more familiar and proper If a man should see the sun at mid day in a cloud and the moone in her strength or the beames of the one in at his chamber window the body of the other directly in its sphere his sight of the Sunne would be as euident as of the Moone although the Moone hee could not possibly apprehend more euidently or more directly while his apprehension of the Sunne in respect of what it might be is both waies very imperfect But thus if we make an equall comparison the certainty likewise of our Assent vnto supernaturall obiects should in a correspondent sense bee said lesse or greater then the certainty we haue of humane sciences because the obiects of the one cannot possibly bee better knowne then they are when as the knowledge of the other is not halfe so greate in this life as it shall bee for the Apostle who knew many diuine mysteries more euidently then we doe ought saith of himselfe as well as others we know but in part Yet notwithstanding this halfe knowledge of the one may be more great and certain then the whol knowledge of the other if wee compare them onely betwixt themselues not with the internall capacity of their proper obiects considered as credible or intelligible Or if our apprehension of as much as we know in the one be not so cleere as it is in the other it may further be questioned whether the excessiue multitude of parts apprehended in it though not so cleerly or the variety of motiues procuring our assent though not so euident may not all taken together be as forcible to support as great certainty as ariseth from euidence in humane sciences fully appreheÌ„ded more intensiue in it selfe vet extensiuely not so great as not being grounded vpon so many motiuâ—â— or degrees of internall certainty or veracity in the obiect Thus many pillars though all somwhat declining may beare as great weight as fewer exactly perpendicular or many lights seuerally taken not splendent in the highest degree may better illuminate a large roome then one or two intensiuely much brighter 5. Lastly it were worth a sacred Critiques paines to obserue whether this error that giues certainty the start so farre of euidence did not spring from a confusion of that certainty which is in the obiect with the certainty that may be in the subiect It is true indeed our Assent must bee conformable to the obiect and therefore as is the one so should the other bee most exactly certaine but whether such exact certainty as may bee had in humane sciences be not only necessary by way of duty or precept or as the marke whereat all must aime though fewe in this life can hit but euen vnto the being of a Christian or whether an earnest desire of encreasing our knowledge in matters diuine ioyned with an vnfained vniforme practise of such duties as faith prescribes be not sufficient at least to many albeit the certainty of their belief be not in it selfe so great as their knowledge in some other matters may in charity and for the comfort of weake consciences be doubted Most certainely perswaded euen the weakest alwaies must bee vpon the highest termes of absolute nesessity not to relinquish the profession of Christianity not to despaire of good successe not to be daunted in religious courses for all the arguments the diuell the world and flesh can oppose against them But hereto wee stand in our owne consciences most strictly bound albeit the certainty of our assent vnto diuine matters be lesse then demonstratiue or scientificall seeing as well the danger that may accrew by renouncing as the hopes wee conceiue by continuing our profession are infinitely greater then any we can possibly imagine should arise from embracing contrary suggestions It may well seeme so farre sufficient as not to argue any nullity of Christian faith if our Assent vpon examination or triall proue more certaine then any conclusions can be brought against it which can neuer be demonstratiue nor if well sifted probable and yet retayning firme adherence to the truths contained in the Apostles Creede and an vndaunted resolution to follow the prescripts of Gods word notwithstanding all the blasts of temptatioÌ„s or storms of persecutioÌ„s the wicked spirits or their agents can raise against vs we may be truly said to hold fast the Faith albeit our apprehension of the particular truths it teacheth be not so euident nor the grounds of our adherence to them to speake properly so certain as they are vnto some Mathematical conclusions For what necessity is there faith should be more certaine then such sciences as are more prest to doe her the best seruice they can then any way to oppugne her 6. Or if from the excesse of certainty or fertility of consequences euidently flowing from vndoubted principles these hand maids should pleade for equall interest with their mistris in our soules to quell their insolencies enough it were that besides the infinite reward which wee haue reasons many and great though none absolutly euideÌ„t or demoÌ„stratiuely certain to expect in the life to comithe ioy comfort euery Christian in this life may sensibly reape from the constant embracements of trueths taught or practise of duties enioyned by the rule of faith is much greater then al the delight we can imagine should elsewhere grow Nor doth lesse certainety or euidence of diuine truths in particular any way preiudice but rather aduantage our firme Assent or adherence to them as long as their contemplation or practice euidently affoords ioy and comfort more sincere and sweet then the most exact most certaine and euident knowledge that can be had of other subiects especially if this comfort they yeeld receiue daily increase as euery Christian by stedfast continuance in religious exercises may vndoubtedly perceiue For as I said before the strength of our adherence or Assent ariseth more properly from the excessiue worth of the obiect apprehended then from the euidence of apprehension Thus by the diuine prouidence it comes about that euery Christian may â—itly take vp the Apostles speech but in another sense then he meant it When I am weake in faith then I am strong For though his Assent vnto the articles of this Creed seuerally considered be much lesse euident and certaine then vnto many other matters yet if the fruites of it be euidently greater for the quantity and incomparably more pleasant for the quality the greater interest will their loue and admiration hereby gaine in his soule And who knowes whether he that made the heart of man best knowing how prone it is to be puâ—t vp with pride and ready vpon suddaine change of it wonted diet the beggarly rudiments of this world to surfet with fulnesse of knowledge though of heauenly mysteries doth not with purpose to alay their sweetnesse onely season the streame or current of our desires whilest weake and sickely with some light tincture of his graces seldome infuling the water of
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
or right mixture of our sensitiue desires or affections Or lastly seeing in true Philosophy the faculties sensitiue and intellectiue are but branches of one and the same soule or at the most but two parts of that compleat forme which distinguisheth a Man from creatures inanimate and takes from him life sense and reason all at once by it departure this Assent of faith being such as we haue sayd may most commodiously be placed in the common center wherein sensitiue and intellectiue inclinations concurre whence it may easiliest commaund the motions of both and diffuse it force and vertue throughout the whole substance and euerie faculty of the humane soule 16. If the Reader be desirous to haue the definition of faith or that part of it which naturally ariseth from this discourse comprehended as the schoole fashion is in two words he shall not much mistake if he terme it a spirituall prudence which includes as much as an Assent of the inteliectiue faculty able to ouersway and moderate the sensitiue or generally all humane affections or inclinations The Romanists conceit that Christian charity should informe true liuely faith is as preposterous as if we should say the affection doth informe the vnderstanding or vertues morall the intellectuall or if we speake of the loue wee beare to God the analogie of speech is no better then if wee should say the gratefull memory of pleasant obiects informes the faculty that perceiues them In what part of the soule soeuer this Queene of vertues lodge it hath the same commaund ouer our affections or practique powers that sense or appetite hath ouer the progressiue faculty which nature hath giuen to sensitiue creatures for accomplishmēt of their necessary desires That our Christian vertue should physically informe another is a conceit altogether dunsticall and now disclaimed in the explication of the old schoole maxim wherein without Iesuiticall comments no man but would thinke it were literally and necessarily included That Faith morally informes directs and commaunds charity as a guide appointed to it by him that is the author of both neither of them consulted by him that hath them will deny Albeit if lawfull it be to enstamp matters sacred with the exact forme of scholastique speech it is perhaps but one and the same spirituall grace which animates and enables the soule as to discerne the truth so to embrace the goodnesse of reuelations diuine and constantly to practice all kindes of Christian duties bearing diuers titles from execution of seuerall offices whiles it inspires diuers faculties of the same soule as one and the same breath hath different sounds in the seuerall pipes of the same organes or other wind instrument As it illuminates the mind or soueraigne part of the rationall soule it is tearmed faith as it moderates euery particular affection or desire it takes the name of the vertue peculiarly appointed to that charge making it of meerely morall truely Christian Vnto Parents kinsfolk acquaintance benefactors or such as wel deserue of them most men naturally are wel affected vnto all as men we owe humanitie and this affection being made conformable and subordinate to the directions of liuely faith becomes christian charity But ere it become such the same grace which as it illuminates the minde to see and strengthens it to embrace diuine truths proposed is tearmed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes is termed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes by enapting it to be ruled by faith which fixeth it only vpon such obiects as Gods word commends and in that degree it prescribes Though before we did affect others vpon such motiues as flesh and blood suggested yet afterwards wee must know no man so but all our loue is in the Lord. And though faith teach vs to enlarge our benignity or good minde towards all as well foes as friends yet it fixeth it especially on such as we deeme neerest allied vnto our Redeemer albeit their personall deserts or references towards vs be not so great In like sort doth one and the same grace perhaps for the manner physically but faith morally informe and moderates euery affection disposition or inclination that can be matter or rudiment of vertue It perfects our notions of equity and iustice it ripens and sublimates our seeds of temperance of valour of liberality For all these or other vertues are in a higher degree in minds endued with faith then in such as are destitute of it and principally set vpon such obiects as the naturall man could not affect But because loue thus informed by grace and directed or touched by faith of all christian vertues most resembles the dispositiō of our Lord and Sauiour and if in this life it could be perfect would fulfill at least the second part of the lawe if we compare it and faith as they are parts of our imperfect righteousnesse charity within its own proper sphere is intensiuely the greater or higher in this edifice as being supported held vpby faith but because our righteousnes is in it selfe imperfect and our charity towards others vnable to withstand Sathans malice against vs without externall muniments procured not by the merits of it but by faithfull prayers and supplications therfore as Christ is Alpha and Omega so is faith the first of al christian vertues in plantation and the last we must in this life rely vpon for retaining vniō with this author and finisher of faith CHRIST IESVS Briefly as he is to all the faithfull so is faith to all other vertues in this life a transcendent foundation and complement It remaines we shew first the truth of our maine conclusion by instances of sacred writ or such practices as it ascribes to faith Secondly the philosophicall premises whence we infer it to be most consonant to the phrase of Gods spirit which often teacheth vs more true philosophy in one word then Philosophers do in large volums The conclusion is we are then said rightly to belieue matters of our owne saluation when we Assent vnto them as good as necessary and worthy to be embraced not only whilst considered in themselues or in generall or without such incumbrances or occurrents as doe often interpose or hinder their practice but euen whilst actually compared with present losse of any sensual good or infliction of any transitory euill the world diuell or flesh can oppose to raise their price 17. Such must this Assent be in the habite or constant resolution though often defectiue in the act vpon disaduantages espied by Sathan But euery such defect we must account a dangerous sinne especially if we haue any distinct notice of actuall competition between carnal and spiritual good for this preposterous choice is properly not of faith but rather directly against the very nature of it as it is now defined to be an Assent vnto the meanes of
in sciences or workes of nature or of addition and substraction in Arithmetique or of laying or reducting sums in accompts As young Dauid first encountred Beares and Lions or other enemies of his flocke and afterwards ouercomes the great Goliah that had defied the whole host of Israell so true and liuely faith first begins with petty desires or such temptations as are incident to our present state or calling alwaies so much lesse grieuous in themselues as our places are meaner and hauing gotten mastery ouer them still encreaseth as difficulties or oppositions multiply vntill at length it become victorious ouer the diuell world and flesh by a sincere discharge of particulars contained in the view of Baptisme Hypocrisie acknowledgeth the same summe of Christian duties or practices and subscribes vnto it not onely in grosse but vnto most particulars therein contained yet still reducts or exonerates as much as well displeasing humours disallow vntill it finally dissolue what true faith doth build euen vnto the first foundation if the opposition betweene it and carnall feares hopes loue or hate come once to be direct eager What protestation could any true professor either conceiue in tearmes more decent or submissiue or tender in more serious and ample forme then that supplication which the remnant of Iudah and Ierusalem presented vnto the Prophet Ieremy after the captiuity of their brethren Then all the Captaines of the host and Iehonan the sonne of Kareah and Iezaniah the sonne of Hoshaiah and all the people from the least vnto the most came and sayd vnto Ieremiah the Prophet Heare our prayer we beseech thee and pray for vs vnto the Lord thy God euen for all this remnant for we are left but a few of many as thine eyes doe behold that the Lord thy God may shewe vs the way wherein we may walke and the thing that we may doe After he had vndertaken this sacred businesse and past his word for his integrity in translating it they more pathetically oblige themselues to whatsoeuer obedience God by his mouth shall enioine them Then they sayd to Ieremiah The Lord bee a witnesse of truth and faith betweene vs if we do not euen according to all things for the which the Lord thy God shall send thee vnto vs whether it bee good or be euili wee will obey the voice of the Lord God to whom wee send thee that it may be well with vs when wee obey the voice of the Lord our God A man would think the proposall of Gods commaundement by a Prophet so well knowne vnto this people one whom they had chosen for this purpose should haue enforced them to performance of their promise Yet Ieremiah foreseeing the hypocrisie of their hearts though hidden from their owne eyes returnes his message in such a forme as if hee had vsed artificiall inuention to perswade obedience Hauing called some of the parties that had late made this serious protestation he tells them Thus sayth the Lord God of Israell vntowhom ye sent me to present your prayers before him if yee will dwellin this land then I will build you and not destroy you and I will plant you and not root you out for I repent me of the euill that I haue done vnto you Feare not for the king of Babed of whom ye are afraide be not afraid of him saith the Lord For I am with you to saue you and to deliuer you from his hand And I will grant you mercy that he may haue compassion vpon you and hee shall cause you to dwellin your land But if ye say wee will not dwell in this land neither heare the voice of the Lord your God saying Nay but wee will goe into the land of Egypt where we shall see no warre nor heare the sound of the trumpet nor haue hunger of bread and there we will dwell and now therefore heare the word of the Lord yee remnant of Iudah thus sayth the Lord of hosts the God of Israell If ye set your forces to enter into Egypt and go to dvveâ—l there then the sword that yee feared shall take you there in the Land of Egypt and the famine for which you care shall there hang vpon you in Egypt and there shall ye die And all the men that set their forces to enter into Egypt to dwell there shall die by the sword by the famine and by the pestilence and none of them shall remaine or escape from the plague that I will bring vpon them For thus sayth the Lord of hostes the God of Israell As mine anger and my vvrath hath been poured out vpon the inhabitants of Ierusalem so shall my vvrath be poured out vpon you vvhen you enter into Egypt and ye shall be a detestation and an astonishment and a curse and a reproach and ye shall see this place no more O yee remnant of Iudah the Lord hath sayd concerning you Goe ye not into Egypt know certainly that I haue admonished you this day And as Iosuah at his last farewell vnto his people suspecting their pronenesse to idolatrie did by a seeming prouocation of them to the practice and profession of it wisely wrest from them more serious protestation to the contrary and a stricter obligement to the seruice of the onely true God then otherwise they would haue conceiued so Ieremiah instructed by his God that the hypocrisie of this peoples heart now secretly began to work giues them notice of it most desirous to be disapproued by them in the euent Surely yee dissembled in your hearts when you sent me vnto the Lord your God saying pray for vs vnto the Lord our God and according vnto all that the Lord our God shall say so declare vnto vs and we vvill doe it And now I haue this day declared it to you but ye haue not obeyed the voice of the Lord your God nor anie thing for vvhich he hath sent me vnto you Now therefore know certainly that yee shall die by the sword by famine and by the pestilence in the place whither ye desire to goe and soiourne Ierusalems ruines and the Temples ashes did witnesse the seuerity and iustice of their God against the obstinate and disobedient The Babylonians themselues knew Ieremiah for a Prophet euen this people to whom hee brings this message were well perswaded of his familiarity with their God and hee himselfe had past his word for acquainting them fully with his will Then Ieremiah the Prophet sayd vnto them I haue heard you behold I will pray vnto the Lord your God according vnto your words and it shall come to passe that whatsoeuer thing the Lord shall answere you I will declare vnto you I will keepe nothing backe from you And was it possible the same men should bee so dislike themselues as to forget their late protestations and refuse to do Gods will so fully made knowne vnto them by his Prophet To doe the will of God if so they knew it to
detested the very name of his Gospell altogether ignorant what iâ— meant That the cause of Christians had neuer come to indifferent hearing that their persons were condemned for their profession ere their liues were examined is too apparent in that such of the heathen as had iust reason to haue noted a manifest difference or opposition had obserued none betweene them and the Iewes but adiudged the one liable to the others faults if faults they were they so much disliked in the Iew as honest and religious men especially if poore euen all that make a conscience of their wayes haue in these daies much adoe to be absolued from disgracefull censures of Puritanisme or Anabaptisme as if because they share with the fauourers or authors of these sects in zealous profession of the truth they should therefore with losse of their estimation helpe to pay such arrerages as the Christian world may iustly exact of the other for their hypocrisie But since Kings and Queenes haue vouchsafed to be nursing fathers and nursing mothers to the Church since the titles of custos vtriusque tabulae defeusor fidei Rex christianis simus or catholicus haue beene accounted as fairest imbellishments in the inscriptions of greatest Caesars like precious pearls in their crowns or costly iewels in their diadems Gods messengers haue by publicke authority been not only permitted but enioyned to preach and the people with reuerence to heare the glad tidings of the Gospell as the royall embassage of the King of kings Pastours strictly commaunded to exhibite the flocke to receiue Christian Sacraments in honourable memory of CHRIST their Institutour and signe of loyall submission to his royall hests So haue the lawes of euery Christian nation since this change inflicted disgracefull punishments on such as shall viliâ—ie and contemne these or other sacred rites Whence the very name of an Atheist or Infidell is become as odious vnto Christian children as the name of a Christian was amongst the heathen or a Coward at this day amongst souldiers Hence as euery one almost is willing to perswade himselfe he is as good a man as the best because it is a fowle disgrace to be reputed a dastard so most belieue they loue Christ and rightly belieue in his name because it is so great a shame and ignominie amongst men at least of better sort in Christian states to be ranked amongst Atheists Infidels or Apostataes Thus from one and the same secret working of corrupted nature seeing to expell the poison of secular disgrace at contrarie or opposite emunctories the antient heathens were brought to hate wee loue Christ and his Gospell before we knew them and yet it is certaine that hee which either hates or loues any mans person manners or doctrine before he know them doth loue or hate hee knowes not whom nor vpon what occasions 4. Many resolute spirits there be in this kingdome who if they should in places of indifferencie heare a Turke preferre Mahomet and the Musselman before Christ and the Christian religion would swagger with him as sternly as if he had spoken against Tobacco giuen him the lie or called him Coward and yet perhappes more offend CHRIST in maintaining then the other in occasioning the quarrell To such as looke vpon the professors themselues or measure their goodnesse by their locall vicinity vnto truth there is great difference in shew none in substance to such as obserue the identitie of their motiues to embrace opposite religions He that should a farre off see three men of equall stature walking together the first in the ordinarie path the second on a bench twelue inches higher the third in an alley as much below it not acquainted with the aduantage or disaduantage of ground which one had of another would think there were great difference in their height which notwithstanding would be the same if they changed walkes or none at all if they stood all vpon one leuel If we thus compare the Turke and the Newtralist and such as professe great zeale to Christian religion considered onely in the generall negligent in performance of particular necessarie duties one seems to come much neerer Christ then the other yet the Turke though destitute of any inherent grace without any renouation of minde only brought vp according to our country laws altogether ignorant of his fathers house or profession would shew as great loue to Christian religion as the former prosesser did and he though christened in our Church brought vp in Turkey knowing nor suspecting nothing to the contrarie but that he was by descent and progeny a Turke would be as peremptory for the defence of Mahomet or both brought vp in places permitting Newtralitie or free choise of religion would be as indifferent for the one as for the other All the differences betwixt them is in the lawes or customes of their countries none in the internall constitution or qualification of their soules which though one and the same may incline the heart of the Iew the Turke the Papist and the Protestant alike firmly to embrace the religion wherein each hath beene brought vp and prosecute contrary obiects with equall strength of the same corrupt desires Nor doth the truth or excellency of the obiect iustifie but rather condemne such as prosesse it of hypocrisie vnlesse it imprint a liuely character of it goodnesse vpon his heart vnlesse the force and vertue of it be diffused through his best faculties and manifest it selfe in his life and conuersation To be brought vp in a Princes court daily conuersing with men of excellent behauiour speach and complement and still to retaine a â—lownish language rude affections and seruile conditions doth argue a nature more agrest then the same qualities would in such as had all their life time followed the plough But for a professed Christian to sixe such base or slothfull desires on these obiects of life as the Turke doth on Mahomet or worldlings on their commodities is iust as if a Husband-man should offer a Ieweller as many graines of barley as his iewell weighed This rule is generall without exception that whosoeuer loues Christ either for feare of disgrace loue of honour neighbourhood or desire of conformity with others would reuolt from him if his countrey lawes or custome should change for he loues these commodities or contentments not him From these deductions we may gather the hate which most Heathens Turkes and Infidels and the loue which vulgar Christians beare to Christ to be of value equall were both vnpartially weighed For which of vs will giue a pin to chuse betwixt this enmity that hates to day as ready to loue to morrow and his friendship that loues to day but would be as forward to haâ—e to morrow if any new occasions or prouocations should be presented Seeing then generall or confused notions of great affection vnto Christ can be no argument of true faith but rather vsuall introductions to hypocrisio it remaines we â—eeke some trian 5. And for our
but as good to vs in the practise as much better then auoiding the displeasure or gaining the fauours of any earthly powers Secondly That this Assent must be vniforme and a like sincere to euery truth a like strong to euery practise alwaies increasing according to the seuerall degrees of truth or goodnesse apprehended in the obiect or different exigence of times and place wherein wee liue these points are most cleere That Christian faith is more directly oppugned by wilfull neglect or auowed violations of morall or Euangelicall precepts then by bare errors in opinion or such heresie as directly include not blasphemie against the blessed Trinity for the chiefe euill of all others consists in reference to wicked practises whereunto they lead or incline men That the Ministers of the Gospell may deny CHRIST or manifest their ashamednesse of his Gospell as directly by not laying his Lawe as closely to the great Herods of the world as Iohn Baptist did suppose the case be as notorious and as well knowne vnto them as if they had been afraid to confesse him for feare of being put out of the synagogue or â—ayd with those other Iewes wee know that God spake with Mose and gaue authority vnto Magistrates but this man we know not whence he is nor do we care for his Counsells Yet were Iohn Baptists kinde of preaching vsed in many kingdomes though by such as professe the same Religion with the Potentates they should offend with their boldnesse I think it would proue matter of martyrdome in the end That any age since Christian Religion was first propagated hath wanted store of Martyrs is more to be attributed vnto the negligence ignorance and hypocrisie or want of courage in Christs embassadors or appointed Pastors then vnto the sincerity mildnesse or fidelity of the flock especially of the bell-weathers or chiefe ring-leaders Or if Satan had not abated the edge of primitiue zeale and resolution by that dishonorable peace concluded betweene Christianity and Gentilisme after the setling of Gothes and Vandalls in these parts of Christendome had hee not vtterly benummed mankinde by locking vp their spirituall senses in mid-night darkenesse and fettering their soules in superstition since the time he himselfe was let loose Rome Christian had seene more Martyrs euen of such as did not much dissent from her in most opinions held within sixe hundred yeeres of CHRIST in one yeere then Rome heathen at any time had knowen in ten Euen in Churches best reformed it would bee much easier I thinke to finde store of iust matter for Martyrdom than of men fit to make Martyrs And hee that hath liued any long time in these quiet mansions and seates of Muses secure from Mars his broiles or externall violence hath great cause either to magnifie the tender mercies of his gracious God or suspect himselfe for an hypocrite if hee haue not suffered some degrees of Martyrdome But vnto such as haue been exercised therein it bringeth the quiet fruite of righteousnesse and ought to encourage rather then daunt them whilest they liue in these Paradises free God bee praysed from boysterous blasts as taint other plants of the same nursery remooued abroad to vse this calme and happy season they enioy for setting their faith and loue aright that they may spread themselues equally to euery point of that compasse by which they are to direct their course in this troublesome sea of vncertainties that their strength in practise and profession may iointly increase without all respect to persons or particular duties saue what ariseth from the excesse of worth in the things themselues belieued or loued or of necessity or speciall occasions of performances that they may further as much as in them lies by word and deed the vnpartiall execution of their blessed Founders statutes of whose beneficence they daily taste albeit oft-times with opposition to them or offence taken by them in whose arbitrement their estimation in the world or a great part of the maintenance prouided for them depends If by framing our resolutions and affections by little and little to march on constantly though but slowly in this vniformity and proportion wee can come at length to repell proffers of Honour whereunto we cannot ascend but by winding and crooked steppes or of gaine not easily gotten but by vnlawfull meanes or to hold fleshly pleasures as deadly poisons to our soules then shall our deaths bee acceptable in the sight of our God and if it be his heauenly wil hereafter to call vs to resistance of iniquitie euen vnto blood wee haue these sure grounds of hope that we shall offer vp our mortall bodies in sacrifice vnto Him the onely true and euerliuing GOD not to the sactious humours of these corrupt times or vaine Idoles or our foolish fancies 9. This vniformity of growth in faith and want of partiality in our zeale I haue affected since I knew what belonged vnto either the rather because as I sincerely professe in the sight of God the first ground of my dislike vnto the chiefe sollicitors of reformation in our Church men whose excellent parts and good labours I then did and euer shall reuerence was the difformity of their zeale for had it been vniforme no question but it had moued them to lay downe their liues for redressing knowne enormities in the Common-weale as much more materiall and more neerely concerning the aduancement of the Gospell then those doubtfull controuersies for so I apprehended them of formalities about which they stroue as death it selfe is more terrible then depriuation The principall authors or abettors of which enormities notwithstanding were imboldened by these encomiasts in whose language euery Cormorant that would countenance their cause was a sanctified person a sonne of God Their partialitie herein towards others may occasion vs to obserue a blast of like temptation naturally rising from like humours which oftentimes ouerthrowes faith where it is well-nigh rightly set and ready to take By nature if not preuented by grace and a watchfull eye ouer our perswasions we seeke to make amends for our delinquency in points whose practise our affections cannot well brooke by a supererogation in some other duties wherein we either naturally delight or can inflict vpon our selues as an easie penance because not much distastfull to our sweet desires nor contrary to our principall resolutions Many gallants of dissolute and debaushed behauiour and sometimes Ministers of life scandalous and obnoxious though neither of there I vse as instances for proofe of my assertion will in their discourses bewray an affected desire of declaiming against errors in generall opinions abstract from vse or reformation of life or some antient heretiques whose heresies might oft-times sleepe with their bodies were they not wakened by loud out-cries against them What is the reason that such men as are most vnfurnished in these subtilities are vsually most forward to entertaine conflicts with the dead or men farre absent They are afraid to looke vpon themselues without
a foile and seeing they can hardly finde others of life and conuersation much fowler they purpose vnto themselues this difformity or disproportion in such opinions as are indifferent inrespect of their delights and therefore easie to bee embraced with ioy as a salue vnto their sore consciences apt for to breed such a perswasion of faith or grace inherent as the Pharisee had with whom vpon this conceit they say Lord wee thanke thee that wee are not as other men are not as these ê“eeuish Schismatiques or monstrous and mishapen Hereticks Others out of the like humour againe will bitterly inueigh against vncharitablenesse from which indeed they are free in respect of their owne crimmous consorts but yet thinke it no small point of zeale to censure religious Preachers most vncharitably for reproouing the vnfruitfull workes of darknesse But as was intimated the forme of this temptation is in diuers well minded the same Many if we respect that great aboundance God hath either blessed them with or permitted them to scrape together very defectiue in workes of charitie or deuotion albeit Leuyes reuenewes pay them tribute for this purpose will be more forward in frequenting religious assemblies or holy exercises then such as fructifie more by one howers conference with a true diuine or reading a religious treatise than they do by noting twenty sermons The true reason of this diformity is not alwaies perhaps not vsually as some not so obseruant of their owne temptations as they might be deeme from actuall dissimulation with the world and themselues or expresse purpose to vse religion onely in policie for a garment to couer their mis-shapennesse but rather from a secret working of the soule conscious of it eternall want and penury of works best pleasing God which she thus seekes to recompease by extraordinary diligence in such duties as shall not much displease herselfe or preiudice her sweet delights or alter her most familiar purposes Thus did the Iewes from whom this disease descends hope to repaire their want of mercie with multitude of sacrifices no lesse necessarily required by the lawe then sermons are by the Gospell And the stomacke when it either hath no solid food or is vnable to digest it wil naturally desire to fill it selfe though with water or such light meats as breed nought but winde The like aduantage hypocrisie oft gaines to strengthen it selfe by antedating indulgences to vnlawfull acts or delights vpon presumption of increasing faith by repentance 10. Who is he which now truely feareth God but calling his former thoughts to strict accompt will professe hee hath sometimes been indulgent to naturall desires or such pleasures as haue accompanied him from the cradle vpon hope his alacrity in doing good should by this relaxation be augmented or repaired Or would we be as obseruant of our demeanure toward God as we are of it towards men or their deportment toward vs we could not long remaine in ignorance that our Assent vnto generall principles of faith or future practises of duties enioyned doe oft-times appeare greater then indeed they are from our pronenesse inslantly to transgresse in some particulars which to prosecute without checke or incumbrance we hardly could without making our selues faire promises of reformation in time to come For apprehension or feare of defection either finall or totall cannot but curbe the vnruly appetites of flesh and blood in such as haue any touch of conscience or religion In these allurements we intreat our consciences as men intentiue vpon waighty businesse do cumbersome guests or importunate sollicitours if such as in ciuility they must respect making faire proffers they will bee for them against another time to be quit of them for the present Nor do they alwaies make shewe of more than they meane albeit when the heat of businesse is allaid they be more loath to be vrged with performance of what they promised then they were to promise The reason in this and the former case is the same eager desire of prosecuting what they had in hand without interruption or delay made them more hearty then otherwise they would haue been in their proffers because the vnkindnesse which might be taken or vnciuill tearmes that might grow vpon an vncourteous dismission might breed vexation of mind or vnaptnesse to dispatch their instant affaires In like sort many put off their Creditors with earnest protestations and serious purposes to giue them contentment ere long but if contrary occasions in the meane time meete them they take vp with their promises and recall their purposes both now are conditionall They would bee as willing as any man liuing if they had it and can heartily wish they had wherwith to giue euery man full satisfaction The same protestations we vsually make vnto our God and relent from them vpon like occasions when new temptations do assault vs we request him as Naaman did to be mercifull vnto vs in some one or all or if not simply for the sinne yet for the act at the present and perhaps vow double diligence in his lawes for times ensuing yea oftentimes apprehend this experience of our transgression and the sting of sinne thence arising as a motiue to make vs more earnest solicitors for grace When as God knowes by spending the time allotted vs for repentance in such trifling pleasures wee cast our selues more and more behinde hand entring further into Satan that cruell extortioners bands alwaies disenabling our selues as much to resist the next temptation as our delight hath been in yeelding to this At length we come to desperate debtors last protestations If we could a base our selues in stooping vnto a vulgar life or abstaine from such pleasures as nature and education hath made vs more capable of then others are we could be as willing to performe anie Christian duty as the best that now wee are more backward then most are must not be thought to proceed from any lesse esteeme of CHRIST and his kingdome but from multitude of great and waightie occasions to withdrawe vs. Some againe perswade themselues they beare great inward affection towards God but yet whiles they outwardly transgresse his lawes or at least shew not their loue vnto him in the practise the blame must be laid vpon others which indiscreetly crosse them let them haue their wils and it shall be made manifest vnto the world they are both as willing and able to doe God any seruice as the most forward professor lluing This is a temptation incident to braue minds so euery proud man thinkes his owne paralel to Caesars protestations of loue and loyaltie to Rome when he came in armes against it for thus hee deifies it amongst the other gods Summique ô Numinis instar Roma â—aue caeptis non te furialibus armis Persequor en adsum victor terraquemarique Caesar vhique tuus liceat modò nunc quoque miles Ille erit ille nocens qui me tibi fecerat hostem Thine aide ô Rome'mongst greatest gods I
would binde many of vs to more Christian behauiour then the best of vs as the world goes dare make shew of as also restraine vs from many deadly enormities which now admonished of we will not accompt any sinnes Thus prepared to receiue it it would be ouermuch infidelity to distrust the plentifull infusion of inherent sanctifying grace at our solemnities of confirmations were these first sanctified with publike praiers or performed with such Christian care and diligence as they ought A religious duty in the Christian Church which it were to be wished might be performed more often more solemnely and more religiously then it vseth to be But this negligence is vsually seconded by a positiue ouersight of many religious and otherwise learned Preachets which I take it enter yong schollers in Christianitie amisse labouring in the first place to encrease or fortifie their perswasions of beliefe in CHRIST and actuall remission of their sinnes in particular which indeed is the end and best fruit of faith not vsually growing vnlesse our hearts be thus ploughed vp and the strength of euery carnall desire broken Impossible it is our perswasions in these points should be more sincere or sound then our precedent deniall of our selues and forsaking of all that we haue 6. He saith the Romane Philosopher that will be rich must not so much seeke to fill his coffers with coine as to empty his breast of superfluous or greedy thoughts More certaine it is because the precept of a wiser teacher that the readiest way to bee riche in saith is not directly to encrease or intend our perswasions or assent vnto the former or like points but first to diminish or weaken inbred desires of what contentments soeuer the diuell the world or flesh can present vnto vs. This is the true meaning of the former aduice which our Sauiour deliuered plainelie and as his manner is to the capacitie of the vulgar yet not vulgarly for in that as in all the rest he spake more metaphisically then euer man spake And though the spirit alone worke faith in our hearts yet the rules giuen for our direction how to demeane our selues as true patients in this cure are more methodicall and compendious then any art vnder the sunne the principles of Christianity supposed could inuent but such as euery true artist must of necessitie admire the more he meditates vpon them The fundamentall and most necessary principles of arts are commonly farre distant from the vtmost end whereto they direct though that in comparison but at hand and within the reach of reason But the roofe of this edefice though higher then the highest heauens riseth not as naturall buildings doe by degrees or laying one stone vpon another but springs immediately out of this foundation once rightly laid That the strength or excessiue eagernesse of our inbred appetites or grosse desires make those transitory contentments whereon they are set seeme much greater and better then in their owne nature they are is a conclusion whereto reason and experience not ouerborne or peruerted by sensuall inclinations will subscribe Meats in themselues but loathsome or course by extreame hunger become more pleasant then choice of delicates so doth grieuousnesse of thirst make ordinary water relish much better then best wines after sweete meates or a banquet and vnto men of meaner fortunes but ambitious a little court holy water is more acceptable then a reall fauour to a contented minde Many Philosophers haue beene copious in this argument vnto whose labouâ—s I remit the Reader Now seeing Christian faith as from the maine current of Scriptures the nature of it heretofore hath beene deriued is a firme assent vnto diuine reuelations especially Gods mercies in CHRIST as much better then life it selfe or all the contentments that can attend it impossible it is such faith should euer be rightly planted much lesse finally prosper in our hearts vntill the strength of those intoxicating desires which make molehiâ—s seeme like mountaines be either broken or they extirpated or to vse our Sauiours wordes vntill we learne to denie our selues and prize this brittle life as not worth the anxious or solicitous care of keeping much lesse of pampering If true it be which Seneca saith He that holdes his body deere must needs count honesty little worth so it is impossible a man shold rightly value diuine truthes or constantly fixe his thoughts on things which are aboue vnlesse hee first waine them from the world and set all below the heauens at naught This lesson once truely learned the former vnpartial assent vnto the truth and goodnesse of reuelations supernatuall will without further artificiall direction vniformely result and this resultance fitly qualifies for following CHRIST and makes vs passiuely apt for euery good worke as hauing no headstrong desire or affection to resist the impulsions of faith whose property most naturall is to encline the soule vnto euery kinde of true goodnesse 7. But here the hypocrite alwaies peruerting the practicall as the hereticke doth the theoricall rules of Scripture to his destruction from the common errour before intimated neuer â—ounds this maine depth of Christianity but passeth it ouer as if it were some Philosophicall shallow holding such resolute and exact contempt of the world and all vanities or superfluities of life as many Philosophers discouered for the only ground of morall quietnes or content of mind to be more superstitious then necessary for obtaining that peace of conscience which passeth all vnderstanding naturall but is the sure fruit of supernaturall faith And after he hath once thus lost the right way and wandered a while in vncertaine blinde perswasions of his priuat fauour with God takes a course quite contrary to all godlines For where our Sauiour laies it downe as one of the first and most necessary rudiments of Christianity that we must forsake all and denie our selues otherwise wee cannot truely follow him the hypocrite perswades himselfe he hath forsaken father and mother sister and brother euen all he hath any secular reference vnto because he so deuoutly followes CHRIST As in what In worshipping images in adoring or kissing the Crucifix in fasting in whipping himselfe or the like bodily exercises if his hypocrisie be papisticall or if an hypocriticall protestant he be in hearing sermons poâ—ting places of scripture vpon euery occasion in common talke or in precise obseruance of some precepts whose practice is very compatible with his principall desires apt to support his reputation otherwise defectiue and lame or perhaps consort as well with his sower affections his niggardly or scraping disposition as vanity or prodigalitie with the humour of youth or gallantry Zeale in reading hearing Gods word I euer admire when it is accompanied with practice conformable but to be more precise in perswasions then in actions more strict in sanctifying the saboath then open handed towards the poore or more zealous in performance of duties towards God no way chargeable then lowly courteous and really