common morality and prudence, human wit can but fumble, as by the great clashing and jangling about them is very notorious. not serving trivial purposes, but really bettering our souls, producing most goodly and wholesome fruits, tending to ends most noble and worthy: this indeed is the highest philosophy; the 3. Faith also hath this excellent adtrue culture and medicine of our soul; vantage, that it endueth us with such the true guide of life, and mistress of knowledge in a very clear and sure way, action; the mother of all virtues; the comparable to that whereby the theorems best invention of God, and rarest gift of of any science are known; it not being heaven to men:* for these commenda- grounded on any slippery deduction of tions, by pagan sages ascribed to their reason, nor on slender conjectures of fanphilosophy, do in truth solely belong to cy, nor on musty traditions or popular that knowledge which by faith we do rumours; but upon the infallible testimopossess their philosophy could not reach ny of God, conveyed unto us by powersuch truths; it could not so much as ful evidence, striking all capacities, apt aim at some of them; it did but weakly with equal influence to enlighten the simattempt at any: it did indeed pretend to ple and to convince the wise. For want the knowledge of divine and human of this, all human wisdom was so blind things (this being its definition, current and lame; so various, so uncertain; noamong them), but it had no competent thing but confusion, unsettlement, and means of attaining either in any consider- dissatisfaction, arising from mere ratiociable measure; for divine things (the na-nation; which, being destitute of light ture of him who dwelleth in light which and aid from heaven, doth ever grope in no man can approach unto; the inten- the dark, doth rove after shadows of tions of him, who worketh all things af- truth, is bewildered in mazes of intricater the counsels of his will; the ways of cy, wherein things lie involved; whence him, which are more discosted from our all philosophy did consist in faint guessways, than heaven from earth; the depths es, plausible discourses, and endless disof God, which none but his own Spirit putes about matters of highest consecan search out, or discover) do lie be- quence, such as the original of the world, yond the sphere of natural light, and in- the administration of human things, the quisition of our reason: and as for hu- nature and subsistence of our soul, the man things, the chief of them have such way to happiness; none being able a connection with divine things, that who about such points to conclude with were ignorant of the one, could nowise resolution, or to assert with confidence;* descry the other; wherefore those can- so didates of knowledge, notwithstanding their lofty pretences, were fain to rest in a low form, employing their studies on inferior things, the obscurity of nature, the subtilty of discourse, and moral precepts of life; such precepts, as their glimmering light and common experience did suggest; for even in points of Cultura animi, Cic. Tusc. 1; Medicina animi, Tusc. 3; O vitæ philosophia dux, &c. Tusc. 5, de Leg. 1, de Fin. 3.-Nec ullum arbitror, ut apud Platonem est, majus aut melius a diis datum munus homini.-Acad. 1, Tusc. 1. + Omnis optimarum rerum cognitio, atque in iis exercitatio philosophia nominatur. De Orat. 3. † Οὐκ ἐχέγγυοι διδάσκαλοι περὶ Θεοῦ λέγοντες Kald avoρwzol, &c. - Clem. Alex. Strom. vi. p. 501. ἄνθρωποι Philosophia in tres partes distributa est in naturæ obscuritatem, in disserendi subtilitatem, in vitam atque mores.-Cic. de Or. 1. that in effect all the philosophers might be ranged under one great sect of sceptics, or seekers, the most advised and best disposed among them, in result of their most diligent speculations, appearing very doubtful. But we have, as St. Peter saith, ßeßaió1800v kózov, a more sure word of prophecy, whereunto we do well to give heed, as * Ο μὴ ἐκ πίστεως βοηθούμενος, ἀλλ ̓ οἴκοθεν ἐπὶ Tòv λóyov ¿pxóμevos, rais dv0owrivais napaokεvais πρὸς τὴν κατάληψιν τῆς ἀληθείας θαῤῥῶν, ψεύστης ἐστι, παραπολὺ τῆς ἀληθείας ἐκπίπτῶν.—Bas. in Isa. xv. Όλως δὲ ἢ ἄνευ πίστεως ἐπὶ τὸ λαλεῖν ἐρχο μένη ψυχὴ διακενής ληρήσει.—Ibid. Hanc ego perfectam philosophiam semper judicavi, quæ de maximis quaestionibus copiose posset, ornateque dicere.-Cic. Tusc. 5; Vide in M. Ant. Comm. p. 143; Chrys. in Joh. Or. 63.- Οὐδὲν γὰρ οὕτω ποιεῖ σκοτόδινον ὡς ἀνθρώ πινος λογισμός, ἀπὸ τῆς γῆς πάντα φθεγγόμενος καὶ μὴ ἀνεχόμενος φωτίζεσθαι ἄνωθεν, &c. - Chrys. in 1 Tim. vi. 16; Eph. i. 11; Isa. lv. 9; 1 Joh. Or. 25. Cor. ii. 10, 11. Acts xvii. 27, 30. unto a lamp shining in a dark place, guiding us in the obscurities and uncertainties of life; we have a hope, as an anchor of the soul both sure and stable ;* which stayeth and settleth our mind, being tossed with winds and waves of uncertain cogitations, suggested by different appearances of things. err therein. II. It hath also divers ingredients, or inseparable adjuncts, which it doth imply, rendering it commendable and acceptable to God. As, it is, that our Lord affirmeth of himself, I came a light into the world, that he who believeth in me may not abide in darkness; so justly doth St. Paul affirm concerning divine revelation, that it is able to make a man wise unto salvation through faith which is in Christ Jesus; being profitable for doctrine, for reproof, Hence, as St. Chrysostom is wont to for correction, for instruction in rightinsist, by virtue of faith, rustic and me-eousness: that the man of God may be chanic idiots do in true knowledge sur- perfect, thoroughly furnished unto all pass the most refined wits, and children good works." This is that high way of prove wiser than old philosophers; an holiness, of which the prophet saith, the idiot can tell us that which a learned in- wayfaring men, though fools, shall not fidel doth not know; a child can assure Thus is faith in its nature us that wherein a deep philosopher is not resolved;† for ask a boor, ask a boy educated in our religion, who made him, he will tell you, God Almighty; which is more than Aristotle or Democritus would have told: demand of him why he was made, he will answer you, to serve and glorify his Maker; and hardly would Pythagoras or Plato have replied so wisely examine him concerning his soul, he will aver that it is immortal, that it shall undergo a judgment after this life, that accordingly it shall abide in a state of bliss or misery everlasting; about which points neither Socrates nor Seneca could assure any thing: inquire of him how things are upheld, how governed and ordered, he presently will reply, by the powerful hand and wise providence of God; whereas among philosphers, one would ascribe all events to the current of fate, another to the tides of fortune; one to blind influences of stars, another to a confused jumble of atoms: pose him about the main points of morality and duty; and he will in few words better inform you than Cicero, or Epictetus, or Aristotle, or Plutarch, in their large tracts and voluminous discourses about matters of that nature. So real a property it is of God's law to give subtilty to the simple, to the young man knowledge and discretion; so true * Τὴν ψυχὴν τὴν ἡμετέραν σεσαλευμένην, καὶ περιφερομένην ὑπὸ τῆς τῶν λογισμῶν ἀσθενείας, &c.Chrys. Tom. v. Orat. 55. † Τίς οὐκ ἂν αὐτόθεν μάθοι τὴν τοῦ Χριστοῦ δύναμιν, ἢ τοὺς ἀγραμμάτους καὶ ἰδιώτας τῶν μέγα ἐπὶ σοφίᾳ κομπαζόντων τοσούτῳ σοφωτέρους ἀπέδειξεν, ὅσῳ τῶν μικρῶν παιδίων τοὺς ἔμφρονας ἄνδρας ὑπερέχοντάς ἐστιν ἰδεῖν, &c.-Chrys. Ανδρ. 19. Chrys. tom. vi. Or. 61; (p. 633.) 2 Pet. i. 19; Heb. vi. 19. | | 1. Faith implieth a good use of reason. This is that which commendeth any virtue, that a man acting after it, doth act wisely, in conformity to the frame and design of his nature, or like a rational creature; using his best faculties in the best manner, and in their proper operations, toward the end intended by the allwise Creator: this is that, upon which all dispensation of justice is founded; a man being accountable for the use of his reason, so as to deserve reward for the right management, and punishment for the misuse thereof; this is that, consequently, whereon God so often declareth himself to ground his judgment; so that in effect he will justify men for being wise, and condemn them as guilty of folly; whence, in the holy style, wisdom, and virtue, or piety, are terms equivalent; and a fool doth signify the same with a vicious or impious person." And if ever a man deserveth commendation for well using his reason, it is then, when upon mature deliberation he doth embrace the Christian doctrine; for so doing is a most rational act, arguing the person to be sagacious, considerate, and judicious; one who doth carefully inquire into things, doth seriously weigh the case, doth judge soundly about it. * Πᾶν τὸ παρὰ τὸν λόγον τὸν ὀρθὸν, τοῦτο ἁμάρ τημά ἐστι, &c.-Clem Alex. Paed. i. 13. 130 t Prov. i. 4; Psal. xix. 7; cxix. 9, 100, ; John xii. 46 ; viii. 12. 2 Tim. iii. 15, 16, 17. Deut. iv. 6; xxxii. 29; xxviii, 28; Prov. i. 7, 9, 10. ▾ Isa. xxxv. 8. Psal. cxi. 10; Job It indeed ordinarily doth refuse a sudden and precipitate assent, admitting no man, capable of judging and choosing for himself, to the participation of it, or believer, until, after a competent time and opportunities of instruction, he can approve himself to understand it well, and doth avow himself to be cordially persuaded of its truth. Such is its method, and it hath not any need of other; God having provided and exhibited arguments abundantly sufficient to convince any man of its truth, who is not affectedly blind and stupid, or wantonly slothful and careless, or frowardly stiff and obstinate. What indeed better arguments (consid It was a foul aspersion cast upon our | order to such purposes, hath endued evereligion by its ancient opposers, that it ry person. did require ψιλὴν καὶ ἄλογον πίστιν, α mere belief, void of reason;* challenging assent to its doctrines without any trial or proof. This suggestion, if true, were, I confess, a mighty prejudice a-to the name and privileges of a worthy gainst it, and no man indeed justly could be obliged to admit it upon such terms: but it is really a gross calumny; such a proceeding being disclaimed by the teachers and advocates of our religion, being repugnant to the nature and tenor thereof; being prejudicial to its interest and design; being contrary to its use and practice. Never any religion was indeed so little liable to the censure of obtruding itself on men's credulity, none ever so freely exposed itself to a fair trial at the bar of reason; none ever so earnestly invited men to scan and sift its pre-ering the nature of the objects which tences; yea provoked them for its sake and their own, upon most important considerations (at the peril of their souls, as they tendered their own best advantage), to a fair, discreet, careful examination thereof. Other religions have for their justification insisted upon the examples of ancestors, custom and prescription of times, large extent and prevalence among crews of people, establishment by civil laws, and countenance of secular powers (arguments extrinsical, and of small vali-ence to manifold ancient presignifications dity in any case), declining all other test and verdict of reason: but our religion confideth in itself, and the pure merit of its cause; and therefore warneth men, in a case of such moment, laying aside all prejudice, to employ their best understandings on an industrious and impartial search of the truth; referring the decision and result, so far as concerneth each particular man, to the verdict of that reason and conscience with which God, in * Mǹ ¿§íraše, adλà níorevcov.-Orig. in Cels. (p. 84 ) Πίστευσον, εἰ σωθῆναι θέλεις ἢ ἄπιθι.—Id. in Cels. vi. (p. 282.) Ο ταῦτα πιστεύσας οὐχ ἁπλῶς οὐδὲ ἀλόγως, ἀλλὰ κρίσει καὶ πληροφορία χάρισμα εἴληφεν ἐκ Θεοῦ. Const. Apost. viii. 1. † Δέχεσθε, φησὶν, ἁπλῶς τὰ λεγόμενα, καὶ μηδεὶς ἐξεταζέτω τι πρέπον ἐν αὐτοῖς καὶ τι ἀπρεπές· καὶ πίσω τιν ὀνομάζει τὴν ἀβασάνιστον ἐπὶ τοῖς ἀστάτοις καὶ ἀναποδείκτοις ἐπὶ βλάβη συγκατάθεσιν. Athan. tom. ii. p. 325, de Arianis. † Εὐγνώμων ἐξέτασις.—Orig. *Lact. ii. 6, 7. - faith respecteth, being things spiritual and invisible; considering also the capacities of persons concerned, being all sorts of people, wise and simple, learned and rude) could we have, or could we need, than the conspicuous excellency and usefulness of the doctrine, approving itself to the mind, and confirming itself by palpable experience of most happy fruits, springing from a practice conformable thereto; than its exact correspond and predictions concerning it; than special attestations of God thereto, not only by audible voices, and visible apparitions from heaven, but also by innumerable miraculous works; than the concurrence of Divine Providence in strange methods to the propagation and maintenance of it; than the blessings and consolations, attending a faithful observance of it? what subtilty of discourse, what charm of eloquence, could serve to evince and impress the great truths concerning the attributes, providence, will, commands, and promises of God;* concerning the immortal subsistence of our soul, the future judgment, the everlasting rewards * Τί αναγκαστικώτερον εἰς συγκατάθεσιν, εἰπέ μοι, προτάσεων πλοκαὶ τὸ συμπέρασμα ἀκόλουθον ἑαυτοῖς ἐφελκόμεναι, ἢ θαῦμα τοσοῦτον ἐνεργῶς ὁρώμενον, πᾶσαν ἀνθρώπου δύναμιν ὑπερβαῖνον. Bas. in Psal cxv. y 1 Pet. i. 10; Heb. ii. 4; Acts. iv. 33; xix. 20. John vii. 17; Acts v. 32. hereafter, with such evidence and such He therefore doth expostulate with force, to the common and vulgar reason, or indeed to any reason of man, as do these plain arguments, needing no reach of wit or depth of judgment to sound their meaning, or feel their strength? men for their dullness, their incogitancy, their sluggishness, their folly, as the causes of their unbelief; declaring, that in respect to such defaults, wilfully incurred, he will proceed to condemn it: He (saith our Lord) that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day; and, If I do not But if any man be too wise to be pleased with such downright and easy ways of conviction, reason itself, well followed, would lead him hither, and serve to produce faith in him; for that there is a God, reason from observation the works of my Father, believe me of appearances in nature and providence will collect; that goodness is one of his principal attributes, reason from the same grounds will infer; that God hath an especial regard to men will thence also become notorious; that consequently God will vouchsafe his guidance to men in their way toward happiness, will appear reasonable to conceive; that God hath not done this in any other way, reason, comparing and weighing things, will easily discern; that Christian doctrine may fairly pretend thereto, reason soon will admit; so hath reason led us to the door of faith, and being arrived thither, will (if our will be not averse) easily find entrance. Hence God doth not only allow, but enjoin us, to use our best reason in judging of this doctrine, whether it be from him, and worthy of our acceptance; he doth not bid us to retire into the dark, to shut our eyes, or to wink, when we receive it; but chargeth us to go into the clearest light; to open our eyes wide, to view it thoroughly with our best senses and sharpest attention, before we do yield our consent and approbation to it: his precepts are, that we examine all things, and hold fast that which is good; that we believe not every spirit (or revelation pretended), but try the spirits, whether they be of God that we stand on our guard, and take heed that no man deceive us; that we be not fools, nor children in understanding; but wise, and perfect men; that we compare things different, and try what is well-pleasing to God; that we be always ready with meekness and modesty to render unto every man demanding it an account of the hope in us.c a John iii. 21; 1 Pet. ii. 9; Acts xxvi. 18. not; If I had not come and spoken unto them- if I had not done among them the works which no other man did, they had not had sin. Our Lord, we see, did not urge his bare authority, or exact a faith without ground; but he claimeth it as due upon two most rational accounts; his convincing discourses, and his unparalleled works; which from any welladvised and well-disposed person could not but win belief, that he was a teacher sent from God. Indeed, if we seriously do weigh the case, we shall find, that to require faith without reason is to demand an impossibility; for faith is an effect of persuasion, and persuasion is nothing else but the application of some reason to the mind, apt to draw forth its assent; no man therefore can believe he knoweth not what or why: he that truly believeth, must apprehend the proposition, and he must discern its connection with some principle of truth, which, as more notorious to him, he before doth admit; otherwise he doth only pretend to believe, out of some design, or from affection to some party; his faith is not so much really faith, as hypocrisy, craft, fondness, or faction. God therefore neither doth nor can enjoin us faith without reason; but therefore doth require it, as matter of duty, from us, because he hath furnished sufficient reason to persuade us; and having made his doctrine credible (a faithful, or credible, word, and worthy of all acceptation;') having given us reason chiefly to be employed in such matters, as he xiv. 20; Eph. v. 10; Rom. xii. 2; 1 Cor. x. 15; Rom. i. 18; Phil. i. 10; 1 Pet. iii. 15. Luke xxiv. 45; John xii. 48; x. 37; xv. 22, 24. John vii. 46; iii. 2. f 1 Tim. i. 15. justly may claim our assent, so he will take well our ready surrendry of it to him, as an act of reason and wisdom becoming us. To yield unto reason fairly proposed and proved, is in any case a laudable quality, signifying that a man hath his reason to purpose, that he is guided and governed thereby, not by humour or fancy; qualifying him for conversation and business, for which nothing rendereth a man more unfit than humorous incredulity, or obstinacy against reason. It is especially commendable in these cases, concerning our better part and final state, arguing a man to be sober and advised, affording regard to things best deserving it, employing his consideration in due place, being faithful and just to himself, in attending to his main concernments. 2. Faith implieth a compliance with the providence and grace of God; with his providence framing the economy of things to be believed, discovering it to the world by special revelation, furnishing motives apt to work faith, dispensing opportunities of knowledge leading thereto; with his grace operating in our souls, by illustration of our minds to discern, attraction of our wills to embrace, inclination of our affections to relish and like the heavenly truths exhibited to us. do hear in a sort, but do not learn, ill prejudices or depraved affections barring instruction from their mind; being like those of whom the apostle saith, The word heard did not profit them, being not mingled with faith in those which heard it. No man (saith our Lord again) can come unto me except the father draw him : but this attraction is not compulsory; we may hold back; we may withstand it, and not follow. Faith (saith St. Paul) is a gift of God, and a favour granted to us; vμìv ¿zugtoOn, To you (saith he) it hath been graciously vouchsafed not only to believe in him, but also to suffer for him; and, To you (saith our Lord) it is given to know the mysteries of the kingdom of heaven :* but this gift is not always accepted, this favour is not always entertained; God doth not so obtrude it on us, but that we may reject or decline it. Faith is a fruit of God's Spirit; but such as will not grow in a bad soil, not purged from weeds of corrupt prejudice, of vicious affection, of worldly care; which will not thrive without good care and culture.' God inviteth us to believe by the promulgation of his gospel, and exhortation of his ministers; he declareth abundant reason to persuade us; he representeth to our minds the beauty of Christian truth and virtue; he speaketh from without unto us by manifold arguments, able, if we are not very stupid, to convince us; he speaketh within by strong impressions on our There is no man to whom means are not administered, sufficient to produce in him that measure of faith which is requisite toward the good management of his life, and his rendering an account for it at God's tribunal; there is no man al-consciences, apt, if we are not very stubso, to whom such means are afforded, whom the grace of God, who desireth that all men should be saved, and come to the knowledge of the truth, doth not in some degree excite to the due improvement of them; but in effect the case is varied, because some men do embrace those means, and comply with that grace, while others do reject or neglect them. Our Lord saith, that every one who hath heard of the Father, and hath learned, doth come unto him: but some there are, to whom the Father speaketh, yet they stop their ears, and refuse to hear; some 1 Tim. ii. 4. John vi. 45; Job xxxiii. 16; Zech. vii. 11; Ezek. iii. 11; 2 Tim. iv. 4; Acts vii. 57; Job xxxiii. 14; xxi. 14. born, to subdue us: Behold (saith he) I stand at the door, and knock: if any man will hear my voice, and will open the door, I will come in unto him; such is the case; God standeth at the door of our heart by the ministry of his word, he knocketh at it by the impulse of his grace; but to hear is the work of our vigilance, to open is an act of our voluntary compliance. God (saith St. Paul) who commanded i Heb. iii. 7, 15; iv. 2. John vi. 44; v. 40; Matt. xxii. 3; Luke xiii. 34. * Eph. ii. 8; Matt. xiii. 11. Phil. i. 29; (Eph. i. 17, 18;) Gal. v. 22; Matt. xvi. 17; 1 Cor. xii. 3, 9; 1 John ii. 20; iv. 2; 2 Cor. iv. 13; v. 20. m Rev. iii. 20. |