so might Simon Magus,
by repentance, of the baptism profanely, on his part, received at the first.
The reason of this is, because the effect of the Word, and sacraments,
and other ordinances of religion is neither natural, as of meat and drink,
which must either nourish presently, or not at all: nor depends upon the
worthiness of the minister, as the Donatists imagined; no, nor upon the
present fitness of the receiver simply, though both minister and receiver
ought to be worthy, and fit: but upon God’s blessing of that which is his
own, in his time, it may be many years after the receiving, unto his elect,
and in mercy covering what was formerly amiss both in giver and receiver.
Besides them, who put on “forms of godliness,”
2 Tim. iii.5, and religion only, as men put on their clothes, because to
be naked of all religion would be both shameful, and in many places dangerous;
and them, who for love of lucre and riches reign and dissemble in religion
[Lactantius]; many of those who seriously mind it, make their choice amiss;
as either led by custom of times, and places, in which they live; or by
affection and admiration to and of some special persons; or traduced by
some vehement passion of anger, fear, envy, or the like; or misled by some
guileful appearance, without due examination. And having so done, they
commonly set themselves earnestly to advance that faction into which they
have once entered, and to depress all others, though oft without competent
knowledge of one, or other. Wherein yet they miss, whichsoever is
good, or bad; since either may be either, for aught they know. Notwithstanding,
we owe this honour to the particular courses of religion which we have
once embraced, or wherein we have been brought up, and received any good,
that we leave it not lightly; nor further in any particular, than we needs
must; nor at all, in the things, which God, in it, in true, and distinct
consideration, hath blessed to our spiritual good. To be lightly
moved in religion, is childish weakness: but to be stiff without reason,
manly obstinacy: and better to be a child in weakness, than a man in perverse
obstinateness. The former thinks too well of others, by whom he is
too easily moved: the latter thinks too well of himself, despising other
men, and God’s gifts, and graces in them; as if “the word of God came either
from him, or to him alone.” 1 Cor. xiv.36. And this fault of
the two, is both the worse, and more dangerous: the former may in time
be more easily confirmed in the truth; as a child, in time, becomes a man:
the other is seldom and hardly reclaimed, by reason of his hardness and
obstinacy.
Disputations in religion are sometimes necessary,
but always dangerous; drawing the best spirits into the head from the heart,
and leaving it either empty of all, or too full of fleshly zeal and passion
if extraordinary care be not taken still to supply, and fill it anew with
pious affections towards God, and loving towards men. And this the
more, considering how the controversies in religion are generally carried
with more heat, than of any other subject: for that, besides reason, art,
credit, and persuasion of truth, and right, which warm men in other differences,
they are in this inflamed, as it were, with zeal for God, and his service:
for whom, and which, not to be fervent, seemeth to be derogatory to his,
and its honour. We are therefore carefully to beware, and earnestly
to pray, that we may in controversies of religion strive for God, and according
unto God: seeing in them we both may easily, and do dangerously err, if
we miss at all: and therewith, that we neither make our adversary’s cause
worse than it is; nor conceive a sinister opinion of his affections in
it, without reason. In both which men seek unhonest and unconscionable
advantages: and are sorry in effect, that they whom they oppose, are not
worse than they are.
He that strives for error, strives for Satan against God: he that strives
for victory, strives for himself against other men: but he that strives
for truth against error, helps the Lord against God’s and his own enemy,
Satan, the father of lies; and his specially, if withal he handle God’s
cause according unto God. A man shows most knowledge and understanding
in the matter of truth: but most grace in the manner of handling of it,
with reverence, holiness, and modestly.
No faculty hath so many unskillful ones to
meddle in it; as that of disputing in matter of religion. Which cometh
to pass, either because men think it a shame for them not to have both
knowledge in, and zeal for that subject: or because they make account in
truth, that they venture nothing but words in the voyage, and so can have
no great loss: or else, which, is common with ignorants, because they still
presume they gain, with whom, or about whatsoever they meddle: whereas,
if they had modesty to call things into consideration, and wisdom to discern
of them aright, they would find themselves plain losers, where they think
their gain greatest.
Divers men are effected diversely with the oppositions, and arguments
this way brought against their tenets. Some through feebleness of
heart are afflicted with them, as with a troop of enemies invading their
possessions: others are lightly turned about, like weather-cocks, with
every puff of new doctrine. The complain is just, and great of the
vanity, and wantonness of men, and women, in finding, and following new
fashions of apparel: but it were well, if this vanity and newfangledness,
were to be seen only on peoples’ backs, and that the complaint were not
as just, and more grievous of the profane wantonness of many in taking
up new forms of faith, and religion, specially in places of liberty, and
where men may profess any religion, or none, if they will, without bodily
danger. I have known divers, that have more lightly and licentiously
changed their religion, and that in no small points, than a sober man would
do the fashion of his coat: and who, in my conscience, if it might but
have gained, or saved them twelve pence, would have held their former religion
still. Others by oppositions are drawn into further search, and examination
of things, Acts xvii.11: and this is commendable, where the matter is such,
as we either understand not thoroughly, or may err in. Some again,
though of weak understanding, no sooner hear an objection against anything,
which they hold, but forthwith they fall upon it with an answer.
And this they do oft out of a conceit that it is a point of wit in them,
and credit to them, to say something to everything, though little to purpose
to anything: in whom the Proverb is verified, to the contrary, “He that
answereth a matter before he knows it, it is folly, and shame unto him.”
Prov. xviii.13. Others there are again, who trust most to the scorpion’s
sting, their venomous tongue, in disgracing, instead of refuting, both
cause and person of their opposites, by all possible means: and these are
for the most part such, as presume that the times, which they serve, and
their credits with them, will countenance, and authorize against their
underling adversaries the slanders, and calumnies which they either malicious
invent, or lightly receive, or uncharitably conceive against them: which
therefore they spit freely abroad with black tongues as serpents do their
poison, to blast, and corrupt whatsoever they light upon. These hot
reproachers are often as cold disputers [Scaliger]. There want not
also, who affect differences in religion with others, either in wantonness,
and for ostentation of wit; or in affectation of singularity; or in envy
at superiors; or in contempt of inferiors; or to gratify the mighty, by
opposing such, specially of mean condition, as the other hate, and despise.
But we should affect strife with none; but study, as far as can be, to
accord with all; accounting it a benefit, when we can so do with any; and
the contrary, across; and the same the greater, by how much their gifts,
or graces, or places are greater, or the bond nearer between them, and
us, whether natural, or civil, or religious. Lastly, there are to
be found too many, who make either proud contempt, or bold obstinacy a
buckler to ward all blows of arguments, that are, or can be brought against
their preconceived opinions. We ought to be firmly persuaded in our
hearts of the truth, and goodness of the religion, which we embrace in
all things; yet as knowing ourselves to be men, whose property it is to
err and to be deceived in many things; and accordingly both to converse
with men in that modesty of mind, as always to desire to learn something
better, or further, by them, if it may be: as also to beg at God’s hands
the pardon of our errors, Psa. xix.12; and aberrations, which may be, and
are secret in us, and we not aware thereof.
Whosoever offers the word of God, and holy
Scriptures for justification of his religion, deserves to be heard, and
to have his cause examined for the very Word’s sake, whose testimony he
offers to produce: as in civil course, he who offers to bring for his cause
witnesses honourable, and worthy of credit, will be admitted to plead it
for his witnesses’ sake, though not for his own.
No difference, or alienation in religion how
great soever, either dissolves any natural, or civil bond of society; or
abolisheth any the least, duty thereof. A king, husband, father,
&c., though an heathen, idolater, atheist, or excommunicate, is as
well, and as much a king, husband, or father, as if he were the best Christian
living: and so both oweth, and hath owing unto him reciprocally the duties
and offices of that state, in which he is set, by an inviolable right:
which they that deny, are monsters amongst men, and enemies, to human societies.
Divisions amongst a few, though not in the
greatest matters, are most observed, because first, it is expected that
weak parties should be firmly united for their better defense. Secondly,
a few, and their doings are remarkable for their fewness, as a handful
of foreigners in a strange country. Thirdly, their differences are
oft more vehement, partly for the greater zeal, spiritual or carnal, of
the persons; and partly because their opposition is more immediate; whereas
amongst many it will be hard, but some mediators will be found to moderate
things [Bodinus]. And this is the reason, why the danger of civil
tumults is greatest in such countries, as in which two religions only are
in use. Lastly, all will be bold with them, and ready to proclaim
their miscarriages to the full, and above truth.
The most count it the best and safest way in differences of religion
without further question, to take the strongest part: that doing as the
most do, they may have the fewest find fault with them. Such forget
God who is strongest of all. But the best and safest way indeed,
is to get true, and sound conscience of things certain, and without controversy.
Such a person God will direct in his ways, so far, and certainly, as not
to miss of the main end, life eternal; and therewith in mercy will pardon
all other his human aberrations. “With mine whole heart have I sought
thee: O let me not wander from they commandments.” Psa. cxix.10.
Men are for the most part minded for, or against
toleration of diversity of religions, according to the conformity which
they themselves hold, or hold not with the country, or kingdom, where they
live. Protestants living in the countries of Papists commonly plead
for toleration of religion: so do Papists that live where Protestants bear
sway: though few of them, specially of the clergy, as they are called,
would have the other tolerated, where the world goes on their side.
The very same is to be observed in the ancient Fathers, in their times:
of who, such as lived in the first three hundred years after Christ, and
suffered with the churches, under heathen persecutors, pleaded against
all violence for religion, true or false: affirming that it is of human
right and natural liberty, for every man to worship what he thinketh God
[Tertullian]: and that it is no property of religion to compel religion,
which ought to be taken up freely; that no man is forced by the Christians
against his will, seeing he that wants faith, and devotion, is unserviceable
to God: and that God not being contentious, would not be worshipped of
the unwilling [Lactantius]; whereas, on the contrary, the latter, having
the emperors Christian, and on their side, incited, and pressed them to
violent courses. But considering, that to tolerate is not to approve;
and that the magistrates are kings, and lord over men properly, and directly,
as they are their subjects, and not as they are Christ’s; but that
by accident, and as the same persons who are civilly their subjects, are
spiritually Christ’s and Christians; and lastly, considering, that neither
God is pleased with unwilling worshippers, nor Christian societies bettered,
nor the persons themselves neither, but the plain contrary in all three;
the saying of the wise King of Poland [King Stephen] seemeth approvable,
that it is one of the three things which God hath kept in his own hands,
to urge the conscience this way, and to cause a man to profess a religion
by working it first in his first.
If the order in Israel be objected; it may
be answered, first, that the land was holy, as no land now is; that one
nation separated from all other nations to be the Lord’s peculiar people,
as no nation now is; the kings types and figures of Christ, as no kings
now are: and secondly, that none were, in truth, compelled to the Israelitish
church and religion; but being of it, whether Israelites, or proselytes,
were to be “cut off from the Lord’s people, and destroyed out of hand for
presumptuous sins,” Numb. xv.30-36; Psa. ci.7,8; or working iniquity; or
for “not serving God with all their heart and might,” 2 Chron. xv.13.
Kings by this course would come short of the number of subjects, in whose
multitude their honour stands: and unto churches, few or none could
possibly be added.
If it be further objected, that men may be by the magistrate constrained
to the outward acts of justice, honesty, and the like, though destitute
altogether of the inward virtues; it may be answered, that these serve
properly, and immediately to preserve civil societies, of which magistrates
are properly kings, and lords, and so do obtain their proper ends, if the
very outward things be done, though never so unwillingly: but of religious
actions the proper end is not civil society, nor is attainable but by faith,
and devotion in the heart of the doers.
Lastly, to that of the Fathers, “that many
who at first serve God buy compulsion come after to serve him freely and
willingly,” [Austin] I answer, that neither good intents, not events, which
are casual, can justify unreasonable violence: and withal, that by this
course of compulsion many become atheists, hypocrites, and familists: and
being at first constrained to practice against conscience, lost all conscience
afterwards. Bags and vessels overstrained break, and will never after
hold anything. Yet do I not deny all compulsion to the hearing of
God’s word, as the means to work religion, and common to all of all sorts,
good and bad; much less excuse civil disobedience palliated with religious
shows, and pretenses; or condemn convenient restraint of public idolatry,
so as this rule of reason holds its places, viz., that the bond between
magistrate, and subject is essentially civil; but religious accidentally
only, though eminently [Keckerman]. For conclusion of this matter,
let the godly magistrate consider, that as there is no church-state and
profession so truly Christian, and good, in which too many may not be found
carried in their persons with a spirit plainly antichristian; so there
is hardly any sect so antichristian or evil otherwise, in church profession,
in which there are not divers truly, though weakly led, with the Spirit
of Christ in their persons, and so true members of his mystical body.
With whom to deal rigorously for some few aberrations of ignorance, or
infirmity, were more to please Christ’s enemy in the oppressing of the
person, than Christ, in so repressing his failing in some particulars,
specially if they be not fundamental.
As then the Christian magistrate hath his
power of magistracy from God, which his Christianity serves to sanctify,
and direct: so, undoubtedly, he is to use it for God, and his honour, and
that in his true worship, in which he is specially honoured, and against
the contrary; yet with these two cautions: First, That as the greater sins
of other kinds, do not so violate and dissolve the marriage-bond, as adultery
doth, by reason of its direct opposition thereagainst: so neither do idolatry,
or heresy, how great sins soever in themselves, so outlaw a subject civilly,
as do seditions, murders, adulteries, and the like directly violating,
and disturbing civil societies. The second is, That no authority
of man may bring into, or uphold in the Church either doctrine, or ordinance
of religion, or person, which last is not lightly to be regarded, seeing
the other two serve for it, unto which the Lord in his Word hath not first
given testimony of approbation for that use: seeing magistrates are not
governors against, nor besides, but under God, in their dominions. top
CHAPTER VIII.
OF THE HOLY SCRIPTURES.
The holy Scriptures are that divine instrument,
and means, by which we are taught to believe what we ought, touching God,
and ourselves, and all creatures: and how to please God in all things,
unto eternal life. I speak of believing things, seeing faith comes by hearing:
for else, we know things touching God by that which we see, feel and discern,
in and by his works. We are led to the knowledge of God in his power, wisdom,
goodness, justice, and mercy, by his works both without, and within us;
and whensoever God either doth, or suffers a thing to be done, though not
so much as insinuated formerly in his Word, we then know it to be his will,
that such a thing should be, as certainly, as if he had expressly revealed
it before in the Scriptures. I speak of pleasing God in all things; first,
because entire obedience, so far as human frailty will permit, is the immediate
end, and use of the word of God; and the way, and means to salvation: secondly,
to meet with that dangerous presumption of doing that, which is necessary
to salvation, as many use to speak, though with affected ignorance of,
and apparent disobedience to many of God’s commandments. Who knoweth with
how will God can, and doth save many, being faithful in learning what they
can, and in observing what they know? Though much more be necessary to
such as have means to know more. And thirdly because it is no child-like,
but a bastardly disposition, to take care for serving God no further, though,
alas, all be little enough for that, than to be sure of the Father’s inheritance.
The heart of a man is then assured before God, and hath a warrant from
heaven against eternal confusion, when he can say, with good conscience,
that he "hath respect to all God’s commandments." Psa. cxix.6.
God would have his will written, that is,
his Word to become Scripture, partly for more certainty of truth to men,
and to preserve it the better from being corrupted; as all make account,
that things set down in black and white, as they speak, are most firm:
partly, for accord, and unity of churches, and Christians in the same truth;
who, if they differ so much, notwithstanding they use the same rule, what
would they do, if their rules were different, or uncertain? and partly,
for more community; seeing books and writings may both easily be dispersed
whither the voice of teachers cannot come, and also be read in private
by Christians, when they are apart from their teachers.
Neither all things which the prophets of God
wrote, were written by Divine inspiration, but some of them humanly, as
their human affairs, common to them with other men, required: neither was
all wherein they were divinely inspired, brought into the public treasury
of the church, or made part of the canonical Scriptures, which we call
the Bible [Junius]; no more than all which they spake, was spoken by the
Spirit; or all which they spake by the Spirit, written, John xx.31; xxi.25:
but only so much, as the Lord in wisdom, and mercy, thought requisite to
guide the church in faith and obedience, to the world’s end: so as the
Scriptures should neither be defective through brevity, nor burthensome
by too great largeness, and prolixity. and thus to judge is more answerable
both to God'’ providence in preserving the Scriptures from miscarrying;
and to the Church’s care, and faithfulness in keeping safe this heavenly
treasure committed to her custody; than to say with some, that any of the
books, or parts of the canonical Scriptures are lost.
It no more detracts from the authentic authority,
or general use of some parts of the Holy Scriptures, that they were penned
upon some special occasions, than of the sermons of Christ, the prophets,
and apostles, that some of them were preached upon special occasions. And
surely, it seems a strange conceit, that the authority of the writing should
be the less, because the thing written was suggested by the Holy Ghost,
and so penned, upon special occasion offered : as such Scriptures were.
The Scriptures are not only authentic in themselves,
as having the Spirit of God for the author both of matter, and manner,
and writing, 2 Pet. i.21; but do also, as they say, carry their authority
in their mouths, binding both to credence, and obedience, all whomsoever,
unto whom they come, and by what means soever. and if God "left not himself
without witness," Acts xiv.17, in his works of creation, and providence;
how much less in his written Word? wherein, without comparison, he reveals
himself much more clearly, than the other way: which is therefore discernible
by itself, as is the sun by its own beams, and light; and which, as one
saith, he that studies to understand, shall be compelled to believe [Tertullian].
their assertion, therefore, who hold, and teach, that we are to receive
the Scriptures for the churches’ testimony, because usually, as others
more truly and religious speak, we receive them by its testimony [Whitaker],
is in effect none other, than that we are to believe God for men’s cause:
whereas, on the contrary, if a man should find the book of the Holy Scriptures
in the highway, or hidden under a stone; yet he were bound to learn, receive,
believe, and obey them, and every part of them, in his place, though without,
yea against the liking and approbation of all the men in the world: except
God must not be God without men’s liking [Tertullian]. And if the word
preached by Christ, the prophets, and Apostles, in their time, whether
to Jews, or Gentiles, were absolutely to be believed, and obeyed, by every
one that hear it, without other, or further testimony; why not as well,
and much, now, by all that read it written? "He that receives the testimony"
of Christ for itself, whether exhibited in speech, or writing, "sets to
his seal that God is true," John iii.33: he that receives it for the testimony
of the Church sets to his seal, that men are true. But the child of God
knows his Father’s voice [Morneus].
The profit and power of the Scriptures, both
for stay of faith, and rule of life, and comfort in all manner of afflictions,
no tongue or pen is able so fully to express, as every true Christian finds,
and feels, in his own experience. There is but one true happiness, life
eternal; one giver it, God; one Mediator, Jesus Christ; and so but one
means of imparting it, the world of God: by which, he, that is both author
and finisher of all, both begins, and perfects all. "Blessed is the man,
that hath his delight therein, and meditates in the same, day and night,"
Psa. i.1,2: that so he may learn the things upon earth, the knowledge whereof
will fit him for heaven [Jerome].
When we avow the Scriptures’ perfection, we exclude not from men common
sense, and the light of nature, by which we are, both subjects capable
of understanding them, and directed in sundry manners of doing the things
commanded in them: yea, besides other human helps, we both acknowledge,
and beg of God as most needful for their fruitful understanding, the light
of his Holy Spirit: not only we account, and avow them as a most perfect
rule neither crooked any way, nor short in anything requisite. This their
sufficiency and perfection is not to be restrained to matters simply necessary
to salvation: for who can say, how many, or few, and no more, nor less,
they are? But to matters necessary to obedience, that we may please God
in all things, great or small; expressed, or intended, and to be gathered
by proportion, and just consequence, 1 Thess. iv., 1. "Without faith we
cannot please God," Heb. xi.6; and "Faith comes only by the word of God,"
Rom. x.17; which we must therefore make our guide in "all our ways." Prov.
iii.6. And if we be to "give an account of every idle word," Matt. xiii.36,
and so for every vain thought, or work, there is then a law of God for
these smallest matters; for where no law is, there is no transgression;
and where there is no transgression, or fault, there is no account to be
given. But as philosophers say, that the least natural things are not sensible,
by reason of their smallness; so may, and doth it too easily fall out,
that we fail through want of skill or care in applying our rule of direction,
both in smaller matters, and other of greater moment also. But this is
not because the Scriptures are defective in directive; but we either blind
in discerning, or negligent in searching, or both. And if the holy Scriptures’
direction reach unto the whole course of our life, how much more of our
religion, or worship of God? in which nothing is to be practiced, but hat
which is to be believed; nothing to be believed, but that which is to be
taught; nothing to be taught, but according to the Scriptures. this being
the first thing that we are to believe, that we must believe nothing, but
according to them [Tertullian]. All things else are human; and human it
is to err, and be deceived. the custom of the Church is but the custom
of men; the sentence of the fathers but the opinion of men; the determinations
of councils but the judgments of men [Whitaker]. To conclude, one only
place of holy Scriptures rightly understood, and fitly applied, will have
more power, and fasten deeper upon a truly good, and godly heart; than
all the consenting authorities of men, and angels, though uttered with
the tongue of men, and angels.
As the title set over the head of Christ crucified, was the same in
Hebrew, Greek, and Latin, so are the Scriptures the same, whether in the
original, or other language into which they are faithfully translated.
Yet, as the waters are most pure, and sweet in the fountain, so are all
writings, Divine and human, in their original tongues; it being impossible,
but some either change, or defect, or redundancy will be found in the translation,
either by default of the translator, or of the tongue, into which it is
made.
In a translator is required, specially, skill
in words, and tongues; in an expositor, judgment in things. That translation
is most exact, which agreeth best with the original, word for word, so
far as the idiom, or propriety of the language will bear: so as for words,
or phrases, in the original, proper or common; simple, or figurative; perspicuous,
or doubtful; words and phrases of the same sort, proper or common, and
so of the rest, be put, and retained in the version: lest the interpreter
bring his own commentary for the Scripture text. On the contrary, the commentary
is best, which shows most clearly the sense, scope, and meaning of the
text, in what words soever.
As a law-maker best knows the meaning of the law, and how it is to
be expounded, so for the exposition of the holy Scriptures, the Spirit
of god, as the author thereof is first and most to be consulted with, by
faithful and earnest prayer, from a good conscience, that God may fulfill
his promise made of "giving his Holy Spirit to them that ask it," Luke
xi.13, and of "revealing his secrets to them that fear him." Psa. xxv.14.
And so some special instruments of renewing the gospel’s light in the former
age, have professed, that they learned more this way by prayer, than by
much study otherwise [Luther].
There is in Scripture but one proper, and
immediate sense; others are rather collections from it, relations unto
it, or illustrations of it, than immediate senses. The literal sense is
to be followed, as being most natural, what may be, and not to be refused,
if it may stand without danger, without blasphemy, and according to other
Scriptures [Irenaeus]. and here it must be noted, that Christ, and his
apostles in expounding Moses and the prophets, did not only infallibly
express their conceptions and meanings, but the meaning of the Spirit speaking
in them; and that, by reason of their more plentiful measure of the same
Spirit and experience withal, in some particulars, as I conceive, further
than the prophets themselves understood: albeit they always knew the immediate
drift of the spirit and meaning of the things, which they spake, and were
not as the Pythonists, or other the like instruments of the devil, uttering
oracles which they themselves understood not.
The lawyers have a rule, and the same competent
to the matter whereof they treat, that laws of favor are to be extended,
as largely as may be: but odious laws, as they speak, as much straitened
and confined within the narrowest bounds of interpretation. But all God’s
laws and instructions must, in honor of the lawgiver, be expounded in the
largest sense that they can bear: that so they may reach s far, and bind
as fast, as may be. This is the infiniteness of his wisdom challengeth,
in directing us; of his authority in commanding us; of his mercy, in promising;
and justice, in threatening: which, by so interpreting, and applying his
Word, we acknowledge, and honor, as is meet. and as they are blame-worthy,
who out of a scrupulous fear, lest they should add to the Scriptures, allow
them no further meaning, than the words express; so is their sin greater,
and full of presumption, who shorten and straiten the Scriptures’ instruction
to that which is expressed in so many words, that they may make room thereby,
for their own devices. A scripture commandeth, promiseth, or threateneth
whatsoever is contained in it, though not expressed; and that is contained
in it, which can truly and justly be gathered from it, though by never
so many consequences, or inferences; though the fewer the less dangerous,
by reason of our weakness of discourse.
Particular words and phrases, more obscure,
are to be interpreted according to the scope and mind of the speaker, the
Holy Ghost, in the place, which is, both in time, and excellency, before
the thing spoken [Celsus], and that for which the Spirit speaketh as it
doth in the place: neither is the scripture profitable, except the scope
be first found [Chrysostom]. And to hang upon a word, phrase, or sentence
in a text, without looking to the main drift, is, if any other, the character
of an heretical disposition. With this, that other most necessary rule
hath affinity; namely, that the words are to be understood according to
the subject matter [Melancthon]: the words of law and gospel according
to the different nature of law and gospel; the words of an history, historically;
of a sacrament, sacramentally and mystically; and, accordingly, notes of
universality, according to the extent of the matter, or person spoken of.
As we oft find out, and learn men’s meaning
by some of their company, and of such as are about them, which we could
not learn of themselves, so may we gather the meaning of a scripture, otherwise
hard to be understood, by marking the things which accompany it, and which
are above and below, as the Jews used to speak, and Christians with them
[Tertullian].Like as the lamps in the golden candlestick did one help another’s
light; so doth one place of holy scripture, another’s. And though a thing
found in one place, if in one indeed, be s true, and bind as strongly,
as if it were a thousand times written; yet so to insist upon any one place,
in a difference, as to neglect others, is the highway to error, and to
lose the right sense, by breaking the scripture’s golden chain, whose links
are all fastened together [Chrysostom]. And as one place must be expounded
by another; so much the more brief and obscure by the more plain, and large,
and not the contrary, and cross way: for that were not to lighten the darkness
of a text, but to darken its light: according to that of the father: -
The fewer must be understood according to the more; and one saying must
rather be taken according to all, than against all [Tertullian].
Touching precepts affirmative, and negative,
first, they are usually either kept, or broken together. He who doth not
what he should do, commonly doth what he should not do; if a man be "drawn
away" from God, he is easily "ensnared by his own lust," James i.14. On
the contrary, he that doth his duty faithfully, hath as it were, a supersedeas
from the Lord, against the temptations of sin, and Satan. the way not to
"fulfill the lusts of the flesh is to walk in the Spirit." gal. v.16. Secondly,
the received rule, that affirmative precepts bind always, but not to always,
as negatives do, is true, being rightly understood. We are to take no time
for doing evil, and but some time for the doing of the best good, to wit,
as we have opportunity, and ability. Gal. vi.10. Thirdly, in the prohibition
of an evil we must ever understand the command of the opposite virtue;
and so on the contrary. He that saith expressly, "Thou shalt not kill,"
means also, as well, Thou shalt preserve thy neighbor’s life. Lastly, there
is both more virtue and more vice practiced in affirmatives, than in negatives.
It is more good, to do good, than not to do evil: and more evil, to do
evil, than not to do good; though both the tree that brings forth evil
fruit, and that brings forth no fruit, shall be cut down, and cast into
the fire.
The oppositions intended in Scriptures are
diligently to be observed, upon mistaking whereof error followeth; upon
neglect, maimed obedience. For example: the apostle in teaching that there
is but "one God the Father, and one Lord Jesus Christ," 1 Cor. viii. 4-6;
doth not oppose the Father to the Son; nor the Son to the Father, for either
is God, either Lord: but both to all, whether creatures, or idols. So where
Christ bids his apostles "baptize them that believe," he doth not exclude
their infants; but such as believe not the gospel being preached unto them.
Matt. xxviii.19; Mark xvi. 16. Likewise, where Paul saith of the incestuous
man, that he was "rebuked of many;" he opposeth not many to all, as some
conceive, but to one, viz. himself. 2 Cor. ii.6.
Lastly, he that will expound the Scriptures,
ought in honor of the graces of God bestowed upon other men, and in conscience
of his own infirmity, with the holy use of other means, to join the reading
and searching of the commentaries and expositions of such special instruments,
as god in mercy hath raised up for the opening of them, and edifying the
church thereby: remembering always, that "the word of God neither came
from him, nor to him alone." 1 Cor. xiv.36. He that depends too much upon
other men’s judgment, makes as if the word of God came not to himself at
all: he that neglects it, as if it came to him only. Of which two evils
the latter is so much the worse, as arrogancy in a man’s self is more odious
both to God, and men, than either slackness in examining, or dullness in
discerning, or excessive fear of departing from the opinion, specially
received, of others.
It is strange, and lamentable, that, in the
great profession of the Scriptures made in our days, so many should be
ignorant of the difference between the law, and the gospel, of which two
heads the Scriptures consist: making the gospel nothing else, but a more
favorable, and easy law, and thereby transforming grace into nature; a
promise to be received, into a commandment to be fulfilled; and the offering
of new life, even the life of Christ, into the exacting of old, and due
debt only. Gal. ii.20. God, as an absolute Lord, gives his holy law, saying
"Do this and live:" and therein properly exacts obedience, as a natural
debt, of the reasonable creature, thereunto enabled by creation: but as
a gracious Father publisheth the gospel, in it offering help to the miserable
and helpless creature, and working withal, according to the election of
grace, power, and will to receive the help, and hand offered. this if many
considered, as they ought, they would not, as they do, plead the power
of man’s free will in spiritual things, against the free grace of God;
nor exclude as some of them do, the infants of believers from the covenant,
and baptism of the church: as though God could not show grace, because
they cannot show free will to receive it.
The utmost ordinary means of revelation of
God’s will for man’s salvation and happiness, is the gospel. When the law
written in man’s heart by creation was almost worn out, god gave it written
in tables of stone. But life, and freedom from sin, and death, being "impossible
to the law in that it was weak, through the flesh," Rom. viii.3; and all
men by it, whether considered as written in tables of stone, or of the
heart, by creation, "coming short of the glory of God," Rom. iii.23; it
hath pleased the same God by the gospel of his Son Christ to provide a
gracious remedy, that the sick to death, by the justice of the law might
be cured; yea the dead revived, by the grace of the gospel, and mercy of
God therein. And other remedy besides, and beyond this, for the obtaining
of salvation God hath not revealed. He that fulfills not the righteousness
of the law, violates God’s justice: but remaining obstinate against the
grace of the gospel also, he despises with God’s justice, his mercy; and
his authority in both. and what remains for such, but a fearful expectation
of the work of his terrible power, of "the revelation of his wrath from
heaven against all, specially such, ungodliness of men"? Rom. i.8. "For
if the word" (of the law) "spoken by angels was steadfast, and every transgression
and disobedience received a just recompense of reward: how shall we escape,
if we neglect so great salvation" (of the gospel); "which, at first, began
to be preached by the Lord, and was confirmed to us by them that heard
him?" Heb. ii.2,3.top
CHAPTER IX.
OF AUTHORITY AND REASON
Authority leads us to the author of a thing,
and bids us rest in his word, whether for credence to his relation, or
obedience to his commandment. Reason wills us to look to the thing itself,
and to the arguments for or against it, taken either from common sense,
or natural principles, and conclusions, or other undoubted grounds of truth,
or goodness of matter. The ground in authority is, in a sort, personal;
in reason, real. It is a kind of impeachment of authority, to examine the
reasons of things: so is it a prejudice to reason’s work to call authority
to counsel, save only when God speaks; for then the authority justifies
the reason; and reason bids receive the authority, and do all things commanded
without reasonings. Phil. ii.14.
The authority and credit of him that relates
a matter, whether man, or angel, yea or God himself, makes it not the truer
in itself, but the more readily to be believed by them that hear it. The
testimony of God in his Word, that in the beginning he made the world of
nothing, and will judge men and angels at that day by Jesus Christ, is
only therefore true in itself, because God indeed hath done the one, and
will do the other; but it is therefore by us to be believed as true, because
he so testifies in his Word.
Divine authority is to sway with us above
all reason: yea reason teacheth, that God is both to be believed, and obeyed
in the things for which man can see no reason. And hence it is, that the
Lord hath so severely punished men’s transgressing his laws of ceremonies,
and divine institutions, called by the schoolmen, voluntary precepts; for
that in commanding of them God’s absolute authority most clearly appears,
and man’s pure obedience in observing them. 1. Sam. vi.19; 2 Sam. vi.6-8;
2 Chron. xxvi.18, 19. Human authority hath more or less weight, according
to the worth of the person, or other circumstances; but as the monies of
all men, high and low; good and bad, are alike; so are the reasons. The
meanest man’s reason, specially in matter of faith, and obedience to God,
is to be preferred before all authority of all men. I say, specially of
faith; yet not excluding other subjects. For though I will and ought to
do some things, simply because I am commanded; yet I will not therefore
simply believe that anything is good in itself. And albeit I am bound to
obey human authority in sundry things, for the commanding of which I know
no reason, yea know there is no reason; yet know I reason for mine obedience,
even the honor of authority, and preservation of peace. The thing commanded
may be unjust, and evil in him that commands, and yet good in me, obeying
his authority in it. For example: a matter of outward wrong to me commanded
by the magistrate; in the doing whereof I sustain damage, but sin not.
God who made two great lights for the bodily
eye, hath also made two lights for the eye of the mind; the one, the Scriptures,
for her supernatural light; and the other reason, for her natural light.
And indeed only those two are a man’s own: and so is not the authority
of other men. The scriptures are as well mine, as any other man’s; and
so is reason as far as I can attain to it. But the authority of others
is not mine, but theirs: which when I use, I borrow, and lay to pawn unto
them, whom I cannot satisfy, or secure by the other means, which are mine
own. Who would borrow of others that hath enough of his own to satisfy
as well?
God, who, though he be absolute Lord, so often annexeth reasons to
his precepts, teacheth even the most powerful and mighty upon the earth,
in their governments, to prefer reason before authority. And the man that
would not rather rule men by reason, yea, beasts, if they were capable
thereof, than by violent authority, is himself inhuman, and beast-like.
The authority of God’s Word and testimony
is always the same, as being grounded upon his unchangeable verity; but
the credit of men’s judgments is less, or more according to variety of
circumstances. Men deserve most credit in the faculty wherein they have
been most exercised; for none can judge so well of the craft, as the craftsman
[Anacharsis]. So, more likely it is, that a man wise, learned, and studious
in the Scriptures, especially, if withal, he be such a one, as unto whom
God hath promised, in ordinary course, as unto one that fears him, to reveal
his secrets, should find the truth, than one flighty, illiterate, and of
more shallow meditations. In former ages the devil hath so far prevailed,
as that men in superstitious reverence, have, as it were, pinned their
faith and religion upon the sleeves of the Church’s authority, and clergy’s
learning; putting out, or winking with, their own eyes, that their guides
might lead them: and this blindfold devotion is yet affected by too many.
But withal, there want not, specially in places of liberty, whose minds
Satan hath so far possessed with the contrary delusion, as they think it
half popery, so much as to seek counsel and direction at men of learning
and knowledge; lest, forsooth, they should be deceived by them. This suspicion
hath been, and is, too much occasioned by the abuse of learning to covetousness,
and ambition in the learned: but is taken and held up by the other, partly
by unbelief, whilst they more fear the devil’s subtlety in deceiving them
by learned men, especially being in any measure conscionable, than they
trust to the blessing of God upon his own gifts in them for their information;
partly, from conceitedness in themselves, as if they were indeed very popes,
and exempted from danger of erring; and partly, through partial affection
to their preconceived opinions, of which they are as loath to hear any
ill, as fond parents are to hear ill of their children, though there be
never so much cause, lest thereby they should be brought out of love with
them. But as we are more to desire, and endeavor that we ourselves may
walk in the ways of God, than others; so should we rather desire and more
endeavor, as we have occasion, to converse with men of knowledge, and such
as ;may inform us, than with them that know less than ourselves, and do
depend upon us for information. And to conclude; as learning makes the
good better, and the bad worse: so is it more likely, that a man should
be bettered by it, than not; and that knowing what concerns him, he will
be the more ashamed of the contrary [Comenius].It is also more probable,
that many, specially wise, and godly, should find the truth, than one,
as many eyes see more than one: whereupon it was that the very apostles
in some cases of practice sought or took the advice of others; which help,
our dullness makes much more necessary for us. Acts xxi.24-26.
Into this account we must also bring the advantage
of ages and times in which men live: and so more credit in matters controverted
between Rome and us, is to be given to the churches, and fathers of that
first age after Christ, than of the latter, when t