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follow it. Add to all this, pleasures and carnal interests possess all our love, and we have a natural aversion to the cross of afflictions, which accompanies the profession of the gospel. This is the meaning of the phrase, Kick against the pricks, and this comes from the hardness of our hearts: but in the elect of God grace finally lurmounts all the oppositions of sin, and obtains a complete and entire victory over it. Therefore when we say, grace is irresistible, efficacious, and victorious, we do not mean, that in the first moments there is not a violent and terrible conflict, we only mean, that, in the end, victory declares for the grace of the gospel. (4)

The scripture, it is true, speaks of the foft and agreeable ways of converting grace, and it proposes to us our supreme good, our eternal falvation; and the motives, with which it folicits us, are most agreeable, if considered absolutely in themselves : but it is also certain, that, if confidered in comparison with the false pleasures, which we find in worldly objects, and in relation to the state of him, who is attached to the world, the tendereft acts of grace do not appear tender to him, on the contrary, they are bitter and disgustful. Access to that eternal happiness, which grace sets. before us, is attended with a thousand forrows; to obtain it we must on the one side renounce all, that depraved appetites love, and on the other, expose ourselves to all, that nature fears. The ways

of
grace are then pleasant to a man, when he

resolves

(4) Grace is efficacicus. Me- agnofcet Christus nisi qui lia minerimus, Deum hoc ho- benter jugum fubibunt, et nore dignari electos suos, ut figno dato liftent fe in ejus alacres ad jusfa capeffanda confpecium. Calvin, in Pjala concurrant, foloque nulu regantur. Neque enim pro fuis

CX. 3•

resolves to obey the call : but at first, by opposing sin, it produces various disagreeable agitations of mind, which for a while attend the convert, and hence come all our resistances. (5)

In

(5) Grace produces various tamufque fententiam, clarioribus agitations of mind. This itrug- etiam in rebus : in his eft enim gle in the human mind be- aliqua obscuritas. Cic. Tufc. tween truth and error, vice disp. lib. i. ii. 32. edit Davisi. and virtue, styled by the apor Hence Socrates says, llore tle, Alaw in the members war ουν η ψυχη της αληθειας απλεται. , ring againt that of the mind, Λογιζεται δε γε πε τοτε καλλισα has been abundantly ridiculed οταν αυτην τετων μηδεν παραλυπη, , of late days, and the conqueft μητε ακοη, μητε οψις, μητε αλof truth and virtue by the ynowe, fanTE TIS ndom, a on aids of the holy Spirit, which pecenosa autn xal'

αυτην γιγνηται, Mr. Claude calls irrefiftible έωσα χαίρει και το σομα, και καθοσον grace, has been deemed little δυναται μη κοινωνασα, αυτω με better than madness. But arlopion opsyntas T8 OITOS, &c. methinks, he cannot be a very Platonis Pbado. 9. rational, much less a very Every body knows the story spiritual man, who talks at of Aralpes.' Cyrus having this rate.

To pass fpiritual taken Panthæa, the wife of things, the very heathens felt Abradates, king of Sufiana, something of this kind, I prisoner, and hearing that the mean, a propensity to resist was an extraordinary beauty, even the dictates of a natural refused to see her, wisely quesunenlighrened mind. Thus tioning the strength of his when Tully bids his friend own virtue to refift a temptafatisfy himself about the im- tion so powerful. Araspes, a mortality of his soul by read- a young nobleman of Media, ing Plato's Phædo, he makes had no such suspicions about him reply, Feci mehercule, himself; he thought himself et quidem fæpius, sed nefcio more than a match for any quomodo, dum lego affentior, such temptation. To his keepcum posui librum et mecum ing Cyrus committed the lady, ipse de imınortalitate animo- ftri&ly charging him not to sum cæpi cogitare, assentio illa offer any thing againft her omnis clatitur. --- A. Me ne honour. The frail Araspes mo de inimortalitate depellet. too soon gave the lady realon M. Laudo id quidem ; etfi to complain to Cyrus, who nihil nimis oportes confidere: reproved him, and to whom movemur enim fæpe aliquo the young convict gave this acute concluso : labamus mit- answer: · Alas! now I know

myself,

In this manner you must enter into the explication of difficulties, when the difficulty arises either from a false fenfe, which may be given of your text, or from any objection, which may arise

against

myfelf, and perceive plainly, peace to him, that is near, and that I have two fouls, one, that peace to him, that is far off: inclines me to good, and ano When this method of preachther to evil : in your presence ing was used, pleasures and the former prevails; but when pains attached people to reliI am alone I am conquered gion, and great moral good by the latter." Xeropb. Cy- was produced.

But now we ropæd. lib. i.

read a dry moral lecture, What we call christian ex we fear offending scandalous perience, in our churches, livers, we laugh at religious consists of the pleasures and feelings, and we say we are pains, that attend such con wiser than our predecessors !. Aićts. In Araspes it was rea The great reformer speaks fon against sensual appetites: admirably on this subject : but in chridians it is the holy Opus est ut Deus primum Spirit, the word of God, re- lapidem in noftri ædificatioligion, truth, virtue, and nem ponat, alioqui nugas egrace, against error and vice,

gerimus. Hoc autem ita fit, The work of a christian Deus concionatores nobis mitpreacher is not to foothe the tit, quos ipfe docuit, et suam pains of fin, so as to keep the voluntatem nobis prædicari finner quiet in his unregene- curat. Primo, omnem nofrate state : but, on the con tram vitam et conditionem, trary, to alarm him with a quamlibet fpeciosa et fanéta juit Tense of his danger, and fit, coram ipfo nihil eft, adeoto direct him to his only que abominatio et nausea. place of safety. The man of Quæ legis predicatio dicitur. God is to preach the law-a Poftea nobis gratiam denunfire must go before him-he ciari facit, nempe, quod non must form a tempest round about in universum nos damnatos him-he must call to the hea et rejectos velit, sed in fuo vens from above, and to the dilecto filio fufcipere, Quæ earth, and judge the people-- evangelii prædicatio dicitur. He must reprove the finner, Quum jam prima prædiset things in order before him, catio, videlicet legis prædiand cover him with shame catio procedit, quomodo sciand confusion. Then to the licet cum omnibus operibus trembling contrite soul he noftris damnati fimus, tum mult preach the gospel, peace, homo ad Deum fufpirat, et Vol. I,

a

nefcit

against the true meaning of it. Then, as I have said, and as it appears by the example given, you must first propose the difficulty, and then remove it; and so give a clear sense of the text.

The same method must be taken, when texts are misunderstood, and gross and pernicious errors induced. In such a case, first reject the erroneous fense, and (if necessary.) even refute it, as well by reasons taken from the text, as by arguments from other topics, and at length establish the true sense.

Take for example, John xvi. 12. I have yet many things to say unto you: but ye cannot bear them now. You must begin by proposing and rejecting the false senses, which fome ancient heretics gave of these words. They said, Jesus Christ spoke here of many unwritten traditions, which he gave his disciples by word of mouth after his resurrection. (6) An argument which the church of Rome

has

nescit quid de rebus suis fac- spoke of unwritten traditions. turus fit, malam et trepidan This is said to be the heresy conscientiam contrahit, et nisi of Montanus : but perhaps tam cito auxilium adeffet æ not with sufficient evidence. ternum ipfi defperandum fo See Eufeb. eccl. hift. lib. v. ret.

Quare altera prædicatio cap. 16. – Some of the fa . non longe differenda eft, evan- thers held this heresy, if it be gelion ipfi prædicandum, et ad one : but not in the sense, in Christum via demonstranda, which the church of Rome quem

nobis pater mediatorem holds it. She is peculiarly dedit, ut per illum folum falvi dexterous in debasing from fiamus, ex mera gratia et mi- bad to worse all, that passes sericordia, citra omnia noftra through her hands. See Teropera et merita.

Tuin cor tullian. de corona militis, cap. bilarum fit, et ad talem gra- iii. iv. See du Pin bibliot. tiam se proripit, sicut sitiens tom. iii. 114. cervus ad aquam currit. Lu Beza, after clearing Tertheri Poftillæ, ter. quart. pen. tullian's meaning, judiciously teco?. in yoan. vi.

adds: De doctrina apostolica (6) Some heretics say, Cbrift non posse aliunde quam ex

ipsorum

has borrowed to colour her pretended traditions. After you have thus proposed the false sense, and solidly' refuted it, pals on to establish the true,

and

p. 216.

ipforum apostolorum fcriptis apostolicæ discernandi ; and dijudicari; et traditiones pon- this, as he elsewhere fays, is tificiorum hodiernas non esse the palladium of the Catholic apoftolicas, &c. In vita Beza, hierarchy. Nihil hæretici

frequentius objicere folent, By the word tradition the quam nullum in facris libris Roman church understands extare mandatum, exemplum do&trines, precepts, and ceremo- que nullum. Catholici, exnies. Those traditions, which adverso, tametfi fcripturæ are not contained in the holy quoque testimonio niti le doscriptures, are called unwrit- cent, maximum tamen in veteri ten. They call fome aposto- ecclesia ritu, et avęzow tagao i lical, others ecclefiaftical, &c. doJe, hoc est, non scriptis exOn this ground they place pressa traditione, prafidium infant-baptism, the doctrine collocant. Petavii op. dr of ecclesiastical orders, the theol. dog. tom. iii. hierarch. 1. worshipping of images, the 2. 7. de apoft. trad. Id. tom. keeping of Lent, &c. They i. lib. ii. 6. de trinitat. give a rule of S. Augustine From this fort the reformers for their definition of unwrit. drove the catholics, and had ten tradition. « Ad tradi- they destroyed it, they would tiones certo investigandas va have done infinite service to let regula S. Augustini.” the cause of religion : but “ Id certiffime credatur ex alas ! it was tenable, they apoftolica traditione descen- occupied it themselves, and dere, quod in omni ecclesia they laid a foundation for fufervatur, nec in aliquo con tare theological wars, by decilio inftitutum, fed femper claring, " The church hath fervatum et retentum eft." power to decree rites and cerea Auguft, de bapt. iv. 24. Sua- monies." In vain they added, rez, de legib. lib. vii. cap. 4. “ If the decrees be agreeable de leg. non fcript. Bellarmini to fcripture ;" for only the op. tom. ii. lib. ü. cap 7. de legislators judge of that. The milla.

right of legislation in the (De purgatorio, peccato church belongs to Jesus Chrift originali, parvulisque bapti- alone. The holy scriptures zandis, vide Bel. tom. ii. lib.i. are his code of laws. If this cap. 15. de purgat.)

book be perfect, and sufficient, This is, as a learned Jesuit as all protestants say it is," calls it, xgringsor traditionis there is no need of additions,

Q2

and

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