louing toward their neighbours is a fearefull signe that worldly affection hath got the start of faith in the spring and will hardly be ouertopped in the growth that the minde thus affected is sickely and faint yet willing to stay the working of conscience with these repasts And were it not the nature of this disease to put out the eye of reason and relie wholy vpon forced perswasions it were impossible such palpable contradictions betwixt most mens ordinary resolutions and fundamentall principles of faith as any heathen that could but vnderstand what the words of Scripture meant would vpon the first view of both clearely descry should goe so long oft times for ought we can perceiue the whole course of their liues without controle or checke and without notice of their danger He is in worse case questionlesse then the meere naturall or reasonable man euen blinded by Gods iust iudgement for his hypocrisie that can suffer himselfe to be perswaded he hath truely denied himselfe taken vp his Crosse forsaken all and made fit to follow Christ when as the world sees and his practice proclaimes he mindes nothing either so intensiuely or continually as the increasing of his wealth or raising his owne or his childrens fortunes already greater then they are Christianly capable of 8. For this againe is a fundamentall rule whereof there may be perswasions either right onely in their kinde and but naturall or truely spirituall That great estates worldly dignities or plentifull matter of carnall contentments can neuer be rightly managed or morally well vsed without great morall wisdome good education sobriety of life and discretion Much more necessarie as naturall reason rightly perswaded of Scriptures truth will acknowledge is an abundant measure of faith to vse abundance in any kinde or such prerogatiues as flesh and blood are prone to delight in to the glory of God the good of his Church and saluation of our owne soules Hence as we rightlier reckon mens wealth or competence of estate by the ouerplus of their certaine incomes compared with their necessary outlayings then by the largenesse of annuall reuenues without such allocations or deductions so must we measure the strength or efficacy of true faith not by the multitude of degrees or the intensiue perfection of the perswasion or assent in it selfe considered or with reference to it positiue obiect but by the excesse which it hath in respect of contrary desires or temptations incident to our course of life If the assent of faith be as twelue and any naturall delight in prerogatiues though spirituall such as the Corinthians had be as thirteene that mans faith is worse then nothing whereas if six degrees of the same assent should in some other match with three or foure of the like naturall delight or affection the soueraignty of his faith is much greater then the formers because better able to quell all contrary motions or rebellions of the flesh Though faith we had of force sufficient to moue mountaines yet were it possible Achans vast desires might harbour with it in the same brest a wedge of gold would ouersway it or wrest it out of it place and hale the soule wherein it lodged maugre all it force and strength to hell But he that had no minde of earth nor longed not after this bright clay might easily be aduanced to heauen by faith not able to worke any externall effects halfe so wondrous Lucifer and his wicked confederates haue perswasions of some diuine truthes so firme and strong as would almost enforce any man liuing vnto goodnesse which notwithstanding no way benefit but rather exasperate them to mischiefe because ouermatched with malicious hellish inclinations That excellent knowledge which was the ground of their first station though more firme by much then the faith whereby we stand was ouerturned by delight or pride in this their proper excellency The name of grace or faith in scriptures includes besides the quality infused this relation of excesse or soueraignety ouer the desires of the flesh But whether it be possible that grace should be the same as well for quallity as degrees in the carnally minded and truely sanctified I dispute not Howsoeuer let the nature or entitatiue perfection of it be neuer so great vnlesse it can thus conquer affection and bring the body in subiection to the spirit it is not the grace we are finally to pray for nor hath it that faith whose right plantation we seeke for it associate In this sence we may safely admit the opinion of Canus and Victoria That the entity or quality of grace may encrease without any encrease of Gods fauour or good acceptance not onely as approueable and free from Vasquez censure but as necessary and vnquestionable vnlesse our loue vnto the world and flesh or estimate of all delights and proffers they can present vniformely decay as the entity of this infused qualitie or our habituall assent vnto diuine truth encreaseth This decrease of carnall affection may as we said of other perswasions and resolutions be either naturall or truely spirituall the later kinde onely pleaseth God and is the immediate obiect of diuine approbation but through the righteousnesse of CHRIST of which because it is wrought in faith it is capable so is not our naturall resolution to abandon such delights and pleasures as others follow though morally sincere and purposely intended to the end wee may bee fitly qualified for Christs seruice CHAP. IIII. That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their gifts were better and yet his mercy iustly to be esteemed greatest of such as haue most excellent gifts by nature 1. GOds vnspeakeable wisdome in recouering the sonnes of Adam his forlorne patients by bringing them low manifested in the absolute necessitie of the former precepts being duly waighed the eunuch can haue no reason to say I am a dry tree nor the siliest catife that creepes on earth any iust cause to complaine of his wretched estate Indeed were good naturall parts whether of body or minde with such ornaments as art can put vpon them or other externall graces of wealth authority or birth bestowed on man for his owne sake or that hee might relie or trust in them hee that excels in any or many of these might haue whereof to reioice amongst his brethren so had they iust cause to be deiected that were conscious of their wants But if we consider the pronenesse of mans heart to waxe proud of good qualities and the direct opposition betwixt all pride and the fundamentall qualification before expressed for the receiuing of faith and grace that the renouncing all delight in these or other naturall dignities is but an appertenance of that precept to denie our selues and forsake all we haue we would quickely subscribe vnto our Apostles resolution that if wee must needes boast or glory we would boast in that wherein
present danger or disagrace as not odious in the worlds sight And many scattered delights meeting in one like a multitude of broad shallow streames falling into one deepe narrow channell carry the soule with least interruption of speedy passage into the bottomlesse gulfe Vnited force is alwaies strongest and for this reason it is oft harder to renounce one sinne wherein wee delight much then a great manie we equally affect Freedome from manie vsually breeds secret presumption or indulgence to our delight in some one or few and indulgence bringeth forth hardnesse of heart Of if the worldly wise-man can curbe all his desires from bursting out into knowne euils this aboundantly contents him but so doth it not his God vnto whom this permanent luke-warme ciuill temper symbolizing onely with true religion in abstinence from actuall euill not in feruency of deuotion is more abhominable then the distemperature of publicanes and open sinners accompanied vsually with most vices yet not so firmely wedded vnto any but discouerie of their filthinesse may induce them to be diuorced from all It is much worse to be at the verie entrie into the kings banquet and retire or not goe in than to stay at home and pretend excuses A chaste infidell sayth S. Augustine is not onely lesse prayse-worthy than an incontinent belieuer in that hee is continent without beliefe but rather lyable to greater reproofe in that being continent hee doth not belieue 7. Of such vniformity in practising dueties expresly taught by the rule of faith as hitherto hath beene prosecuted is that most true which the moderne Romanist in no point destitute of one ape tricke or other to mocke God and man with a counterfait shape of true religion misapplies to curious points of speculation bearing men in hand that if they belieue not euerie point of faith alike they belieue none aright Whence many things they teach as necessarie to saluation being intricate and impossible to be conceiued with such euidence or probabilitie as may ground certaintie of faith seely soules are brought to distrust the perspicuitie of scriptures and to repose that confidence in their instructers which they should doe in Gods word and so for feare least they should haue no faith but by belieuing as the Church doth they belieue the Church only not God nor any article of faith as was deliuered in the former booke Nor can their workes if conceiued or begotten by the booke or Iesuiticall rules of life be euer acceptable in Gods sight because not inspired by true and liuely faith vniformely spreading it selfe throughout all their faculties cherishing and strengthening them as the Sunne doth plants to bring forth fruite To speculatiue points or our Assent vnto diuine reuelations as true the former rule is onely then appliable when wilfull contempt or indulgence to our owne affections doth blinde our vnderstanding He that vpon such motiues doubts of any principall article or disâ—ents from it rightly belieueth none but if for want either of naturall capacity or particular illumination of Gods spirit hee cannot so firmely Assent vnto some principall truth as others doe to whome they are more fully reuealed so hee demeane himselfe during the time of his dissent or doubt according to that measure of knowledge God hath giuen him his faith may be sincere and sound though not so farre spread as it is in other men 8. But some better minded perhaps will here demaund how farre this vniformity in practise is to be extended as whether a man may not be more prone to one sinne then another or more apt to conforme his will and desires vnto Gods wil in some points of his seruice then in others without preiudice to the sincerity or liueli-hood of his faith If this pronenesse to euill and negligence in good proceed from strength of naturall inclination or long custome his relapse into the one or holding off from the other doth not disproue his obedience in those points wherin faith hath gotten full conquest ouer his desires if his inclinations to his beloued or bewitching sins proportionably decrease or wane as his zeale or deuotion in the points of duty are augmented But euery member of the old man must be mortified ere our faith be euery way such as that whereby the Iust doe liue The manner of whose life by Faith is now necessarily to be discussed more fully then in these present meditations was intended least from some passages in the former discourses the vnobseruant Reader happily suspect the difference betwixt vs and the Romish Church in this controuersie to be but small or to consist rather in words than in substance especially if works be so necessarily included as wee suppose in that faith which iustifies Nor seems it easie to reiect our aduersaries form of doctrine without some preiudice to Saint Iames in whose tearmes their assertions for the most part are conceiued This last preiudice notvvithstanding first remooued wee are to manifest their dissent from vs and from the forme of wholsome doctrine which Gods Word prescribes to bee as great in this question as in anie For admitting their Faith vvere sound and their workes which is before refuted liuely they vtterly inuert the right vse of both and by artificiall sleights or tricks of wit not discouerable by euery eye drawe poore soules from CHRIST the onely end of the Lawe as well morall as ceremonial the sole load starre of Faith and all other sanctifying graces CHAP. VI. Of difficulties arising from the former discourses in the Protestants doctrine of Iustification by faith without workes That faith is as immediately apt to do good vvorkes of euery kinde as to iustifie Of the diuers acceptions of iustification That the iustification by workes mentioned by Saint Iames is presupposed as subordinate to Saint Paules iustification by faith without workes The true reconcilement of these two Apostles contrarie speeches in appearance from the contrarietie of their seuer all ends or intentions 1. SAint Paul as is declared at large before includes workes in faith which Saint Iames takes as hee found it in vnfruitfull hearers destitute of good workes This difference notwithstanding alone considered doth no way salue but rather remooue the seeming contradiction between the one auouching and the other disclaiming iustification by faith without workes and cause it wholy to settle in Saint Pauls assertion or in the doctrine of Protestants thence deriued For whether iustified we be by workes and faith as Saint Iames expresly speakes or by a working saith as Saint Paul implies this faith workes such righteousnes as Saint Iames requires not in others but in our selues Seeing then both faith and the righteousnesse it workes are inherent in vs how are we not iustified by inherent righteousnes if iustified by such a working faith as Saint Pauls commaunds and we haue hitherto described This which we conceiue by way of doubt our Sauiours doctrine seemes to put out of all controuersie Except your righteousnesse exceed the righteousnesse of
illâ—c dâ—â—câ—atur inambulat illic amat sibi offerri victimaâ—â— puram in omni loco Et qui in hoc templum Deo sacrum eiecto Sancto Spiritu â—nducit abominationes quas in mystica visione conspexâ—â— Ezâ—â—biâ—l qui illic sedem facit Mammonae Veneri Coâ—o Baâ—cho alijsque portentis qui ibi demonibus immâ—lat spurcissimas hâ—â—â—ias veretur ingredi fanum gentiuâ— ne contaminetar Proiâ—d nemo sibi frustra â—laâ—diatur Deus non inrideâ—ur constet sibi nostrareligio nec alios detestemur ipsi graâ—ioriâ—â—â—â—â—â—â—oxâ—j criminibus vec alibi fimas religiosi timidi alibi impudenter impij Sed Christum semel professi â—â—ta vita reddamus illi testimonium vndique glorificemus illum obedientes illius praeceptis vt in hoc cognoscant homines quod vere fidimus illi quod ex animodiligimâ—â— illuÌ„ quod non simulatè ad sacrum laâ—achrum addâ—ximus nosillius militiae Author de duplici Martyrio VVhether this Treauâ—e were written as Espeâ—â—â—us â—eliâ—â—s most in his time thought by Erasmus desirous to try whether be could equalize Cyprian or by some other the opinion of antiquity concerning the nature of true Christian faith is so wel and pithilâ— expressed by him as no treatise of like quantity ancient or moderne will giue better satisfaction to the iuditious vnpartiall Reader c Continens infidelis homo non soluÌ„ minus laudandus est quia se continet dum non credat verum etiam multâ— magis vituperandus quia non credit cum se contineat August de ciuit dei lib 16. ca. 36. Hinc apparet quam parum momenti sit in rivulis externorum operum nisi ex puero interiore fonte manent L. Vines in illum locum a Math. 5. 20 b Math. 5. 17 c Verse 19. d VVhat manner of casualtie this speech includes see § 7. e 1. Iob. 3. 7 f Tertium Iestimonium Qui facit iustitiam iustus est non docet quid facit hominem formaliter iustum sed vnde possit cognosci an aliquis fit iustus Ille enim iustus est qui iustitiam facit sicut ille viâ—ens esâ— qui mouetur illa est arbor bona quia facit fructus bonos nec tamen ideo est arbor bona quia facit fructus bonos nec â—deâ— viuit aliquis quia monetur sed contra ideo mouetur quia viuit ideo facit fructus bonos quia est arbor bona Sic igitur qui facit iustitiam iustus est sed non ideo iustus quia facit iustitiam sed ideo iustitiam facit quia iustus est Belsar lib. de iustis cap. 16. a James 1. 27. * Sess 6. c. 10. * In what sence workes are said to iustifie vs in respect of men not in respect of God â—ee parag 6. a So likewise is it taken in the 12. Article of our Church Albeit that good works which are the fruits of saith follow after justification cannot put away our sins and endure the seuerity of Gods iudgement yet are they pleasing and acceptable to God in Christ and doe spring out necesâ—arily of a true liuely faith insomuch that by them a liuely faith may bee as euidently known as a tree disâ—erned by the fruit b Sect. 1. c. 10. VVorkes done in faith are acceptable to God for the merits of Christ vnâ—aignnedly a prehended as the onely author of saluation and sole end of faith vvith whom our soules seeke perfect vnion not from our perswasion of our owne saluation on such vnion already accomplished a See sect 3 cha 3 4. a Galat. 3. v. 7. Ioh. 8. 39 40. * Eos denique filiâ—s Abrahe dicit quos in iuâ—andis alendisque pauperibus operarios cernit Nam cum Zacchaeus dixisset Ecce dimidium ex substantiâ meâ do egenis si cui quid fraudaui quadâ—uplum reddoâ— respondit IESVS dixit quia salus hodie huic domuâ— fecta est quoniam hic filius est Abrahae Nam si Abraham credidit Deâ— reputatum est ei ad iustitiam Vtique qui secundum praeceptum Dei elemosynas facit Deo credit qui habet fidei veritatem seruat Dei timorem qui autem Dei timorem seruat in miserationibus pauperum Deum cogitat Operatur enim ideo quia credit quia scit vera esse quae praedicta suâ—â— verbu Dei neâ— scripturam sanctam posse mentiri arbores infructussâ—â— id est steriles homines excidi â—â— ignem mitti miserecordes autem ad regnum vocari Quia in aliâ— loco operarius fructuoses fideles appellat infructuosis verò sterilibus â—tdem deregat diceâ—s Si in iniusto mamona fideles non fuistis quod est verum quis credet vobis si in alieno fideles non fuistis quod est vestrum quis dabit vobis Sivereris metuis ne â—â— operariplurimum câ—peris patrimonie tuâ— largâ— operatione â—â—â—â—to ad penuriam forte redigaris eâ—â—â— in bac parte intrepidus esto securus Finiri non potest vnde in vsus Christi impenditur vndè opus caleste celebratur Cyprianus de opere eleemosynâ * Quid est igitur credulitas aut fides opinor hominem fideliter Christo credere est fidelem deo esse hoc est fideliter Dei mandata seruare ficut enim serui hominum diuitum â—ut procuratores quibus vel supellectiâ—â—â— copiosa vel cellaria opulenta creduntur fideles absque dubiâ— dici non queunt si res traditâ—â— deuorarent sic profecte etiam Christiani homines fideles non sunt si bona sibi a Deo assignata corrumperent Saluianus lib. 30. Rom. 8 b Rom 6. 2. 3. 4. Non obsetuance of this distinction betweene iustification presumed and accomplished or on Gods part proclaimed and sealed to vs hath made many expositors other wise men of admirable iudgement and sagacitie run counter in some passages of C. Pauls Epistles Ezech. 18. 24. d Reuel 22. 2. e Rom. 2. 13. f Mark 12. 33. 34 g James 2. 24. h ver 14. a Gen. 12. v. 1. 2. c. b Gen. 15. v. 3. 4. â— 6. c Gen. 22. v. 1â— Iames 2. v. 23. Pro. 20 9. Psal 19. v. 9. o In this sence is it taken by Saint Paul Rom. 8. ver 33. 34. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth VVho shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. d Rom. 1. v. 17. Galat. 3. 11. e Cum hoc loco propheta nomine sidei persuasionem siue assensum firmuÌ„mentis 〈…〉 fiduciam siue spem compreheaderit certum est Apostolum quoque dum ait Iustitia Dei in eo reuelatur ex fide in fidem fic accepisse fidem vt vtromque complectatur Nec detor fil apostolus sed propris vsus est vaticinio prophetae ad suae sententiae
reuelations thus acknowledged difference there is betwixt vs and the Romanist some doubt there may be amongst our selues The Romanist will haue the obiect of Christian faith as directly to comprehend vnwritten as written reuelations diuine we take the actuall and ordinary limits of it from the plot drawn by the pens of Prophets Apostles and Euangelists Two entiâ—e moities we make of it and no more the old Testament deliuered vnto vs by the Iewe and the new acknowledged by the Romane Church The principall doubt amongst our selues the discussion whereof will naturally fall in the Article of remission of sinnes is whether our personall election predestination saluatioÌ„ or possessory right in state of grace be directly contained vnder the formal obiect of Christian faith as any proper integrall or homogeneall part therof whereunto the former Assent may be immediately terminated Examination of the difference betwixt vs and the Romish Churches comes not at all within the compasse of this present suruey 2. It is agreed on by all sides againe that euery assent vnto supernaturall trueths reuealed of what rancke soeuer suffiseth not to the attaining of supernaturall and eternall blisse which is the onely end and marke by approach whereto or declination from which the sufficiency or insufficiency of faith as christian must be measured Yea some there be so farre from thinking euery assent should fit the former purpose that they seeme scarce to vouchsafe assent any room or place in the definition of such belief or faith as we now treate of but rather suspect it as a terme though of it selfe indifferent yet abused by Popery Least I should mistake them or their followers me the point questioned I would thus propose VVhether they dislike assent should be acknowledged as the supream kinde or stock whence al particular branches of faith should lineally descend as diuers persons of the same kindred do from one and the same first progenitor or whether they would admit som other compeere with it from which true christian faith should more immediately be deriued as from a ioynt but a better or more proper originall or lastly whether they hold it an indignity for such faith to deriue its pedigree at all from assent as from any part of its first Originall If they be for this last opinion they are too nice to admit any Logicall dispute If for the second I request them to permit me my method as charitably as I allow them theirs Albeit perhaps I could guesse the originall of their disliking my termes to be onely hence that they obseruing fewer differences betwixt Assents then happily may be found think when we define Christian faith by Assent we meane only a bare Assent 3. He that would define Man to be a substance or bodily liuing creature should come farre short of the truth which notwithstanding he shall neuer be able to hit but by following the same line For man is but the complement or perfection of bodily liuing creatures as these are of materiall substances All the differences of either he hath not in him albeit nothing essentially in him which is not either a true and formall difference of Substance generally taken or some kinde of soule indued with life And the onely right way to finde out the entire nature or complete essence of Man were to seeke out as they lie in order all the proper differences whereby substances from the highest to the lowest are essentially and formally diuided In diuisiue progresses specially if they be long often shall he be enforced to cut or interfere that will follow his method which of liuing creatures made some to haue feete others none and of such as had feete some to haue feathers some none iustly taxed by the great Philosopher for what affinity haue feete with feathers kindred betwixt them there can be none direct and lineall He had framed his next steps aright had he thus proceedeed Of liuing footed creatures some haue two feet some fowre some more some fewer of both sorts some are solid footed some clouen of clouen footed creatures some haue toes some clawes others talants and of all these some more some fewer 4 But as few take notice of more discents in meaner families then fall out within their owne memory so most Writers omit this direct prosecution of genealogies in matters morall or not distinguishable by ordinary sense without accurate or laborious inspection How beit I haue euer beene of opinion that the continuall adoption of forreine differences for want of proper a fault most common to curious Dichotomists neuer allotting more then two branches to one stocke whence scarce either naturally growes doth breed as many needlesse intricate difficulties in the search of truth as frequent alienation of lands from Name to Name by often matching with vncouth families for want of succession in heir-males doth in trial of titles of Honour or inheritance Euen in the order or ranke of materiall and sensible bodies which in a sort marshall themselues vnto our view we vsually suffer the intermediate linkes of the chaine by which we should proceed to lie double and vnfoulded coupling things close together which nature had set farre asunder As what a crosse double is it we vse before we make that long leape or vast stride rather as it were with one legge shakled and another loose when proceeding from Vegetables to Creatures endued with sense we say of them some are rationall some irrationall Thus indeed wee might cast about to entangle one that would denie a manifest truth or to bee sure to encompasse a truth vndiscouered no fit method it can be for orderly suting our conceits to the reall natures whose knowledge we seeke but rather a tricke to cast off such as would artificially hunt out Natures foot-steps in her progresse as not louing to range at randome in hope to stumble vpon their game First neither is irrationality any further degree of sense nor doth sense expresse that generall notion whereto reason is a directly subordinate as meer sense SecoÌ„dly betwixt reason that general notioÌ„ of knowledge or perception by some branch or other whereof euery sensitiue creature exceeds Vegetables the intermediate degrees of sense are many yet euery one almost as directly shooting out of other as that part of the Vine branch which growes this yeere doth out of such as grew the former Vegetables haue life but perceiue not the defect or competency of that nutriment by which they liue altogether vncapable either of paine or pleasure The first ranke of such as we call sensitiue creatures are pained by defect and pleased by competency of necessary nutriment but perhaps with nothing els capable onely of contraction dilatation for lessening griefe and enlarging content otherwise immooueable Others euidently enioy the sense of touching which is the onely roote of taste alwaies furnished with motion requisite for satisfying appetite or generally for attaining such pleasures or auoiding such grieuances as accompany either of these 2.
taken or such characters of their manners as seeme ill-fauoured whiles they behold others stigmatized or branded with them All truth notwithstanding is in it selfe delightfull euen pabulum animae the soules food as the heathen obserued and the knowledge of particulars rightly detiued from the generals in euery faculty in it selfe most pleasant But vnto distempered soules the apprehensions of such slender abstract truthes as exasperate no internall humours relish best as doth small drinke or water to sicke or aguish bodies although the chiefe pleasure or profit either bring is onely mitigation of present paine But whiles we descend to particular applications in moralities obsequium amicos adulation which is but a branch of falsehood findes best entertainment because corrupt affection would apprehend its owne praises true and all true imputation false veritas odium parit Truth is excluded as an vnwelcome guest because distastfull vnto sensuall in-bred humours or desires which like wanton Strumpets hauing gotten possession of the mariage bed bring our soules out of loue with such obiects as they haue been affianced vnto by yeelding ful Assent vnto the generalities whence they naturally and lineally descend For euen in matters practicall or essentially morall the vniuersalls may be ranked amongst the obiects speculatiue and be referred to the vnderstanding though their particulars belong more properly to the will 12. Hence if it be demanded whether this Assent of faith do especially belong to the speculatiue or practique vnderstanding or vnto the will supposing the vse of this distinction late specified the demaund if generall is captious For in respect of some obiects it may be referred to the wil in respect of others to the vnderstanding or in respect of the generals to the one in respect of the particulars to the other As our Assent vnto the Article of creation and resurrection scarce admits any positiue repugnancie of affection or inbred desire the onely cause of mens distrust to them is a meere natural imperfection of the vnderstanding or a speculatiue error springing from broken and impertinent inductions as shall hereafter be declared But our Assent vnto the Articles of the last iudgement and eternall life with the particulars concerning Christs death and passion is vsually assaulted by opposite affections So when S. Paul reasoned of righteousnesse temperance and iudgement to come Felix trembled and answered Goe thy way for this time when I haue a conuenient season I will call for thee the reason of this resolution is plaine For if the roote of this former distinction be properly in the obiect onely not in the faculty we cannot absolutely ascribe faith so to the speculatiue as to exclude it from the practique vnderstanding or so to the vnderstanding at al as to bereaue the wil of its presence seeing all these make but one faculty But well may one and the same habit or it acts though all seated in one and the same indiuiduall or indiuisible faculty receiue diuers denominations from references vnto obiects of different nature This imagination of plurality in causes or faculties occasioned onely from extrinsecall denominations giuen vnto them from diuersities proper onely to their obiects or effects as we often mistake in thinking bodies to be in the place of their appearance is such a transcendent perpetuall error as he that will take warning of it in his yonger daies may in contemplations morall naturall or theologicall haue immediate and free accesse to truth into whose presence others seldome are admitted but after long windings and turnings by vnnecessary distinctions or diuisions and yet after all scarce euer see her but masked in terms of art 13. But euen in matters either by nature so abstract or otherwise so generall that our apprehension of them or Assent vnto them cannot be directly hindred by any contrary naturall inclinations we may often finde great incumbrances from indirect or accidentall oppositions Thus desire of glory or hope of victory in scholastique encounters moues men often to disclaime the truth which others haue found out or well illustrated whereunto notwithstanding they would quickly yeelde their firme Assent might the glory of the inuention be reputed theirs or were it no preiudice to their high esteeme of their owne wits to learne of others For this reason I haue knowne of good scholars some out of iealousies least their discoueries should be published in anothers name some out of charitie refraine discourse amongst such as too much delight or glory in that faculty for the most part so willing to contradict others obseruations that a man can hardly put forth a truth before them without danger of thrusting them into the opposite error Surely neither was it desire of gaine nor loue of pleasure nor any other carnall affection besides this foolish hope of vaine-glory or delight arising from curiosity of speculation that of late hath tempted some to misbelief in the Article of the blessed Trinity The admirable vnity of perpetuall Assent to which great mistery amongst such bitter dissentions as are this day maintained by diuers Churches in most other points of Christian saith I haue euer more ascribed to want of direct oppositions vnto any carnal affection or resolution much beneficiall to the chiefe managers of affaires through Christendom then vnto positiue deuotion or true feare and reuerence of that great maiesty which all haue so long professed to be one in Three For did this vnanimous consent in that graund mistery amongst parties otherwise discordant spring from these liuely rootes of true religion all sorts would be afraid so grieuously to dishonour his name by other heresies and such vnchristian resolutions as to maintaine with profession of allegeance vnto Christ is worse then once for all to renounce him Could the abridgement of honour due either to the Sonne or holy Ghost haue brought as great reuenewes to the Papacie as toleration of stewes or filthy practice of Indulgences the acknowledgement of either person as God had been held long since a sinne more grieuous then fornication adultery oridolatrie Euen we of reformed Churches as many as sincerely adore that glorious Vnity in the power of Maiestie haue iust cause to sing daily prayses to Him that the profession of three persons in one Deitie was not so grieuous an eâ—e-sore to some great States-men or Polititians as three Abbies or Deaneries in one shire otherwise the heauenly doctrine of the blessed Trinity had been at this day as offensiue as that Tithes are due vnto the sonnes of Leui iure Diuino or by right more soueraigne then to be counter checked by any decree or lawe sinfull man can deuise But vnto me as to our Apostle it euer hath bin and euer shal be matter of ioy consolation that the doctrine of Christ and of his Gospell whether of pretence or sincerely is euery way maintained though by the pouerty and affliction of his true disciples For vnlesse hope of worldly gaine or other respects had moued Christian Princes and their States-men
death Thus much of true faith and the errors concerning the Nature of it It remaines we intreate of misperswasions concerning the possession or presence of it with the right vse of it and other spirituall graces that attend it SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them CHAP. I. The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention 1. HHappy were we whom God hath appointed to sowe good seede in others hearts because not altogether without hope to see some fruits of our labours if this censorious age would permit vs to strike as freely at the rootes of Atheism infidelity or hypocrisy as it is ready to censure Atheists Infidels Hereticks or Hypocrites To me it hath often seemed a question very doubtfull but farre aboue my capacity to determine whether such as reuolt from the orthodoxall Church vpon obseruation of monstrous dissonancy betweene the truthes professed in it and the professors liues or resolutions be in case better or worse then such as embrace true religion vpon no better grounds then they or their confederates oppugne it Thus much the word of God will warrant that the portion of hypocrites shall be the bitterest in the life to come And yet hypocrisie if it be of that stampe which our Sauiour so much condemnes is alwaies moulded in that deepe notice or strong perswasion which men haue of their owne loue and others opposition vnto diuine truthes of their owne diligence and others negligence in performance of sundry duties expresly required by Gods lawe And this is a miserie of miseries peculiar to the hypocrite that whereas the height of others impiety ariseth from their opposing the way of truth and godlinesse this monster the more he detests falsehood and error or the impietie whether of others practises or opinions the more still he increaseth his owne corruption and warres vnwittingly against his owne soule For seeing loue to himselfe indulgence to his deare affections or carnall glorying in prerogatiues perhaps spirituall is the common roote as well of his imaginary loue vnto such points of truth as haue some kinde of coniunction with his humours as of the detestation he beares to others obliquities that in life or profession ill consort with him the oftener he lookes either on their knowne transgressions or his owne precise obseruance of such duties as by nature hee is addicted or otherwise accustomed to by both meanes he more pampers and nourishes that vicious habit whence the forementioned bad fruites did growe And thus at length by vsing the helpe of strong but impure vnruly affections to abandon particular errors he ouerthrowes his owne soule as the ancient inhabitants of this land did their state by vsing the Saxons aide to driue out the Picts 2. After this manner the Iew by nursing a loathsome conceit of Publicanes and open sinners dissoluâ—nessesse not tyed vnto so much as any solemn acknowledgement of their misdeeds or set forme of repentance tooke a surfet of those outward ceremonies which God had ordained as sauees to sharpen not as foode to satiate his appetite of sauing health Other-whiles fiercely bending his indignation against the idolatrie of the heathen by too much depression or debasement of their folly he sublimated his owne naturall inclination vnto pride and haughtinesse into presumptuous boasting in the purity of that lawe which God had giuen him by Moses Whence in the fulnesse of time sprung an irreconcileable hatred of the long expected Messias desperate contempt of his Gospell and wilful refusall of saluation preached in his name But howsoeuer the deadlinesse of this disease was most conspicuous in the fall of Gods chosen people whom wee may without suspition of slaunder seeing the holy Ghost hath written the obseruatioÌ„ safely charge with the infection yet the danger of it amongst all professors of true religion throughout euery age and nation continues the same as hauing a perpetuall cause in nature For whether wee speake of contraries morall or phisicall the enmities of the extreames is alwaies greater then betwixt them and the meane from which they alwaies so much further decline as they more eagerly entend their force each against other The greater strength heate and cold from their vicinity gather whether by mutual irritation or a secret kinde of daring each other to combate or by a stricter vnition of the materiall parts wherein their forces lodge the more both disagree with the luke-warme temper The more likewise the prodigall detests the niggards manners or the niggard his the farther both roaue the one ouer the other short from that marke whereat they aime but which truly liberality only hits And as the mutuall discord of extreames grows greater by the increase of their seueral strengths so the hastie or violent introduction of the one into a subiect capable of both makes waie for the others entertainment and excludes the meane which findes no entrance but where it is vshered by moderation So water too much or too violently heated is more apt to freeze then to retaine the middle temper Young prodigalls we often see turne old niggards seldome liberall vnlesse their education haue been exceeding good their naturall discretion extraordinary or the seeds of vertue in them very strong And what more vsuall then for a niggards feast because not agreeable to his ordinary disposition to smell of waste and prodigalitie Buzzards by naturall constitution through extreamity enforced to take heart and turne againe ouerrunning valour boisterously rush into fury And desperate hotshots once made to feele the smart of their folly become afterwards basely timerous The Cynicke could spurne at his fellow Philosophers pride but so as his scornfull heeles did bewray his preposterously proud ambitious heart 3. Are these obseruations true in workes of nature or morall affections onely and not in perswasions of religion Yes euen in these also for hath not the vntimely heat of indiscreete precisenesse disposed sundry in our daies to freeze the sooner in the dregges of Popery Haue not others mounted so high in groundlesse and presumptuous confidence that their sudden fall hath made them sinke for any helpe man could affoord without recouery into the very suds of melancholy and desperation Others vpon a dislike of their former hot enforced zeale haue changed their wonted confidence into carelesnesse and become open professors of licentiousnesse like the possessed childe in the Gospell falling sometimes into the fire sometimes into the contrary element And experience prooues it so common a thing for young Saints such I meane as affect to be ripe in holinesse ere well growne in ordinary discretion or common honesty to prooue old diuels that the bent of nature vnseasonable or too much curbed in the parents oftentimes burst out in the vnbridled affections of their children 4. The reason of the experiments whether in nature moralities or religion is as perspicuous as they are true For contrarie exstreames alwaies
was as hatefull to him as theirs that wished his blood might bee vpon them for it was but one and the same in both onely with these mens affections mentioned in the sixth of Iohn the apprehension of his miracles had coniunction for a time but opposition with all at his passion when they saw all his workes and doctrine tend to an end quite contrary vnto that whereupon their desires were set euen to the vtter debasement of their lofty proud imaginations 6 As well those Iewes that crucified our Lord and Sauiour as the heathens that persecuted his followers vnto death we often accuse of deadly malice and indite of murther more then wilfull vnto which crimes euery Christian must by his faith acknowledge them guiltie in the highest degree But our hate to such as hated our Redeemer may as the Psalmist speaks be perfect and vnsaigned and yet not proue our loue towards him to be such albeit the only measure most men vse for notifying the fulnesse of their beliefe is this supposed loue they beare vnto their Sauiour which if in many it be but imaginary or swimme onely in the braine whilest reall hatred of his will reuealed no lesse offensiue to him then the despite of Iewes or heathens lodge in their hearts or beare rule in their affections their faith must needes be but a fancie onely seruing to leauen their naturall infidelitie with pharisaicall hypocrisie To begin with the gentile CHAP. II. That our Assent vnto the first principles of christianitie by profession of which the faith of auntient Christians was vsually tried may be to our owne apprehension exceeding strong and yet our beliefe in Christ no better then the heathens that oppugned them that it is a matter of more difficultie to be a true Christian now then in the Primitiue Church did wee rightly examine the strength of our faith not by such points as theirs was tried but by resisting popular customes or resolutions of our times as fully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith 1. TAke no thought sayth our Sauiour saying what shall we eate or what shall we drinke or wherewith shall we be cloathed for after all these things seeke the Gentiles for your heauenly father knoweth that yee haue neede of all these things To thinke the vvisdome of God should in these words Oratour-like make vse of his auditours detestable hatred towards the vncircumcised as an argument to disswade them from such heathenish resolutions as were disagreeable to their calling would be a glosse plausible perhaps to flesh and blood easie in this case to be thus far perswaded But who so is better acquainted with his Masters vsuall method will quickly obserue his further purpose to giue vs in this short instance these or the like maxims of life That profession of truth without conformable practice though in matters most difficult makes circumcision become vncircumcision That to put on the name or title of his Disciples not shaking off such resolutions as heathen that is men without knowledge of the true God or reliance on his prouidence is but to cloath our selues with the leaues and barke of the true Vine being full within of such sap as at the best can bring foorth but wilde grapes And if most of them which had been continuall auditors of Moses lawe trained vp in Iewish discipline were vntill they learned to liue according to this rule altogether as bad as the Gentiles what reason haue we to hope the carelesse education of moderne Christians should make them better Besides outward appearance which without internall integrity correspondent is meere hypocrisie ods we shall finde none at all betweene our selues and the Gentiles of whom our Sauiour speakes if we vnpartially consider The vsuall grounds and motiues whereupon we embrace his Gospel or The vnconsonant practises or resolutions wherewith wee continually match the profession of it or lastly which is the verie life and spirit of Gentilisme Our diffidence vnto Gods prouidence for redressing the disorders of his Church 2. What were the reasons may we thinke which so long with-held the auntient heathen from profession of Christianitie Was the doctrine of the Gospell lesse probale in their time then in ours No as God so his word is still the same alwaies alike true because alwaies most true Were the people of those Countries wherein it was first preached lesse docile by nature then we are Rather generally more witty and capable of anie other lore such especially as were most auerse from the truth wee now professe The consonancy of their morall precepts with the sacred rules of the lawe the Prophets and Euangelists was such that had they conuersed with our Sauiour and seene his doctrine so truely acted in his life they could not without contradiction of their owne principles but haue admired his wisedome and magnified his constant vnaffected contempt of all applause from men or of such vaine fashions or customes as the gentry of that world highly esteemed but these Philosophers vsually derided not without iust suspicion of sinister or preposterous desires of catching that glory at the rebound which they seemed to neglect whiles it naturally fell into their hands or mooued it selfe directly towards them as if they had held the stelth or vnderhand receipt of it more lawful or pleasant then the purchase of it in the open market Was his Gospell lesse powerfully preached in their dayes then now it is No his Apostles and their associates were indued with farre more excellent giufts of tongues of miracles of prophecying c. for manifesting the power of it to naturall men then any Preacher this day liuing is And what then could preiudice either them or their doctrine First and principally their lowe estate whose pouerty according to the fashion then most followed did ill beseeme any attempt of innouation or alteration especially of such rites and practises as had been first authorized by men of grauitie place and great iudgement countenanced by antiquitie confirmed by ioint consent of all and custome neuer interrupted Philosophers thought it a disparagement to their wit states-men and magistrates to their wisdome and experience inferiour professors losse of their studies corporations disaduantageable to their trades or priuate labours to receiue new lawes from forrainers of presence and estate so meane And albeit the integritie of Christians liues and conuersation was such that no penalties inflicted or statutes enacted against offendors for publique good could take hold of them yet because their sacred rites and profession were incompatible with authorized idolatrous practises and held as cases omitted by their law-giuers the great Pharohs of those times inuented new exactions and oppressions to stint the increase of Gods children and make the profession of Christianitie ignominious and odious euen to babes and sucklings who nuzzeled vp in this preiudice conceiued hatred against CHRIST ere they knew what manner of man he had been and
one or few good qualities or practises of such duties as our naturall affections out of particular affinitie or alliance impell vs vnto not counterpoising these perswasions with proposall of contrary difficulties or trying their strength by performance of such other Christian exercises as are most contrary to their natural inclinations As what man is ther by nature free and bountiful but wil throughly Assent vnto our Sauiours saying as true good beatius est dare quà m accipere it is more blessed to giue then to receiue Yet many by too much applauding their obedience in this particular come at length to giue more then is their owne or so much of their owne as others cannot get from them what is theirs and so excessiue diligence in this breeds extreame negligence or rather manifest breach of that other rule altogether as necessary owe nothing vnto any man but loue and yet whiles they compare themselues and their good deeds with the miserable and hard hearted these seeme as Iewes vnto them and they againe vnto these as worse then Infidels being not more carefull to prouide for their wife children and other committed by nature to their charge Many againe by wedding their thoughts vnto this perpetually diuorce themselues from the former of our Sauiour vtterly abandoning all deeds of charitie as the bastard brood of popery and superstition 3. Not one almost by nature faire conditioned or of a a plausible behauiour by education desirous to gaine the loue of all without giuing iust offence to any but will admire the humility the meekenesse the placide and sweet affection of our Sauiour his gentle tollerance of his Disciples long ignorance the milde intreatie and kinde inuitations of grieuous and open sinners And yet many I haue obserued and some farre aboue the vsuall pitch of vulgar Christians many times from too much congratulating this affinity betwixt their naturall disposition and our Sauiours degenerate into old Elies facility or the contrary Stoicall apathie demeaning themselues as if all sinnes were alike as little moued with fowle and grieuous offences against Christ contempt of his Sacraments wilfull and affcted breach of sacred lawes flouting at professed obseruance of fundamentall precepts of Christianitie open auowing wretchlesse neglect of oaths as if they were but matters of ordinary passe some light ierke or gibe or hadnsome exchange of words in table-talke not worthy to be stood vpon amongst friends or mutuall welwillers This is a defect of faith so common to such as for their esteeme and experience in the world are held to be fittest censurers of Christian manners that if one should be put to giue a phisicall definition of discretion according to the vse or application of the word in such mens language he could not better expresse the nature of it than by a temper apt to bee much moued with nothing but what directly crosseth their maine purposes or may defeat them of their principall ends as gaine preferment honor applause of the multitude or fauour with men whose persons they hold in admiration for some aduantage But were our hearts enspired with true and liuely faith it would teach our affections as to hold one straine or tenor in matters of course indifference or wordly consequence so to rise and fall to swell and asswage whether in admiration or detestation according to the different worth or indignity of obiects presented to them Not thus qualified we cannot hold consort with the sweet harmony of our Lord and Sauiours affections whose indignation at indulgence to such open sinnes as directly dishonoured his father did raise it selfe aboue the straine of princely wrath and displeasure witnesse his whipping the buiers and sellers without respect of persons out of the temple yet buying and selling of temples with the appertinences is the readiest meanes with vs to compasse greatest places in the Church and and oft times because we see no meanes of preuailing against the wolues we hope to haue some share or offals of the prey or for our silence to be at length admitted into the association but O my soule come not thou into their secrets vnto their assembly mine Honour though honour should be thy reward bee not thou vnited In their ambition they slay and murder soules and in their selfe will they ruinate the wals of Christs Church Here were a fit place to admonish some most detesting Idols or images in Churches that the sacriledge they commit continually is a sin no lesse detested of their God But it would require a larger comment then in this place I may insert to perswade that truth vnto the belly which euery true Diuine comparing the Prophets word with the Euangelists will conceiue that the abuses committed by these marchandizing Iewes in the Temple wâ—â— more offensiue to the pure eies of the Lord then their forefathers walking after other Gods and burning incense vnto Baall 4 The holy Ghost I am perswaded would not so pathetically haue deciphered the sweet amity of Dauid and Ionathan but with purpose to commend it as an especiall ornament of heroicall minds or as a vertue to be imitated by euery faithfull professor of the truth And yet in men farre otherwise qualified then these woorthies were and aiming at contrary ends first linked in friendship vpon dislike occasions for the most part vpon mutuall consciousnesse of foule crimes or combination in euils and continuing the bond vpon worldly or carnall considerations the imitation of like loue is adulterous It may be Achitophell was as firme and constant vnto Absalom against Dauid as Ionathan was to Dauid against the commandement of his father Saul Notwithstanding that Ionathans reference vnto Saul was neerer then Achitophels vnto Dauid the same affection in the one was like the loue of the bridegroome and the spouse chast and loiall in the other praeposterous and abhominable like the vncleane lusts of Sodome This is a wild plant of barbarous Gentilisme so deepely rooted in most professed Christians hearts that the extirpation of it requires a peculiar volume for scarce can we find any loue amongst men which is not deadly enmity against Christ So mightely is the poison of it diffused throughout all our faculties and affections that close sticking to a friend though in matters neither iustifiable by the law of God or man is held such an extraordinary act of charity as may serue to couer a millian of other vnchristian practises Most out of consciousnesse of such performances will not spare to censure others most maliciously if they will not accord with them to forsweare themselues for their friend forsake their God and denie their Redeemer for so he doth that resolues to patronage or beare his brother out in wrongs or foule offences and rather seekes not first to worke him vnto true repentance to sue for mercy at Gods hands christian reconcilement with his brother whom he offends Whosoeuer loues father or mother brother or sister much more a friend more then
the gifts and graces of the spirit or not right vsing them to his glory that gaue them Thus much euery conscience that hath tasted of Gods mercy and goodnesse in Christ will be ready to confesse and this truth now deliuered by vs was in effect the doctrine of the learned and religious Bucer in his conference at Ratisbone with our aduersaries Although he that is iustified hath righteousnesse through Christ inherent the faithfull soule notwithstanding doth not rely on it but onely on the righteousnesse of Christ wherewith wee are endowed without which there neither is nor can be any righteousnesse A more full declaration of his opinion in this controuersie vasquez * out of the same conference hath ready gathered to our hands When certaine propositions which the Author of that conference cals ambiguous were brought vnto him amongst which this was the first faith is the beginning of iustification his answer was if this speech be meant of inchoated righteousnes renouation of the mind which consists in faith hope and charitie with other vertues we admit it for such righteousnesse wee grant to bee a gift yea a new creature in Christ of which we participate by faith yea faith is the first part of it seeing we can neither loue God nor conceiue true hope in Him vnlesse we first know him by faith This righteousnesse of renouation notwithstanding is not that by which we become so righteous in the sight of God as life eternall should be due vnto vs for it seeing it is imperfect and cannot satisfie the Law of God during the time of this mortall life another righteousnesse is required to wit the rightousnesse of God through which wee haue confidence in our Lord CHRIST and are established in the assurance of saluation The like resolution or state rather of this controuersie he gathers out of Chemnitius words as they are related by his aduersary Tiletan We teach not that beleeuers are iustified without righteousnesse for such iustification God himselfe hath pronounced to bee an abhomination in his sight Prou. â—â— ver 15. Isa 5. ver 23. but we thinke it necessary that in iustification righteousnesse should interceed or interpose and that not euery sort of righteousnesse but such as is sufficient in the iudgement of God such as is worthy of eternall life Now seeing that righteousnesse which consists in the internall renouation of our mindes by reason of carnall imperfection and vncleannesse adherent is not such necessary it is there should be another righteousnesse through whose interuention or intercession we are iustified in the sight of God 5. From this learned writer the Diuines of Colen and many Schoolemen acknowledged by the Romish Church for her children in other points did but a little dissent as the Iesuite grants and their words are so plaine that euery one may see might these men haue been chiefe delegates in this cause the controuersie had bin quickly ended The only difference can be picked by this curious inquisitor is but this Chemnitius and Bucer made our inherent righteousnesse as he wrongfully charges them a sin the diuines of Colen made it onely imperfect or no righteousnes without the merits of CHRIST to which it serued but as an instrument by their confession CHRIST righteousnesse was not only the efficient or meritorious cause for whose sake this righteousnesse innerent was bestowed vpon vs but the sorme which did so consummate it that is our iustification was accomplished by addition of his righteousnesse vnto ours Vnto this opinion amongst the rest euen Pighius himselfe who made so light accompt of originall sinne did subscribe not induced thereto as is pretended with the sweet discourses of his aduersaries but with the euidence of the truth they taught Indeed Pighius consequently to his error concerning the nature of originall sinne did hold our righteousnesse inherent imperfectionly for the quantity whereas Chemnitius and Bucer did hold it vnsufficient besides for the quality not that it was a sin but that it had sin so adherent as it could not make vs cleane and pure though but in imperfect measure in Gods sight We wil be content to take these Diuines mentioned with that troupe of most famous schoolemen as well antient as moderne expresly yeelded vs by Vasquez as more then fully sufficient either for worth or number to ouersway the authoritie of such later Pontificians as in the conference at Ratisbone or Auspurge or in that booke exhibited vnto Charles the fift before the Trent Councell maintained the contrarie opinion now established Vnto the Trent Councels authoritie because it hath determined for these later and obscurer against the former Schoolemen and vs we will oppose the authority of Scripture and principles of faith directly acknowledged by all but indirectly ouerthrowne by the Councels decree In examining of which it may excuse our boldnesse that so many of their writers should without censure before and some I take it sinte the promulgation of it teach the contrarie The sole formall cause of iustification is the righteousnesse of God not by which he is righteous but wherby hee makes vs righteous to wit that wherewith once endued we are renewed in the spirit of our minde and are not onely reputed iust but truely denominated iust as indeed we are by receiuing righteousnesse euery one according to that measure which the holy Spirit imparts vnto vs as he pleaseth and according to our seuerall proper dispositions or cooperations The formall cause or if that be not enough the sole formall cause of our iustification is righteousnes inherent which as the Romane Catechisme set out by the authoritie of the same Councell in plaine tearmes auoucheth must be so perfect as to leaue no staine or blot of sinne inherent in vs able to present our soules if I mistake not the meaning of it truely glorious at least splendent and beautifull in the sight of God Whatsoeuer else I haue charged their doctrine with they willingly grant to be necessarie consequences of the Councels determination and condemne vs as Heretickes for contradicting them And least we should suspect it might be a matter not altogether vnpossible for the Trent fathers to erre in that peremptory decree late Iesuties would perswade vs it were a matter altogether impossible for God almighty although he should vse his absolute power to iustifie vs by any other meanes then the Councell hath defined Some in their Chuch of no meaner note then the famous victoria and Melchior Canus with other of Aquinas followers publique professors too were not ashamed or afraid to teach that grace inherent did not make vs iust or acceptable in the sight of God by it meere entity or quallity that the value or estimate of it did depend vpon the will and pleasure of him that gaue it content to accept or pronounce vs once partakers of it as iust and holy though not such in our selues or though the inherent vertue of it as money is valuable not
for the nature physicall properties or the quantitie of the mettall but for the princes estimate whose image and superscription it beares One corallarie of this conclusion gathered by these authors themselues was that the entitie or qualitie of grace might increase without any necessarie increase of the value or estimate of it with God as the kings maiesty if it should please him might make the same portion of siluer which now goes for a shilling to be currant but for nine pence or rather make that peece as large as the shilling though retaining the same value inscription it now beares We shall perchance no way crosse these professours tenent but onely better illustrate our owne if we say As it is not the legall instrument though bearing the sâ—ale or inscription royall but the princes will and pleasure thereby authentiquely testified which frees the malefactor from sentence of condemnation so neither is it grace or righteousnesse inherent though these be the image and character of our righteous Iudge but the mercy and free pardon of our God proclaimed indefinitely to all the penitent but sealed to euery faithfull soule in particular by those pledges of the spirit which finally absolues vs from the curse laide vpon vs by the Law and enstates vs in the promises of the Gospel In both pleas the sanctified soule vseth saith all other graces or parts of righteousnes inherent no otherwise then a penitent malefactor would doe the instrument wherein the princes pleasure is contained if he were to plead his cause before the prince himselfe in whose presence though with ordinary Iudges they will sometimes be too bold I presume no malefactor would stand vpon tearmes of integrity or present innocency because he had his pardon vnder seale seeing that was giuen him to plead for mercy not for iustice Not altogether different from these exemplifications of our assertion some schoolemen though seeking to come as neer the Romish Church present tenents as they could thought it no inconuenience to hold that the grace wherby men become truely and inherently iust was not of it owne nature absolutely incompatible with all degrees or reliques of sin in respect of which we might stand in need of Gods fauour and mercy after communication of grace But this and the like opinions are vtterly destroyed root and branch by the thunderbolt of the former decree and their authors and followers censured by Vasquez for holding it but as possible to the absolute power of the Almightie to replenish our soules vvith grace and not take away all staine of sinne for that any reliques of the one should lodge in the same brest with the other implies a contradiction in his diuinity which vaine surmise shall be refuted when we come to handle the nature of sin and the necessity of grace How friuolously he alleageth that of Saint Iohn whosoeuer is borne of God sinneth not to this purpose the Reader may perceiue by the true interpretation of that place in the Chapter following 6. For the time I would request as many as feare the shipwracke of faith and conscience to rest contented with this short discouery of two rocks against which all that follow the Trent Councels direction ineuitably dash The first an cuacuation of Christs priesthood for by their doctrine after grace is infused and remaines inherent a man may bee iustified saued and glorified without any more reference to Him then Adam in the state of integrity had Christ say they hath restored vnto vs what we lost in Adam What was that Inherent righteousnesse so we grant with the Antient. But in what measure In as full and perfect as Adam had it before his fall or without admixture of corruption drawne from his loynes So farre the Romanists seeks to extend the authoritie of some Fathers The best vse and end then of grace in his construction is to passe ocuer the euerlasting Couenant of grace in Christ that wee may recoue the state which our first Parents forfeited This is the most immediate and necessarie consequence of the Trent Fathers determination for if habituall grace be as they decree the sole formall cause of iustification that once gotten will exclude all necessity or vse of any other cause or meanes of reconciliation or acceptance with God Agreeable hereto as Vasquez disputes at large they admit no application of Christs merits but onely in the collation of gifts inherent or infusion of Charity Admitting then one of their Church should remaine in the state of habituall grace a weeke or two before his death let vs suppose as for disputation sake or sure tryall of a true formall cause it is lawfull by their rules giuen to this purpose to suppose any impossibility that Christ had neuer beene incarnate crucified raised from the dead or set at the right hand of God the former party notwithstanding should be as certainly saued as hee can be by beliefe of all these Articles and become heire infallible of as great glory and felicity as wee hope for by incorporation into Christs body Nor doth Christ if their opinion may stand sit at the right hand of his Father to make intercession for vs after grace is infused or whiles wee retaine it but that it may be infused and recouered if it should chance to be lost Now what heresie was there broached more blasphemous against Christ than this which abolisheth the principall part of his mediation what could more directlie cuacuate that great mysterie of the true and reall vnion betwixt the head of the Church and the members By this doctrine neither are our persons in this life reconciled to God nor our nature exalted to dignity in the life to come by being vnited to Christ but immediately by our inherent righteousnesse without any intermediation of his person his sacrifice merites or other benefit of his passion as any cause at all or bond of our vnion or acceptance with God after the infusion of grace which is the onely formall linke betwixt the diuine nature and ours whence it necessarily followes that our humane nature must though by another kinde of vnion and lesse measure of an inferiour grace bee as immediately vnited to God as immediately approued for iust as immediately meritorious of glory as immediately capable of Gods presence as Christ was Might not that great Schooleman for such I haue euer accompted Vasquez with lesse danger to his soule or repugnancie to this great mysterie â—hole truth directly to deny he durst not or other tenents maintained by him haue granted that as Christ is truely reputed holy not onely from the Holinesse formally inherent in his humane nature but from the vnction of the deitie or vncreated holinesse whereto hee is hypostatically vnited so might all partakers of such faith as Saint Paul ascribes righteousnesse vnto bee truely and properly called and reputed righteous in the sight of God from the absolute righteousnesse of Christ as man to whom they are by the