differences or properties of apprehension or representation what any of them besides such clearenes or perspicuity as satiates the passiue capacity of the apprehensiue faculty should conferre vnto the certainty of knowledge or assent thence resulting is inexplicable Euen the most acute amongst the Schoolemen whiles they seeke to cleere this doubt doe but faulter or tautologize or finally confound the strength of adhaerence which ariseth from the worth or amiablenesse of the obiect with the certainty of perswasion or credence which is the proper consequent of cleerenesse in apprehension or representation 2. If it be replied that the certaintie of our beliefe depends vpon the authorities of the teacher the doubt still prosecutes the solution For either must our apprehension of his skill and fidelity be cleere and euident or else our perswasion of it remaines vncertaine and our beliefe at the best but conditionally certaine Notwithstanding it hath beene generally held in the schooles that faith is no euident assent because of obiects not euident or apparent vnto which tenent we did thus farre in the beginning of this worke subscribe that it was not directly euident which opinion whether it be true of all or of some principall obiects of our faith or how farre of any we are now further to discusse 3. The Romanist exacts a certaintie of Assent in the belieuer more exact then demonstratiue sciences affoord and yet makes diuine reuelations not onely not euident but ineuident and obscure the method of faith euen a labyrinth of obscurities And for ought I can perceiue this obscurity in respect of euery Article is a like to all euen whiles the Assent becomes most certaine and infallible Yet questionlesse whether the immediate ground of our Assent be euidence of truth in the obiect or some inferiour degree of distinct apprehension approaching thereto the growth of certainety in the perswasion is alwaies turbulent and preposterous vnlesse the apprehension of truth in the obiect growe more and more perspicuous and so come nearer and nearer to the nature of euidence properly so called Euery degree of certainty we get in beliefe not thus grounded is but a step to sorcery For what is the Sorcerers fault but that he belieues those things most firmly of whose truth he can haue no distinct apprehensions but some pretences of warrant from the authority of scriptures or practices of holy men therein recorded This grosse error in compounding faith of obscurity and exact certainty is one especiall roote of popery in graine as els where I am to shew And this certainty of perswasion which they thus enforce vpon themselues without proportionall encrease of euidence or perspicuity apprehended in the obiect hath the same proportion to liuely faith that stubborne foole-hardinesse vnto true valour Few of Iesuiticall instruction but are as aduenturous as most of Gods Saints haue beene were the causes they manage as good their motiues to vndertake them as euidently warrantable or their intensions as sincerely sound But the Iesuite or his Catechist nursing a conceit of obscurity in the obiect of beliefe to ground a title vnto merite for what reward were it worth to belieue an euident truth out of the stubbornenesse of his forced perswasions or violent certainty meeting with this vaile of darkenesse wherewith he purposely hoodwinks himselfe runnes vpon any mischiefe his Superiors shall designe him vnto as stoutly and boldly as blind Bayard rusheth into the battell which way hee should goe he sees not he cares not saue onely as his Rider spurs him or rather as the diuell driues him destitute of cleere ayme by the word of God he desperately flies like an instrument of battery whither his liuing rule of faith shall leuell him though it be to ruinate the state wherein hee was borne or ouerthrow that Church which gaue him Christendome 4. But a great deale more easie it is to discerne the grossenes of error come to full growth then to discouer the first roote whence it springs or assigne the originall breach betwixt it and truth commonly vnited in the same trunke like the two opposite branches of Pithagoras letter As much as in reason can be required of vs will be to guesse or giue aime as our custome is grosso modo leauing the exact designation of that Mathematicall point or angle wherein truth and error in this present busines are first diuided vnto more accurate eye-sights Seeing Euidence besides cleerenes or perspicuity directly and formally included in it prime and natiue signification collaterally drawes with it a conceit of such plenary comprehension of the obiect knowne as fully satiates our desire of its knowledge for euident wee hardly accompt that knowledge which leaues the apprehensiue faculty capable of further or better information then it already hath from the particulars which we desire to know In the first place it may be questioned whether that apprehension we haue in this life of obiects supernaturall though neuer comming to such full growth as may deserue the title of euidence may not ground a greater certainty thē that we haue of things les certain or credible in themselues yet euidently apprehended or rather exactly comprehended according to the ful measure of that certainty or credibility they haue For if certainty of Assent amount proportionably to the degrees of credibilitie inherent in the obiect distinctly apprehended by vs that Assent whose euidence is defectiue or imperfect in respect of its proper obiect containing as is supposed almost innumerable degrees of Veracity Certainty or Credibilitie may be more certa ne then the most exact and euident knowledge that can bee had of other matters the full measure of whose internall certainty or veracity containes fewer degrees then wee did apprehend in the former Of this assertion there could be no doubt were the apprehension of seuerall degrees in both a like cleere and distinct whence of such as hold the euidence of our Assent vnto reuelations diuine to be lesse then that wee giue to humane sciences many perhaps meane no more then this that the apprehension we haue of them in this life is for euidence very imperfect in respect of that which may bee had of them in the life to come whereas the euidence of some scientificall principles or conclusions mathematicall especially is already as great as it possibly can be ◠Thus some opinions seeming contrary may perchance bee reconciled with this distinction our assent to the truth of reuelations diuine is lesse then that we giue to conclusions in humane sciences if we compare either euidence as it is found in vs with the capacity of its proper obiect yet altogether as great if we compare the seuerall qualities or degrees of euidences onely betwixt themselues As 8 while it is compared with 7 is a greater number because consisting of more vnities yet the Octonary number applied to nine is lesse then the Septenary applied to seauen materiall numerables Or to illustrate our purpose by a comparison
Confident perswasions they had of Gods extraordinary fauour which notwithstanding because it proceeded not from faith fructifying in deeds conformable to his goodnesse made them presumptuous and open rebels against his Sonne the onely image of his glory for dooing the workes here prophecied by this Psalmist They despised him as a sinner once for raising vp a poore creature not bowed downe only but together so as she could not raise her selfe another time for giuing sight vnto the blinde vpon a Sabbaoth day Often for the like workes here ascribed to that God whose name they were to sanctifie by hallowing the Sabbaoth day all liuely documents that he which visibly wrought them was the Lord to whom this Psalme of praise and thanksgiuing was dedicated Such confidence as they whiles thus affected boasted in was the very way of the wicked which the Lord turneth vpside downe His sentence is already pronounced vpon it Euerie one that exalteth himselfe shall bee brought lowe which words he spake of the proud Pharisee and such as trusted in themselues that they vvere iust despising others Notwithstanding euen this Pharisee himselfe whom he makes the patterne of hypocrisie gaue God thankes for his conceited righteousnesse acknowledging that whatsoeuer he had he had receiued but in that hee gloried in it as if he had not receiued it the holy Ghost taxeth him for trusting in it not in the Lord whom he intended to glorifie for this gift amongst others And were we so wise that a word though from the spirits owne mouth might suffice for our admonishment this one place alone would instruct vs that he trusts not in the Lord but in his wealth or dignity that contemnes his brother for his meane giftes whether of Art or Nature or disparageth his worth onely for the lownesse of his fortunes 6. Thus much of confidence fiducia or trust so nearely allied to faith that some include it in the essence or formall signification of the word in the learned tongues which opinion may seeme to haue some countenance from the booke of Homilies But what there is said of faith to this purpose is a popular description not an accurate or artificiall definition like as also we may not think the Author of those Homilies meant formally and essentially to define faith when he saith that faith is a firme hope for so in the same place doth he describe it And to speake the truth he that puts fiducia in the essentiall definition of faith and leaues hope out had need of as much cunning as hee that should vndertake to make paiment of ten pounds and substract seauen For confidence or this trust in their form of doctrine whose authority for the right vse of such words is most authentique is the period or complement of Hope contemnenda est omnis iniuria malorum praesentium fiducia futurorum bonorum sayth Saint Cyprian And againe Laus est fides fiducia futurorum mundi aduersa tolerare It is the commendation of Faith to support our selues vnder such grieuances as the vvorld layes vpon vs with sure hope of future good In this godly fathers orthodoxall conceit of this chaine of christian vertues we may behold patience springing from faith but presupposing trust or confidence at least if perfect paralell herein to the Apostle Cast not away your confidence which hath great recompence of revvard for ye haue neede of patience whose hold-fast he supposeth confidence that after ye haue done the will of God ye might receiue the promise The ground or supporter as well of patience as confidence and fidelity in doing Gods will is faith as is before deduced Whether such confidence as we haue that there is a reward laid vp for the faithfull reach in the same strength and tenor vnto personall saluation or bring forth like assurance of our possessary right in state of grace or if so whether it be proper to all as it is doubtlesse onely to such as are endued with sauing faith or whether equall in all or at all times or rather decreasing according to the degrees of their delinquencie in such duties as this confident hope of Gods mercy and fidelity in rewarding all without respect of persons that doe his will doth impell and encourage them to cannot so fitly be disputed vntill the tenor of Gods couenant with mankind and other difficulties concerning free-will and contingencie with the articles of Christs death and resurrection from firme Assent vnto which this speciall confidence or assurance must flow be vnfolded Here I onely would commend that place of our Apostle to the religious Readers priuate meditation for rectifying and strengthening his faith in this point Hauing therfore Brethren bouldnesse to enter into the Holiest by the blood of IESVS by a new liuing way vvhich he hath consecrated for vs through the vaile that is to say his flesh And hauing an high Priest ouer the house of God Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed vvith pure water Let vs hold fast the profession of our faith without vvauering for he is faithfull that promised And let vs consider one another to prouoke vnto loue and to good workes Many other properties of faith there be and diuerse peculiar branches of these generall ones here touched to be discussed after the explication of the Articles out of which they properly spring CHAP. XI Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanists pernicious error concerning the nature of it and charitie whereby his imaginarie workes of merit necessarily become either dead apish or polluted 1. FRom the seuerall degrees or differences of Assent vnto diuine truthes before assigned it will bee easie for the Reader to deriue the diuerse acceptions of beliefe whether in writings Canonicall Apochriphall or of Fathers from one head Albeit I hold it not worth the inquirie whether the name of Faith in the Hebrew Greeke and Latine were propagated from the obiect to our apprehension or Assent or from these vnto the obiect for in all three tongues faith is taken as well for that which deserues credit as for the credence we giue vnto it More pertinent to our present occasions it is that beliefe euen in scriptures is sometimes applied to the very first and lowest degree of Assent vnto truths diuine and they are sayd to belieue that acknowledge any article of faith or part of Christs doctrine as true albeit the ground of their Assent were not sincere or sound but rather humorous So it is sayd in the second of Iohn that many when they saw his Miracles belieued in him but IESVS committed not himselfe vnto their hands because hee knewe them all so did hee their humours to bee like theirs that vpon like beliefe of his power would haue made him king Others againe are sayd to belieue when they Assent perhaps to all Articles of faith
senses From these more imperfect senses spring smelling hearing seeing and these againe are perfected by other internall more noble sensitiue faculties as memory fancy and the like all subordinate vnto reason wherein Man exceedes all other sensitiue creatures as being last framed according to the image of his Creator 5. Now as he that desires the exact knowledge of man should first know the intermediate parts differences and iunctures of this chaine which reacheth from the first perception of paine or pleasure vnto reason so he that hopes to find out the true nature of supernaturall beliefe or assent should first seeke the superior differences or degrees of Assent in generall And here we suppose that the Assent of Christian faith though supernaturall is contained as formally vnder the most common notion of Assent as reason though springing from an immortal root is vnder that generall knowledge or perception which is alike communicable to creatures mortall Supernaturall faith we likewise suppose to be more necessary to the right discernment of matters spirituall then an immortall soule for the apprehension of things eternall although true it be that the conceipt of eternity cannot enter into meere mortality CHAP. II. The vsuall diuision of Faith or Assent into Historicall and saluificall not so formall as rightly to fit the method proposed 1. A Distinction there â—s of Historicall temporary and sauing Faith often vsed by learned Diuines very fitly to their occasions howbeit expresly reiected by some and for ought I haue read auouched by none for an artificiall or forâ—â—all diuision in which regard as in many cases I must approue it so in this busines I may not follow it intending the search of such differences as formally diuide Assent and are essentiall vnto Christian â—aith Of which rancke to bee saluificall doubtlesse is not For to saue take it in what sense wee list actually or potentially is either an operation or a property in order of nature following true and liuely faith wheras the essentiall differences must goe before it Besides two points there be very questionable but in this place not determinable First whether in men neuer attaining vnto saluation there may not be faith for essence quality and degrees one and the same with that which saueth others onely different in want of radication or durability as many men are not so long liued as others of the same complexion or constitution of body The second whether any faith though supposed to continue vnto the last end of life be sufficiently qualified for iustifying by the bare essentiall nature or quality or rather a competent measure or quantity be necessarily required with these vnto so weighty a businesse Omitting these questions for the present it shall suffice to search the true nature and properties of that faith which doth iustifie or which primarily distinguisheth a true Christian from an Hypocrite 2. Such faith questionlesse is not opposite but subordinate or rather coincident to historicall assent whose latitude or degrees of intensiue perfection is commensurable to the different esteeme of authority in historians He should much disparage Tacitus Liuit Dion or Halicarnassensis that made no better reckoning of their histories then of Dictys Cretensis or Ctesias so should he much wrong the memory of Sir Thomas Moore that gaue no more credit to his history of Richard the third then to diuers passages in Hector Boetius or in some other writers of English or Scottish affaires But much greater indignitie should he offer Moses or rather the blessed Spirit that would not beleeue the booke of Genesis much better then the former or anie domestique story Finally seeing historicall beliefe is but an assent to historicall narrations whose strength increaseth according to our better esteeme of the Historian I should suspect my hart of prophanenes if I did not beleeue the sacred story by that sacred faith by which I hope to find saluation Yet besides this different esteeme of Historians whose latitude as it comprehends as well diuine as prophane is as great as the altitude of the heauens aboue the earth Many other grounds or motiues there be whereby our assent to diuers narrations in the same author may be much strengthned yet the title it had not therby abrogated it may continue historical stil As if an vnknown writer of times countries otherwise sufficiently knowne should now come to light a iudicious critick or well experienced Antiquary vpon serious comparison of all circumstaÌ„ces or matters related or due consideration of his manner in relating them would apprehend farre more sure grounds of assent to diuers passages then a nouice that had neuer gone further then Stadius vpon Florus Sleidans fowre Monarchies or Bodins methods 3. Or not to speake of Criticall skill in this kinde such I professe is my simplicity that albeit no other Writers but ancient Poets had euer intimated the generall deluge yet the light of such stones as the exquisite ingenuous Antiquary assures me haue beene found in places farre from all approach of anie inundation that hath happened within the times mentioned by any Historian except sacred as much resembling the Cockle as others doe the Oyster from whose shell it is apparant they haue been newly hatched would haue mooued mee to suspect there had been a time Omne cum Proteus pecus egit altos visere montes Scarce can I imagine any could be so wayward or incredulous as not to giue Caesar what belongs to Caesar firme credence to his Commentaries at the least as far as they only in generall relate his conquest of this Iland or first planting of Romans here if digging his ground he should as others haue done of late finde by chance some ancient Romane coine with Caesars image and superscription vpon it or other monuments in euery point answerable to Historicall relations of customes practised by the Romanes while they inhabited this land 4. Were most mens assent vnto sundry passages in sacred story grounded but vpoÌ„ like sensible vnquestionable inducements it would drawe them neerer to saluation then oft they come And my paines I hope shall not proue vnprofitable in searching out plenty of vndoubted experiments more exactly answerable to the exact relation of Prophets and Euangelists For my selfe I rest assured that if we will not lay the blame where it is least deserued our faith is not to be reputed vnsound or non saluificall because historicall but rather oft-times therefore vnsufficient to saue because not so fully historicall as it might be or in that our apprehension of diuerse matters related in sacred stories is not so great so liuely and sound as to equalize the vtmost limits of some beleefe which may yet bee fully comprehended vnder assent historicall For no assent can exceed the measure of that beliefe or credence which is due vnto sacred Writers If that on our parts be but such as it should be to Gods generall promises it will more forcibly more truly and naturally
how long or short while after he knowes not receiue for an inheritance and he went to it not knowing whither Yet comâ—e to his iournies end he might in wisdome haue requested eiâ—â—er better assurance or leaue to returne whence he came But the same faith which moued him to go he knew not whither binds him there to expect Gods leasure for the time when he or his seed should enioy the benefit of the bequest content in the meane time with what estate the diuine prouidence should allot him For by faith he soiourned in the land of promise as in a strange land dwelling in Tabernacles or as Saint Steuen more significantly notes God gaue him none inheritance therein no not so much as to set his foote in onely he promised that he would giue him a possession for his seed after him when as yet he had no child Long delay of accomplishing this promise might well occasion Sarahs distrust to proue the Mother of a mighty nation The tentations to withdraw her Assent from the speculatiue truth whereon it was set Gods power were not terrible grieuous or painful yet not so easie to be foiled because they had got fast hold within her Barren shee was by naturall constitution and no better then dead hauing so long out-liued the naturall time of bearing children but he that without her consent or knowledge made her gaue his promise for reuiuing her dead womb and she could not continue doubtfull of the euent without distrusting his fidelity that had promised By faith therefore she receiued strength to beare seed and was deliuered of a child when she was past age The ioifull issue of her beliefe may serue as an earnest to assure vs of what Christ hath promised I am the resurrection and the life he that belieueth in me though he were dead yet shall he liue and whosoeuer liueth and belieueth in me shall neuer die He that truly iudgeth Christ faithfull in this as Sarah did God in the former promise shall see life spring from death But faithfull herein hee onely iudgeth Christ that esteemes the faithfull execution of his will deerer to him then all the pleasures of this life which is neuer without the checke of death By such a faith only as arms vs with constancy in Christs cause against all the terrors that accompany this last enemy wee are to deale withall shall we receiue strength to conceiue that immortall seede whose fruite is ioy peace and gladnesse euerlasting 5. Or if we consider the date of Abrahams life almost expired in it selfe but extraordinarily renewed in young Isaac how much more welcome had his owne cruel executioner been vnto him then the execution of this commaundement Take now thy sonne thine onely sonne Isaac whom thou louest and get thee into the land of Moriah and offer him there for a burnt offering vpon one of the Mountaines which I will tell thee of But some happely will reply God neuer puts any child of Abraham to such a desperate point of seruice as this wherein notwithstanding what was required which some Heathens haue not performed vnto their false gods The manner of training vp the father of the faithfull as it were by degrees vnto this giues vs all to vnderstand that throughout our whole course of life wee should esteeme whatsoeuer is most deare and neere vnto vs as base and vile in respect of Gods fauour of whose coÌ„tinuance none are capable but by faithfull performance of his will All his commaundements are Mercy and Truth iust and good vnto the party that vndertakes them by liuely faith which cannot rate either declination of any euill or execution of good incident to mortalitie at so high a price as obedience of which in cases wherein it is vnquestionably due it is so rigid an exacter as will admit no dispensation no not in case of grieuous sicknesse or extreamity of death So soueraigne and high a hand it likewise hath in marshalling and ranking all our affections for Gods seruice that for an aged father to kill his onely child at faiths designement becomes an act of mercy in the slayer and an exercise of pitty vppon the slaine for good it was to young Isaac to yeeld vp his life in obedience to his Father willing in obedience to his God to take it from him As CHRIST is the Way the Truth and Life so in this act of Abrahams faith fore-shadowing his future sacrifice we see an entrance opened vnto the path which must lead vs vnto this maine way of life for thither we come by treading the foot-steps of our father Abraham The point of whose supportance in these tentations whereon all the motions of his will and other acts of his obedience reuolue as the dore vpon the hinges or the heauens vpon the poles was his firme Assent vnto the Article of Gods omnipotent power For the holy Ghost assigning the cause why he that had receiued the promises should offer vp his only begotten Sonne of whom it is sayd that in Isaac shall his seed be called sayth he considered that God was able to raise him vp euen from the dead from whence also he receiued him in a figure His beliefe as hath been declared was of an obiect vnseene perhaps vnheard of in the world before but grounded vpon an euidence of the pledge exhibited in Isaacks miraculous birth We that referre all that befalls vs vnto naturall causes or contriuances of our own or others wit neuer sensibly feeling the finger of God in the procurement of our good vsually faile in the performance of seruices conditionally annexed to diuine promises And albeit we pitch our faith where Abraham did his yet when stormes of tentations arise our sensuall desires draw it being destitute of firm grounds after them as ships in great winds do their anchors cast in loose grauell or stony chanels 6. Many of our times could discourse more plausibly of Gods omnipotency more distinctly vnfold the seueral branches therof and bring arguments to conuince deniers of it more forcible then Abraham could which cannot conuince their owne diffidence or distrust in easier trials because not accustomed to rely vpon Gods prouidence or to traine their affections to obedience in lesser matters Should the practice of some duty nothing so difficult or distastfull to humane affections but altogether as subordinate to the diuine power be enioyned vs by expresse commaund from heauen we would not directly deny that God were able to effect his will but question rather whether it were he that called vs or so perswaded with those in the Poâ—â— seeke a milder interpretation of the oracle Aut fallax ait est solertia nobis Aut pia sunt nullumque nefas or acula suadent Our cunning failes if oracles should counsell vs to ill They holy are and would not we should sacred reliques spill What should they cast their mothers bones behind their back God forbid sure the oracle had some other meaning Magna
apply them to vs in particular then we our selues possibly can doe by beginning our faith at this particular application where it must end The next thing then to be sought out is the nature of Assent in generall and what manner of Assent this is which we require as due to sacred Historians or matters related by them CHAP. III. What Assent is whence the certainety firmenesse and stability of it properly arise 1. CReatures of euery kinde haue seueral propensions or inclinations to such others as suite best vnto their natures and hardly admit of anie rest vntill they get some manner of vnion or coniunction with them That which in substances liuelesse or meerely naturall wee call propension descending to such as are endued with knowledge or apprehension is differenced by the title of desire The propension most natiue to the intellectiue faculty is desire of truth vnto which found out the adherence must needs be correspondent and this adherence we properly call Assent which notwithstanding by a great Artist is defined to be a knowledge or apprehension of conuenience betwixt things compared in any enuntiation But this definition he chiefely intended in oposition to such as restrain Assent onely vnto the reflexiue or examinatiue acts of the vnderstanding Neither I think would haue denyed this adherence wherein Assent more properly consists then in knowledge which it necessarily supposeth to be an vnseperable concomitant to all acts of knowledge whether reflexiue or direct especially if their obiects bee worth the contemplation For vnlesse that proportion which breeds a mutuall liking betwixt the obiects apprehended and the apprehensiue facultie varie continuance of vnion is alwaies as much desired after it is gotten as the vnion it selfe was before Wherefore as desire of truth brings foorth motion by impelling our soules vnto the search of it so the apprehension of it necessarily infers a setling or fastening of them to it found For as test terminates the naturall motions or actuall propensions of liuelesse bodies so the desires of the sensitiue or intellectiue nature attaining their proper obiects are alwaies crowned with ioy pleasance and complacency in their purchase 2. That such is the nature of Assent as wee haue said may appeare from its contrary dissent which ouer and aboue knowledge or apprehension includes an auersion in the intellectiue facultie or a bearing off from what it apprehends as false Whence he that beares testimony to an vntruth may as truely be said to assent vnto it as his action may bee accounted voluatarie that casts his goods ouerboord in a storme which kinde of action the Philosopher makes to be mixt though more inclining vnto voluntary because it takes the denomination especially from the present resolution So likewise in the former testimony there is a mixture of Assent because albeit the partie simply knew it for vntrue and therefore dissonant to his intellectiue nature which can no better brook the apprehension of apparant disconuenience betwixt things compared in enunciations then the sense of touch can the impression of heate and cold together yet for the time present hee is not auerse from it but rather adheres vnto it as it lies in his way to honor gaine promotion or other sinister ends vpon which his minde is mole strongly set then vpon truth 3. Doubt likewise which is the meanes betwixt Assent and dissent if it proceed from want of examination is but a suspence or inhibition of the soule from any determinate inclnation one waie or other if from apprehension of reasons diuerse or contrarie drawing neer to an equality in strength it is but a tremulous motion of the vnderstanding not finding where to settle or fixe its approbation 4. Certainty is but an immunity from change or mutabilite and according to this generall notion vniuocally agrees as well to the obiect knowne as vnto assent or adherence to their knowledge Those obicts are in thēselues most certain whose nature is least obnoxious to alteration Assent most certaine we likewise account all of whose mutability or change there is no danger as admitting no possibility or preiudice by oppositions of contrarie oppinions whence we must of necessity distinguish between the Certainety the Stability the Strength or vigor of assent or adherence vnto known truths Certainty ariseth from cleernes of apprehensiō Stability from the immutability or setlednes of the exact proportion betwixt the apprehensiue facultie and the obiect on which the cleerenesse of apprehension is grounded The Strength or vigour of euery Assent springs from the woorth or right valuation of the obiect For vnto all truthes alike cleerely apprehended our adherence is not equall but greater to such as are apprehended of greatest vse or worth albeit the danger or possibility of dislike or disproportion betweene the obiect and the apprehensiue faculty be more then is betweene it and other obiects the cleere apprehension of whose certaine truth may much lesse affect the soule 5. That the certainety of Assent doth accrewe partly from the certainety of the obiect but more immediately from our apprehension of it is set down at large in the first section of our first booke that the strength of our Assent or adherence vnto supernaturall obiects doth naturally spring from a right apprehension or estimate of their worth was intimated in the second Section of that Booke and will manifest its truth throughout this whole discourse what temper or disposition of the apprehensiue faculty is fittest for grounding the stability of certaine adherence vnto diuine truths shall be generally shewed in the last section of this Booke more particularly in the seuerall Articles wherinthe danger of dissent or dislike is greatest Now seeing certainety is the onely sure ground of all stability or strength in perswasions without which supposed to their beginnings the greater they are the worse they proue in their endings the subiect of the next enquirie is what measure of certainety or eui dence is required to the nature of that assent wherein Christian faith consists CHAP. IIII. What correspondencie euidence and certaintie hold in Assent or perswasions what measure of either in respect of what obiects is necessarily required to the constitution of that Assent wherein Christian faith consists 1. ASsents as all agree are most properly differenced by the diuers measures of their credibility certainty or perspicuity whose growth in matters secular is alwaies equall That the obiects of our beliefe are all in themselues most certaine were damnable to doubt But whether vnto the nature of that Assent whose differences or properties we seeke such exact certainty be so necessarily required that without it we cānot truly be said to haue Christiā beleef is somwhat doutfull Or if such certainty be so necessary the doubt is greater whether the euidence must or if it must how possibly in this life it can be thereto commensurable But by apprehension or representation there can bee no beliefe or knowledge of any truth And if we seeke all the
and liuely when wee feele a present benefit redounding to our selues from the good we do to others as if we actually perceiued the cooperatiue cōcurrence of diuine goodnesse in these workes of charity As well this loue of God as of our neighbours are though in different manner effects or properties of liuely faith or of that grace whereof faith it selfe is the principall stemme as it illuminates the minde or supreme faculty of the soule Our loue of God may well seeme to be an effect immanēt or residing in the same faculty with faith Loue to our neighbour an effect transient as hauing a distinct roote or originall whence it springs and takes it proper substance though quickned and moued to euery good worke by faith as the moone hath a distinct bodie of it owne more capable of light then others are but illuminated by the sunne The substance or body of loue to our neighbours is naturall humanity or kindnesse whose illumination perfection and guidance is from faith apprehending the goodnesse of God whom we immediately loue aboue all for himselfe as the onely Creator and preseruer of all the onely procurer of all good to all others in him and for him as our fellow creatures and ioint obiects with vs of his vnrecompensable loue 3. The same dependance on faith haue trust and confidence or that affection which in latine we call Fiducia Confidence in their language of whom we borrow the name implies a boldnesse or hopefull assurance of good successe in the businesse we goe about and naturally springs from a perswasion either of our owne or others sufficiencie of whose helpe or furtherance we may presume Thus the strong are vsually confident in matters of strength wise men or well experienced in matters to be tried by wit or worldly pollicie the wealthy in causes that may be swaied with bribery men well allied in businesses that may be carried best by multitude of friends But all these branches of confidence haue the cursed fig-trees hap Cursed be the man that trusteth in man and maketh flesh his arme and with-draweth his heart from the Lord. For he shall be like the heath in the wildernesse and shall not see when any good commeth but shall inhabite the parched places in the wildernesse in a salt land and not inhabited The stocke notwithstanding whence they grow being purified and seasoned by grace these lopt off and the true knowledge of God ingrafted in their steed beareth fruit vnto saluation For blessed is the man that trusteth in the Lord and whose hope the Lord is For hee shall be as a tree that is planted by the water which spreadeth out her rootes by the water and shall not feele when the heate commeth but her lease shall be greene and shall not care for the yeare of drought neither shall cease from yeelding fruit The points towards which this naturall affection whereof all participate more or lesse must be set ere it grow vp into such confidence as spreads it selfe throughout all the waies that God hath appointed vs to walke in are the articles of Gods power and wisdome ouer all the workes of his hands and his fauour towards vs. The manner how faith doth raise it the Reader may more easily perceiue if it please him call to minde or hereafter obserue that as well in the dialect of sacred writers whether Canonicall or Apochriphall as other morall Authors or common speech there is a twofold faith One passiue or obiectiue which in English we vsually call fidelitie or faithfulnesse whereunto we may safely trust another actiue or apprehensiue by which we assent vnto the former and rely vppon it as farre as our needfull occasions shall require Of this reliance or reposall confidence is but a further degree presupposing a firmer apprehension or experience of more then ordinarie sufficiency and fauour towards vs in the party to whose trust we commit our selues or our affaires Fidelity or faith passiue he well notified in part that told vs Quando fit quod dicitur tunc est fides Faithfull hee is in his sayings that hath good ground for what he speakes or called to an account is able to make such proofe of his assertions as the nature of the businesse shall require Faithfull in his doing he is that approues the truth of his promises by performance whom wee cannot better describe then the Psalmist hath done One that walketh vprightly worketh righteousnesse and speaketh the truth in his heart or as we say one whose heart goes with his mouth and changeth not his oath or promise albeit the performance of it be to his greater hinderance then he conceiued when he made it Alwaies the better opinion we retaine of this passiue fidelity or faithfulnes the greater is our actiue faith trust or reposall in it but trust or confidence in fallible or absolute wee cannot haue in any mortall man For besides that his heart or intention is vnknowne to vs such abilities as now he hath are obnoxions to change so is his purpose and resolution Not the honestest man on earth but is mutably honest at least in respect of vs and where all other conditions be equall we trust him better whose meanes are whole and sound then one of a broken or crased estate For few there be but sore pinched with pouerty will shrinke from what they promised vpon presupposed hopes of better ability And most men perhaps out of a consciousnesse of their owne mutabilitie vpon like change of fortunes or new discouery of dangers before vnknowne seeme to grant a generall pardon or dispensation to others in like cases at the least if abilities vpon such casualties be wanting ingenuous creditors doe not expect performance of promises made howsoeuer their debtors minds were affected when they made them whence as I said confidence in such men if other conditions be equall are lesse safe yet the more we trust them vpon lesse probable meanes of abilitie or vpon externall appearances of danger or suspitions cast by others of their likelihood to breake the greater eredite and honour we doe them For as loue vnlesse it proceed from a party odious and vnlouely is vsually repaid with like affection according to the olde saying V is vt ameris ama so ipsa fides habita obligat fidem Men oft times become more trusty then otherwise they would be by the trust or credence we giue vnto them God in whom only this fidelity or faith obiectiue according to the most absolute idea or perfection of it is immutable is alwaies more fauourable to such as faithfully commend themselues and their affaires vnto this care and trust And vnto faithfull reliance and reposall on his promises wee are tied by a triple bond of faith which cannot possibly breake or vntwine once surely fastened If we fully assent to his veracitie we cannot question whether he purpose whatsoeuer he promised if to his omnipotencie we cannot doubt of his allsufficiencie to performe For
spring from one roote and though the natures wherein they are be much different in respect of their masse or substance yet the forme of contrariety is the same euen in materiall and immateriall entities consisting in an incompetiblenesse betweene the actuall motions of two opposite inclinations both in a subiect capable of both so fastened in one center that the depression of the one is the eleuation of the other Whence it is that the violent or intensiue agitation of the one once come to the point of reflexion breedes a like motion in the other as the sharper frost by night makes more slippery waies by day softest waies in moist winters surbeate the sorest in dry Summers the farther or swifter we mooue one part of a ballance one way the farther and swifter it moues it selfe towards the opposite point at the rebound Thus many by an eager depulsion of knowne errors or impieties loosing their naturall station are carried about by their violent reuolution and as it were cast round moturaptus vnto the point from which they sought and at the first seemed directly to flie as the sunne by speedy course vnto the West comes quicklier backe vnto the East from which it diuerted Instances to this purpose in other meditations were taken from such in our times as from a passionate humorous Cynicall spurning at monkish practices and Popish customes haue throwen themselues off the shoare into the whirlepoole which finally sinkes them in the verie dregges of that errour wherein the others are drowned The very selfe same superstitious or magicall conceipt the one hath of his beades and crosses the other feeds by praecise hearing sermons and loathsome abuse of the word of life vpon euery secular or triuiall occasion as if he were bound to vtter a set number of sentences in Scripture phrase euery day This circular course errors continually keepe in moralities vnlesse our desires be kept vnder by reason in diuinity vnlesse directed and moderated by faith not onely in the right choice of obiects but also in the manner of their prosecution For where affections which alwaies either ebbe and flow as the Sea or change as the Moone are chiefe managers of either businesse the humane soule which should be compact within it selfe and exactly sphaericall becomes exorbitant in it inclinations and is turned round by alteration of obiects as the wheele is by the streame sometimes held as it were in a backe water by a reciprocall checke of vnconstant turbulent passions or exestuations Or though the same affection should continue still praedominant yet is it apt to be impelled and impell the soule contrary waies from contrarietie of obiects presented or diuers references vnto obiects in themselues the same 5. The rules these obseruations yeeld for rectifying our perswasions in matters of religion or trying the sinceritie or strength of our faith are especially two The first To be as obseruant vpon what motiue we dislike or hate any opinion or practise as what the opinion or practise is which we iudge worthy of hate alwaies assured that the extremity of hatred to heresie impiety or infidelity can affoord vs no better assurance of our piety soundnesse or true zeale vnto the truth then these or like collections doe of certainty vnto right examiners of arguments This man detests niggardnesse and that cowardise therefore the one is liber all the other valourous Our hate to falsehood oâ— impieties may as well spring from corrupt affection as from syncere loue to truth or goodnesse The second rule is as diligently to examine our consciences vpon what grounds we imbrace a truth knowne as we are desirous to know it that we measure not our assent vnto the Gospell by our affection to some one or few points contained in it or some degrees of truth contained in them For the meane in that it is contrary vnto all must needes haue some affinitie with euery extreame warmth could not disagree from cold but by agreeing in part with heat The prodigall is like the liberall in that hee is bountifull so is the niggard in that he is not lauish Both of them would well agree with him in discourse so long as hee added no definite quantitie to his rules or propositions but indefinitely commended bounty to the one and thrift to the other The truth which in it selfe is but one if we apply it to seuerall parts or diuers degrees of the same obiect indefinitely taken may haue partiall agreement with any affection And so againe may one and the same temper or constitution of minde include a loue or good affection to truth indefinitely considered and an hate vnto it as intire or as it is referred vnto the end whereto both it and our desires shold be proportioned So the Iews seeing our Sauiour feede fiue thousand men with fiue barley loaues and two fishes said of a truth this is the Prophet that should come into the world The confession it selfe was orthodoxall and good but conceiued from a false and dangerous motiue they expected that great Prophet should be a glorious King able to wreake their malice vpon the nations And from this present document they rightly gathered our Sauiour was able to maintaine an armie with lesse cost then any earthly Prince or Monarch could For he that of late with fiue barley loaues and two fishes had fully satisfied fiue thousand men might as casily feed fiue hundred thousand if euery one that had tasted of these should but bring his loafe with him Their next illation wherein they ouershot the truth vnto which indefinitely considered they had subscribed was to elect him for their King which he perceiuing departed againe into a mountaine himselfe alone Though in a loâ—t they beleeued in his name yet he thought it not safe to commit himselfe into their hands whose forwardnesse once crost in this proiect he knew would prooue the same his Countrymens of Nazareth had beene to attempt some mischiefe against his person The more gloriously they conceiued of him whilest apprehended as a furtherer of these proud hopes the more despitefully they had entreated him after manifestation of his dislike vnto their purpose And this very temper which was the onely ground of their assent vnto the former truth was in his sight the maine obstacle to all true beliefe because in this they sought but to honour him and bee honoured by him with that honour which one man may bestow vpon another not with that which commeth of God alone Hee that would haue pusht these ambitious propensions forward or vndertaken their conduct against the nations might haue commaunded them to haue throwne themselues headlong from the top of that steepe hill from which the Nazarites would haue cast him for vnto such practices false Prophets that come in their owne name giuing and taking honor one of another did after his death perswade this people Euen whiles the act of their imaginary loue vnto the great Prophet seemed most feruent their temper
there were in sight hee were altogether blind and ignorant And I thinke it would be hard for any man to prooue that all such as our Sauiour restored to sight had sauing faith before he opened their eyes or that Naamans condescending to his seruants counsell my father if the Prophet had bid thee doe some great thing wouldest thou not haue done it how much more when he saith to thee wash beclean was an assent of iustifying faith yet were all these cures as immediate workes of Gods power as is the illumination of the minde by faith What God hath wrought in them we know but if Naaman had beene so wilfull as not to haue washed himselfe seauen times in lorden or those blinde men so wayward as vpon the constant fame of former miracles not to haue besought CHRIST to worke the like in them all of them for ought we know or can imagine to the contrary had remained still in their former misery Thus if we graunt that a man altogether vnregenerate vpon the hearing of Gods word or the report that others whom he hath no reason to distrust doe make of the vertue thereof may haue a naturall apprehension of his naturall misery and a desire meerely naturall to bee like them whose estate hee knoweth no better then he that is borne blind doth the light or that as well his apprehension as desire is but a qualification meerely passiue tending onely to this purpose that ascribing the worke of faith to Gods power alone hee may be a subiect not vncapable of this creation we shall auouch nothing contrary to reason naturall or supernaturall For knowledge naturall and spirituall differ not in respect of the materiall obiects knowne but in the manner of apprehending their truth and properties What subiect is there whereof we may not logically dispute albeit demonstration or scientificall conclusions we can haue none but from the proper principles of that science whereto it belongeth first distinctlie and infallibly apprehended And what doth hinder vs to conceiue a naturall or morall assent vnto truths diuine as not impossible though to haue a true tast or homogeniall apprehension of them be the sole and proper effect of faith infused or supernaturall Of the same Diuine truths or rather of the goodnesse annexed to them there may be a naturall or morall desire right in it kinde though not such as Gods lawe requires or can immediately please the lawgiuer yet such as he requires that we may be capable of better None I thinke but would perswade a man whom he knew to be as yet vnregenerate to confesse his sinnes to crie for mercy how spiritually so to perswade him were a mockery but rather to sue for grace that hereafter hee might spiritually desire what now he naturally doth Nor doth he amisse in praying thus albeit his praiers in respect of the fountaine whence they spring be meerely naturall polluted with the poison of sinne Absolutely he praies not aright but in his kinde in as much as his desires are set vpon right obiects though not so symbolized or proportioned to them as they should be This rectitude of naturall desires or endeauours which ariseth from the rectitude of the obiects wheron they are imperfectly set not in respect of degrees or circumstances onely but for the very essence or substance of the act is the point whereunto this discourse is directed Whether this right vse of faculties as yet vnsanctified be in some degree possible to all that heare the word or whether if possible to all any are absolutely excluded from saluation without presupposall of some neglect or abuse of naturall faculties is to be disputed in the seauenth booke From our assertion thus explicated we may inferre the true meane betweene Pelagianisme and Stoicisme to be this Albeit man before regeneration hath no abilitie of doing any thing in it selfe not deseruing Hell yet is there a true and reall possibility left him of doing that which being done maketh him capable of grace to be created in him but which not done by him he shall remaine vncapable of such creation 3. Vpon these plaine grounds we hope now to proceed without offence to God or man It was the meere good will and pleasure of God to ordaine his meere wisedome to reueale those meanes of mans saluation vnto which now reuealed the naturall man may so farre assent as to make some triall of their truth as Naaman did of the Prophets words The deeper apprehension though but naturall man hath of his naturall misery or want of ability to raise himselfe the more apt hee is not to lay but to haue the sure foundation of faith laid in his heart by CHRIST IESVS who is the foundation and chiefe corner stone in the spirituall Temple so he will but frame his life by his masters precepts and example CHAP. III. Of the fundamentall rule of Christianity to forsake all and denie our selues That the sincere practise thereof is a method more admirable and compendious for the attainment of faith then any Artist could prescribe the principles of Christianitie being supposed That the want partly of instruction in the duties contained in it partly of solemne and publicke personall protestation for their performance is the principall cause of hypocrisie and infidelitie 1. THat CHRIST the Sonne of God should suffer so many indignities of the Elders and be killed seemed a doctrine so strange to his Apostles that one of them begins to checke him for abooding so ill of himselfe Bee it farre from thee Lord this shall not come vnto thee What was the reason touching this particular they were not as yet spirituall Thus much at the least our Sauiours reply to Peter imports Get thee behinde me Satan thou art an offence vnto me for thou sauourest not the things that be of God but those that be of men This truth the Prophets long before had deliuered though not so plainly as it could easily bee apprehended without any expositor Our Sauiour therefore vpon this dialogue betwene him and Peter shewes not onely his owne willingnesse to vndergoe all the calamities the Prophet had foretolde but withall that vnlesse his followers which had confessed him for the Messiah were made conformable to him in this point they could not be his Disciples not capable of any other lesson of sauing health If any man will follow mee let him forsake himselfe and take vp his crosse and follow me Necessarie it was the wisdome of God should thus plainly reueale this fundamentall principle of Christianitie vnto whose necessitie notwithstanding men in some sort may assent without the spirit of sanctification or any branch of supernaturall inherent grace Ordinarily it is as true of the first as of the second resurrection First is that which is naturall then that which is spirituall Manie haue assented vnto this rule as true which did neuer spiritually assent vnto it as good in the choyce albeit they haue desired so to do Now
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
not in them much lesse doth our felicitie Now as in all mens iudgements he liues much better that is able to liue of his owne then he which hath the same supplies of life in more competent measure from his friends beneuolence so much happier is that soule which hath delight and contentment competent within it selfe then that which hath them heaped vpon it from without seeing all the delights or pleasures these can beget suppose a precedent paine or sorrow bred from desires vnnecessary in themselues but such as lay a necessity vpon vs to satisfie them whiles wee haue them It is pleasant no doubt to a woman with childe to haue what shee longs for but much more pleasant to a manlike minde neuer to be troubled with such longings Not to need honour wealth bodily pleasures or other branches of voluptuous life is a better ground of true peace and ioy then full satisfaction of our eager desires whilest they are fixed on these or other transitories The strength of our spirits by whose vnited force our vnion with the spirit of truth must be ratified is much dissipated by the distractions which their very presence or entertainment necessarily require so doth the life and rellish of all true delight internall into which the true peace of conscience must be engrafted exhale by continuall thinking on things without vs. Finally whiles we trouble our selues about manie things it is impossible we should euer intirely possesse our own soules with patience or make the best of them for purchasing that vnum necessarium that one thing which is onely necessary But these are points which require more full peculiar treatises to which many Philosophers especially Plato Aristotle Seneca Plutarch and Epictetus haue spoken much very pertinent to true diuinity as shall by Gods grace appeare in the Article of euerlasting life As in some other particular discourses framed some yeeres agoe for mine owne priuate resolution The counsell I here commend vnto the reader is no way dissonant vnto Saint Paules aduice vnto his dearest sonne Godlinesse with contentment is great gaine for we brought nothing into this world and it is certaine we can carry nothing out and hauing food and raiment let vs therewith be content But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition For the loue of money is the roote of all euill which while some coueted after they haue erred from the faith and pierced themselues thorough with many sorrowes But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience meekenesse Fight the good fight of faith CHAP. VIII Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinary progresse from faith naturall to spirituall and the different esteeme of diuine truthes or precepts in the regenerate man and him that is not but sincerely desires to be such vacancie to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle 1. IF riches loue of honour or voluptuous life make the soule so vnfruitfull that temper which in proportion answeares to good soile well husbanded presupposeth a vacuity of these desires The positiue qualification whereto these negatiue properties are annexed is more particularly described by our Sauiour as Saint Luke relates in his exposition of this parable Eut that which fell in good ground are they which with an honest and good heart heare the Word and keepe it and bring forth fruit with patience Vnto such honesty or goodnesse of heart apt thus to receiue and retaine the word of faith heard is required first a sincerity of intention or choice which presupposeth a distinct and vncorrupt notion of good and euill secondly a constant resolution of prosecuting the right choyce made which presupposeth a greater freedome or liberty of practique faculties then can bee found in the couetous ambitious or voluptuous For their desires as all concupiscences of the flesh preiudice the sinceritie of the intention or choice by corrupting the notions of good and euil and maime our resolutions withal to follow what is euidently best by counterswaying or resisting our inclinations vnto goodnesse The point most likely to trouble a curious inquisitor in this argument is whether vnto the bearing of fruit with patience there bee required a goodnesse or honesty of heart precedent to the infusion of sanctifying grace or that faith by which the iust doth liue as vnto a faire croppe there is a goodnesse of soile requisite besides the goodnesse of the seed sowne in it To my capacity he should much wrest our Sauiours words and offer violence to his spirit that should deny the truth or proportion of this similitude Nor can I perceiue any inconuenience not easily auoidable by application of the former distinction of a twofold goodnesse or honesty one commendable onely in it kinde or by way of meere passiue qualification in it selfe of no more worth then a field ploughed but vnâ—own another acceptable in the sight of God as the croppe or fruit is to the husband-man The former is ordinarily precedent the later alwaies subsequent to true and liuely faith All soiles at least in this our land are though ploughed and manâ—red alike vnapt to bring forth good wheat sweet grapes or other precious fruit without seeds precedent yet not all alike apt to bring forth fruit sowne or planted in them supposing their â—illage or husbandry were equall It is alike true of all the sonnes of Adam that all by nature are the sonnes of wrath all destitute of the grace of God all alike vnapt to doe any thing truely good yet the degrees or measure of their aâ—ersion from God and goodnesse not perhaps alike in all albeit wee consider them as they are by birth without difference of education or as they are by meere ciuill education without any naturall knowledge of Gods written Lawe That such as heare the word and are pertakers of outward Christian discipline though not inwardly sanctified are not equally indisposed to bring forth fruit is necessarily included in the difference of vnfruitfull hearers resembled by the high way side and by stony and thorny grounds The framing notwithstanding of this dispotition supposed precedent to the infusion of liuely faith may not be ascribed to our abilities but to the spirit of God directing our thoughts and enabling vs for conceiuing a kinde of preuiall faith more then naturall by some externall or inferior grace so proportioned to these effects as sanctifying grace is to the fruits of true holinesse Probable it is might we speak out of experience that as Bees first make their Cels then fill them with hony or as the formatiue vertue first like an artisicer frames the organs or instruments of life and sense and
worke For seeing the ministration of this seruice not onely supplieth the necessities of the Saints but also is abundant by the thankesgiuing of many vnto God he that findeth seed vnto the sower will multiply the seed which wee thus sow and encrease the fruites of our beneuolence that it may redound more and more vnto his glory As it is extreme vanity without speciall occasions or pecular necessitie of extraordinary times to giue or make away the roote whence such fruit doth grow so is it a point of spirituall folly or infidelity to imagine the stocke should perish or not prosper by often lopping or that we should forset our hold of what we enioy by due paiment of rent or tribute vnto the Lord and owner CHAP. IX That faith cannot exercise it soueraignety euer our affections or desires vntill it bee seated in the heart with briefe admonitions for bringing it into this throne 1. FRom the former and like parables put foorth by the Author and finisher of our faith wee are taught that faith if perfect must be seated in the heart or fountaine of mans vaine imaginations whence euill thoughts still issue in great abundance vntill it be cleansed by infusion of this purifying grace Most fitly doth that parable of the leauen exemplify aswell the vse of faith as the truth of this obseruation Thus much at least it directly and necessarily implies That our assent vnto the Gospell of the kingdome must bee in such a part as the vertue of it may bee diffused thence vnto the whole masse which it is ordained to sanctifie For it must season our inbred affections alter the tast of euerie appetite qualifie and strengthen our naturall inclinations vnto good Now if wee consult true Philosophy no other member in the body besides the heart can be a fit seat for such absolute commaund But whether it be possible for Assent euery way the same with that which thus renewes the minde and hath such soueraignty ouer all our faculties to lodge els where then in this palace or chiefe mansion of the soule were curiosity to dispute Yet admit the same faith should els where reside it could not exercise the like souerainty as there it doth for euery desire or concupiscence deepely rooted would in temptations ouerbeare it Nor is it the greatnesse of the good proposed if our conceipt of it be but superficiall or our desires of it admitted onely into the confines of our soules that can ouersway such naturall propensions to a farre lesse as spring from the heart or center The reason whereof as of many other assertions in this short treatise shall God willing at large appeare in the article of euerlasting life where iust occasion likewise will bee offered to rescue the heartlesse imaginations of some late diuines more then half yeelded to the authority of Galen though forsaken in that point by the most exquisite moderne professors of the noble science hee taught that the head is the principall member as if Solomon or our Sauiour had spoken more vulgarly then accurately or philosophically when they ascribe this principallity to the heart How bee it the very ground of their arguments suppose this vulgar opinion if so men will haue it to bee an vndoubted truth in nature But referring philosophicall or scholastique disputes of this point or the like to their proper place the Gymnosophists deuice to represent the peace and quiet state of a temporall monarchie by the Monarchs presence in the Metropolis and the disturbance likely to ensue his absence may serue as a vulgar or popular illustration of that soueraignety which faith once seated as hath beene said may exercise ouer euery affection at it pleasure but not so seated shall euer want whilest hee trod the corners or vtmost parts of his buls hide the depression of one did raise an other but standing once still in the middle all lay quiet Thus while our assent vnto precepts diuine floats onely in the braine or keeps residence in the borders or suburbs of the soule it may perhaps suppresse some one or fewe exorbitant passions but the expulsiue or expugnatiue force which in this case it vseth being vnweldy neyther vniforme nor well planted will occasion others as bad to stirre or mutinee Vsually whiles men striue to beate folly or vanitie of youth by the strength of Gods Word not well rooted out of the fancy they let in couetousnesse into the heart oft times seeking to keepe out couetrousnesse popularity ambition or other affection whose helpe faith wâ—â—â—â—e and unsetled commonly vseth in such expugnations will finde occasion to insinuate themselues or though â—â—iâ—iâ— not yet well sâ—â—ed were able it selfe alone to root out couetousnesse restraine lâ—uishnesse or prodigallity or loppe off lâ—â—â—riant braunches of ambition yet there is a seceet pride which vsually springs out of these stocks for manie growe inwardly ambitious of their conquest ouer ambition or rather of restraining the out-breakings of this or other vnfruitfull plant Now these inward swellings though in themselues lesse are yet commonly most dangerous beecause they come neere the heart and will neuer bee asswaged vntill true faith bee enthronized there as in the Fort or Castle of the soule where it hath euery affection or desire as it were vndershot or at such commaund as they dare not stirre to it preiudice but by stealth or some secret aduantage eipyed by the flesh vnable to stand out against it For as motion beginning at the Center diffuseth it self equally throughout the whol sphere shaking euery part vnto the circumference and from this aduantage of it originall deades the force of contrary impressions whose impulsiue causes are but equally strong so faith possessed once of the heart hauing it force vnited by close reposall therein commaunds euery affection delight or pleasure of our soules and breakes the impetuousnes of euery inclination or propension contrary to such motion as it suggests seing no hopes can bee equall to the reward which it proposeth to the constant and resolute no feares comparable to the terrors which it represents to the negligent or â—loathfull followers of such courses as it prescribes And the equalitie of hopes and feares euen of the same rancke though set vpon like obiects equally interrested in the principall â—â—anâ—ion of the soule doe equally sway or moue vs either to vndertake any good or eschew any of more euils in themselues equiualent being proposed to our choice Now though God alone giue the victory onely able to make entrance for his graces into the heart wee may not in this respect foreâ—low the siege vntill he set the gates open He and none but He did place Dauid in the Hill Sion and gaue Gedeon victory ouer the Midiaâ—ites as they hoth well knewe and firmelie beleeued but their beliefe hâ—â—reof did not as Machiauell calâ—â—â—â—â—tes Christian Religion emasculate their mindes or tâ—e their handes from vsing such naturall strength and valour as they had their personall endeauours in fight were answearable