Sermons Preached Upon Sundry Occasions, Sermon 2 – Dedication 3
ACTS 17. 23.
foreign. To the unknown God.
ANd what ſuch an inſcription upon an Altar at Athens, the eye of Greece, and that the eye of the world? and yet ſo blind, as not to diſcover the true worſhip of the true God? Had this Altar been erected in ſome ruder, more obſcure part of Greece, it would have been juſt cauſe of wonder: for the Grecians were the moſt raiſed, and eminent of all the Gentiles, the moſt curious and inquiſitive ſearchers into the ſecrets of all knowledge; which the Apoſtle takes notice of, foreign, the Greeks ſeek after 1 Cor. 1. 22.wiſdome. In which they were ſuch exquiſite proficients, that all other nations, even the Romanes themſelves, in compariſon of them, are in Scripture-phraſe accounted but Barbarians, I am a Rom. 1. 14.debtour, ſaith the Apoſtle, foreign: which he ſeems to amplifie, or explicate in the next words, foreign, to the wiſe, and to the unwiſe. But that ſuch an inſcription ſhould be found at Athens, a famous Univerſity, ſo named from it's dedication to Minerva, the Goddeſs of Learning; the fountain from which the ſtreams of knowledge were derived to the reſt of the world; the ſeat of the moſt eminent Philoſophers, who here diſputed with Paul, (whichVerſ. 18. Lib. de Anima cap. 3. Lib. 1. Deipnoſoph. therefore Tertullian calls linguatam civitatem, in the ſame place ſtiling the Athenians caupones ſapientiae & facundiae, the ingroſſers and monopolizers of knowledge; whence as Athenaeus calls Rome foreign the compendium of the world, ſo the Grecians tearmed Athens foreign, the Greece of Greece, and foreign, the mother of reaſon): yet that this Athens ſhould be no leſs infamous for Idolatry then famous for Learning, muſt needs much heighten and enhance your admiration. Let the advocates of the power and improvements of nature produce their caſe, and bring forth their ſtrong reaſons (as the Prophet ſpeaks) to evince a ſavingIſai. 41. 21. knowledge of God attainable by them: ſurely wee ſhall have the leſs reaſon to credit them, ſince we have the wiſeſt, moſt raiſed and improved amongſt the Gentiles confitentes reos in the Text by the inſcription of their Altars foreign, to the unknown God.
Many ſuch Altars there were erected at Athens, if you credit Grotius. Some of the Ancients, as Oecumenius and Hierom eſpecially,Grot. in loc. conclude, that this was not the whole inſcription, onelyonly the Apoſtle makes uſe of ſo much of it, as might with advantage uſher in his diſcourſe of the worſhip of the true God, from verſe the four and twentieth to the one and thirtieth. Calvin conceives that the inſcription was not to any ſingle Deity, but Diis omnibus peregrinis. Heinſius doubts not, but it was erected upon the account of ſome ſignall unexpected benefit received; as thoſe which we read of in Tacitus, inſcribo adoptioni, and ultioni whence the Apoſtle takes a ſutable argument, from the conſideration of the benefits ofVerſ. 24. 28 God, as his making the world, and giving to all things life, motion, and being, to urge upon them the worſhip and ſervice of the true God. Some think the Altar was erected upon the Perſians invadingA Lapide, B… za, Giotms. Greece. Others ſay it was upon the Athenians deliverance form the peſtilence, which they, having in yain attempted to remove by homage and ſervice to their native Gods, at laſt conſulting the oracle of Apollo receive a command to Inſtrate their city by ſacrifice, but no God named, to whom they ſhould perform it: Epimenides, then at Athens, counſels them to let the beaſts for ſacrifice looſe, and where they ſtood ſtill there to erect an Altar, Deo ignoto & propitio; To the unknown and propitious Deity: which being accordingly performed, the plague ceaſed. Others thinke it was ſet up out of ſuperſtitious fear: leſt ſome Deity, whom they had omitted in their ſacrifices ſhould be incenſed, and ſo plague them. I ſhall rather conclude this inſcription to point at the true God: neque enim ibi alius ignotus Deus praeter verum, ſaith the learnedHeinſ. in locum. Heinſius. Elſe the words following the text would ſcarce be reconcileable to truth, whom ye ignorantly worſhip preach I unto you; intimating the inſcription to have been to the true God. Though whatever the occaſion of the erection of this Altar was, it is plain the Apoſtle had a fair opportunity offered him to diſcourſe of the knowledge of the true God, of whom they betrayed moſt groſs ignorance by this inſcription, foreign, To the unknown God.
The text preſents to your conſiderations, 1 the light, 2 the darkneſs of nature.
Firſt, The light of nature; it is inſcribed foreign. Here is a God diſcovered and a worſhip acknowledged due to him by the erection of an Altar.
Secondly, The darkneſs of nature, it is foreign. Theſe diſcoveries are but darke, and imperfect, the true God of the Jews was but an unknown uncertain God to the wiſeſt of the Gentiles: as appears by that of Lucan.
—& dedita ſacris
Incerti Judaea Dei.
Hence two notes obviouſly ariſe,
1. Some diſcoveries of God may be made by the light of nature.
2. Natural light in it's most elevated and raiſed improvements, can make no full and ſaving diſcoveries of God.
By this introductory explication of the words you eaſily perceive what is the ſubject of my preſent diſcourſe, which none I preſume can rationally judge unſeaſonable or unſutable either to the place I ſpeak in, in an Athens, an Univerſity no leſſe famous for Learning then that of old, and infinitely ſurpaſſing it for Religion: or the perſons I am to ſpeak to, men of eminent and raiſed improvements. If by the firſt of theſe I may quicken any ſtupid ſupine ſluggard to a diligent induſtry in reviving and improving thoſe principles, which God in nature hath implanted in him: and by the ſecond knock off any proud wits from reſting or vainly glorying in their acquired accompliſhments, (which is the ſin of moſt, and ruine of many Scholars) & perſwade them, amidſt their higheſt improvements & exquiſiteneſs in Arts and Sciences, to look up to God for higher, ſpiritual, ſupernatural diſcoveries; I ſhall compaſs the greateſt part of my deſigne in the choice of this ſubject at this time: which I ſhall endeavour in the Application, having firſt handled the points Doctrinally, which I ſhall now enter upon.
The Socinian (in this an enemy of mans nature as in the whole model of his doctrine he is of Gods grace) denies all natural, whether innate or acquired, knowledge of God.
The Remonſtrant advanceth the light of nature too high, while he aſſerts the improvements of it to be ſufficient to reach a ſaving diſcovery of God: either immediately, or (as thoſe who ſpeak with the greateſt modeſty aſſert) mediatly and diſpoſitively (ut diſponantur homines ad praedicationem Evangelii, as the Dort-Remonſtrants determine) as obliging God to the beſtowing and diſpoſing men to the receiving farther and ſaving diſcoveries from God. Each of theſe doctrines is ſuited, and fitted to comply with that model of Divinity, which theſe Doctors have broached and vented to the world.
The Socinian muſt not acknowledge man at firſt to have been created after the image of God in righteouſneſs and knowledge, (which Smalcius therefore calls Idaea quaedam in cerebro nata) leſt he be neceſſitatedContr. Frantz. diſp. 2 to confeſs his immortality in that ſtate, and ſo death to have come into the world as the puniſhment of ſin: for then he muſt conſequently confeſs the neceſſity of a ſatiſfaction by Chriſt for that puniſhment, in order to mans recovery; to the compleating of which this Divinitie muſt be acknowledged as neceſſarie, both which the Socinian blaſphemouſly denies. Now, as conſiſtent to all this, it is his intereſt to deny all natural knowledge of God, which we truly aſſert to be the reliques and remains of that Divine image, which God drew upon mans ſoul in his firſt creation.
The Remonſtrants, in order to uphold the Doctrine of univerſal Redemption, muſt of neceſſitie aſſert an univerſal ſufficiencie of means allowed to all, and conſequently to thoſe who never heard of the Goſpel; which their Engliſh Advocate knew well, and therefore roundly aſſerts, that men may by the light of nature gather foreign, the effect and ſubſtance of the Goſpel, and (page 11. of the Pagans debt and dowrie) that the words of the heavens day and night, which they ſpeak in the ears of all nations, are the words of eternal life, as well as thoſe which our Saviour himſelf did ſpeak. Surely S. Peter was of another minde, who, when our Saviour ſeems to charge him with an intention of Apoſtaſie, makes him this reply,John 6. 68. Lord, whither ſhall we go? thou haſt the words of eternal life, but of this more anon. Thus you ſee while the Socinian would blow out the candle of the Lord, the Remonſtrant indeavours to ſet it up inſtead of, or to uſher in the Sun of righteouſneſs.
I ſhall ſpeak briefly to the firſt of theſe, as introductoric to the ſecond, which I chiefly intend.
Diſcoveries of God may be made by the light of nature two waies.
Firſt, By thoſe inbred and implanted notions, thoſe foreign, which are the remains of the image of God in decayed nature; thoſe principles which diſcovered themſelves in the very Heathen: which are partly ſpeculative, the firſt of which is that there is a God; partly practical, the firſt of which is, that this God is to be worſhipped. This is the foreign, which the Apoſtle takes notice of in theRom. 2. 15. Rom. 1. 18. very Heathens, which he elſewhere calls foreign, which ſtill remained impreſſed upon their hearts: the impriſoning which in unrighteouſneſs left them without excuſe, which it could not have done, had there been not remains of natural light to awaken and convince conſcience to a ſelf condemnation. Had there not been ſome natural practical knowledge of good and evil, conſcience could not accuſe, but upon apprehenſions of a Deitie, as the ſupreme judge of the violations of ſome law known to them. The juſtice of God in puniſhing ſin, was one of thoſe natural truths, which the light of nature diſcovered, which the Apoſtle calls foreign, known to the Heathens. The very Barbarians could conclude againſtRom 1. 32. Paul as a murderer, liable to the vengeance of God, when the viper hung upon his hand. By theſe common notions I meanActs 28. 4. not the intelligent faculty, nor yet the ſpecies of things impreſſed in the minde, as if all knowledge were nothing but foreign, which was Plato's opinion; nor yet any Idea which God hath formed of himſelf in the minde of man; but ſome habitual notions and principles, as the remains of that habit of knowledge, which was part of the image of God upon man in his firſt creation: which lie indeed as ſparks under the embers till cheriſhed and blown up by acts of reaſon, improving them unto actual knowledge. In reſpect of which Ariſtotles Raſa tabula may go for a truth. But the general conſent of Nations, who had ſine doctrinâ anticipationem quandam Deorum, as Tully ſpeaks, their wholeſome laws for the worſhip of God, their induſtrious Idolatire, that they would ratherLib. 1. de nat. Deor. debaſe their nature to ſtocks and ſtones, to their ſtinking garden-Gods, then worſhip none, are pregnant arguments of apprehenſions of a Deitie by the light of nature, which is the ſame in all men, quoad prima principia & ſecundùm rectitudinem, & ſecundùm notitiam, as Aquinas determines, as to the firſt principles both of knowledge 12, 2dx. 2u. 94. arl. 4.and practiſe.
The Socinian thinks he ſufficiently confutes all this by ſaying, That the Heathen had it ſolâ famâ, onelyonly by report and tradition: but Tully tells us, they had it duce naturâ, and the Apoſtle foreign, by nature. The firſt principles of which may be born down, and obſcuredRom. 2. 14. by Paſſion, cuſtome in ſin, Satans blinding mens minds; eſpecially if to all theſe be added Gods giving men up foreign, for the abuſe of this natural light, as we read he dealt with thoſe Heathens, Rom. 1. 28. but they can be no more wholy aboliſhed then reaſon it ſelf. I like the determination of Ale…ſis in thisParte 32. 2u. 27. membr. 3. art. 1. point, who aſſerts the light and Law of nature to be delibilis quoad effectum, but indelebilis quoad naturam, which he fitly illuſtrates by the Eclipſe of the Sun, in which the light is obſcured, but not extinguiſhed.
Men may arrive at that ſenſleſsneſs and ſtupiditie, as to live without actual apprehenſions of God, foreign; but none can be without thoſe principles which dictate, and, if improved, wouldEpheſ. 4. 19. lead them into ſome knowledge and diſcoveries of God. I call to witneſs the ſecret laſhes of thoſe, who moſt endeavour to ſtifle and choak theſe natural principles, which God left in corrupted nature, for the upholding humane nature (for man without theſe would be equalized to beaſts) and that by their light and improvement man may ſeek after, and arrive at ſome knowledge of God. foreign, the Apoſtle tels us was the end of them: that which may be known of God is manifeſt in them, ſaith the Apoſtle, Rom. 1. 19. foreign. That's the firſt.
Secondly, By the contemplation of the Creatures, and Providences of God. Natural reaſon by a climax, and gradation of cauſes and effects, may aſcend to a diſcoverie of a firſt being; ſomething of the nature of which is diſcoverable by Natural light, foreign it being one received Maxime of Reaſon, that What ever is in the effect is in the cauſe, either formally or eminently, and therefore the light of nature may diſcover not onelyonly the exiſtence, but ſome of the glorious Attributes and Perfections of God. The Apoſtle mentions his Eternitie and Power, as knowable by the creatures ofRom. 1. 20. thoſe who had not the Goſpel. It is true, while the Heathens dazled with the glorie of the creature, terminated their contemplation in them, the creatures proved occaſions of their Idolatrie and Atheiſme. Pliny, that great ſearcher into Nature, denies a Deitie:Lib. 2. Hiſt. n…t. cap. 7. and Galen hath nothing (as ſome obſerve) by which in charitie he can be excuſed from Atheiſme, but one ſingle hymn in a good mood compoſed Creatori. Yet the creatures in themſelves are as ſo many mirrors, in which is diſcoverable the glorie of the Creator, which the Pſalmiſt tell us, Pſal. 19. 1. the heavens declare, namely objectively, as giving man juſt occaſion to celebrate the glorie of the Majeſty, Power, Wiſdome, and Goodneſs of the Creator. From whoſe creating all things, the Apoſtle argues the Gentiles into an acknowledgement of a worſhip due to God. We preach unto you, that ye ſhould turn from your vanities unto the living God, who made heaven and earth. I finde Auguſtine in his Confeſſions, thus beſpeakingLib. 10. cap. 6. God, Coelum, (ſaith he) & terra, & omnia quae in iis ſunt, undique mihi dicunt, ut te amem, nec ceſſant dicere omnibus, ut ſint inexcuſabiles. Job ſend us (chap. 12. 7, 8, 9. verſes) to the creatures to learn God. Can a man ſee a fair exquiſite picture, and not admire the Artificer? ex pede Herculem, Natural light may trace God by thoſe foot-ſteps he hath left of himſelf in every creature. So from the management and ordering of affairs in the world, reaſon diſcovers the Power and Wiſdome of God. Tully concludes that nothingLib. 2 de n…t. D…or. is ſo manifeſt, when men contemplate the heavenly bodies, as that there is aliquod numen praeſtantiſsimaementis, quo haec regantur, ſome admirable wiſdome to manage them: and the Apoſtle tels us, Acts 14. 17. God left not himſelf, foreign, even amongſt the Heathens, which he proves by Gods giving them rain and fruitfull ſeaſons, the iſſues of his providence, though they had not the Goſpel-teſtimonie of God.
It is true, the belief of a God was ſometimes weakned and ſhaked by obſerving the ſeeming inequality of providential diſpenſations to good and bad. Cur bonis mala, & bona malis, was a queſtion which puzzled them, which Seneca hath (I had almoſt ſaid, divinely) reſolved: and no wonder when Scripture tells us of Job, David, Jeremiah, the Saints of God were at a loſs and ſtand upon the conſideration of the providence of God in this particular: but theſe did but retard not overturn their acknowledgements of a God, of whom there are ſuch viſible diſcoveries in the leaſt creature (for God is maximus in minimis) that Auguſtin profeſſeth he doubtedS…liloq. cap. 31. more ſometimes whether he had a ſoul, the effects of which he daily experienced, then, utrùm in hac rerum univerſalitate ſit Deus, whether there were a God ruling the world.
It is true, what ever may be known by the creature is in more legible characters in Scripture: whence the Apoſtle ſaith, that by faith we believe that the worlds were framed. The creation of the Heb. 11. 3.world is a truth diſcoverable by natural light, though the wiſeſt Philoſophers erred much in the manner of it, which Moſes hath exactly deſcribed. The Platoniſts, as Auguſtin tells us, aſſerted the bodiesLib. 12. de Civit. Dei. cap. 26. of men to be produced by their minor Deities, though their ſouls were created by God. The ſame truth may be the object of ſcience, as made out by rational demonstration; and of faith, as built upon the authority of God in Goſpel-revelation: whence God falls under the object both of Metaphyſicks and Divinity. foreign, ſaith the Apoſtle, ſpeaking of thoſe who were deſtitute of Goſpellight. Rom. 1. 19.God hath manifeſted ſomething of himſelfe to them namely by that common light by which he enlightneth every one; who comes Joh. 1. 9.into the world: to wit, by the light of nature, which improved may bring us to many, though no ſaving diſcoveries of God. And that brings me to the ſecond Truth contained in the Text: though it bee foreign, yet it is foreign, whence ariſeth the ſecond aſſertion.
That natural light in its moſt elevated and raiſed improvements can Doctrine.make no full and ſaving diſcoveries of God.
In the handling which point I ſhall not dare ſo far to intrude into the Arke of Gods ſecrets, as to enquire or determine what extraordinary way God may take to manifeſt himſelf ſavingly to thoſe, who had only the guidance of natural light. Secret things belong Deut. 29. 29.to God, revealed things belong to us: but if God did uſe ſuch, as for my part I will not limit the holy one of Iſrael, I aſſert,
Firſt, It was not as the iſſue of natural improvement; nor
Secondly, A fulfilling any promiſe revealed in the Word; nor
Thirdly, Any retribution by way of diſtributive juſtice; nor
Fourthly, Any anſwering a juſt claim could be made to farther communications: for
Firſt, Suppoſe a man to have improved natural light to the utmoſt height, and this is but ſuppoſitio per impoſsibile;
Secondly, Suppoſe him to have attained all moral virtues in gradu Heroico;
Thirdly, Suppoſe him moſt induſtrious and quick-ſighted in the ſtudy of the creatures and the providences of God: yet I aſſert that all this cannot reach to any ſaving diſcoveries of God, upon this fivefold ground.
1. Becauſe natural light can reach no diſcoveries of Chriſt, whom Chryſostome thinks to be here meant by the unknown God, In locum.foreign. The Athenians were wont to worſhip the Gods of all nations, whence the Apoſtle juſtly chargeth them of overmuch ſuperſtition, verſe. 22. and, becauſe they knew not Chriſt whom the Chriſtians worſhipped, they erected this Altar to him under the notion of foreign: however this may be but a conjecture, certain it is that the utmoſt light of nature improved cannot diſcover Christ. You know the old charg, which Augustine lays againſt Tullie's works, that he could not finde the name Jeſus in them. Plato ſeems to bid the faireſt for ſuch a diſcovery, when he ſaith foreign, which ſounds like that Scripture, Joh. 1. 3. All things were made by him, and without him was not any thing made that was made: but the learned Caſaubon well notes that Plato's Exercitat. lib. 1.foreign differs vaſtly from S. John's foreign, that being only the ſupream reaſon and wiſdome uſed in the creation, which natural light might diſcover from the creatures; the other the eternal ſubſiſting word made known only by the Scriptures. There is a natural connexion between God and the creature, as between the cauſe and the effect, ſo one may be a due medium of diſcovering the other; but there is no connexion imaginable between the creature and a Redeemer: ſome indeed lead us a tedious circuit here, and tell us that natural light diſcovering God to be juſt, and yet obſerving his patience, might from thence gather a ſatiſfaction made by a Mediatour; but I preſume you eaſily discerne a non ſequitur in this Argument: for the patience of God argues at the greateſt advantage but a reprieve, not a pardon. For it is oft exerciſed towards the veſſels of Rom. 9. 22.wrath as the Apoſtle tells us: or if it might argue the mercy of a Creatour, it could not rationally conclude a purchaſe made by a Redeemer, for the diſcovery of whom natural light was never intended, which ſhould have been moſt perfect, had man perſiſted in innocency, yet the diſcovery of a Saviour would then have been as unneceſſary as it is now impoſſible by the light of nature, which remained in Adam after his fall, who yet never dreamt of a Saviour, but lay under fears and terrours of an offended juſtice, till God revealedGen. 3. 15. to him the promiſe of the ſeed of the woman.
But ſuppoſe natural light could reach the knowledge of a Mediatour, yet not of Chriſt as the perſon, which yet is indiſpenſably neceſſary, if Scripture may be admitted umpire; This is life eternal, &c. Joh. 17. 3. And, There is no name elſe given under heaven whereby we muſt be ſaved: without whom whoſoever dare promiſe any ſalvation,Acts. 4. 12. Serm. 14. de verbo Dom. S. Augustin doubts whether that man ſhall be ſaved by Chriſt… & yet ſome dare entail it upon every Religion, which is the ground of mere Scepticiſme and equalizeth Turky and India with England. The Apoſtle deſcribes thoſe who had onelyonly the light of nature, Epheſ. 2. 12. Matt. 2.therefore to be without hope, becauſe without Chriſt. The Magi, though Aſtrologers, yet needed the guidance of an extraordinary starr to lead them unto Chriſt: of whom when Peter had made that eminent confeſſion, our Saviour tells him that fleſh and bloud had not revealed it unto him, but his Father. Matt. 16. 16, 17. This Sun of righteouſneſs, as that in the firmament, is only diſcovered by its own light.
Secondly, Becauſe natural light cannot diſcover the means of ſalvation, as juſtification, regeneration, faith, repentance: which are matters onelyonly of Goſpel-revelation, if the Scripture may be heard to ſpeak. The Apoſtle gives this as the reaſon of his high valuation of the Goſpel, becauſe it onelyonly was the power of God unto ſalvation, Rom. 1. 16, 17. Rom. 10. 14.and he concludes expreſly that there is no ordinary way of faith but by hearing. How ſhall they believe on him of whom they have not heard? yes, ſaith the Remonſtrant ſo they might by the preaching of the creatures; Sun, Moon and Stars: for verſ. 18. it is ſayd, Have they not heard? yes, their ſound is gone out into all the earth; which by the Pſalmist is ſpoken of the creatures manifeſting God. True,Pſal. 19. the Apoſtle uſeth that Scripture by way of accommodation, to note the intent of Goſpel-preaching, not thereby to licence the creatures as preachers of it: but to note the extent and ſucceſs of the Apoſtles preaching in the world, foreign, not of the creatures but of the Apoſtles, and thoſe whoſe feet bring the gladtidings of peace, verſ. 15. Natural light can never diſcover ſaith in Chriſt as the means of ſalvation: thoſe who would tie that faith mentioned by the Apoſtle, he that will come to God muſt believe that God is, and Heb. 11. 6.that he is a rewarder, &c. to a faith in God onelyonly as creatour ſhould in my opinion do wel to conſider, that God ſince the fall is a rewarder to none but through Chriſt as Mediatour, who therefore muſt conſequently be included in the object of that faith by which we pleaſe God. So repentance is not diſcoverable by the light of nature, it was a riddle to the Apoſtles themſelves that repentance unto Acts 11. 18.life ſhould be given to the Gentiles.
So the righteousneſs of juſtification is indiſcernable by natures light; it is in the Goſpel onelyonly that the righteouſneſs of God is revealed Rom. 1. 17.from faith to faith: yet the diſcovery of all theſe is neceſſary to ſalvation. He that believes ſhall be ſaved. Except ye repent, ye ſhall periſh, Mark 16. 16.Luke 31. 3. Theſe are thoſe myſteries into which the Angels deſire foreign, to ſtoop that they may pry into: and is the light of nature more prying then the Angelical underſtanding? By the Church is made known to the Angels the myſteries of ſalvation: andEpheſ. 3. 10. can the Heathens read them in the ſtars? I think Chemnitius was not too ſevere in his charge, when he calls ſuch aſſertions, non humana, ſed diabolica ludibria fidei juſtificantis, & verbi divinitùs patefacti.
Thirdly, becauſe the light of nature cannot diſcover the true worſhip of God. foreign as S. Paul chargeth theſe ſublimatedVerſe 32. Athenians. The light of nature led them not to a true object of their worſhip: the Apoſtle ſaith, Gal. 4. 8. they did worſhip to them who were no gods; nay, to devils, and not to God. But ſuppoſe the right object of worſhip, yet the due manner is not diſcoverable by natural light, but onelyonly to be learned from the word of God. S. Paul lays it to the charge of the Gentiles, Rom. 1. 25. that they worſhipped thē creature more then the Creatour. foreign, beſides, as Mr. Mede ſaith, it ſhould be rendred: but if they did worſhip the onelyonly true God, as Auguſtin thinks, and Lipſius contends on the behalf of his Stoicks; yet in ſuch a manner as God could not accept. Tertullian is expreſs. Eò irreligioſior Ethnicus, quò paratior: the more zealous, the more ſuperſtitious. The Samaritan-worſhip was no leſs magnificent and pompous, then that at Jeruſalem, yet being not ſuitable to the word of God, our Saviour rejects it, John 4. 22. Ye worſhip ye know not what: But ſalvation is of the Jews: Why? becauſe they had the true worſhip according to the word of God, which natural light cannot diſcover. Nay, nothing hath more prejudiced Spiritual, Goſpel-worſhip, then meaſuring it by mans reaſon, which hath alwaies begat pompous, ſuperſtitious outſides in worſhip, the eaſineſs and ſplendour of which hath made them gratefull to corrupt nature.
Fourthly, From the neceſsitie of divine ſupernatural revelation, in order to ſaving diſcoveries of God: the Apoſtle ſpeaks expreſly, 1 Cor. 2. 14. that the natural man perceives not the things of God; neither indeed can he, foreign, the ſouly man, elevated by the higheſt improvements of reaſon and underſtanding, if deſtitute of the Spirit, cannot reach the things of God. That this is the proper importance of the word foreign, appears from the Apoſtle Jude, verſe 19. foreign. Any man, ſolis naturae facultatibus praeditus, ſaith Calvin; qui humanae tantùm rationis luce In locum. In locum.ducitur, ſaith Grotius, who hath no other guidance then the light of nature, is he, to whom S. Paul denies a poſſibilitie of any ſaving diſcoveries of the things of God. The outward ſhinings of the Goſpel can bring us to no ſaving knowledge, unleſs the Spirit withall ſhine into the heart to give the knowledge of God in the face of 2 Cor. 4. 6.Jeſus Chriſt; much leſs can the dim light of nature: if thouſands remain blinde under the full beamings and ſun-ſhine of the Goſpel, no wonder they ſhould be in the dark who have onelyonly the candlelight of reaſon.
Theſe enlightnings of the Spirit will appear neceſſarie, if we conſider,
1. Mans corrupted condition, in which he wants not onelyonly light, but eyes; and theſe the Spirit muſt communicate; the outward diſcoveries of the Goſpel are ineffectual to it without the Spirit, though Chriſt himſelf, the Sun of righteouſneſs, diſplayed many beams of glorious light in his miracles and doctrine, ſpeaking as never man ſpake, ſtill the Phariſees remained in the dark; our Saviour gives you one account of it, Matt. 13. 11. Unto you is given to know the myſteries of the kingdome, but to them it is not given, much leſs can the moſt vigorous ray of natural light effect this. Could it diſcover the object, it cannot renew and change the faculty, nor open the blinde eyes, which alone is the work of the Spirit, which therefore S. Paul prays for on the behalf of his Epheſians, Epheſ. 1. 17. that God would give them the ſpirit of revelation to the knowledge of himſelf, that the eyes of their underſtanding being enlightned, they might know what was the hope of his calling, and ſo on. No man hath John 1. 18.ſeen the Father at any time but the Son, and he to whom the Son will reveal him.
2 The manner of theſe diſcoveries, which is ſpiritual, which the Apoſtle gives as the reaſon why the natural man perceives them not, foreign. Every object is diſcovered by a ſuitable light, therefore the light of reaſon can no more reach the myſteries of the Goſpel, then the light of ſence can the objects of reaſon. The Author of the foreign in my opinion ſtrengthens this argument, while he endeavours to elude it, for he would have the foreign to be foreign, the babe in Chriſt: for certainly if he, who hath ſome meaſure of ſpiritual diſcerning by divine illumination (as the leaſt Saint hath) cannot reach ſuch diſcoveries, they who are wholly deſtitute of the illumination of the Spirit cannot attain to them.
Fifthly, From the Scripture-deſcription of thoſe, who had onelyonly the guidance of natural light, deſcribed to be without Chriſt, without hope, without God, Epheſ. 2. 12. Alienated from the life of God, through the ignorance and blindneſs of their minds, Epheſ. 4. 18. Not to know God, 1 Theſ. 4. 5. to be darkneſs in the abſtract, Epheſ. 5. 8. And but to grope after God, Acts 17. 27. foreign, as the Egyptians under their thick darkneſs, or the Sodomites when ſtruck with blindneſs: & farther characterized as thoſe who had a diſreliſh of the Goſpel, which was to them but fooliſhneſs. Nay, the moſt improved1 Cor. 1. 23. of them were the greateſt oppoſers of the Goſpel; you have here not onelyonly the leſſer voluptuous Epicurean, but more ſtrict, refined,Verſe 18. elevated and ſevere Stoicks, one of whoſe principles was to love virtue for virtues ſake, oppoſing S. Paul, and eſteeming him but a babler, and a ſetter forth of ſtrange gods, while he preached Chriſt. Chryſoſtome thinks their bringing him to Areopagus was to puniſhVerſe 19. him, as they had done Socrates to death by two hundred elghtie one ſuffrages, for innovating in religion, ſuch an undream't of thing was a Jeſus amongſt the wiſeſt Philoſophers even at Athens, who ſet up their Philoſophical principles in oppoſition to the Goſpel: upon which account the Apoſtle warns his Coloſsians, to beware leſt they be ſpoiled by Philoſophy, Coloſ. 2. 8. Not that the Apoſtle decries all uſe of Philoſophy (as ſome in our daies, it is hard to ſay whether with more ignorance or impudence, do) but only ſo far as it is foreign, and foreign, and ſurely all is not ſuch, unleſs it be in vain to be rational, that is to ſay, to be men; for Philoſophy is nothing but the genuine birth of right reaſon: and res Dei ratio, ſaith Tertullian (the candle of the Lord, ſaith Solomon) who yet decries Philoſophers, as Haereſiarcharum Patriarchas▪ ſo far as corrupted; but the errours of Philoſophy do no more argue the uſeleſsneſs of Philoſophy, then the errours of Divines evacuate the ſtudie of Divinitie. Theſe belong to Philoſophy no otherwiſe then wens or boyls to the bodie, which being cut off, or cured, the bodie remains uſeful and neceſſarie. Philoſophy is not oppoſite, but aſſiſtant to Divinitie (and while Hagar will wait upon Sarah, no reaſon why ſhe ſhould be thrown out of doors) though Philoſophers have oft been the greateſt enemies, and oppoſers of it. To ſumme up all, if thoſe who had onelyonly the light of nature be thus in the dark, if neither Chriſt, nor the means of ſalvation, nor the true worſhip of God were diſcoverable by it, it's ſufficiencie to any ſaving diſcoveries, may, I hope, from the premiſes be rationally concluded.
But the Remonſtrants have one ſalve for all this, which is that the (facienti quod in ſe eſt) improvements of the light of nature, though they be not immediatly ſufficient to ſalvation, yet do diſpoſe to the receptions of farther communications of grace, and ſaving diſcoveries of God: ſo the Dort-Remonſtrants determine. TruthPag. 327. is, they have ſo many ſubterfuges in making out a ſufficiencie of means to thoſe who had onelyonly the light of nature, that we may ſay of them, what the Hiſtorian obſerves of ſome of the enemies of the Romanes, Major aliquantò labor eſt invenire quàm vincere. Give me leave a little to trace thoſe footſteps I obſerve they have left behinde them in their writings, as to that univerſally pleaded, facienti quod in ſe eſt. I ſay,
Firſt, Who ever improved natural light and abilities to the utmoſt? If the Remonſtrants pleaſe (though I think it will not quit charges) to ſend out a hue and cry after ſuch, I am confident the return will be a non eſt inventus, nor could they, though oft ſollicited to it, bring one inſtance of any who have by natural improvements arrived at faith: could any have been produced, we ſhould have heard of it with both ears long before this time. Arminius ſure was ſenſible of this, That none ever improved nature to the height, therefore in his writings againſt Perkins flees to a minùs malè, thoſe who improve ſomewhat better a natural light then others. But then I demand,
1. What degree of improvement ſhall diſpoſe for farther grace? and,
2. Whether all, except ſome few of the moſt profligate and vicious, be not upon this account diſpoſed for ſaving grace? eſpecially if we ſtand to the verdict of the Dort-Remonſtrants, who determine all to be diſpoſed, qui omnem rationis uſum non excuſſerunt, and then few, if any, are excluded.
Secondly, How this aſſertion differs from the Popiſh merit ex congruo, I ſhall leave it to you to judge, and to them to make out. I am ſure both are equally contradictorie to the Apoſtle, 2 Tim. 1. 9. Who hath called us not according to works, but according to his own purpoſe, and grace: but if upon improvements of nature, it certainly is of works.
Thirdly, Doth not this Doctrine friendly ſhake hands with old Pelagianiſme, in making grace and nature of the ſame latitude and extent? Mutant vocem propter horrorem hominis Haeretici evitandum, ut ſic eandem pravitatis ſententiam Sophiſtici palliatam introducant: sicque corda ſimplicium faciliùs corrumpunt, they are the cenſure of the profound Bradwardine in this very particular: theyLib. 1. cap. 26. gild the pill to make it more gratefull to the vulgar, and while they hugge the Hereſie, they would not be branded for Hereticks. To make any antecedaneous works of ours but the cauſa ſine qua non of grace, is the higheſt that ever Pelagius went, if you credit the ſame profound Author.Ibid.
Fourthly, God is no way obliged to make farther diſcoveries of himſelf upon the improvements of nature:
1. The improvements themſelves cannot oblige God, as being not acceptable to him, the higheſt moralities of the Heathens, being but corrupt fruit of a corrupt tree, Matt. 7. 18. and being not the actions of perſons in Chriſt, nor iſſuing from faith, without which it is impoſsible to pleaſe God, Heb. 11. 6. cannot bring any obligation upon God.
2. God hath not engaged himſelf by promiſe, to make ſuch additions of grace upon the improvements of nature: for
1. Then God ſhould oft be falſe to his promiſe, it being evident that he hath oft beſtowed his Goſpel and grace upon thoſe, who have leaſt improved their naturals, as upon the Corinthians, 1 Cor. 6. 10.who were the groſſeſt of ſinners; Tyre and Sidon were better then Chorazin and Bethſaida, yet the Goſpel was denied to thoſe, givenMatt. 11. 22. to theſe.
2. There is no ſuch promiſe upon record in the word of God; if there be, we demand the Text, and it is at hand, Habenti dabitur. A very great encouragement for you indeed (My Fathers, Matt. 25. 29.and Brethren of the Miniſtry) to be diligent in improving your talents of Miniſterial gifts and abilities: for theſe are meant in the Parable, the talents were given when the Maſter went into a far countrey.Matt. 25. 14. Epheſ 4. 8, 11 Chriſt when he aſcended gave theſe gifts, Paſtors, Apoſtles, and the reſt. Miniſterial gifts are like the widows oyle, which encreaſed by being poured out; whereas wrapping theſe talents in a napkin, by a careleſs negligence or remiſsneſs, endangers the loſs both of our talents, and of our ſouls, Take from him the talent, verſ. 28. Cast the unprofitable ſervant into uttter darkneſs, verſ. 30. but here is not the leaſt aſſurance, or promiſe given of grace upon the improvements of nature. The improvement was in the ſame kinde, and ſo the good uſe of naturals may be recompenſed with a ſuperaddition of greater natural abilities: as God crowns the improvements of grace with farther degrees of grace. Beſides the immediate reſult of the good improvements of theſe talents, was glorie, Enter into the joy of thy Lord, which the Remonſtrants themſelves willVerſe 23. not have to be the reward of a good uſe of nature, but onelyonly a collation of ſaving grace.
God therefore is free from all obligation, either by mans merit, or his own promiſe. Yea, but God will do it, ſine alique obligatione, ex meraliberalitate, ſaith Corvinus oft in ſeveral places of his writings againſt Moulin; but we may juſtly wonder how Corvinus came to be of Gods ſecret councel, that he can determine what God will do, where there is no promiſe declaring that will; or what aſſurance can be given to any of grace upon the improvements of nature? where there is no promiſe to engage God, or found any well-grounded expectation. And what leſs then the height of impudence is it for the creature to fix laws to the Creatour, and preſcribe methods to God, which he hath not fixed in his word; but this method is laid ipſâ aequitate Dei naturali, ſaith Corvinus, upon the equitie of Gods nature, which obligeth him to it. But is it not as raſh pride and preſumption, to determine of Gods juſtice, otherwiſe then God hath done in Scripture? on, but God ſaith, What could I have done more for my vineyard? Eſay 5. 4. but what? becauſe God gives a ſufficiencie of outward means to his Church, ſhall his equitie therefore oblige him to give ſufficiencie of inward grace, to thoſe who are without the Church? I leave you to judge of this Logick, and ſhall conlude this point with that excellent determination of Alvarez, Nulla lex fuit unquam ſtatuta de dandis auxiliis gratiae facientibus totum quod in ſe eſt ex facultate naturae, neque Chriſtus morte ſuâ meruit, aut merere voluit talem legem: God never made, and Chriſt never did, or would merit ſuch a law, which ſhould oblige God to the conferring of grace upon the improvements of nature.
Fifthly, Are not the Remonſtrants in this Doctrine direct Antipodes to Scripture? which every where reſolves all ſaving diſcoveries and communications from God, into his diſcriminating will, not mans previous improvements. Cur his conferat, praeteritis aliis, Act. 2. Theſ. 2.pendet ex miſerecordia & libertate Divina, our Divines ſolidly determined at Dort: foreign, ſaith Chriſt, bleſſing his Father for communicating himſelf to thoſe who were leaſt diſpoſed, Matt. 11. 25. Even ſo, Father, for ſo it ſeemed good in thy fight▪ God will if you will, ſay the Remonſtrants: I will becauſe I will, ſaith God, Rom. 9. 15. If you improve, God cannot be wanting to you, ſay the Arminians: It is not of him that willeth, nor of him that runneth, ſaith the Scripture, verſe 16. But after all this there is one ſhift more, Deus paratus est dare fidem omnibus, quantum in ſe eſt; why then certainly omnipotent grace can effect it: certo ordine, ſaith Corvinus, which neither Corvinus, nor any man elſe can diſcover. Nay, he never denies ſpecial grace, niſi ſpretae vocationis reſpectu, ſay the Dort-Remonſtrants, unleſs the common call be refuſed: wo were to the beſt of us▪ did Gods grace depend upon ſuch a condition, for who doth not refuſe common calls? nay, without ſpecial grace we cannot but refuſe them. Nemo bene uti poteſt libero arbitrio, niſi per gratiam, is Auguſtins Divinitie, and our Saviours doctrine too, John 6. 44. No man can come to me except the Father draw him. True, but God gives an univerſal aſsiſting grace to all in order to the good improvement of natural light: this is the plea, which their great Engliſh Advocate makes for them. But (Brethren) this is a Chymaera, and a dream, which the Scripture gives us no ground to believe: nay, that tells you that God ſuffered thoſe who had onelyonly the light of nature, the Gentiles, to walk in their own ways, that is to ſay, extra ſuam gratiam degere, if Proſpers Acts 14. 16.gloſs may be admitted, to live without the neceſſary ſupplies of his grace. Beſides, it would be reſolved, whether this aſſiſting grace be effectual or no: if ſo, then all muſt be in a capacity for ſaving grace: if effectual, or ineffectual, according to the compliance of mans will, then all is ſtill reſolved into nature, nothing given to grace; which is the height of Pelagianiſme. Sed quorſum haec perditio? may ſome ſay, To what purpoſe is all this waste of time and words? I ſhall hope to evidence it no labour in vain, by diſcovering the practical importance of this truth in the Application, which I ſhall with all poſſible brevitie diſpatch.
Application.
Firſt, This may help us to diſcover the ſandy foundation on which the Doctrine of univerſal redemption, and conſequently the whole fabricke of Arminianiſme, ſtands. For, if this piller be pulled down, the whole building falls about their ears, which makes them ſo induſtriouſly voluminous in aſſerting this doctrine above all the reſt. Or if the purchaſe be particular, then the purpoſe of God, the execution of which that purchaſe makes way for, muſt be particular; the neceſſary conſequents of which muſt be the certain efficacy of grace and perſeverance of Saints, becauſe Gods purpoſes cannot be fruſtrated. Now this Doctrine of univerſal redemption cannot be upheld without the deſignation of ſufficient meanes afforded to all men, which to thoſe who never heard of the Goſpel can be nothing elſe but the improvements of nature: God not affording, nay (that I may prevent that common cavill Deus paratus eſt) reſolving not to afford, the Goſpel to many of them. Paul was expreſlyActs 16. 6. forbidden by the holy Ghoſt to preach the word in Aſia: and the Apoſtles at firſt commanded not to goe into the way of the Gentiles.Matt. 10. 5. Well but though they had not the Goſpel, yet non defuerunt media quaedam communiora, ſaith Corvinus: but what other thoſe ſhould be beſides the light and improvements of nature is not imaginable, the inſufficiency of which to ſalvation hath, I hope, been in ſome meaſure evinced by the former part of this diſcourſe.
Secondly, Hence be perſwaded to ſet your ſelves in oppoſition to this doctrine, in doing which you appear for the honour of Gods grace and Goſpel. Bradwardine juſtly entitled his book de cauſa Dei, when he wrote againſt the Pelagians: whoever peruſeth it ſeriouſly will finde it a moſt ſoveraigne Antidote againſt the poyſon of Arminianiſme, againſt which in this point it is Gods and your intereſt to appear. Firſt, As you are miniſters of the Goſpel. The Doctrine of the ſufficiency of the light of nature vilifies and debaſeth your office: for what need the Commiſſion of Chriſt to his Apoſtles and their Succeſſours to teach all nations, if God had before commiſſionatedMatth: 28. 19. and improwered Sun, Moon, and Stars to do it? or what need the Stars in the right hand of Chriſt, if thoſe in the firmament have light enough to lead us to him? Nay doth not this argue you the greateſt impoſtours, while you impoſe hearing, reading, prayer, conference, meditation, grapling with the difficulties of Scripture upon the people in order to the knowledge of God and Chriſt: which an Indian or American can arrive at by the contemplation of the creatures and providences of God?
Secondly, As you are Scholars. This Doctrine, I apprehend, makes Univerſities and Commencements uſeleſs: no need ſure of the Schools of the Prophets; you may go without any expences to ſchool to the creatures. What need youth hazard their eyes in ſtudying the apices and points of the Greek and Hebrew Text, for the underſtanding of the New and Old Teſtament, (in the latter of which ſome of natures Advocates tell us, there is not a word to be found of faith in Chriſt) which the Gentiles can arrive at by the improvement of Nature, and read written in the legible characters of the heavenly bodies?
Thirdly, As you are Chriſtians eſpecially: for this Doctrine,
1. Robs you of your priviledges in the enjoyment of the Goſpel and means of grace. Surely, the Apoſtle was out when he put a foreign Rom. 3. 2.to this as the greatest priviledge of the Jews, that to them were committed the Oracles of God: and our Saviour miſtook, when he ſaid, Salvation was of the Jews. Why it ſeems by this Doctrine theJoh. 4. 22. Gentiles were every whit as near it, whom yet the Apoſtle deſcribes to be without hope. And ſurely we Chriſtians do but flatterEpheſ. 2. 12. our ſelves in a fools-paradiſe, while we imagine our ſelves ſo highly advanced in our priviledges above the Indian or American, who by this Doctrine can oblige God to give them that grace, which we profeſs no claim to after our utmoſt improvements of the Goſpel; but ſay as our Saviour hath taught us, We are unprofitable Luc. 17. 10.ſervants. What great priviledge is it to enjoy Ordinances, if the creatures, and providences of God, can bring any to a ſaving diſcovery of him? Or what great advantage to be planted within the pale of the Church, the incloſed garden of God, if the dew of grace fall as plentifully upon the wilderneſs of the world? Or what need their being added unto the Church who ſhould be ſaved, if they Acts 2. 47.might as well have attained it out of the Church? Certainly (Brethren) God cannot but be highly provoked by ſuch undervaluing theſe high Goſpel-priviledges.
2. It voids the exerciſe of Chriſtian duties; it deſtroys a Chriſtians gratitude and thankfulneſs. It is in event to tell God that he was at an unneceſſary expence, when he gave us the Goſpel; and it muſt needs dull and take off the edge of our devotions for the Heathen, and quench all zeal, and cut the ſinews of all endeavours for bringing them over to the embracing of the Goſpel; and tells us we are guilty of a fooliſh ignorant commiſeration when we pity them. Nay, they might rather (were this Doctrine true) pity us, who go about a circuit for that knowledge, which they have a more compendious way to.
Thirdly, Then no reaſon ſo highly to admire (as ſome do) the moralities and improvements of the Heathens, which as glow-worms might have ſome glimmering luſtre in the night of ignorance; but now the Sun of Righteouſneſs is ariſen, they appear to be but of an earthly extraction. Put antur eſſe virtutes, in quibus regnat ſuperbia & quaedam ſibi placendi altitudo ruinoſa, ſaith Auguſtine. A vein ofLib. 21. de Civi…. Dei, cap. 16. pride and vain-glory run through all their moralities, which beſides in the beſt of them were checkquered with ſome groſſer ſins.
Fourthly, Let us with thankfulneſs advance the mercy of God, in making known himſelf to us by Goſpel-diſcoveries, he was but foreign to the beſt of the Heathen: but in Judah is God known. Pſal. 76. 1.Bleſſed be his name, we can ſay, in England is God known. Raritas In 1 Cor. 2. 14. Pſal. 147. 20.ipſa pretium augeat, ſaith Calvin. God hath not dealt thus with every nation. The Pſalmiſt might well cloſe up with a, Praiſe ye the Lord, &c. Let us commiſerate and pray for thoſe who ſit in darkneſs, let us in Goſhen pity Egypt: but let's not advance nature in them to the diſparagement of the grace and Goſpel of God amongſt our ſelves: leſt while we would ſeem charitable, we prove unthankfull, and by magnifying the light of nature, we diſparage the light of the Goſpel, and rob God of his freeneſs, and ſpecialty of his grace. Holy Bernard, complaining to Pope Innocent of Abelardus (Profeſſour at Paris, who it ſeems amongſt many other errours, had broached this, which I have been diſcourſing of,) cenſures him thus, Dum multùm ſudat quomodo Platonem faciat Chriſtianum, ſe probat Ethaicum; While he would make Plato a Chriſtian, he proves himſelf a Heathen. And certainly thoſe, who ſo highly advance natural light, can have but low, mean, and very undervaluing thoughts of the Goſpel.
Fifthly, Improve Goſpel-diſcoveries of God, by walking anſwerably to ſuch revelation, let your converſations be ſuch as becomePhil. 1. 27. the Goſpel of Jeſus Chriſt. Let's bluſh that moralities in a Heathen ſhould out-ſhine Chriſtianitie in us. We know more, let's not practiſe leſs. Let's not, as Salvian ſpeaks of ſome, Gentes agere ſub 2 Tim. 2. 19.nomine Chriſtiano; but let every one, who names the name of Chriſt, depart from iniquity: otherwiſe our knowledge of God will but increaſeLuke 12. 47. our ſtripes. Though the utmoſt improvements of nature cannot ſave the Heathens, (excuſe them they will in part, Fabritius ſhall fare better then Catiline) yet the abuſe of it condemned them: they periſh without the law, Rom. 2. 12. And if this left them without excuſe, that they held natural truth in unrighteouſneſs; andRom. 1. 18, 21. when they knew God, glorified him not as God, as the Apoſtle ſaith it did; how much more inexcuſable ſhall the abuſe of Goſpel-light, and impriſoning it by ſin, leave Chriſtians? Solons, Socrates, Scipioes, Catoes will appear in judgment againſt many pretended Chriſtians: It ſhall be more tolerable for Tyre and Sidon. When GodMatth. 10. 15 Rom. 2. 9. comes to adminiſter juſtice upon the ungodly: it will be foreign. Darkneſs ſeems never ſo diſmall as to thoſe, who go immediately from the light: the darkneſs of hel will be ſadder to none, then to thoſe, who fall into it from under the light of the Goſpel. The Pagans plea of ignorance will not excuſe him, becauſe voluntarily contracted, and wilfully lived in; but a Chriſtians improved knowledge will much more condemn him.
Sixthly, Then let's not pride our ſelves in our natural improvements, in our parts and endowments. We are here in a place of improvement, and let us improve to the height (for queſtionleſs we muſt be accountable to God for our talents of natural abilities, depth of judgment, acuteneſs of wit, ſtrength of memory, quickneſs of apprehenſion, which I wiſh they did really believe, or ſeriouſly conſider, who abuſe theſe to the reproach of Religion, and oppoſing the truths of God): but let's not reſt in theſe, as in themſelves ſetting us a whit the nearer to the ſaving grace of God. Nay, if not ſanctified, and joyned with humility, they may ſet us at a greater diſtance from God, and heaven. Great parts and gifts are not juſt matter of pride and vain-glory; but arguments of uſefulneſs and engagements to ſerviceableneſs for God; for, to whom much is given, of him much ſhall be required. Theſe will heighten our account when God ſhall examine how we have traded with his talents, how honoured him, or benefitted our ſelves or others by the knowledge we have of him.
Indeed pride is the Scholars ſin, foreign: there was a tumour 1 Cor. 8. 1.of pride breeding in the Apoſtle, by reaſon of his multitude of revelations, had not God let it out by the thorn in the fleſh. That2 Cor. 12. 7. chain of gold, which adorns my neck, helps to ſink me deeper, if I be a drowning; Arts and Sciences are your ornaments, but if not ſanctified, may ſink you the deeper into perdition. Surgunt indocti & rapiunt coelum, wes a ſad complaint of old. One dram of grace will ſave a man, when a talent of gifts oft preſſeth men to hel.
Seventhly, Let us examine, whether there be not many amongſt thoſe, who goe for Chriſtians, to whom God is foreign, many who know as little of God, as if they lived in America. I believe, you (my Brethren) who deal with the multitude, finde this too ſadly true, that many worſhip God upon no other account, then the Romanes did their Jupiter, or the Epheſians their Diana; becauſe he is the God of the nations, and country, in which they were born, and their fore-fathers God, and his worſhip in credit, and under the magiſtrates command: who ſerve God by tradition more then out of conviction of judgement. My Brethren, our ſpirits ſhould be ſtirred in us (as Pauls was) with an affection mixed of grief and compaſsion, Verſ. 16.when we obſerve this. But may not we (even at our Athens) finde ſome to whom God is an unknown God? I hope not; yet (Brethren) notwithſtanding all our high-raiſed notions and ſpeculations of God, he is truely in a Scripture-ſence unknown to ſo many of us as know him not;
1. Experimentally. The Devils have more notions of God then the greateſt Philoſophers in the world. It is poſſible for a man to have many conceptions, and be able accurately to diſtinguiſh and ſolidly to determine concerning the grace of God, and yet in a Scripture-ſence know nothing of it, unleſs he taſte and ſee that the Lord is gracious. Nicodemus a master in Iſrael, yet ignorant of the work of regeneration, in reſpect of which an ordinary Chriſtian may know more then the greateſt Scholar. I have read of one Didymus a blinde man, whom for his incomparable learning S. Jerome was wont to call his Seer: many ſuch there are blind as to the abſtruſe notions of God; but Seers in reſpect of experience, which is the onelyonly true ſaving knowledge of God.
2. Practically and operatively, as our knowledge influenceth upon our lives; to conform them to what we know: otherwiſe the Goſpel and God are but notions to us; and Scripture interprets it as a deniall of God, They profeſs they know God, but in works they deny Tit. 1. 16.him. All our notions of God without this ſuitable practiſe can but amount to a foreign, a form of knowledge, not to any ſaving Rom. 2. 20.diſcovery: If ye know theſe things happy are ye if ye do them, notJohn 13. 17. elſe: If knowledge would do it the Devils might be in heaven. The exprobratory ſentence will be at laſt, not well read or diſputed, great Scholar: but well done thou good and faithfull ſervant. Seneca ſpeaks of ſome Philoſophers of his days, Boni eſſe deſierunt ſimui ac docti evaſerint, who ceaſed to be good when they began to be learned: I ſhall charitably believe no ſuch will be found amongſt us, for I ſpeak not theſe things (as S. Paul ſaith to his Corinthians) to ſhame you, 1 Cor. 4. 14.but as my beloved Brethren and Friends, I warn you and exhort you in the words of S. Peter, to adde to your knowledge vertue, that you2 Pet. 1. 5. may be ſuch as Seneca would have every teacher to be, Magis miremur viſum quàm auditum, ſuch as may be admired more for holineſs of life, then ſubtilty of learning, which God accounts no knowledge, if deſtitute of the ſtudy and practiſe of obedience, Hereby know we that we know him, if we keep his commandments. He that 1 Joh. 2. 3, 4ſaith he knoweth him, and keepeth not his commandments, is a lyar, and the truth is not in him.
Eighthly and laſtly, I beſeech you, Fathers and Brethren, ſuffer the word of exhortation, which quickens you to zeal and diligence in the diſpenſation of the Goſpel committed to your truſt: that you may effect in your people by the preaching of the word, what the higheſt improvements of nature (as you have heard) cannot reach, to wit, a ſaving knowledge of God. God inſtituted the preaching of his word and Goſpel to ſupply the defect of natural light, the Apoſtle is expreſs, that when in the wiſdome of God 1 Cor. 1. 21.the world by wiſdome knew not God, it pleaſed God by the fooliſhneſs of preaching to ſave thoſe who believe. God hath commiſſionated you on purpoſe, as he did Paul, to open mens eyes, and turn them from Acts 26. 18. Mal. 2. 7.darkneſs to light. The Priests lips muſt preſerve knowledge, that the people may ſeek the law at his mouth.
In order to bringing the people to a ſaving knowledge, let me (who would willingly lie as Diſciple at your feet) being by providence in this place, take the boldneſs to give you a three-fold direction.
Firſt, Endeavour to bring thoſe committed to your charge to a Scripture-knowledge of God. Preach God not according to the abſtruſe Metaphyſical notions of Plato and Aristotle; all which Clemens Alexandrinus ſaith, are but like a rotten nut, foreign, which hath no kernel, nothing to feed ſouls, which muſt have foreign, as the ſame Authour: but according to the revelation God hath made of himſelf in Scripture. Thus you ſhall approve your ſelves to God in the diſcharge of your office. Empty aiery ſpeculations may (perhaps) gratifie the humour, phanſie, and curioſitie of men; but Scripture-truths onelyonly pleaſe and honour God. S. Pauls advice to Timothy is very remarkable, Study to ſhew thy ſelf 2 Tim. 2. 15.approved unto God, a workman that needeth not to be aſhamed: and the way to that is foreign, rightly to divide the word of truth.
Secondly, Preach a God in Christ. The Heathen can arrive at the knowledge of a God abſtractly conſidered; but a God in Chriſt is beyond the reach of natural ſagacity, but is your Commiſſion to make known. God, ſaith the Apoſtle, hath committed 2 Cor. 5. 19.unto us the word of reconciliation: but what is that? why, that God was in Christ reconciling the world unto himſelf. Lay this as the foundation of all your building, Chriſt in his perſon, and Chriſt in his offices: Chriſt in oppoſition to nature, in contradiſtinction to merit and your own works and righteouſneſs.
Thirdly, Let all your other knowledge ſtoop to the diſcovering God ſavingly: and ſo far as it is not conſiſtent with a plain and profitable diſcovery of God to the people, lay it aſide.
S. Paul, though brought up at the feet of Gamaliel, yet layd down his learning at the feet of Chriſt, and profeſſeth, that though he ſpake with tongues more then they all, yet in the Church he had rather 1 Cor. 14. 18, 19.preach five words, that he might teach others, then ten thouſand words in anunknown tongue. At Athens indeed, a famous Univerſity, he quoteth a Poet, Acts 17. verſ. 28: but when he comes to1 Cor. 2. 2. his Corinthians, then he determines to know nothing but Jeſus Christ and him crucified: foreign, non magni feci, is Grotius gloſs, I valued no knowledge but diſeſteemed it, that I might bring you to the ſaving knowledge of Jeſus Chriſt, as crucified. Our SaviourColoſſ. 2. 3. who had in him all the treaſures of wiſdome and knowledge, yet condiſcended to the capacity of thoſe whom he inſtructed, ſpeakingMark. 4. 33. the word to them as they were able to hear it. In this Chriſt is a fit pattern for our imitation, to teach us by a familiar plainneſs to deſcend to the underſtandings of the people. Quomodò paratus eſſet impendi pro animabus eorum, ſi eum pigeret inclinari ad aures eorum, ſaith Auguſtin, in his book De catechizandis rudibus.Rev. 2. 4.
In a word, you are stars in the right hand of Chriſt, which ſpeaks both your ſecurity, and your duty; it is the office of ſtars to ſhine in the night with that light which they borrow from the Sun: ſo ſhould you, now we are in a great meaſure benighted in Atheiſme, and ignorance, ſhine with that light you have borrowed from the Sun of Righteouſneſs, who when he aſcended, gave theſe gifts: Apoſtles, Epheſ. 4. 8.Paſtours, Teachers, for the work of the miniſtery, the edifying of the body of Chriſt.
There is another notion of the words, which I would willingly touch, Tremellius's tranſlation of the Syriack hinted me to it; that is to ſay, Deo abdito, to whom the Athenians (underſtanding from their Sybills, Philoſophers, and others, that there was but one inviſible, incomprehenſible, ineffable God) erected this Altar, as Spondanus conjectures. God was known to the Gentiles by no name, and that, by which he was called amongſt the Jews, might not ordinarily be ſpoken, as Grotius notes. The name, Jehovah, had ſo much immoderate reverence amongſt the old Jews, that it might not be pronounced but by the high Prieſt, and that onelyonly in the Sanctum Sanctorum, and onelyonly on the Day of expiation, as Gregory in his notes obſerves. Others adde that it was uſed in their ſacrifices, and in the ſolemn benediction of the people. Plato, as quoted by Euſebius (lib. 1. cap. 8. De Praepa. Evang.) ſtiles God, foreign.
Note:
God is a hidden and incomprehenſible God.
Hidden,
1. In his nature and eſſence, in which reſpect he is ſaid to dwell in 1 King 8. 12. 1 Tim. 6. 16.thick darkneſs, and in light inacceſsible.
2. In his counſels, and decrees.
3. In his ways and methods of his providences. They are foreign, paſt finding out, Rom. 11. 33. a mine unfadomable. Theſe things might have been profitably enlarged. I begge your patience to a threefold improvement of this notion, and I conclude.
Firſt, As a check to curioſitie, the Scholars ſin, fatalis ingeniorum ſcabies, as Lipſius calls it. O that we could learn contentedly to be ignorant where God would not have us knowing! and let's not account it a diſparagement to acknowledge ſome depths in God, which our ſhallow Reaſon cannot fathom, foreign, ſaith Chyſoſtome on Timothy; andPag. 598. he that thinks to know God as he is, foreign,Pag. 54. ſaith the ſame Father on John. The way to make us meer fools, is to affect to know more then God would have us: Adams tree of knowledge made him and his poſteritie fools. He that affects to pry into the bodie of the Sun, by gazing grows ſtark blinde, and ſees leſs then he might by thoſe ſcattered rays in the air. So curioſitie in prying into Gods ſecrets blinds many, and they know leſs of him, then they might do by thoſe diſcoveries he hath made of himſelf in the book of nature and Scripture. Nae intelligendo faciunt, ut nihil intelligant, ſaith the Comedian.
It is the credit of our Religion, to acknowledge ſuch a God as is unſearchable. Erubeſce, Philoſophe, tam parvum Deum habere, ut tu parvus per parvam mentem tuam totum ipſum ſcruteris, as Bradwardine checks the prying Philoſophers.
God is moſt knowable, though we know leaſt of him: as the Sun is moſt viſible, and yet our weak eyes leaſt able to behold it, it is Aquinas's ſimilitude. Non eſt mirum ſi ignoratis, majoris eſſet admirationis, Lib. contr. Gentes.ſi ſciatis, ſaith Arnobius: and therefore it becomes us to be modeſt, and humble in our enquiries into God. The Apoſtle commands us, Rom. 12. 3. to think ſoberly, Sapere ad temperantiam, as Auguſtin reads it. Curioſitie is a ſpiritual drunkenneſs, that,Epiſt. 77. look, as the drunkard, be the cup never ſo deep, he is not ſatisfied, unleſs he ſee the botome of it: ſo the curious ſearcher into the depths of God, though never ſo profound, he is unſatisfied till he comes to the bottom of them: and where the Apoſtle ſtands as by the brink of the Ocean, and cryes, foreign, theſe preſume they can by the line of their reaſon fathom them; nay, rather then not, they will make all Gods depths to be ſhallows, as the Remonstrants do.
Me thinks (Brethren) our ignorance in the creatures, and being ſo far at a loſs as to flye to occult qualities, which Scaliger calls ignorantiae aſylum, ſhould check our curioſitie in the things of God, and teach us to ſit down contented to reſolve Gods actions into ſome hidden cauſes, lying ſecret in the abyſs of eternal knowledge, and infallible will. The Heathen Seneca could ſay, Nunquam verecundiores eſſe debemus, quàm cùm de Deo agitur: modeſtie never becomes us better, then when we ſpeak of God. It was good counſel Calvin gave Beza, Cave nè te ullis inanibus argutiis irretias, I ſhall give the ſame, eſpecially to younger Students, to avoid entangling with unneceſſarie niceties, which perplex, not profit; ſuch are thouſands of School-niceties concerning God; qui ut intelligatur tacendum eſt, ſaith Arnobius; take the Engliſh from the Apoſtle, become fools that ye may be wiſe.
Secondly, As a ſpur to induſtrie. You muſt not think it an eaſie thing to obtain a true ſolid ſaving knowledge of God: nothing ſo hard to know as God, which the profound Bradwardine demonſtrates thus, Si aliquid ſit difficile ad plenariè cognoſcendum, & aliquid magis difficile, & aliquid adhuc magis, & ità deinceps, aliquid eſt ſummè difficile: & quid niſi Deus? The Wiſeman tells you by what means you muſt come to this knowledge, If thou cryeſt after knowledge, Prov. 2. 3, 4, 5and liftest up thy voice for underſtanding; if thou ſeekeſt her as ſilver, and ſearcheſt for her as for hid treaſures: then ſhalt thou underſtand the fear of the Lord, and finde the knowledge of God.
Thirdly, As a quickner of deſire, to provoke us to long for heaven, where it it will be our happineſs to know God perfectly, though then we ſhall not know him comprehenſively: for God is infinitae veritatis, cognoſcibilitatis, as entitatis; ſo muſt either lay aſide his infinitie, and ceaſe to be God, or elevate us above the condition of finite creatures, before we can be capable of any comprehenſive viſion, which ſuppoſeth an equal commenſuration between the object, and the facultie: but we ſhall know God ſo fully then as to make us perfectly happy, and what we ſee now but in a glaſs darkly, we ſhall then ſee face to face. Ecce ſapientia quâ curioſitas hominis ſatietur! ſaith Bernard. Then your curioſitie ſhall be wholly ſatisfied, and your underſtandings ſo ſtrengthned and elevated by the light, as to behold that God, which dazzles the weak eye of reaſon, which elevated to its height, cannot reach any ſaving knowledge of God: But ſtill he will be foreign, the hidden and unknown God.
FINIS.
SPIRITUAL THRIFT, OR GOOD HUSBANDRY FOR THE SOƲL.
A Sermon preached in Greys-Inne-Chappel, and enlarged in ſeveral Common-Places in St. JOHN'S Chappel in CAMBRIDGE: By JOHN FROST, B. D. late Fellow there, and Preacher in S. Olaves-Hartſtreet London.
foreign. Plutarch.
foreign. Chryſoſtom. in 1 Cor. Hom. 12.
CAMBRIDGE: Printed by John Field, Printer to the Univerſitie. Anno Dom. MDCLVII.
TO THE HONOURABLE THE LADY ELISABETH TOLLEMACH, Relict and Dowager of Sir LYONELL TOLLEMACH, Knight and Baronet, deceaſed, All happineſs of this life, and that which is to come.
MADAM,
YOur eſteem of, and favour to the Author of theſe Sermons, hath made me preſume to ſhroud them under your Patronage, as well to give ſome countenance to them, as to teſtifie my real Gratitude for your favours to me and mine. Such are your excellent Vertues and Endowments; your pietie to God, and devotion in his ſervice; your charitie to all, and bountie to the poor; your care and diligence in well-ordering, and good education of your Family; inſomuch as not onelyonly of your Children, but all your Children, are found walking in the Truth: that I cannot think by theſe to adde any thing to your preſent perfection. I offer them to you, as poor men bring preſents to the rich: if they may carrie acceptance from you, and bring profit to any ſoul, it ſhall abundantly ſatisfie me. Two main duties of a Chriſtian are the ſubject of them, Redeeming the Time, and Profiting by the Word, in both which you are exemplarie to others, and ſo the fitteſt Patroneſs for theſe Sermons: I therefore humbly betake them to your Protection, and you to the Protection of the Almightie: to whoſe Grace you, and yours, are daily commended in the weak prayers of,
MADAM, Your moſt humbly devoted ſervant, and unworthy Miniſter,JOHN FROST.