-- CHAPTER VIII: The Uses.—We should employ all our wit and reason for God
1. The one more mediately in his works, and to the light of nature, which is more dim, and weak, and brokenly, and but by way of arguing by consequence. So as there is yet a necessity of seeing him farther and more clearly by faith, and immediately, as revealed in his word, whereby we seeing him who is invisible (as it is said of Moses:
Heb. 11:27, 'By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible'), we see by a farther light that there is a God, and how great and glorious, and thereby have that insight into him which the light of nature, coming both to his word and works, could never have attained.
2. I answer, that though the same God is evidenced by these common principles, and further the word to them, yet the ratio formalis credendi, which is the form and essence of faith, is not the same, i.e. the ground of believing it and manner of representing it is not the same in the one and other. As those that never saw the king, but have read his proclamations and seen his palace and attendants, believe there is a king, but yet not after that manner that courtiers do who stand before him, and see his face every day, such difference is there between the assent of the natural man out of the word and works, and of a believer, that there is a God. Believing Moses by faith saw
God who is invisible.
CHAPTER VIII:
The Uses.—We should employ all our wit and reason for God What need we have that Christ should be made wisdom to us.—How useful rational gifts are in the church.—We should not wonder at the springing up of heresies.—We should not harbour nor give them entertainment
Use 1. If carnal reason in us is thus gained to take sin's part, to be for it, and helpful to it, let us consider, then, what a great engagement it is on any of us who have wit and parts, and abilities of mind, to torn to God, that they may not be used against him. If men of wit and learning are not good, they will have more sinful inventions than other men. Thus a traitor, if he be witty and politic, proves the most dangerous. Reason, as it makes you capable of sinning (for beasts, by the want of it, are limited to a few objects), so it enlargeth affections to sin, and assists to find out means for the accomplishment. Thou who art a cunning, witty sinner, wilt in hell curse thy brain, as well as thy heart, for ruining thee. It was Solomon's wit which undid him; and knowledge perverteth many men: Isa. 47:10, 'For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee: and thou hast said in thine heart, I am, and none else besides me.'
Use 2. By this corruption of reason thus perverting men's minds, and turning their best wisdom into folly, we see how much need we have that Christ should be made wisdom to us, that we may be truly wise to purpose, to all the ends of our salvation. We are naturally fools; and it is that reason to which we trust, of which we so much boast, and in which we pride ourselves, which befools us. Would we be cured of this our folly, we must go to Christ for instruction, for his being wisdom to us is the only remedy which can help us against the vain and foolish reasonings of our own hearts.
Use 3. Is reason in men so much depraved, and all its acts turned to a wrong way and use? We see, then, how useful in the church of Christ such gifts are that are rational, and which may encounter with the carnal reasonings of wicked men; which reasonings, because they are the strongholds wherein they fortify themselves, there are but two ways of opening the gates upon them, either to break them open, or to pick the locks, and make a new key to the wards. Now answerably there are two gifts in the church. There are some sons of thunder, who come with a mighty wind, and carry all before them, and break open the doors of men's hearts; others they go about to pick the
wards, by convincing them, and beating them from their strongholds. If you would catch rabbits, you find it necessary not only to lay nets, but to get them out of their holes; if you would catch fish, you do not only lay nets, but beat with poles, to drive them out of their lurking places in the banks. Thus to catch men's souls also
(as Christ says he would make his disciples fishers of men), it is needful not only to use motives and exhortations, but by strength of arguments to drive them out of those carnal reasonings wherein they conceal and strengthen themselves.
Use 4. We see what need ministers have of the almighty assistance of God in their preaching; considering that they are to encounter with, and overthrow, so mighty and potent an enemy as carnal reason is.
Christ told his disciples that they were to bear witness of him when he was absent: John 15:27, 'And ye also shall bear witness, because ye have been with me from the beginning.' They upon it began to be full of sorrow: John 16:6, 7, 'But because I have said these things unto you, sorrow hath filled your heart. Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.' For they thought it an impossible task for them, poor, ignorant, fishermen, to overturn the world, and to persuade men that their estates were naught, and to believe in a crucified man absent whom they saw not. This was a story which the Athenians hooted at as ridiculous; but for their comfort he tells them that his Spirit should accompany them, to convince the world of sin, &c.; to convince, that is, to overcome their carnal reason, and gainsaying, for so the word signifies; and this as he brought it in for the comfort of the apostles, so of all ministers to the end of the world. It had been folly and madness else for any man to have attempted to be a minister. But such extraordinary help had the apostles from Christ, that it is said men could not resist the wisdom and the Spirit by which he spake: Acts 6:10, 'And they were not able to resist the wisdom and the Spirit by which he spake.' As he had wisdom to convince them, so if he had not had the Spirit to have gone with it, they had resisted; for while we bring reason only, reason can oppose
it. Let us weave our nets never so close, a cunning wicked man will find holes to get out at; except the Holy Ghost comes down and stops all. We have need of much wisdom to know men's starting holes, as Saul said concerning David: 1 Sam. 23:22, 23, 'Go, I pray you, prepare yet, and know and see his place where his haunt is, and who hath seen him there: for it is told me that he dealeth very subtilely.
See therefore, and take knowledge of all the lurking-places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him throughout all the thousands of Judah.' Thus, too, the hearts of men are very deceitful and cunning, and ministers have need of a great deal of wisdom to search out all their windings and turnings; and this they can never do, unless the wisdom of the Spirit of God assists them.
Use 5. We may hence derive a demonstration for the truth of our religion and profession thereof. There is no truth of the gospel, but all the reason in a man is against it; and yet we see carnal men are forced to stoop to it. It is contrary to their wills, and contrary to their reasons; and it is a question which is strongest in them, and yet they yield. It is an argument whereby Paul proves his apostleship, that the weapons of our warfare, says he, are not carnal, but mighty through God: 2 Cor. 10:4, 5, 'For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strongholds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.' We do not war after the flesh, that is, we do not take in the help of carnal reason, and what may please the flesh, and draw it in as a party to join with us, as all other false religions do, as Mahometism, which accommodates itself to the dispositions of all sorts, and so allures them; and as popery also doth, which strokes and pleaseth corrupt nature; but the gospel goes clean contrary, and crosseth it, and yet prevails and conquers where it comes, which is a sign God is with it. Therefore, says Paul, our weapons are mighty through God, which appears in this, that they cast down strongholds; and so when you shall see a man that is wise, strong, and hath much
to plead and say for his carnal natural estate, that could vie learning and civil righteousness and outward privileges with the proudest; when you shall see such an one come and have all his books (that I may so allude) in the market-place, and make open profession that he was deceived and misled, and that he yields to the power of religion, which the wise of the world account foolishness, it is a mighty demonstration of the truth of the gospel. When a man who had wit and parts, and an opportunity of rising by them, renounceth them all for Christ, it is a great evidence of the truth and power of religion; why else doth Paul so often tell the story of his conversion, how strong he was in the other way, and could have said as much for pharisaism and the Jews' religion as the best of them? He was not a fool in that sect, for he profited in it more than any, and he was strong in his way, for he thought verily he ought to persecute the gospel of Christ, and yet God turned him. And this amazed them all; they knew not what to say to it, that so strong a town as this should yield, and be forced to do so. It half persuaded Agrippa to come in and yield up his keys also, and Festus had no put-off but this, 'Too much learning hath made thee mad,' says he to Paul. And it was on this account that Paul so triumphs, where are the disputers of this world with all their reasons? 1 Cor. 1:20, 'Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world?' And thus did Luther triumph, when he said that that pen should strike off the pope's triple crown from his head.
Use 6. Let us not be offended if heresies arise, and oppositions against the truth, and those backed strangely too, seeing there are such mighty reasonings in their hearts. Some opinions in popery a poor believer would think so gross, that surely nothing could be said for them, as worshipping of images, justification by our own righteousness, and merit of good works; who that hath a clear eye of faith, and hath seen his estate, could imagine any thing could be found out to colour such gross errors as these? But yet read
Bellarmine, read the Jesuits, and what fair tales do they tell for themselves; that as the Scripture foretold, they have not only
delusions, but strong delusions: 2 Thes. 2:11, 'And for this cause God shall send them strong delusions, that they should believe a lie;' such delusions as catch not fools and silly women, but the great and the wise of the world; that it is foretold by Christ that, if possible, the elect should be deceived: Mat. 24:24, 'For there shall arise false
Christs, and false prophets, and shall shew great signs and wonders, insomuch that (if it were possible) they shall deceive the very elect,' should probabilities be brought. And so likewise semi-Pelagianism, how strongly is it backed; popery being but childishness to it! What armies of places of Scripture cunningly perverted, what reasons, what harmony is there in the plot of it, what depths, though depths of Satan? as the apostle says: Rev. 2:24, 'But unto you I say, and unto the rest in Thyatira, As many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burden.'
Use 7. We may from hence see the mighty wisdom of Jesus Christ, who knows all these reasonings, and will fully silence and confute them all at last, which all the learning, all the wit this world hath, could never do; still it is said of Christ that he knew their reasonings:
John 6:61, 'When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?' Luke 5:22, 'But when
Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?' How did he nonplus the pharisees when he was here on earth, that they would ask him no more questions! The enemies of the gospel think to outface us, and to outreason us, and think they have the victory, but at the latter day he will come on purpose to convince all the world, Jude 14, 15. He will then at once cut asunder all controversies, and easily decide them, and discover the secret intents and reasonings of the heart. Then he will answer all men's cavils and objections against his ways and his children, whose lives they thought to be madness and folly. Then he will convince them that their estates were naught, that they are justly damned, which now they will not acknowledge, and he will then send them to hell convinced, and will so silence them that they shall not have a word to say; and though they now cavil at the word, yet then they
shall have nothing to reply against him, but shall be struck perfectly dumb: Mat. 22:12, 'And he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless.'
And then Christ will deal by reason with them, and not with power only, and therefore their judgment is called but rendering a reason: 1
Peter 4:5, 'Who shall give account to him that is ready to judge the quick and the dead.' It is in the original. Wicked men now think strange at the saints, as seeing no reason for what they do, and are strengthened in their own ways, thinking reason to be on their side, therefore they shall have a reason at last sufficient to answer all theirs: Isa. 41:21, 'Produce your cause, saith the Lord; bring forth your strong reasons, saith the king of Jacob.' Job 38:3, 'Gird up now thy loins like a man; for I will demand of thee, and answer thou me.'
Use 8. Is to search into your hearts, to find out this unbelief, which is the ground and bottom of all corruption in you. When you look on your lives, you see gross sins committed; when you look into your hearts, you find strong lusts up and warring in your members; and it is well you see them, and find any contesting against them. But how durst these lusts be so bold, unless they were secretly backed and encouraged by the supreme power, viz. the atheistical principles in the heart, which are the abettors of them. Therefore dig, and search still into your hearts, and resolve all into their first principles, and you will find it true that atheism and unbelief are at the bottom. And this know, the more you see this experimentally true, the more you grow in grace. To see that lusts are sins is not ordinary, but to see these springs and abettors of all lusts is a degree further. And also take notice of the deceitfulness of your hearts, which lies in this, that there should be so much seemingly in it for these principles, and yet the contrary do all. So now every stud in this building must become new; these main foundations must be laid new, viz. to believe that God is, that he is merciful, that he is all-sufficient, that his promises are true, all things must become new. Nature brings not one stud that is able to bear the weight of a godly life; none of the old will serve, and he only is converted to God who experimentally hath learnt over the articles of our Christian profession.
Use 9. Let us be humbled for this atheism and unbelief which by nature is in all of our hearts. Of all corruptions what can be greater?
Therefore it is called the evil heart of unbelief: Heb. 3:12, 'Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Of all traitors we account Jesuits the worst, because they deny the king's supremacy, and indeed the very opinion is treason, and therefore the law is against them for their very profession. Now, Titus 1:16, 'They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.' Such is unbelief that denies God, so that unbelief in effect says there is no God, or, at least, denies his just and royal titles. Now, indeed, although you profess not so much with your mouth, but come to church and profess all we would have you, yet this in your hearts do shew, as there are church papists and Jesuits, so there are church atheists. I find that for the atheism in men's hearts, God expresseth himself most provoked and weary of the sons of men. So, Mal. 2:17, 'Ye have wearied the Lord with your words; yet ye say, Wherein have we wearied him? When ye say,
Every one that doth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?' You have wearied me, saith the Lord, and ye say, Wherein have we wearied him? Why, says he, search your hearts and you shall find, for you say,
Where is the God of judgment? So your words have been stout against me; you say, It is in vain to serve the Lord; that is, you believe not that there is a God who is the rewarder of him that seeks him. So also Isa. 7, when Ahaz would not trust God, and take a sign and promise of him, what says the prophet? ver. 13, 'It is a small thing for you to weary men, but will you weary my God also?' It tires out his patience exceedingly. It is called speaking against him: Ps. 78:19,
'Yea, they spake against God: they said, Can God furnish a table in the wilderness?'
Use 10. You may hereby see how little nature brings to the great work of grace, and what a distance is between the one estate and the other, for if we believe not the first principles as we should, but must have a new principle to apprehend them with ere we come to God, then
there is an infinite incapacity of the work of grace; for if you go to teach men any science, if they deny the first principles, there is no hope, contra negantem principia non est disputandum. Now we deal with hearts that secretly do deny the principles on which all our motives and persuasions to holiness are grounded, and so rooted by denying them, that, till by a new work of faith they apprehend them, we shall never work upon them.
There are two principles in the heart at once, that there is a God, and that there is none; and accordingly there are differing conclusions and effects, and that according to that interest and place they have in the heart: the one is rooted in corrupt nature, namely, that there is no God, and therefore you see all actions swayed by it; the other, viz. that there is a God, is put in to give warning as a prophet, and to make them without excuse, and is weak, and hath no power, stroke, nor authority in the heart, which listens not to it, it endeavours to extinguish it. So as if a man come to be converted, a new principle of faith must be wrought to apprehend these things strongly and powerfully, so as to prevail against and overcome the contrary, or else the heart is never changed.
Use 11. Are there any here troubled with thoughts of atheism, with objections against the truth of Scripture, and of our religion?
Wonder not at it; think not therefore your case desperate, or such as no man's is, for I tell you all men by nature are atheists, and that doth but discover itself in thy haste which lies hid in all men's hearts.
For every sin a man commits ariseth from such a principle, and they discover it in their works, but in thee it discovers itself in thy thoughts. To thee this devil of atheism takes a shape and appears to affright thee, but in other men this devil rules and reigns in their hearts and lives. He only appears not to them, that is all the difference.
Others profess there is a God, and find no doubts in them, but shew they believe it not in their lives. Thou professest thou canst not believe there is a God in thy thoughts, yet look to thy course, and
thou shewest that thou believest there is one (for usually the devil troubles none with those thoughts but such as have true faith wrought), for dost thou not walk fearful of sin, or of omitting of any duty? Art thou not careful to come to every ordinance? Why, if thy heart did not secretly believe there were a God, and strongly too, these considerations would not come from thee; and therefore let such look to their lives and practices, and not to the inward exercises of their spirits.
Use 12. If the heart be thus possessed with atheism and unbelief, take heed of admitting doubts, and suffering them to lie unanswered in the heart, for they secretly weaken faith, and back and strengthen the other party. Men's hearts are apt to gather doubts from the dispensation of things in the world, that all falls alike to all, that the wicked prosper. David had well nigh his faith struck up with this objection: Ps. 73:2, 3, 'But as for me, my feet were almost gone: my steps had well nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked.' But make known such doubts, and get answers to them, for in suffering them to harbour in the heart you conceal Jesuits that deny the king's supremacy.
Use 13. We may see what need there is of coming often where God is known, into the assembly of the saints, where he is spoken of, worshipped, and served, for God appears in the generation of the just, in their lives, speeches, and in his ordinances, so that if an unbeliever comes in he is convinced God is among them: 1 Cor.
14:24, 25, 'But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is in you of a truth.' Let us pray often, and meditate often, and renew acquaintance with God, for all these leave deep impressions of a God upon the mind behind them. Let us observe his providence in the world, and see, and study his wisdom, power, &c. For all these are means to strengthen in us the principles which are contrary to atheism and unbelief.