vnto making it warme and therby drawes it into whatsoeuer sin he pleaseth besides * Isa 54. ecce ego creaui fabrum diabolum sufflantem in igne prunas proferentem vas in opus suum the bellowes of the deuils own mouth wherwith he blowes the coales in this sire of luxury he bringes forth other instruments to the worke for example old whores which keep a school of incontinency instruct young maides in all vnclean acts of carnall wantonnes and sell their * Ioel. 3. puellam veÌ„diderunt pro vino biberunt Virginity for wine to drink are the deuils incendiaries that worke in the furnace of luxury I * Ierâ—m 1. ollam incensam ego video id est vetulam nigram Olla enim quantumcunque alba si ad ignem frequeÌ„ter ponatur denigratur see saith the holy Prophet a seething pot that is an old harlot who boileth young women in the pleasures and lusts of the flesh vnto destruction both of body and soul As sire makes a pot black as a coal that was white afore and consumes it so at last the most beautifull men and women that frequente the fiery furnace of luxury become deformed and withered like a stock as to their bodies and in order to their souls most hatefull vnto God that * Deutro 23. Endures no whores of the daughters of his people nor no whore keepers of the sonns of his people for the one and the other is abomination in his sight Because the people of Israël began to commit whore dome with the daughthers of Moab God commanded Moses to take all the heads that is the principall among them and hang them vp against the sun in regard phinias slew Zambry fornicating with an Midianitisht woman he merited his priestly charge and dignity for euer Num. 25. and it matters not that lawes of some places namely in Italy suffer whores for the said lawes doe not consider the sin of whoredome but the peace and tranquillity of the common-wealth obtained through that indulgence in as much as adulteries and other great inconueniences tending to the disturbance therof are preuented and auoided therby to permit and to commit sin is not the same thing God permitteth wickednes which he doth not commit himselfe And though whores be exempt in regard of whore dome presisely from penall lawes of Magistratos which tollerat them neuertheless they are not deliuered therby from the tribunall of God that punisheth all wicked sinners In consequence of the premises t' is euident that no man ought (a) The common saying of two euills the lesser ought to be chosen is not meant of two sinnes which be spirituall euils but of corporall harms or dammages for according to the Apostle Rom. 8. noe man can lawfully commit the least sin although much good may come of it to commit a lesser for preuenting the doing of a greater sin wherfore S. Austin condemneth the fact of lot Gen. 19. that offered his innocent daughters to be deflowred for preuenting the filthy lusts of the Sodomits all though Lot was worthy of praise in regard of his abhorrence of so detestable a sin yet he deserued blame in seeking vnlawfull meanes to auoid it No wickednes ought to be done that good may come therby Furthermore the company * Tritum adagium est mare ignis mulier tria mala sed tamen minus tempestuosum est mare ignis minus inflammat in muliere omnia nocent oculi instar Basilisci vel solo aspectu venenant labia ora flammas vomunt vel leuis attactus inficit Et mulierem sacrae literae cum lcone vrso pardo colubro serpente comparant of wanton women is the deuils instrument that blowes the coales in this fire of luxury for through it loue is kindled as a fire vnto destruction Eccle. 9. a cat that sitteth neer the fire scorcheth her whit skin and a fly that toucheth the candle burneth its wings euen so a man that vseth (b) According to S. Hierom. à woman smiteth the conscience of a man with flams of fire and if young women dwell with men the deuil hath his snares among them the company of wanton women falleth into the snares of concupiscence and defileth his soul Besides as materiall fire is kindled by adding therto wood oyle and pitch so delicat meates * S. Hierâ— venter vino aestuans spumat in libidinem and strong wines taken immoderatly increase the flame of luxury and indeed whosoeuer eates and drinkes wantonly shewes no more willingnes to extinguish the burning coales of fiery lusts then he that castes into a house set on fire wood oyl and pitch shewes an inclination to quench it moreouer the body of man is not made for fornication or carnall vncleanes but for our lord that bought the whole man with the price of his precious blood to the end that both body and soul should serue to his glory our bodies are members of Christ and consequently a fornicatour is sacrilegious in as much as he giueth his body that is consecrated vnto God to any other likewise he is iniurious and contumelious to his body for he that committeth fornication (c) According to the Apostle 1. Cor. 6. fornication defileth the body with a peculiar kind of vncleanes so that carnall sensuality differs exceedingly from the inordinate delights of the other senses which haue nothing of brutall filthines howeuer carnall pleasure has no deformiry as to married people because of the vprightnes and integrity of conscience desire of issue holines of the Sacrament which therfore be called Bona matrimonij sinneth against his own Body where as other sins which a man doth are with out the body that is luxury defileth the body with a sordide brutall filthines which is not common a like to sinns committed by the other senses vix hearing seeing tasting smelling But notwithstanding all this euen among Christians of these daies doe rise cinick Philosophers which so flatter themselues in their carnall pleasures as to think that simple fornication hath nothing of mortall guilt Likewise the Digbean diuins so fool themselues as to beleiue that an outward sin for example outward fornication adultery incest murder doe not of necessity expell the loue of God out of the soul and in consequence therof do not obstruct the passage to Heauen and both the cinick Philosophy and the Digbean Theology lay claime to scripture testimony respectiuely for the proofe therof The cinick Philosophy alledgeth the first chapter of Osea where is mentioned that our lord said to Osea goe take vnto thee a wise of fornications and children of fornications and thence inferreth that luxury is lawfull as to simple fornication but t is a very weak inference for God commanded not the Prophet to commit fornication but matrimony with a woman that had fornicated afore that is to make an honest wife of a dishonest woman vnto representing a diuine mistery that might set forth
(c) S. Austin l. de bono coningij cap. 6. names mortall sin deadly crime and Epis 89. and in sundry other places he calleth offences which are not deadly and therfore commonly nam'd veniall sinnes litle fault 's of which the Apostle S. Iames cap. 2. in many things vve sinne all And S. Mathew cap. 6. foregiue us our treipasses c. and of veniall sinnes the Mileuitan synode interpretes these scriptures so that the iustest man that liues is liable to veniall sinnes and veniall defects and therefore counted imperfect they continue depriued of blessedness till all imperfection be purged away As a Iudg doth not punish all offences with death and as one man after that he is reconciled to another that hath iniured him demandeth some satisfaction for the iniury done for Dauid though he pardoned Absolon his offence Yet he did not suffer him * Reg. 14. Dauid condonauit filio suo Absoloni peccatum sic tamen ci placatus addit reuertatur in domum suam faciem meam non videat to abide in his sight or in his house so God though he doth not punish all sinnes with eternall death some hauing nothin g of mortall malice and though he receiueth a grieuous sinner into grace that casteth away all his mortall transgressions and turneth vnto him with a new heart neuertheless he doth not admit him to his glorious presence till he hath made full satisfaction as to the reparation of he injury done him wherby it is clear that God neither in this life nor in the next * Prouerb 23. Tu virga percuties eum animam eius de inferno liberabis Item Tob. 13. Tu flagellas saluas deducis ad inferos reducis chasteneth sinners that haue turned away from their iniquity as his enemies to destroy them but as his children to make them fit and proper for the enjoyment of their heauenly inheritance This catholick truth all antiquity acknowledgeth Councils define the approued vniuersall practice of christian Churches teacheth and authority of scriptures warranteth The second booke of the Machabees prayseth the noble Iudas (d) Judas Machabae us piously conceiu'd all or at least many of his souldiers to haue dyed godly that is in the state of grace and though they might haue coueted and detain'd some part of the siluer and gold that was on the Idols contrary to the commandement of God Deut. 7. Neuertheless we ought not to infer from thence that the same souldiers did not repent of that sin before their death or that by doing so they committed a deadly sin being they might want sufficient instruction and recogni zance in order to that law Howeuer t' is certain that Iudas Machabaeus appointed a sacrifice to be offer'd for those only which dyed godly As to the books of the Machabies S. Austin l. 18. de ciuit cap. 3. attests that though they be not contained in the Iew 's Canon or Catalogue neuertheless the catholick Church counteth them for canonicall Besides the third Council of Carthage whereof S. Austin was a member placeth he Machabies in the number of diuine scriptures who iudged that it was a holy and good thought to pray for the dead that they might be deliuered from sin and therfore sent three thousand drachmes to Iesusalem for the offering of a sin-sacrifice in regard of his souldiers that were ssaine in the holy warr belieuing that there was great fauour laid vp for those that died godly that is in the state of grace and since this action of religious piety cannot be meant in order to blessed soul's these hauing ful enioyment of blessedness nor in order to damned souls these being sentenced to eternall fire it is plainly euident that the meaning thereof is in reference to good souls which are neither in Heauen nor in Hell but in a third place suffering vnto heauenly blessedness this doctrine the Apostle teacheth * Ex scriptura 1. Cor. 3. Patres Latini in Conlio Florent PurgatariuÌ„ dari definiunt Et quod ibi Apostolus intelligat igneÌ„ PurgatoriuÌ„ testantur Orig hom 25. in Exod. Jtem Aug. in Enchyrd c. 68. l. 21. de ciuit c. 2. 26. 1. Cor. 3. where he affirmeth that after this life some souls are saued by fire saying If any man's work 's burne be shall suffer preiudice but he shall be saued himselfe yet so as it were by fire In which scripture he distinguisheth two kind's of work 's that a catholick christian constituted in the state of grace exerciseth whereof some are meritorious and in as much as they containe nothing of vncleaness or imperfection the Apostle compareth them vnto gold siluer and precious stones which can receiue no detriment through fire therby signifying that such souls as build on the foundation that is Christ and his grace works of gold siluer and pretious stones which is to say pure and holy actions without mixture of vncleaness (e) According to holy scripture fire shall trye all works yet not so as that all works and all the workers shall haue their tryall in burning flam's but because fire that is ordain'd to purge out of our works the dregs of corruption is said to trye works which haue nothing of vncleanes because the fire does not touch them in regard of their purenes Which is s. Ambroses explication in Psal 118. and after the same manner wild beasts are said to haue tryed many martyrs though they touch'd not their sacred bodyes will suffer no preiudice by fire in the day of particular or vniuersall Iudgment but there be other workes built vpon Christ as the foundation which include small defects and imperfections to wit veniall sinnes only which the Apostle nameth Wood bay or stubble that do consume in the fire wherfore such soul 's as be charged with this kinde of vncleane works doe suffer detriment in the day of particular Iudgment remaining afflicted by fire till all vncleaness be purged away and this to be the true meaning of the Apostle his own words explicated aright do clearly euidence For first that by gold siluer and pretious stones be vnderstood good work 's pure without thout staine orthodox writers vnanimously grant Secondly that by wood hay or stuble are meant veniall sinnes it is manifest enough because the Apostle expresly doth assert that the works signified by those word 's are to be burnt by the fire and neuertheless such as haue exercised them are to be saued which cannot be vnderstood of mortall offences the guilt wherof vndoubtedly damneth euery one that dyeth charged with it neither can the said word 's carry the sense of works that haue nothing of vncleaness because fire cannot preiudice those they being as gold siluer and pretious stones vncâ—mbustible wherefore of necessity wood hay or stuble doe signifie small faults which being once purged out by fire the soul that committed them is saued that is to say translated to eternall life and indeed since the Apostle
preparation holy according to the interpretation of the ancient Fathers Furthermore though the faithfull of the new law do succeed in the Couenant established between Abraham and God Rom 9. The words whereof are these I will be God vnto thee and to thy seed after thee Gen. 17. neuertheless there cannot be alleadged any one Scripture-testimony to proue that the children of belieuing Parents be sanctified in vertue of the said Couenant for they are not Abrahams seed and heires in their Mothers wombe or as soon as they be born according to promise but after they be made sons of God by faith * Gal. 3. quicunque enim in Christo baptiz ati estis Christum induist is si autem vos Christi ergo semen Abrahae estis haeredes secuÌ„dum promissionem in Christ Iesus through baptism Gal. 3. Moreouer the Couenant was made on condition that euery man child should haue the foreskin of his flesh circumcised or otherwise cut of from the people of God Gen. 17. in consequence of which it is euident that euen in the old law the Male-sex descending from Abraham by corporall generation were not counted de facto indeed children of the Couenant without circumcision in like manner in the new law no man is Abrahams seed childe of the Couenant and Heir of blessednes according to promise that is not Christs afore by spirituall generation in baptism which is christian circumcision and the condition of promised blessednes Wherefore it is a weake imagination of modern sectaries to think that faithfull and holy Parents bring forth sanctified children Besides Isaac and Rebecca were most renouned for faith and holiness neuertheless not euen Caluinists will dare to say that their son Esau was sanctified in his mothers wombe Sithence the Sacrament of baptism is a requisite absolutly necessary vnto saluation according to the common and ordinary way instituted for the obtaining of it a christian woman conceiuing a child shall doe most prudently and christianly during the tyme of trauail to desire of God by dayly prayers and alms-deeds that the fruit of her womb may not be depriued of baptism and God whose power is not confined to Sacraments and whose mercy is aboue his other ordinary workes can be moued at the piety and deuotion of a belieuing Mother to vse a speciall priuiledge to bring the said child to the kingdom of Heauen though naturall causes doe obstruct the baptism therof howeuer Infants of what condition soeuer dying in their infancy vnbaptized with the guilt only of originall treason against the diuine majesty committed by their first Parent are but banisht the court of Heauen no sentence of sensible punishment passeth against them being their consent as to their own (f) According to S. Bernard cited by S. Tho. q. de malo ar 2. a man burnes in the fire of hell in regard of his own will onely But Originall sin is noe product of our own will will was not giuen to the treason so that their banishment is most milde and fauourable compared with the (g) According to S. Gregory Nazian Ora. 40. young babes which through misfortune are not baptis'd neither enjoy the glory of Heauen nor endure the pains of Hell which S. Austin l. de pec mer. remis c. 16. calleth mitissimam damnationem the mildest damnation and that no man may conceiue that S. Austin so nameth the condition of children that dye without Baptism as if he so named it in comparison of the torments those suffer which are punish'd with euerlasting sensible burnings in regard of their actuall personall sinnes â— 5. con Julia. cap. 8. affirmes expresly that his meaning is that children dying vnbaptised are not afflicted with so grieuous pains as that it were better they had neuer been born but Christ saith of the damned in Hell melius esset si natus non fuisset homo ille wherfore according to Christs own saying it were better neuer to be born then to dwell in Hell and hereby appear's that poena sensus sensible pain is not procured by originall sin and indeed the punishment a man incur's through originall sin is a priuation of beatificall vision onely according to S. Thomas in 2. dis 33. q. 12. ar 2. wherefore wheras S. Austin ser 14. de verbis Apostoli saith that children vnbaptis'd are on the left hand and goe into euerlasting fire doubtles he mean's not that they shall be tormented with the euerlasting burnings of Hell Besides perhaps S. Austin aggrauated the punishment of children vnbaptis'd in heat of dispute with the Pelagians that ascribed vnto them eternall felicity without the kingdom of Heauen Howeuer S. Austin in Enchir. ad Laur. cap. 47. ingeniously confesseth that he neither can nor dare define Qua qualis quanta set poena illa parvulorum sine baptismo morientium and names it onely mitâ—ssimam aut leuissimam poenam And doubtless though children that dye without baptism in as much as they be depriu'd of the clear sight of God suffer something of heauiness neuertheless it is not grieuous vnto them being they know that they are not depriu'd of heauenly blessedness in regard of any personall fault of their's again fince that heauiness or sorrow is not Poena sensus a sensible punishment there can be no outward cause thereof banishment of ill Angells and wicked men that haue by their own voluntary act engaged in a rebellion against God their soueraign lord In regard of the absolute necessary dependence that eternall life hath of baptism Christ out of a fauourable prouidence towards all mankinde so instituted this Sacrament that euen (h) According to Tertull. l. de Baptis c. 16. Lay-people can minister baptism lawfully when the necessity thereof vrgeth and cannot otherwise be supplyed which opinion S. Hierom assertes Dial. 1. adversus Lucif and truly the Apostles Ioan. 4. ministred the baptism of Christ while they were lay-men for they were made Priests at the last supper moreouer this doctrine is asserted as an Article of faith by the Council of Florence in the Decree of Pope Engenius priuate persons of what condition or sex soeuer vnclothed with authority by ordination or iurisdiction can both lawfully and validly exercise the administration therof in the occurrence of vrgent necessity occasioned through the absence of Pastors lawfully called therunto applying the true matter and true forme and employing also an intention conformable to Christ and his Church and albeit that setting aside the case of necessity baptism so administred is vnlawfull as to conscience in him that is the Minister therof neuertheless it is valid as to the essence of the Sacrament circumcision performed by vncircumscised Gentills was counted valid and the same reason makes for the validity of Baptism exercised by vnbaptized persons seeing there is parity between baptisme and circumcision as vnto necessary application But to proceed further as to the excellency of this Sacrament of Christ for so it is named properly and therfore
not the least sound that way teaching nothing that hath any relation to truth or antiquity In the pursuance of his ambition he makes proselytes of such as hauing their eares itching doe after their own lusts seek Masters of new notions * Scientia iuquit Apostolus Paulus inflat vbi charitas non aedificat quam sententiam frequeÌ„ter vsurpat S. Aug. As science without charity begetteth pride and pride Teachers of Nouelties so want of science without sobernes bringeth forth curiosity which maketh itching cares in order to new Masters The (c) Vincen. Lyrinen 2. p. tom 5. Bid. vit S. Patr. addresseth himselfe to Priests and Teachers in order to auoiding of Nouelties thus O Priest ô Doctor if the aiuine povver hath furnish'd thee vvith vvitt and abilities fit for exercise out out faithfully the precious stones of diuine doctrine deck and set them forth vvisely adde splendour grace and comliness but so teach vvhat thou hast learn'd that vvhile thou speak'st after a nevv method thou deliuer nothing of nevv doctrine singularity of one Doctour planteth a sect and the curiosity of many encreaseth it In the compleating of his ambition he doth not only equall but exceed the ambition * Volaterranus l. 15. Anthrop Erostratus inquit TeÌ„plum Diana Ephestae incendit nominis famae libidine of Erostratus that to perpetuate his name set on fire the Temple of Diana at Ephesus counted one of the seauen wonders of the world for the ambition of Erostratus destroyed one Temple only but the pride of a singular Teacher ruines * 2. Cor. 6. vos estis teÌ„plum Dei 1. Cor. 3. TempluÌ„ Dei estis Spiritus saÌ„ctus habitat in nobis as many temples as the Christians which by crafty dealings he seduceth and bringeth into errour euery Christian being a temple of the liuing God and the habitation of the holy Ghost and consequently as the God of Christians surpasseth in worthines Diana of the Ephesians and as a spirituall exceÌ„edeth a materiall temple so a destroyer of Christian soules goes beyond Erostratus in wickednes In like manner he exceedeth the Regicide * Ioan. Sarisburiensis polycratio Pausanias inquit cum Hermaclea percunctatus esset quò nam modò clarus euadere posset subito atqueÌ„ hic respondisset si occidisset aliquem virum clarum continuo Philippam interemit Pausanias that made his way to an euerlasting memoriall of a wicked enterprise thorow the Royall blood of Philip of Macedo which ambitiously he spilt for a singular Teacher murthereth as many * Secundum Bedam l. 3 in cap. 10. lucae quos Lucas appellat Reges matthaeus vocat iustos ipsi sunt ait ille Reges magni qui tentationuÌ„ suatum motibus non consentieÌ„do succumbere sed regendo praeesse nouernÌ„t kings as there are just men which he peruerteth and draweth from the truth Howeuer a singular Teacher will not profess openly the malice of his ambition as did Erostratus who affraid as it were to lose the renowning of his name himselfe diuulged his * Hier. l. con Heluidium cap. 8. mullo inquit prodente sacrilegium fertur ipse Erostratus in medium processisse clamitas sese incendium subiecisse sacrilegious crime for though a singular teacher is inwardly a rauenous wolfe yet outwardly for the most part he appeareth in sheep's clothing And indeed his ambition is a subtile inordinate desire of glory a secret poyson an occult plague author of crafty dealings and mother of hypocricy A singular Teacher neuer publisheth his wicked affection lest the effects therof might be therby obstructed he is like vnto a white tombe which appeares beautifull outward but within is full of filthines Howeuer that such teachers should rise euen of Christians Apostolicall prophecies giue euidence enough to beleiue so When S. Paul said 1. Cor. 11. There must be heresies euen among you he pointed at singularity of doctrine for the word heresy taken in the precise sense for a choosing and adhering vnto a peculiar opinion imports as much When the same Apostle said as is related Act. 20. I know of your own selues shall men rise speaking peruerse things to draw disciples after them he foretolde the ambition of a singular Teacher When S. Mathew said Beware of salse Prophets which come vnto you in sheeps clothing he hinted at the hypocrisy of singular Teachers which disguise their malice with a visard of outward sanctity and thereby craftily circunuent and bring into errour such as through weaknes or wauering in faith or through itching eares are giuen to nouelties (d) Vincen. Lirinen writeth of Origine that he might haue been of great authority if an exemplar life had been sufficient enough to haue made him so for he was a person of singular integrity purity learning industry c. but that gallant person saith he in regard he insolently abused the grace of God confiding in his own abilities and despising the simplicity of Christian Religion presumed that he knew more then all other men and interpreted holy Scriptures after a new mode deseru'd that the Church of God should say of him Non audies verba prophetaeillius thou shalt not hearken to the words of that Prophet Baronius in his Ecclesiasticall History An. 449. after he had said much of Eutiches the Heretick in order to his outward sanctity aduiseth the reader to learn from him that other Hereticks so comport themselues as if they breathed forth purity of faith and sanctity of manners The same Baronius writeth in his Eccles Hist An. 428. that the Arch-Heretick Nestorius with his sordide clothing pale face and lean body wherby he was counted a person of great abstinence and mortification drew many followers after him Again An. 411. of his Eccles History he relateth that Paulinus in an Epistle to S. Austin extolleth Pelagius the Heretick for great sanctity of life who notwithstanding as Baronius attesteth was a rauenous wolfe cloth'd in a Monasticall habit a new Proteus that according to place time and persons with whom he conuersed chang'd his discourse Moreouer Wicleff the first English heretick through his sordide clothing and affected humility bewitched and infected nany with his pernicious nouelties Vnder a false shew and disguise of outward holines singular Teachers in all times of the Christian Church haue spread their pernicious Doctrins as do plainly euidence the Ecclesiasticall Annals of each age respectiuely and indeed Origines Nestorius Pelagius Eutiches to say nothing of sundry others while they wantonly presumâ—d of their own witts and insolently despised the ancient plainess and lownes of Christian religion together with the generall practice therof affected outward piety thinking therby to get authority and credence to their new notions wanting ordinary Mission to preach them The actiuity of their own witts caused wantonnes wantonnes pride and pride a preferring themselues before all other Teachers of those daies yet though the end of such teachers be euill the end for which the supream
prouidence permitteth them is good for God suffereth them to be that the approu'd as gold in the fire tryed may be manifested and discouered from the holow hearted members of the Church The supream prouidence suffereth them to be that the carnall thereby may be stird vp to seek and the spirituall to clear the truth the supream prouidence tolerateth them to the end that many may be raised out of their sleep to see the day of God and be glad therof S. Aug. c. 8. de verae religione the supream prouidence suffereth them to be choosing rather to draw good out of euill then to permit no euill at all But woe to such as through their fault commit the euill that God suffereth to be CHAR. XV. OF CHRISTIAN HOPE THE CONTENTS Good works supported by diuine promises haue a good claim to the glory of Heauen which is the consistency of Christian hope God by promising maketh himselfe mans debter the assurance that man hath that God cannot faile of his promise doth not render him sure of the thing promised till he shall performe the condition of the promise made which is full perseuerance in the exercise of good works whereof no man can be certain the death of Christ brought forth Hope of life CHristian Hope is a certaine * S. August vocat Christianā spem certam exspectationem gloriae futurae expectation of future glory supported by diuine promises and perseuerance in good works the condition of the promises proceeding from diuine grace through the merits of Christ And as God cannot faile of his promise who is * 2. Thessal 3. fidelis autem Deus est faithfull in all he promiseth or falsify his word who is the eternall truth so works done a right cannot be frustrated of the reward promised being * Bona opera quae procedunt ex gratia sunt quasi pignora arahae regni caelestis pledges of full assurance which render God their (a) According to Tertull. l. depenit a good worke makes God mans debter likewise S. Austin ser 31. de verbis Domini Saith that God vnder his hand-writing hath giuen us an engagement of his promises debter not because God owes any thing that is not his own who is lord of all things and good works themselues are his (b) According to S. Austin in Enchir. c. 107. good works are the gifts of God and God by crowning our works crownes but his own gifts and indeed euery good worke conducing to heauenly blessednes proceedes from druine grace which is Gods free liberall gift gifts deriued from his grace that make them good but because the reward that his goodnes gratis and frankly promises justice performes * Hebrae 6. non enim iniustus Deus vt obliuiscatur operis vestri dilectionis quā ostendistis in nomine ipsius qui ministrastis sāctis ministratis for God is not vnjust to forget the worke and labour of loue shewn towards his name Holy Ioh hauing this full assurance of diuine promises shut vp in the cabinet of his heart was not a more illustrious king sitting in his Regall Throne then he was glorious lying on his dunghill where he rejoyced and gloried in the assurance of promised glory through Christ his Redeemer though he (c) Though I vvere saith holy Iob c. 9. perfect neuerthess my soul is ignorant therof and Salomon Prouerb 20. Who can say my heart is clean I am clean from sin and the Apostle 1. Cor. 4. durst nost pronounce him selfe iustifyed albeit his conscience was not guilty of euill Again S. Austin l. 1. de ciuit c. 12. teacheth that though we can be certain of the reward of perseuerance neuertheless we cannot besure of perseuerance it selfe since no man can know certainly without a speciall reuclatiō that he shall cōtinue in the exercise of good works till the end of his life was not sure of saluation nor yet or his own iustification Hence euidently appeares the eminency of diuine Hope aboue any human expectation for this is like dust that is blown away with the wind or like the smoake that is dispersed here and there with a tempest to the confusion of him that placeth his trust in the arme of flesh but diuine Hope doth not make ashamed it is the ancre of the soul and holds it firme and stedfast in the greatest storme of tribulation and affliction And as the ancre of a ship doth not fix in water but in the firm earth below (d) The Apostle Hebr. 6. assures us that Christian Hope entereth into those parts which are within the vail that is Sanctum Sanctorum which is an allegory taken from the ancient Tabernacle or Temple of the Iews the inward part whereof was called Sanctum Sanctorum which the interposition of a vail seperated from that part where the people assembled together This inward part was a type of the diuine Tabernacle and represented euerlasting blessednes wherasthe other part was a figure only of enjoyments proper to the present life so Christian Hope doth not stay at the porch or entry of the vaile of the Tabernacle which misteriously represents the floating waters of transitory and visible enjoyments but passeth into the inward parts therof which is Sanctum Sanctorum the holiest place mysteriously shewing the throne of the inuisible God whether is entred the fore-runner for all true beleiues IESUS-CHRIST the author of diuine Hope Christ came into the world as a great Phisician to heal the infirmities of man and he made of his own blood * Aug. sanguis medici factus est medicamentum phraenetici the phisick that healed him wherby he begot him vnto a full assurance of Hope so that it would be impossibile that he should hate him as to perdition for whom he hath shed his blood as to saluation Thus Christs death was made the Hope of life which his resurrection confirm'd Christ rising did perfect what dying he had merited and gloriously risen he entred into the inward parts of the vaile that is of his heauenly kingdom making way for all such (e) The Apostle Rom. 2. ascribes iustification to the doers not to the hearers of the law whereby is euident that not faith alone but the keeping of Gods commandements is of necessity required vnto obtaining heauenly blessednes as shall obserue his commandements to follow and to receiue the reward of eternall life that his death hath merited CHAR. XVJ. OF CHRISTIAN CHARITY TOWARD GOD THE CONTENTS God will not be lou'd for a reward that is not himselfe in the exhibition of loue God exacteth all the loue of God and the loue of the world are iuconsistent together whosoeuer loueth God a right keepeth his commandements where there is deadly transgression there is nothing of iustification as water extinguisbeth fire so each mortall sin driueth away charity out of the soul CHarity towards God is a supernaturall loue wherewith the soul being inuested loues God