can the faith saue him The conclusion intended in both places as in that whole discourse was no more but thus No man may presume hee is already in the state of iustification or saluation vnlesse hee finde himselfe vnpartially deuoted vnto good workes of euery kinde Or albeit his faith haue once or twice shewed it selfe by his workes or readinesse to doe ods will he must not here let vp his rest or rely on what is past Abraham had obeyed Gods will once in leauing his fathers house and againe in cancelling his owne resolution for making his seruant his heire vpon Gods promise to make his seed like the starres of heauen his beliefe hereof was accounted to him for righteousnesse But did he thus iustified by faith cease to work No his faith by working became more perfect and improued his former approbation of being reputed righteous so farre as to be thenceforth called the friend of God And this was written for our instruction vt qui iustus est iustificetur adhuc that euery one which hath attained to morall hope of saluation should make his election sure by practise of such workes as perfect faith and enapt it for sure reliance on Gods promises Did Saint Paul then euer affirme that a man could be saued or iustified without such workes No he alwaies supposed them as a qualification most necessary in the party which expected finall absolution or benefit of Gods generall pardon In what sence then doth he say we are iustified by faith not by workes Not by workes ceremoniall Not by such as were the best that Abraham or Dauid euer did The forme of Salomons interrogation who can say I haue made mine heart cleane I am cleane from my sinne upposeth his father could neuer haue truely auouched thus much yea Dauid himselfe euen in his best daies and purest thoughts vnfainedly disclaimes all such purity or perfection as this briefe demaund to reserue others and the full handling of this to their proper place is for the present proofe sufficient k Who can vnderstand his faults cleanseme from my secret sinnes This assures vs there is another acception of iustification yet behind most frequent with Saint Paul to wit the actuall sentence of the iudge acquitting or absoluing or for finall absolution or actuall acquittance of the parties so qualified as Saint Iames requires And as we are not capable of Gods promises of eternall life or happinesse without workes and yet we apprehend them not by workes but by faith so this finall sentence of ioy and comfort is apprehended by faith alone although so truely apprehended it cannot be by parties destitute of workes nor doe we onely by faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of workes morall or ceremoniall we expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse we haue in vs or can hope for in this life but only for the merits of CHRIST by his sole mediation and intercession 4. The seeming contradiction betweene these two great Apostles is hence easily and cleerely thus dissolued Saint Iames affirming we are iustified by workes and not by faith alone speakes of the passiue qualification in the subiect or party to be iustified or made capable of absolute approbation or finall absolution this qualification supposed Saint Paul speakes of the application of the sentence or of the ground of our plea for absolution the one by his doctrine must be conceiued and the other sought for onely by saith the immediate and onelie cause of both he still contends not to be in vs but without vs and for this reason when hee affirmes that wee are iustified by faith alone he considers not faith as it is part of our qualification inherent or the foundation of other graces but as it includes the correlatiue tearme or immediate cause of iustification wherunto it alone hath peculiar reference or continuall aspect This is that which in other tearmes some haue deliuered fides iustificat relatiue non effectiue aut formaliter faith iustifies relatiuely not formally or by way of merit or efficiency To this purpose he alleageth the Prophets testimony the iust shall liue by his faith Faith then makes him iust and iustifies him in that sence Saint Iames meant as it is operatiue but he liues by it as it vnites him to the Lord of life yea by it alone in as much as by it alone not by it and other parts of grace as ioint supporters he trusts in Gods mercies offered in CHRIST wholly relying on them not partly on them and partly on righteousnesse inherent That the Prophet in faith included this confidence and reliance vpon Gods mercies in CHRIST was a point vnto the iudicious Sasbout so cleere that if the Apostle in the first to the Romanes had otherwise taken it he knew not how they could be reconciled That so much imports in the tenth and eleuenth to the Hebrewes is euident and will so appeare from the very proposall of his speeches Cast not away therefore your confidence which hath great recompence of reward For ye haue need of patience that after ye haue done the will of God ye might receiue the promise For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him But we are not of them who draw backe vnto perdition but of them that beleeue to the sauing of the soule That Paul wheresoeuer he attributes iustificaion to faith alone alwaies includes the principall obiect of true faith as the sole immediate cause whereby of men iustifiable because actually partakers of Gods graces we become actually iustified or absolued his coment vpon these words of Moses Abraham beleeued God and it was counted vnto him for righteousnesse doth put it out of controuersie Was it therefore such righteousnesse as deserued absolution or reward Rather rewarded as such by gracious acceptance as is there implied Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not to the loiterer or idle person No to him that faithfully workes as Abraham did and yet seekes saluation onely by firme beleefe in him which iustifies the vngodly his faith or rather his faith thus set vpon it proper obiects is imputed to him for righteousnesses But the Iesuite demaunds when is it thus imputed After grace infused or whiles it remaines inherent or at the first infusion only Not after grace infused by which in his diuinitie he ceaseth to be impious Was Abraham then destitute of inherent grace before he belieued the promise concerning Isaac Sosome Romanists consequently to their Churches erroneous interpretation of scripture haue auouched whom Bellarmine dares not follow
IESVS CHRIST the righteous and he is the propitiation for our sinnes In what manner onely as he is the meritorious cause or fountaine of grace whereby wee are immediately and throughly cleansed No rather as he is righteous and by interposition of his eternall sacrifice euen till this day as immediate a cause of our pardon from all sinnes whether past or present as it was of our generall reconcilement while it was offered Nor did he die to procure vs grace wherby we might become righteous and pure in his fathers sight but gaue vs grace that we might be purified by his death and passion yet if sinnes mortall as well as veniall to vse our aduersaries language bee comprehended in the saying last cited Bellarmines reconciliation of the former words if wee say that we haue no sinne with this other vvhosoeuer is borne of God sinneth not is palpably false 5. But if his be amisse it will be expected we reconcile them a right and so we may with as great ease as perspicuity In the latter then he speakes of habituall sin or such indulgence to transgressions as S. Iames makes liable to breach of the whole law for by sinne it is euident he includes as much as he had said in the beginning of that discourse whosoeuer committeth sinne transgresseth also the Lawe Why is there anie sinne which in the Protestants doctrine is not a transgression of the lawe or is it possible a man should goe against the commandement and not transgresse it But if some sinnes there be as Roman Catholiques teach onely besides the lawe in doing them we doe not transgresse the Lawe but rather pretergresse or goe besides it Yet seeing the Law-giuers will was that we should do the lawe not onely heare it much lesse goe besides it there is no pretergression of it but is directly against the Law giuers will otherwise a seruants negligence should not bee against his masters will but besides it For tell mee O yee fooles and blinde whether is more onely to omit the good deedes of the lawe or to commit such as your selues acknowledge to bee besides it Though the matter of omission may be â—arre greater yet for the forme of the action whence the denomination of opposition must be taken no sinne of omission can be so properly said to be against the Law as the least positiue sinne or transgression we can imagine Hee that commits any thing disagreeable to the Lawe doth omit what is commaunded by the lawe and somewhat more and therefore doth more properly goe against the lawe then hee which onely omits what is commaunded But it is vsually the nature of hypocrisie to place either sanctity or impietie rather in the matter or outward act than in the heart or affection Farre otherwise are we taught by the spirit of truth that it is the heart which God requireth No matter of sinne can be so light but is if the heart be set vpon it in the issue deadly and excludes from mercie scarce any obiect so bad as that the bare assent vnto it without delight or custome is vtterly incompatible with the habit of grace Nor doth Saint Iohn in the former places seeming contrarie suppose any difference in the act or matter of sinne but onely in the heart or habite of the sinner Euery one transgresseth the lawe in what sinne soeuer but euery transgression makes not a man a law-breaker or transgressour this denomination is not absolutely giuen but from a greater inclination or delight in doing euill then doing good And it is cleere that Saint Iohn when hee sayth he that is borne of God sinneth not vseth the selfe-same syllogisticall terme he had done before in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that committeth sinne Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebraisme which he followes imports not the act or operation onely but the habit or rather more then habit and the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the Latine operarius iniquitatis one that maketh a trade of sinne or professeth iniquitie whose seruice is altogether incompatible with the profession or hope of a Christian And this was the conclusion our Apostle was in both places to inferre as hauing taught immediatly before euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure and in habite becomes like vnto him as on the contrarie which is the Apostles inference likewise he that committes sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembles his father the diuell whose chiefe delight is in doing mischiefe It may be a Romane Catholicke will sooner belieue if we send him vnto Maldonat who commenting vpon the like speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus farre beares witnesse vnto the truth we teach that the hebrew phrase aimes rather at the habit then the act that to work or doe iniquity is as much as to be an artificer or craftesmaster of iniquity 2. But wee receiue not the record of man there is another that beareth witnesse of it euen our Sauiour from whose mouth Saint Iohn learned both the matter and phrase of that discourse Verily saith he to the Iewes whosoeuer committeth sinne is the seruant of sinne and the seruant abideth not in the house for euer but the son abideth for euer If the sonne therefore shall make you free ye shall be free indeed from the raigne of sinne not from all acts of sinne Hence did Saint Iohn take that lesson You know that he was manifested to take away our sinnes and in him is no sinne To be altogether without sinne then was his peculiar but Whosoeuer abideth in him sinneth not Not at all So he should not need any aduocation but he is no worker of iniquity nor doth he sin as Diuels doe for whose sinnes CHRIST was no propitiation That so the Apostle meant is apparent from the paralell vse of the same words immediately after reciprocally changed Hee that committeth sinne is of the diuell for the diuell sinneth from the beginning that is hath continued his apostacy or trade of sinne euer since his fall For this purpose tâ—e sonne of God was manifested that he might destroy the workes of the diuell What were these Delight in sinne wilfull indulgence to transgressions and such vnrelenting opposition to the truth proposed as did conuince the Iewes by our Sauiours verdict in the place last cited to be the sonnes of the diuell yee are of your father the diuell and the lusts of your father ye will doe he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his owne for he is a lier and the father of lies And because I tell you the truth ye beleeue me not yet which of you can rebuke me of sinne His disciples they might because the sonnes of men but in that there
no danger in those courses of life wherewith wee are alltogether vnacquainted but rather wish to meet with temptations new and vncouth because it is more glorious to conquer them then not to be assaulted by them But how can this resolution stand with that daily petition Lord lead vs not into temptation much easier it is to auoide their daunger by refraining all triall of such deceiptfull contentments as make way for them then not to yeeld vnto them after accustomed experience of their pleasant insinuations To be able not to affect their pleasures is a point of Christian valour highly commendable amongst the wiser sort of men and immediatly approueable with God nor is there any that much desires to tast them but is obnoxious with all to be so bewitched by them that he shall thinke himselfe free enough from their entisements when his heart and soule are indissolubly betroathed to them CHAP. V. Our Sauiours parables especially those Mat. 13. Marke 4. Luke 8. most soueraigne rules for the plantation and growth of faith Of vnfruitfull hearers resembled by the high way side and stony ground with briefe caueats for altering their disposition 1. LEt others esteeme of them as they list our Sauiours parables in that they containe the secret mysteries of the heauenly kingdome shall euer as they alwaies haue done seeme to me the most soueraigne rules for planting faith and the matters contained in them the most precious obiects for a Christians choicer thoughts to worke vpon in his selected howers In that it hath further pleased my gratious God to make knowne vnto me not onely the parables themselues which were communicated to the multitudes but our Sauiours diuine expositions of them priuatly imparted to his disciples I cannot thinke either my selfe or others who are partakers of this fauour and not wilfully indulgent to such desires as brought blindnes vppon the Iew to be of their number that are without but rather of theirs to whom it is giuen to know the secrets of the Kingdome of Heauen Yet euen his most perspicuous expositions shall become parables vnto vs if seeing we doe not or will not see if hearing we doe not or will not heare neither vnderstand for in all such vnto the worlds end the prophecy of I saias must be fulfilled By hearing yee shall heare and shall not vnderstand and seeing ye shall see and shall not perceiue This blindnes or dulnesse in hearing which God laieth vpon vs as well as them supposeth a winking or closing of eyes a shutting of eares vnto the word manifested or reuealed For whosoeuer hath eyes or eares though but naturall open to him shall be giuen clearer sight and quickenesse of hearing more of euery kinde in abundance But whosoeuer hath not from him shall be taken away euen that which he hath Rather what he seemed to haue for how can ought be taken from him that hath not yes euen he that vnderstandeth not the word which he heares hath somewhat vntill it be taken from him So our Sauiour instructs vs When one heareth the word of the kingdome and vnderstand that not then commeth the wicked one and catcheth away that which was sowen in his heart Because he had not the heart or courage to set his minde vnto it when opportunity was offered for this actuall and wilfull neglect of such a talent as he had he shall be depriued as well of internall abilities as externall occasions seruing to that passiue capacity or qualification which wee seeke Wherefore let him that heares take heede how he heares least by admission of euery vaine and idle thought hee bring such a brawne or callum vpon his heart as shall make it like the high way side or a beaten path into which the seed sowne findes no entrance but lies exposed to those infernall Harpeyes which as the lamentable experience of our times hath taught vs are still ready to snateh it out of mens mouthes as fast as it enters in at their eares causing them as it were to belch vp the word receiued in vnsauoury talke to vent it in vnseemely iests or secular meriments This ill retention of what is heard argues the heart was not well prepared to heare for which malady the wise Kings prescription is the best s Take heed to thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill Euen the best wisdome of the world is foolishnesse with God vnto whom he sacrificeth folly whosoeuer empties not his soule thereof when he comes to stand before the Lord who accepts of no sacrifice to the contrite and broken heart full onely oâ—â—oâ—row for sinnes committed or thankesgiuing for their remission To bring earthly thoughts into his sanctuary is to tread on holy ground with vnhallowed feet which Moses the man of God was forbidden to doe and we are commaunded to haue ours shod with the preparation of the Gospell How great soeuer our other cares or businesses be wee should at our entrance into the Church winde vp our thoughts as men doe their watches that they beate not on any wordly matter till the time allotted for hearing and ruminating vpon the word receiued be past The bell which cals vs thither should warne all secular cogitations to absent themselues from our hearts otherwise by often hearing we doe but encrease our dulnesse in hearing for the confused sound of the letter without distinct articulation or impression made by the spirit causeth deafenesse in the sense of sacred discipline 2. But of ordinary hearers whom these admonitions most concerne a great part doe not mingle seedes but receiue the pure word with gladnesse minding no earthly matters whiles it is in setting who notwithstanding mightily ouersee in prognosticating of a ioifull haruest by this gladsome or forward spring Such hearts our Sauiour compares to stony ground wherein seed cast shootes vp a pace but withers as fast for want of root Rootes though of trees can goe no deeper then the rocke or stone nor can the word of life sinke deeper into the heart of man then vnto the rootes of his naturall desires or affections these vnrenounced either stifle it in the growth or prohibite the spreading of it any farther then where it can be no annoyance vnto their propagations Such as apprehend the tidings of peace with ioy whilest they are vttered but forthwith relent when the profession of their truth exposeth them to bodily griefe or sorrow are so affected to it as rich men or good house-keepers to pleasant companions whom they louingly entertaine at their tables not willing to enter bonds for bettering their fortunes or any way to endanger the diminishing of their owne estates for releasing these men from hard durance And such warinesse is a point of wisdome whilest practised towards such as we are tied vnto onely in the common bond of ordinary curtesie or humanitie
shall be giuen c. § 3 c 5. p 1. Verse 19 When one heareth the word of the Kingdome and vnderstandeth it not c. ibidem Cha. 18 Verse 15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him c. § 2. c 2. p 9. Cha. 23 Verse 23 Woe be vnto you Scribes and Pharises Hypocrites for ye tith the mint and the rew and all manner of hearbes c. § 1. c 10 p 5. Cha. 25 Verse 44 Lord when saw we thee naked or an hungred c. § 2. c 3 p 5. MARKE Cha. 8 Verse 3 What doth it aduantage a man to winne the whole world and to loose his owne soule § 3. c 7. p 3. Cha. 10 Verse 17 Master what shall I doe that I may possesse eternall life § 3. c 6 p 3. Verse 23 How hardly doe they which haue riches enter into the kingdome of Heauen ibidem Verse 29 Verily I say vnto you there is no man that hath left house or brethren for my Names sake c. § 3. c 8. p. 5. Cha. 12 Verse 33 Thou art not farre from the Kingdome of God § 2. c 6. p 3. Cha. 13 Verse 13 Yee shall bee hated of all men for my Names sake § 3 c 3. p 4. Cha. 16 Verse 17 These signes shall follow them that beleeue In my name shall they cast out diuels they shall speake with new tongues c. § 1 c 11. p 5 LVKE Cha. 5 Verse 39 No man that drinketh old wine straightway desireth new c. § 1. c ◠p 2. Cha. 6 Verse 22 Blessed are ye when men hate you and separate you c. § 3. c 7 p. 5. Cha. 8 Verse 15 That which fell in good ground are they which with an honest and good heart c. § 3. c 8. par Cha. 12 Verse 33 Prouide your selues bagges which wax not olde c. § 3. c 8 p 6. Verse 48 To whom much is giuen of him much shall be required § 3. c 4 p. 3. Cha. 14 Verse 8 9 When thou art bidden of any man to a wedding c. § 3. c 7 p 1. Verse 12 13 When thou makest a dinner or a supper c. § 2. c 2. p 8 Verse 33 Whosoeuer denieth not himselfe and for saketh all he cannot be my Disciple § ◠c 3. p 5. Cha. 18. Verse 14 Euery one that exalteth himselfe shall bee brought low § 1 c 10. p ◠§ 3. c 7. p 1 Cha. 21 Verse 36 Watch therefore and pray alwaies c. § 2 c 9. p 4. IOHN Cha. 2 Verse 24 Many when they saw his miracles beleeued in him c. § 1. c. 11. p 1. Cha. 3 Verse 15 VVhosoeuer beleeueth in him shall not perish but haue euerlasting life § 1. c 8. p 7. Cha. 4. Verse 34 It is my meate and drinke to doe my fathers will and finish his worke § 1. c 10. p 1. Cha. 5 Verse 44 How can yee beleeue which receiue honour one of another c. § 1. c 11. p 1. Verse 46 Had you belieued Moses you would haue belieued mee c. § 2. c 3. p 2. Cha. 6 Verse 14 Of a truth this is that Prophet which should come c. § 2. c 1 p. 5. Cha. 7 Verse 38 Hee that belieueth in mee as the Scripture hath said out of his belly c. § 1. c 11. p ◠Cha. 8 Verse 34 VVhosoeuer committeth sinne is the seruant of sinne c. § 2. ◠8 p ◠Verse 39 40 If yee were Abrahams children yee would doe the workes of Abraham § 2. c 6. p 2. Verse 44 You are of your father the diuell and the lusts of your father you will fulfill § 2. c 3. p 2 § 2. c. 8 p 6. Cha. 11 Verse 25 26 I am the resurrection and the life hee that beleeueth in mee c. Sect. 1. c. 7 p 4. Cha. 12 Verse 32 Euen amongst the Rulers many beleeued in him Sect. 1. cha 11. par 1. Cha. 14 Verse 21 Hee that hath Christs commaundements and keepeth them c. Sect. 1. c 8. p 7. Cha. 17 Verse 3 This is life eternall that they may know thee the onely true God c. ibid. ACTS Cha. 7 Verse 5 God gaue Abraham none inheritance c. Sect. 1 c. 7. p. 4. Verse 51 Ye stiffenecked and of vncircumcised hearts c. Sect. 2. c 3. par 2. Cha. 20 Verse 35 It is more blessed to giue then to receiue Sect. 2 c. 4. p 2. Cha. 24 Verse 25 VVhen Paul preached of righteousnes Felix trembled c. Sect. 1. c 6 p. 12. ROMANES Cha. 1 Verse 16 The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth Sect. 1 c. 11. p 9. Cha. 2 Verse 13 The hearers of the law are not righteous before God c. Sect. 2 c. ◠p 3. Verse 28 He is not a Iew which is one outwardly c. Sect. 1. chap 11 par 9. Cha. 3 Verse 3 The faith of God cannot be without effect Sect. 1 c 10. p. 3. Verse 23 There is no difference all haue sinned c. Sect 2. c 6. p 5. Verse 28 Therefore we conclude that a man is iustified by faith c. ibidem Cha. 4 Verse 3 Abraham beleeued God and it was counted vnto him for righteousnes ibidem p. 4 Verse 5 6 To him that worketh not but beleeueth in him c. ibidem par 6. Cha. 5 Verse 1 Being iustified by faith we haue peace with God c Sect. 1. c. 1◠par 2. Cha. 6 Verse 2 3 How shall we that are dead to sinne liue yet therein c. Sect. ◠c. 6. p. 2 Cha. 7 Verse 18 To will is present with me but I find no meanes to performe that which is good Sect. 1. c 6. p 5. Cha. 8 Verse 30 Whom he predestinated them also he called and whom hee called them also he iustified Sect. 2 c 6 p 3 Cha. 9 Verse 6 All are not Israell that are called Israell Sect 1 c 11 p 12. Cha. 10 Verse 10 With the heart man beleeueth vnto righteousnesse Sect. 2. chap. 5 par 1. Cha. 13 Verse 10 Owe nothing vnto any man but loue Sect 2 c 4. p 2. 1. CORINTHIANS Cha. 9 Verse 9 God is faithfull by whom wee are called vnto the fellowship of his sonne Christ Iesus c. Sect. 1. c 10. p 3 Cha. 12 Verse 31 Couet ye earnestly the gifts c. Sect. 1 c 11. p. 6. Cha. 13 Verse 1 2 Though I speake with the tongues of men and Angels c. ibid. p 4. 17. 2. CORINTHIANS Cha. 5 Verse 21 Hee hath made him to be sinne for vs which knew no sinne c. Sect. 2. c. 7. p. 6. GALATHIANS Cha. 3 Verse 7 Such as doe the workes of Abraham they are the children of Abraham Sect. 1. c 11. p 12. Sect. 2. c. 6. p. 2 EPHESIANS Cha. 5 Verse 18 Be not drunke with wine wherein is excesse c.
to shake off the yoke of Romish ciuill tyranny neuer had her blasphemous positions been publiquely held in such detestation as now they are Whence hardly could anie doctrine of diuels haue beene distastfull to our distempered soules which had vnaware sucked deadly poison with our first nurses milke If Princes againe or Potentates had not held the doctrine of the Trinity as an ancient religious custome no way preiudiciall but rather aduantagious to their states and therefore religiously to be obserued either discontented Prelates crossed in their ambitious hopes of honour or such curious contemplators as hold ciuil honour in contempt out of vain-glorious affectation of fame amongst posterity by new inuentions had wrought the maior part of Christendome to their faction so as Arrianisme or some worse heresie had long ere this been established by nationall constitutions 14 The necessitie of these collections depends vpon the vnquestionable truth of this maxim which in the sequell will manifest it selfe that carnall desires or resolutions of equall strength are alwaies a like forcible to weaken alter or inuert our Assent to any one point of beliefe as to another if the opposition be a like direct and our beliefe is of it selfe soonest mis-led or infeebled in matters most remote from light of nature as is the Article of the Trinity This obseruation of diuerse coniunctions or oppositions betwixt mens carnall affections and seuerall points of beliefe is the chiefe part of Sathans astrologie whereby he forecasts the fall of most in sundry ages by meanes in shew most contrary in issue the same By this skill he brings his matters so about that the greater part of mankind in latter daies in their owne conceit louingly embrace Christianity vpon the same grounds or motiues that disposed the heathen so bitterly to oppugne it eleuating the one as high in hipocrisie or Pharisaicall perswasions of their misgrounded faith as he depressed the other in infidelity or malignancie to the Gospell It is a rule againe as cleere and indeficient that either habituall neglect of particular duties enioined or indulgent practice of euill forbidden by Gods word do as euidently euince want of true faith in professed Christians as oppugnation of the whole frame of Christianity doth in infidels or of some principall parts in Arch heretiques Difference there is betwixt them none in the internall constitution of the minde onely the doctrine of faith by alteration of times publicke constitutions or references to som priuate ends gets a coniunction with the ones predominant carnall affections retaining opposition with the others The reason of both assertions is perspicuous to the intelligent for seeing supernaturall obiects compared with others exceed them further in worth then in certainty or credibility we must if rightly both certainly and firmly Assent vnto them not onely as truer then any arguments can bee brought against them but as much better then any profit pleasure or other good the world flesh or diuell can profer vnto vs. Both parts of this certaine and firme Assent must be vniuersal in respect of the obiect and perpetuall in respect of time for as he is not to be held an orthodoxal professor that acknowledgeth the speculatiue or general diuine truth of all the Articles in his Creed or matters proposed by the word of God whiles none gaine-sayes but doubts or recants while the aduersary oppugnes them so is he not to be reputed a sincere faithful christian but rather tainted with hypocrisie that assents vnto the goodnes of diuine precepts whiles temptations are far off but disesteems them in the choice whiles they come in competition with sensual pleasure worldly goods ciuil honour estimation or the like And if we could perswade our selues to a liking of scripture phrase which doubtlesse hath a more fresh and liuely form of wholsome doctrine then Aquinas summes or his followers disputes this Assent vnto diuine matters especially such as peculiarly concerne mans saiuation as perpetually good is a more essentiall part of Christian faith then the acknowledgement of their truth which is a difference proper to an orthodoxall professor of Christianity but remote to a faithfull man or true Christian as he is distinct not onely from Infidels or Hereticks but from Libertines or Hippocrites Thus defect in practice is censured by the spirit of God for vnfaithfulnesse albeit euery omission of good or commission of euil doth not conuince the delinquent of absolute infidelity nor is euery intemperate or incontinent act a iust imputation of incontinencie or intemperancy But as euery partiall defect is a degree or portion of vnfaithfulnesse so if the delinquencie bee habituall without remorse or ioined with indulgence it truly denominates the delinquent an Infidel in his sight that knowes his heart So the Psalmist vsually stiles the wicked and obstinate Israelites by the name of Heathens albeit they renounced not the profession of the true God 15. Our vsuall appropriating this delinquency whether habituall or by intermission actual vnto a peruersity or vntowardnesse of the will as if it did not necessarily argue a correspondent defect or weaknesse of that Assent which we call faith and most suppose to be placed in the vnderstanding onely may hence appeare to be a soleeisme of the Romish language in that to the redresse of this enormity no peculiar reformation of the will or other intellectiue faculty we can imagine distinct from the vnderstanding is required sole fortification of the former Assent in what part of the soule soeuer it be seated or abatement of the contrary desire or inclination inherent for the most part in the sensitiue faculty will suffice Yet it may be such as first vsed this dialect now much abused by the Papacie did take the will in such a generall or catachresticall sense as Saint Augustine doth where vnder this name he comprehendeth not only the inclination rational or intellectuall vnto good but euery appetite desire or motion of the inferiour or sensitiue part whose reformation is in part presupposed as necessary but principally consequent to true Christian faith whose first office ere it selfe be perfect is to subdue affections or keep them vnder from doing euil afterwards to vse them as instruments in doing anie good the word of God shal commend vnto vs. Whence it may bee questioned whether this Assent should not belong vnto the sensitiue faculty in which the Philosopher for the reason late alleadged hath placed moral vertue not altogether incongruously to his speculatiue positions For if the efficacie of agents or terme of their actions be in the Patient moral vertue consisting especially in the modulation of sensitiue desires or affections vnto reason may wel bee referred vnto that part of the soule wherein affections are placed which in respect of the intellectiue faculty is patient Or perhaps to speake more properly and reconcile Aristotle with his master Plato moral vertue may consist partly of a directly or commaunding power in the vnderstanding partly of a submissiue obedience
this cause when the blessed Virgin onely demaunded concerning Christs incarnation how shall this be seeing I know not a man the Angell mildlie instructs her in the same termes he checked her mother Sarah there is nothing impossible with God of whose veracitie or allsufficiencie shee neuer conceiued positiue doubt onely her actuall consideration of his fidelitie or other attributes before mentioned was outstart by the vnusualnesse of the effect or suddaine apprehension of her owne integritie neuer acquainted with the onely knowne meanes vntill that time of producing it Lastly of Gods fauour towards vs we can lesse doubt seeing his mercie is ouer all his workes and he that gaue his onely Sonne for vs before we knew him what can he deny vs which we faithfully aske in his name Farre more be the promises of his fatherlie loue then are the declarations of his power faile we cannot in our hopes but only through vnbeleefe which though it befell the people to whom his promises were first directed Yet cannot the faith of God as the Apostle termes it bee without effect for they fell by vnbeleefe that we might be raised by faith Though conscious we be of our fraâ—â—ie often assaulted with others violence yet the Lord is faithfull and will establish vs and keepe vs from euill or as the same Apostle else where speakes God is faithfull by whom we are called vnto the fellowship of his sonne Christ Iesus our Lord who will also confirme vs to the end that wee may bee acquited in the day of his appearance These were the sure fests of Saint Barnards faith and in these meditations or articles his hope did safely ancher in the middest of greatest stormes Three things saith he I consider in which my hope wholly consists Gods loue whereby he adopted me the truth of his promise his power to performe Let my foolish thoughts murmure as much as they list and say How meane art thou How great is that glory by what doserts dost thou hope to obtaine it But I will confidently answere I know whom I haue trusted and am certaine that he hath adopted me in the abundance of his loue that he is true in his promises and powerfull in accomplishment for he can doe whatsoeuâ—r he will This is that triple cord which is not easily broken on which I beseech you let vs hold fast being let downe to vs into this dungeon from that country which wee seeke that by it we may be raised that by it we may be drawne within view of the glory of the great God 4. Seeing reposall or trust naturally increaseth according to the seuerall degrees of their ability fidelity and fauour towards vs on whom we rely rightly apprehended and all these in God as faith assures vs are infinite and incomprehensible our confidence of good successe in all the waies he hath appointed vs should bee without all mixture of diffidence suspition or distrust But as faith it selfe though often failing in the exercise must in the habit or for the most part be an Assent vnto diuine precepts as good and elegible at the instant of proposall before either auoidance of such dangers as accompany their execution or profession or retention of such pleasures or commodities as must be made of ere we can effect the purchase or be capable of the reward annexed so must the confidence hence growing be habitually sure and firme albeit the whole world the diuell or our owne flesh conspire to defeate the hopes we haue grounded vpon faithfull prosecution of such meanes as God hath promised to blesse Such confidence was in the Psalmist whilest assaulted with the fury and violence of mighty forreine enemies God is our refuge and strength a verie present helpe in trouble Therefore vvill not we feare though the earth be moued and though the Mountaines be carried into the midst of the sea Though the waters thereof roare and be troubled though the Mountaines shake vvith the swelling thereof Though I walke in the middest of trouble sayth another yet shalt thou refresh mee thou shalt stretch forth thine hand vpon the furiousnesse of mine enemies and thy right hand shall saue me The Lord shall make good his louing kindnesse toward me yea thy mercy O Lord endureth for euer despise not then the works of thine owne hands The like was in Dauid when the wise men of the world such as had learned the policy to blesse with their mouthes and cursed inwardly had consulted to east him downe from his dignity My soule sayth he waite thou only vpon God for my expectation is from him He is onely my Rocke and my saluation he is my defence I shall not be moued In God is my saluation and my glory the Rocke of my strength and my refuge is in God Nor was this any act of supererogation or extraordinary affection singular to him but he exhorteth the people vt to the like Trust in him at all times yee people poure out your hearts before him God is a refuge for vs. This is a point wherewith would God our Preachers would pierce the hearts of their hearers by continuall pressing it For want of confidence in good courses is that which will condemne this whole generation of hypocrisie or infidelity Nor could we distrust our doome did we but vnderstand the meaning of those words following in the same Psalme Trust not in oppression nor in robbery if riches increase set not thy heart vpon them or those in another put not your trust in Princes nor in the son of man for there is no help in them In these he trusts and not in God that vseth the helpe of his wealth or countenance of mighty friends either to abet himselfe in bad causes or ouer-beare others in good as shall hereafter be shewed Now I will conclude with the Psalmist last cited Happy is he that hath the God of Iacob for his helpe whose hope is in the Lord his God vvhich made heauen and earth the sea and all that therein is which keepeth his fidelity for euer which executeth iudgement for the oppressed which giueth food to the hungry the Lord looseth the prisoners the Lord openeth the eyes of the blinde the Lord raiseth vp them that are bowed downe the Lord loueth the righteous the Lord preserueth the strangers he relieueth the fatherlesse and widdow but the way of the vvicked hee turneth vpside downe 5. These being the liue characters of diuine goodnesse and best motiues to breed confident hope of good successe in imitation of him in workes like to those here expressed no maruell if our Sauiour so grieuously taxe the Scribes and Pharisees for non conformity vnto them Woe be vnto you Scribes and Pharisees hypocrites for yee tith the mint and the rew and all manner hearbes and leaue the weightier matters of the lawe as iudgement and mercy and fidelity these ought yee to haue done and not to haue left the other vndone
regeneration may be one and the same in such as perish and those that are saued so cannot the radication or working of it be so the seed which fell by the high way side in stony ground among thornes and in good soile is supposed by our Sauiour one and the same but the radication of it was in some none in others too shallow in others it failed in the setling or taking Thus charity was to be raised in these Corinthians hearts by faith for essence and quality one and the same with that whereby they wrought miracles but by the same faith rightly set firmâ—lier rooted and better taken in their harts or center wherein naturall desires concurre so as it might spread it selfe vniformely with them directing them vnto obiects spirituall and good and fix them fastest vpon such as it adiudged best and most effectuall for edifying themselues and others For had these Disciples by Saint Pauls example a affected no knowledge so much as to know Iesus Christ and him crucified had they gloried in nothing saue in the crosse of the Lord Iesus Christ cructfying them vnto the world and the world vnto them both which were principall lessons of faith or had their Assent or adhaerence vnto Gods loue and mercies in Christ beene as firme and sure as their perswasions of his power to produce effects beyond the course of nature it had wrought as great miracles in themselues as it did in others euen the same minde which was in Christ Iesus such loue to all his members though their corriuals in spirituall guifts as he bare to them when they were his enemies and that was a loue truely wondrous The arguments brought by Pontificians to prooue the faith which worketh miracles and iustifies vs to be the same make in my iudgement most against themselues if we consider that these ministeriall effects wrought vpon others were but emblemes of those internall miracles which faith once rooted in the heart and set vpon it proper and more principall obiects alwaies workes in the belieuers themselues To cast out diuels was but a signe of that conquest which true faith in Christ alwaies obtained ouer hell and death to speak with new tongues but a pledge of that renouation which true faith alwaies workes in the heart and conscience to take away serpents a document of the vertue of faith in resisting or deading such temptations as made way for death into the world the drinking of deadly poison without hurt a sensible token of that soueraign antidote which true faith affords against all the infections our eares are often enforced to sucke from others pestiferous perswasions health restored to others by laying on of hands an irreuocable earnest of that eternall saluation which Faith if firme and rightly set neuer failes to take sure hold of as Gregory excellently expounds that saying of our Sauiour And these signes shall follow them that belieue In my name shall they cast out Diuels they shall speake vvith newe tongues they shal take vp serpents and if they drink any deadly thing it shall not hurt them they shal lay hands on the sick they shal recouer 6. Howsoeuer vpon these reasons the Apostle grounds that exhortation in his very entrance into that discourse couet ye earnestly the gifts and yet shew I vnto you a more excellent waâ—e Loue he meant wherein they might eagerly striue to excell each other without any danger of dissention Many admirable commendations he bestowes vpon it in the words following to kindle a desire of it in their harts as well knowing their faith to be strong enough in matters they much affected but not qualified for iustification because not rightly planted noâ— set on such obiects as would bring forth Christian loue and true humility but rather pride and contention Far was it from his thoughts that the ardour of this sweet affection could otherwise kindle then froÌ„ a firm beliefe ful adhereÌ„ce to the loue of God For we loue him because he loued vs first yea because d vve haue knowne and belieued the loue that God hath to vs for God is loue nor can we faithfully apprehend this attribute in him but it will prodâ—ce the like affection in vs. And yet for the right planting and radication as well of faith as loue spirituall thence springing the exercise of brotherly kindnesse or nourishing of good naturall affection is alwaies auaileable and was peculiarly necessarie vnto this people whose contentious spirits did hinder the right growth and peruert the vse of that faith which God had giuen them Generally the ordinary meanes appointed by God for the right fashioning of Christ in our hearts is the precedent practice of those duties which the doctrine of faith enioines vs as shall hereafter be shewed 7. To such as waigh the circumstances aboue expressed Saint Pauls meaning in the words late cited may best be gathered from the like speech of S. Iames He that keepes the vvhole laâ—e and yet faileth in one point is guilty of all seeing his failing in the one as shall appeare witnesseth he keeps none aright The ground of this inference presupposed these words If I had all faith so that I could moue Mountaines and had not loue I vvere nothing sound as if the Apostle had sayd though I had faith of force enough to produce variety of miracles and all other effects whatsoeuer and yet not effectuall to bring forth Christianloue neither I nor it were anie thing vvorth For in that it works not loue it is apparently dead in it selfe vnable to giue life to any but once firmely belieuing Christ loued vs it is impossible we should not loue him againe and for him our neighbours not belieuing this truth aright wee cannot belieue any other point as we should nor by that faith which rooted as our Sauiour speakes in an honest heart brings forth fruit with patience to saluation Is there any Iesuite that will or dare affirme that faith the Corinthians had was altogether such as Saint Paul ascribes righteousnesse vnto such as the Prophet speakes of when he sayth the iust shall liue by his faith For of that faith Paul being witnesse the performance of Gods will and patient expectation of his promises or as Romish writers confesse feare of God entire submission of our mindes vnto his will and stedfast reliance vpon his prouidence are infallible consequences 8. The Schoole-mens collections from the former place of Saint Paul that charity is as it were the soule and perfection of faith are of as little validity as if from this of Saint Iames late cited I should inferre some one Commandement to be the form or soule of all the rest because if we transgresse one that for example Thou shalt do no murther our obseruation of all the rest should profit vs nothing to saluation Or if the Reader will remember the definition or proprieties of faith last set down this conceit is as preposterous as if we
of the particular snares wherein they are most likely to fall is aboue my capascity without my experience and ill beseâ—ming my place God grant I may anoidâ— such as are most incident to my calling it must suffice to touch the most generall or transcendent 6. The originall of most temptations in this kinde is a secret presumption which in some breeds an expresse opinion in others onely practises thereto consequent that the receiued lawes or customes of common weales aunciently Christian are rather grounded vpon the law of God then contradictorie to any part thereof or apt to vndermine it This presumption indefinitely taken is most true but vniuersally false and dangerous howbeit many vpon this implicit perswasion that as their country Lawes and ordinances so their obedience vnto them are warranted by Gods word thinke it sufficient to examine their liues and actions by the consequent not necÌ„essarie to compare them immediately with particular rules of life and thus by taking an vniuersall liberty from an indefinite warrant become often nonconformitants to Christ by fashioning themselues continually to the Christian world He that will obseruantly peruse auncient records concerning the manner how profession of Christianity was first authorized or the Gospell publikely planted in these Nations in which it now especially flourisheth will quickly informe himselfe that the strength of secular powers before predominant was alwaies readier to root out heresies or quell errors in speculatiue points of Religion then to infringe any popular custome or repeale Lawes beneficiall to publike treasurers or priuate coffers albeit they sucke the blood of the poore or to abandon rites or fashions much applauded by braue spirits or in themselues pleasant to flesh and blood though deadly as poison to new men in Christ though apt to blast the fruites of faith and obstupefie all sence or motion of the spirit the religious and learned Viues out of Saint Austine hath obserued that customes permitted or authorised by the papacie did argue that religion to be but an imperfect mixture of Gentilisme and Christianity His words are Austines verdict is plaine enough that many things are permitted by the ancient ciuill Romaine Law which are contrary to the Lawes of God This notwithstanding they admit not who whilst they labour to wed Gentilisme with Christianitie both being corrupted neither able to brooke the other as consort retaine neither Gentilisme nor Christianisme 7 No commonwealth almost in Europe but more or lesse participates of this sault No kingdome wherein either lawes or customes receiued by â—acite consent aequiualent to lawes doe not either allow or not discountenance such practices and resolutions as flesh and blood are apt to follow yea to glorie in though as directly opposite to the nature and complete essence of Christian faith as it hath beene out of Scripture explicated as heathenish rites or lawes enacted by Romane Emperors against Christians were to the generall heads or articles of beliefe or to the profession of Christianity though to abandon fellowship with these vnfruitfull workes of darknes much more to reprooue the offendors or men in authority through whose negligence or conniuence these snares lie open to catch the simple would certainly procure disgrace from the one if not danger from the other as great as the first propagators of the Gospell amongst the Gentiles were exposed vnto by disswading from Idolatrie Notwithstanding if we would not content our selues with the bare name or title of Christianity either not regarding the principall duties thereto belonging or not considering how faith by reuolution of times alteration of publike constitutions and customes like epidemicall diseases praeualent by course or turnes doth change it aspect from such points as it was sometimes most immediately and directly set vpon vnto others of greater vse for keeeping our hearts vpright in the midst of the crooked generation wherein we liue a little obseruation would serue to rectifie our irregular thoughts and fully instructvs that our triall whether we beashamed of Christ and his Gospell before men doth as immediately lie vpon our approbation or reproouing such popular fashions or practices of our times whether by speech or other significations of our affection publike or priuate according as our calling is as the auncient professors did vpon their consenting or denying to burne incese to heathen Idols to adore Caesars image to reuile Christ or reuoke their calling I speake not of customes or prescriptions in cases of lands goods or worldly commodities For though these and the like vnwritten traditions bee like nets which may bee opened or drawne at some mens pleasures to others great losse and grieuances yet these if borne with patâ—eâ—â—e make a man neuer a whit the poorer but rather richer in faith Albeit hee that resolues to vse all aduantage of humane Lawes he can take in such matters against his brother might as well forsweare the Gospell But my purpose is briefly to touch some few resolutions either approoued by ioint consent of men as the world enstiles them because her children of best fashion for noble and heroicall or practises patronized by the multitude of practitioners or example of some men famous in ciuill estimation 8. To begin with Gentillitie taken according to the vulgar and most plausible notion it retaines the substance of Gentilisme with a light tincture of Christianity To omit vnnecessary cost in apparell whereby forraigners are enriched our natiue countrey impouerished and the poore in it oppressed To spend more in one feast or banquet then would relieue the necessities of many miserable pined impotent creatures daily presented to their eies for moe months then the parties entertained are in number is an ordinary practice of this profession much affected by many such as haue liued sometimes of almes but are desirous to transforme themselues into another shape by following fashions most applauded of their betters yet what resolution could be more flatly contradictorie then this is to that precept of our Sauiour When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours least they also bid thee againe and a recompence bee made thee But when thou makest a feast call the poore the maimed the lame the blinde And thou shalt be blessed for they cannot recompence thee for thou shalt bee recompensed at the resurrection of the iust Here then is one especiall point of trying their faith whom God hath blessed with store and plenty if they can assent to this commandement as true and good and delight in the practice of it whiles it comes in competition with the contrary custome so much followed and applanded by men of best place and reckoning in the worldes iudgement Forseeing the good wee haue done or left vndone to such seely ones as Christ here commends vnto our care must be the measure of our faith or infidelity of our loue or neglect of him in that day of finall accompts indulgent or remorcelesse
cause of iustification by which our sinnes are formally remitted is as if we should aske one of their young pupils what were Latine for manus Iustification taken as we doe it for remission of sinnes not by inherent righteousnesse or ought within vs immediatly incompetible with them but by the externall merits of Christ is a forme or entity as simple as any formall cause can be and simple or vncompounded entities can neither haue formall causes or ought in proportion answearing to them Wherefore as I said it is either the follie or knauery of our aduersaries to demaund a formall cause of their iustification that deny themselues to beformallie iust in the sight of God For so to be iust and to bee iust onely by acceptance or non-imputation of vniustice are tearmes as opposite as can bee imagined Hee alone is formallie iust which hath that forme inherent in himselfe by which he is denominated iust and so accepted with God as Philosophers deny the same to be formally hot because it hath no forme of heate inherent in it but onely produceth heat in other bodies To be formally iust we for these reasons attribute onely vnto Christ who alone hath such righteousnesse inherent in himselfe as by the interposition of it betweene Gods iustice and sinfull flesh doth stop the proceeding of his iudgements as Phinehas zeale did stay the plague otherwise ready to deuoure the host of Israell Our aduersaries in that they acknowledge inherent righteousnesse to be the sole formall cause of iustification doe by the same assertion necessarily graunt it to be the sole true immediate cause of remission of sinnes of absolution from death and admisâ—ion to life This is the onely point from which they cannot start at which neuerthelesse whiles they stand they may acknowledge Christ come in the flesh crucified dead and buried or perhaps ascended into heauen but denie they doe the power of his sitting at the right hand of God the vertue of his mediation or intercession and more then halfe euacuate the eternity of his Priesthood as shall be shewed after this briefe explication of our assertion 2. When we teach iustification by faith and not by workes our meaning is by the doctrine of faith wee are bound to acknowledge and confesse that CHRIST IESVS by his eternall Priesthood whose offices in their seuerall places shall bee expressed is not onelie the sole meritorious cause of all graces or righteousnesse inherent requisite to finall absolution but these supposed in the party to bee absolued hee is likewise the sole immediate cause of finall absolution or iustification The latter part of this assertion may admit this ilustration Suppose a man not destitute of other senses yet ready euery moment to droupe or fall into some deadly fit vnlesse his spirits were refreshed by pleasant musicke we might truely say one in this case did liue by the sense of hearing for deafe hee should quickly die yet were musicke the sole immediate cause of his preseruation without actuall application of whose sound euen this sense it selfe by whose meanes his spirits refreshed better enable his other senses to their proper functions would foorthwith faile him In this sort doe sinfull men drawe life from CHRIST by faith alone by which likewise and not by workes wee are sayd to abide in him as being vnited in spirit to him albeit by abiding so vnited our other faculties are strengthened and viuificated to bring forth the fruits of righteousnesse The former instance notwithstanding doth not exemplifie the first part of our Assertion for musicke only continues life naturall which is supposed to haue another originall But if we speake of life spirituall maintained by saith and of which faith it selfe is a part it was originally and wholly deriued from CHRIST on whom faith and all other graces whatsoeuer tam in fieri quam infacto as well in the first production as during the time of their continuance and preseruation depend as essentially and perpetually as the light of the moone or other participated or reflected splendor doth on the brightnesse of the Sunne Nor may wee imagine that this borrowed and variable righteousnesse in vs though thus depending on the Sonne of righteousnesse is or can be euen whiles it remaines without eclipse or in such fulnesse as in this life the best men at any time are capable of sufficient for the time being to acquit or absolue vs if God should enter into iudgement with vs. This strict dependence of such righteousnesse as we haue on CHRISTS righteousnesse presupposed faith is said to iustifie vs not by any effects in vs deriued from him but by its transeunt acts reciprocally lifting vp our hearts to the fountaine whence grace and spirituall life doth flow and reflecting the beames or raies of our mindes thus illuminated vnto our mysticall head still deâ—iuing vertue from his crucified body to stint the deadly issues of sinne not vtterly to expell all reliques of vnrighteousnesse For when we take the eyes of faith of him albeit the habite of faith and other graces remaine as intire in vs as euer they were the very memory of transgressions past or the sight of sinnes inherent whilest we look on them deiect vs. According to this disferent aspect euen the best men liuing whilest this brittle glasse of mortality and mutability is in running may bee subiect to the like subalternation of hopes and feare the exiled Poâ—t hath expressed Spes mihi magna subest dum te mitissime Caesar Spes mihi respicio dum mea facta cadit Strength to my hopes doth still accrewe whil'st Caesars mildnesse I do vie we But mine owne facts whilest I beholde my heart doth faile my hopes growe colde But though sinne may often sting vs by fits and bring vs almost to deaths dore by vicissitude of despaire or dismaâ— yet we recouer as presently by faithfull looking on the glorious author as the Israelites did by beholding the visible signe of saluation 3. The controuersie hitherto proposed and declared in as scholasticke forme as our English tongue well can beare may be reduced in fewest tearmes and fittest for popular instruction vnto the right vse and immediate end of faith and other sanctifying graces We of reformed Churches with vnanimous consent of heart and minde belieue and teach and thou O CHRIST our Lord our life and strength giue iudgement out of thy throne of Maiestie whether not more agreeable to thy minde then shee which sits as Queene of heauen and brags as if she were thy best beloued Spouse or her children do That our Faith our Hope and Charitie or whatsoeuer pledges of thy fathers loue and fauour towards vs we through thy merits haue obtained were giuen vs not to alter but to better that plea we made before we had them Being by nature the sonnes of wrath and groning vnder the heauie burden of our sinnes with teares and sighes by thy precious blood by thy death and passion wee daily besought Him for
morall some passiue capacities are equired in vs wherewith they whom CHRIST raised were not qualified whiles naturally dead nor were they capable of renouation in life spirituall but by reassuming life naturall with it properties Nor doth it imply any shewe of contradiction that the actuall endeuours of life naturall or meerely morall in vs or the qualification resulting from them should be as meerely passiue in respect of life truely spirituall as the state of death or vtter depriuation of all sense or motion in such as CHRIST raised vp was in regard of life naturall The proportion then will holde best thus As CHRIST infused not humane life into trees stocks stones but into bodies passiuely organized and figured for the fit habitation of the humane soule so neither doth hee ordinarily bestow supernaturall grace on euerie one that hath a reasonable soule but on such only as are passiuely prepared for it Wherein this preparation consists or what our endeauours can adde vnto it is the point now in question partly to be disputed in this present more fully in discourses following To the assertion last mentioned this obseruation well sutes that in the first workes of creation the omnipotent power did obserue the orderly progresse afterwards appointed vnto nature and proceeded not per saltum but first created a common masse out of which he made the heauen and earth not trees plants or liuing creatures immediately For though these receiued life from their maker after another manner then indiuiduals of the same kinde now do yet the earth and sea affoorded their matter and substance meerly passiue Man he made of the earth but first as is probable externally figured or proportioned the woman likewise was his immediate workmanship but had her bodily or passiue beginning from the man Thus euen the most immediate workes of God presuppose ordinarily such a sub-ordination of passiue capacities as is vsually seene in matters producible by humane labour wit or industrie 3 That grace then is not generated or educed out of the soule but properly created in it ought not in any congruitie of reason to exclude all actiue though but humane endeuours precedent for the better attainment of it Nor haue I euer read of any Protestant or Papist which held mariage as either vnnecessarie or superfluous for the propagation of mankinde albeit the most and best Diuines in both religions be of opinion that the reasonable soule is not generated but immediatly created by God And notwithstanding the supposed truth of this opinion vnlesse the parents of our bodies had been as carefull for our bringing foorth as bruite beasts are ouer their broode few of vs this day liuing had euer enioied the light Now for the auoiding of Pelagianisme or iust imputation of popery in this point it is enough to disclaime all such dispositions preparations or endeauours as actually cooperate or concurre to the production of faith as temperate carriage or behauiour doe for producing the habit of temperance or naturall qualities of moisture heate and cold doe in the education of formes meerely naturall or constitution of bodies totally generable So shall he neuer be able to acquit himselfe from the error of the Stoicks or Manichees that accounts it indifferent what workes we doe or how we demeane our selues before regeneration For as God creates not the reasonable soule in euery matter so doth he not create grace in euery soule And as this inference is good vnlesse the Fathers of our bodies had beene before vs God had not created vs these soules in whose creation our fathers had no finger so likewise in this vnlesse before our regeneration we so demeane our selues as God in his word prescribes he ordinarly creates not grace in vs to whose creation neuerthelesse our best endeauours conferre no more then our parents doe to the creation of our soules or the redd earth did to the making of Adam This fully remoues the former difficulty which seemed to dull our endeauors and from this instance of the reasonable soules creation I would rather commend this meditation to the Reader As greater care is to be had of a woman with children of Queenes and Princely mothers especially then of bruite beasts great with yong albeit the fruit of their wombes be the more immediate worke or blessing of God so should our care and industry for conceiuing faith euen in that it is the sole gift of God be much greater then we vse for the attainement of whatsoeuer can by meanes naturall or ordinary be immediately atchieued CHAP. II. That circumspect following the rules of Scripture is more auaileable for attaining of true faith then the practice of morall precepts for producing morall habits That there may be naturall perswasions of spirituall truths and morall desires of spirituall good both right in their kinde though nothing worth in themselues but only capable of better because not hypocriticall 1. IN that it hath pleased the spirit to write so much for mens directions in the way of life yet not so much to instruct the faithfull what they should doe after their regeneration fully wrought as the vnregenerate what he should doe that it might bee wrought in him to conceiue it but as doubtfull whether his sacred rules were not more sufficient effectuall and complete for attaining true and liuely faith then any Philosophicall methods for planting morall vertues were to derogate as much from Gods wisdome as he should doe from his power that maintained man without direction or assistance supernaturall might worke out his owne saluation Yet shall he much wrong both himselfe and me that stretcheth this similitude further then thus As he that duely obserues philosophicall praecepts of morality shall certainely produce morall habits and become truely iust and honest by often practising acts of iustice temperance and sobriety so he that circumspectly followes rules giuen by the spirit of God for attaining faith shall haue it more assuredly produced in him euen because it is not produced by him but by his God who is more able to create new hearts in vs then the naturall or vnregenerate man to worke any morall reformation in himselfe or others All that is required of vs is onely to submit our knowledge to our Creators wisdome our naturall desires to his most holy will our weake abilities to his omnipotent power But is it not a worke of the spirit to be thus perswaded or resolued 2. That the naturall man should rightly perceiue the things of the spirit of God implies as euident a contradiction as to say a blind man should be able to see things visible For as things in themselues most visible cannot be seene without the visiue faculty so is it impossible matters spirituall should otherwise then spiritually be discerned Notwithstanding I scarce haue knowne any man so blind but might easily haue beene perswaded that he could not see or induced hartily to wish he were as other men are though in what state they were or what pleasures
vpon such occasions or prouocations the stomach will come in time to prescribe or pleade a custome and plenty of foode though first sought for necessity or encreasing of ability is afterwards necessarily desired though to the ouercharging or disenabling of nature To be enamoured with the sight of money is more naturall to young choughes then children vnto whom notwithstanding once comen to yeares of discretion and left to their owne care or prouision the vse of this mettall as the world hath now decreed is very necessary for supplies of life in euerie kinde and mens desires to have it for this end often multiplied or reiterated â—et ouer the soule to loue it selfe for it selfe as too much familiarity or frequent conuersation with creatures not so amiable entice men otherwise fit watches for more comely personages to follie and vnlawfull lust And this is the mischiefe of mischiefes that the fruition of money or coine being permanent the inordinate inclination to it still increaseth with the acquisition of it though lawfull This the Heathen had obserued as an axiome almost without exception amongst those that knew not God a Crescit amor nummi quantum ipsa pecunia crescit Our loue to pelfe doth alwaies grow as fast as pelfe it selfe doth flow And from notice of the danger whereto increase of wealth expose mens soules the Psalmist thought that admonition necessarie If riches encrease set not thy heart vpon them Euery vice is a kinde of madnesse in respect of that vniformity which accompanies faith and Christian sobrietie yet many vices there be very foule in the act which leaue a sting behind them and by scourging the minde procure dilucida interualla wherein the doctrine of life may be clearely represented and make some impression vpon their soule But such is not the nature of auarice or ambition of men polluted with which diseases what one in another case hath said is most true Qui nunquam delirat semper erit fatuus as they bewray no spice of frantickenesse in the actuall prosecution of what they entend so they remaine perpetuall idiotes in continuing their sinister choice 3. It would bee a matter very difficult to finde a man in this age in whom the word of God as farre as the eye of mans obseruation can pierce had taken better roote or more vniformely branched it selfe into euery commaundement of the Law then in that rich man or as Saint Luke entitles him that ruler which came running yet not forgetfull of good respect vnto our Sauiour for kneeling he tenders this petition Good Master what shall I doe that I may possesse eternall life That as well the appellation as his desire was sinccre and not pretended is manifested by our Sauiours loue which was neuer set on outward feature or externall complement but on internall integrity and ingenuitie His profession of obseruing all the commaundements from his youth had his owne heart beene a competent iudge of his demeanor was not hypocriticall but true for such had his care and resolution beene But he that was greater then his heart perceiued some thornes or weedes already taken which would oâ—ertop the good seed sowen in it and keepe down his thoughts from growing vp to heauen whereunto our Sauiour would haue exalted him could ye haue suffered the extirpation of these weedes One thing is yet lacking to thee goe and sell all that thou hast and giue to the poore and thou shalt haue treasures in heauen and come follow me taking vp thy crosse But he was sad at this saying and went away sorrowfull What was the reason his heart was with his treasure and care of keeping it or secret delight in inioying it being crept into the same roome did sucke away that vertue and influence wherby the word sowen should haue receiued strength and increase alienating part of his soule from God whom he was to loue with all his soule with all his heart and all his strength The reason of his heauy and sorrowfull departure as it is expressed by two Euangelists was not any vnsatiable desire of riches or vnconscionable meanes to get them his chiefe fault was that he was maruellous rich or as S. Marke saith that he had great possessions For to haue these but in competent measure and not to trust in them is a more extraordinary blessing of God then their greatest abundance though gotten without extortion fraud or coosenage Nor is it the deceitfull and fraudulent meanes commonly vsed in gathering wealth but the deceitfulnesse of it howsoeuer gathered which choakes the word and makes the heart wherein it is sowen vnfruitfull If wee rightly obserue the bounds or limits whereby the seuerall parts of this parable are distinguished and their peculiar disposition whom our Sauiour represents vnto vs by thorny ground his phrase doth intimate that the very presence of riches and large possessions though neuer sought for though scarce expected will inchant mindes otherwise free and liberall with a secret delight in their fruition and a desire to retaine if not to encrease them and so by degrees vnobseruable breed such distempers in the soule as will be ready to bring forth death ere they can be discouered as bad humours oft times gather in strong bodies neuer descried but by some straine causing them to settle or make head against nature on a suddaine without due obseruance of our temperature whether naturall customarie or accidentall right choice of seasonable exercise and moderation of cares in our studies or businesses such grieuous maladies as were now mentioned may grow ripe when wee least thinke albeit we had Phisitians more skilfull then Hypocrates Galen or Celsus to appoint the set times of all our râ—pâ—sts â—o approoue as well the qualitie as quantity of what we eat or drinke or to ouersee vs sleeping or waking perpetually directing vs from the right vse of other meanes ordained for preseruation of life and health More secret by much and more insensible is the gathering of this spirituall disease for whose auoidance we now aduise euen in men that make great conscience by what meanes they encrease their wealth and will not aduenture on any bargaine though neuer so good without particular warrant from the word of life or some peculiar prescriptions from the learned Phisitians of their soules Nor is there any meanes to preuent the danger saue onely by continuall exercise of good workes almes and other deedes of charitie by prudent carefulnesse to improoue their substance gotten as farre as may be to Gods glory and oft times by voluntarie abstinence from lawfull gaine which by their forbearance might befall the poore brethren For a rich man to know how well he loues his riches that is to discouer the instant danger of his disease is otherwise impossible vnlesse he were put to such a plunge as this young man was vrged to forsake them vtterly all at once which hee doubtlesse that vseth not such charitable exercises as are here mentioned would
is created in our soules we are therefore more strictly bound to perpetuall vigilancy to stand continually vpon our guard vsing such weapons as we haue alwaies imploring Gods fauour to furnish vs with better and his assistance in the vse of these still expecting his leasure for accomplishing his worke in vs or for notifying the accomplishment 3. But before the light of the heauenly kingdome be incorporated in our soules though after the habituation of greater resolutions right and good in their kinde we haue vsually many transient gleames or illuminations which inspire our hearts with secret ioy and rauish our spirits whose representations notwithstanding as quickely vanish as the sight of our owne bodily shape in a glasse Here then is a point of true wisdome accurately to obserue the circumstances or meanes vsed by the diuine prouidence for their introduction and vpon notice of them to estrange our selues from all other occasions for purchasing the like opportunities as were then affoorded vs. Some mans heart perhaps hath beene thus illuminated in his retired thoughts or vacancy from secular disturbances vacancy then is to him the field wherein this treasure lies hid which he must compasse though with losse of gainefull clients or multiplicity of businesses in humane esteeme very honourable and commodious Others it may be haue felt like motions vpon visitation of the sicke or some kinde office performed to the afflicted such it behooueth to consecrate their time before sacrificed to sport and merriment to purchase the continuance of this inward ioy by taking all occasions to visit the house of mourning The spirit sometimes instils some drops of this gladsome ointment into our solues by soft insusurrations in silent night It well befits such as haue beene inuited to these diuine cōferences to alienate some howers allotted for quiet rest to beg his returne with sighes and grones to entreat his presence with feruent praiers and entertaine his aboade with hymnes and spirituall songs Vpon what occasions soeuer the least earnest of our enheritance is proffered it stands vs vpon out of hand to make vse of that aboue all other for better entertaining the like or speedier going through with offers made Seeing by grace we can doe all things and without it nothing or to no purpose our hearts should be alwaies ready as to watch when the Lord doth knocke or giue any signe of his presence so to be doing what he commaunds vpon the first signification of his will for then we may be sure the Lord who is our strength is with vs how long to continue we cannot tell Et semper nocuit differre paratis especially when as well the preparation or furniture as the oportunities are not ours but wholly at an others disposall who vpon iust contempt or dislike may retract or with-hold them at his pleasure Now to foreslowe the purchase of a pearle so inestimable as this we seeke vpon what tearmes soeuer proffered is not onely niggardly or foolish but so demeritorious and meerely swinish as makes vs vncapable of like proffers which yet are alwaies irreuocable pledges of more reall perpetuall fauours 〈…〉 ey be respectfully accepted in due season Wisdome saith the wise man is glorious and neuer fadeth away yea shee is easily seene of them that loue her and found of such as seeke her Shee preuenteth them that desire her in making her selfe first knowne vnto them Who so seeketh her early shall haue no great trauell for he shall finde her sitting at his doores To thinke therefore vpon her is perfection of wisdome and whos◠watcheth for her shall quickly bee without care For shee goeth about seeking such as are worthy of her sheweth her selfe fauourably vnto them in the waies and meeteth them in euery thought 4. It may be doubted but not fit in this place to be discussed nor is it possible perhaps to be finally resolued in respect of all or most men whether these precedent representations or excitements bee of the same nature with the neuer fading fruites of the spirit differing onely in degrees of permanency or consistence or rather to borrow a similitude from the Mineralist resemble some lighter mettall lying nearer the day seruing to encourage vs to goe on with the worke begunne and withall directing vs to the place where the true treasure lies vntill we haue some sight or experience of the one or other our deniall of our selues and for saking all though right in it kinde is verie imperfect and as it were onely by way of sequestration appointed by order of authority which in secular matters such as haue possession are afraid to disobey though verie willing it might not interpose Thus we before our regeneration renounce the vse or fruition of such contentments as nature ciuill merit or custome haue entitled vs vnto because we feare their actuall vsurpation at least in such measure as we are capable of might defeate vs of greater hopes or cause vs incurre dangerous contempts but we retaine our right or interest in them still often desirous we might safely reape such fruites of them as others doe alwaies prone either to bee tempted with oportunities of enioying them or secretly or warily to encroach vpon the bounds of prohibition prefixed by the interpreters of Gods Law whom out of this longing humour we supect to be more scrupulous then they needed But after we come once to view the seame or veine wherein this hidden treasure lies if we be marchantly minded and not of pedling dispositions we accompt all wee possesse besides as drosse or as the Apostle speakes dung in respect of our proffered title to it for whose further assurance wee alienate all our interest in the world the flesh with all their appertinences with as great willingnes as good husbands doe base tenements or hard rented leases to compasse some goodly royalty offered them more then halfe for nothing Of wisdome saith the wise man in the person of Salomon I preferred her before Scepters and thrones and esteemed riches nothing in comparison of her neither compared I vnto her any precious stone because all gold in respect of her is as a little sand and siluer shall be counted as clay before her I loued her aboue health and beauty and chose to haue her in stead of light for the light that commeth from her neuer goeth out 5. Now as e wisdome so much more grace whereof wisdome is but a branch being but one can doe all things or rather containes all goodnesse in it and for this reason is set forth vnto vs in sundry names of things most pretious sometimes of treasure pearle hidden manna of the food of life most vsually vnder the title of the kingdome of heauen so is there scarce an inclination or affection to any transitory good or contentment but simbolizeth in some part with the right desire of this inestimable goodnesse and the industry vsed for procuring the one the desire or affection it selfe being sublimated or
refined as the transmutation betweene simbolizing natures is easie may well be assumed into the search of the other To instance first in such as our Sauiour proposeth to our imitation Impiger extremos currit mercator ad Indos Per mare pauperiem fugiens per saxa per ignes In hope of gaine to vtmost Indes the marchant hies And from hard need through Seas through fire and flint he flies Could he conceiue of grace as of a iewell inualuable conuerting his toilesome cares for transitory wealth into industrious desires of euerlasting treasure none more fitly qualified for the purchase of it then he If thou criest after knowledg liftest vp thy voice for vnderstanding if thou seekest her as siluer and searchest for her as for hid treasures then shalt thou vnderstand the feare of the Lord and finde the knowledge of God For the Lord giueth wisdome out of his mouth commeth knowledge and vnderstanding But hee shall shew himselfe as vnfit to traffique for this or other spirituaâ— gifts as Aesops cock to bee a Ieweller that will wrangle for them as for ordinary ware indenting before hand what he shall pay seeking to beate downe their price or so houer when God shall call him as Pharaoh did with Moses Goe and serue the Lord your God but who are they that shall goe will ye goe with your young and olde with your sonnes and your daughters with your sheepe and your cattell Nay let the Lord be so with you as I will let you goe and your children yet this is too much it shall not be so goe now ye that are men and serue the Lord for that was your desire yet after two more plagues sent his minde was a little altered Goe yee serue the Lord onely let your flocks and your heards bee staid but let your little ones also goe with you But Moses his resolute answere shewes what God requires of vs Thou must giue vs also sacrifices and burnt offerings that wee may doe sacrifice vnto the Lord our God Therefore our cattell also shall goe with vs there shall not an hoofe be left for thereof must we take to serue the Lord our God neither doe we know how we shall serue the Lord vntill we come thither Nor doe wee know when God cals vs first out of this world what peculiar seruices may afterwards be enioyned vs as whether to sacrifice our lands our goods our bodies our honour or reputation in testimony of CHRIST and his Gospell For this reason once called we must resolue to forsake Aegypt wherin we haue been brought vp and seeke after the promised land with all our heart with all our soule as well the brutish part as the reasonable with all our faculties and affections intellectuall as well as sensuall otherwise by secret reseruation of speciall desires for other purposes we make our selus liable to Pharaohs plagues or to the iudgements wherewith Ananias and Saphira were ouertaken Now although to abiure our accustomed delights or waine our desires from choicest matter of wonted contentments may see me very distastefull to flesh and blood before triall made yet did we consider that the desires or affections themselues were not to be vtterly extirpated but only transplanted that such as yeelded greatest store of choicest secular were by this transmutation apt to bring forth most pleasant spiritual fruit in gretest plenty it would much animate vs to take the same pains in a better soile The ambitious man wil patiently watch his opportunities to bow crouch giue all significations possible of good respect towards such as may further his suits which he graceth with seemly complement decent behauiour for the present with deep protestation of future endeauours to deserue any fauour that shall bee shewed him Could he but inwardly fit his soule to these outward characters of humility and bow his spirit vnto the almighty powring forth prayers and supplications with vowes of fidelity in his seruice no man more fit then hee to sue for grace the least droppe whereof suffered to sinke into his heart to make representation of these ioyes whereof it is the earnest in that forme in which the scripture sets them forth as vnder the title of a most glorious Kingdom would sublimate his aspiring thoughts once alienated from their wonted obiect into undefatigable deuotion whose gracious respect with God would much better content his soule then any reflexed splendor from the fauourable aspect of earthly Maiesty Our first inclinations vnto loue which is but a distillation or liquefaction of the soule before they become polluted with the dregges of vncleane lusts or other Sacraments of vnhallowed combinations or extracted from these with penitent teares and true contrition are verie transmutable into Christian charity by the infusion of Christs blood once shed in loue to vs but continualle able to season the bitter fountaine of this and other corrupt affections so entrance were made for it thereinto by assiduous and sober meditation of the sorrows that pierced his heart for our redemption and no man more apt to delight more in his loue then hee to whom much mispence of loue hath beene forgiuen If that inbred delight or mirth whose abundance impels all sociable and good natures especially to hunt after obiects or occasions that may stirre vp exhilerant motions if this deligh or mirth were but drawne from those corrupt issues which excesse of wine or strong drinke vsually prouoke as profane or wanton ditties exchange of vnseemely and offensiue iests it might yeild matter for more sacred melody and vent it selfe with greater ioy in Psalms Hymnes and spirituall songs Thus much in my vnderstanding our Apostle supposeth in that exhortation Be not drunke with wine wherein is excesse but fulfilled with the spirit speaking vnto your selues in psalmes and hymnes and spirituall songs singing and making melody vnto the Lord in your hearts And none in my conceipt more likely to beare his part better in the quire of Saints whether in hearty reioicing with such as haue iust cause to ioy or vnfaigned sorrowing with such as mourne then a sweet nature prone to company but preuented by grace before he fall into the sinke of good fellowship or else thoroughly cleanled from the filth hee hath caught by wallowing therein before the staine incorporate in his soule Of this alteration of inclinations naturall into spirituall hereafter or els where more particularly by the assistance of that grace whose infusion alone must worke the sublimation Here I thought good to signifie to the penitent sinner by the way that there is no plant which hath giuen good proofe or signe of fertility in Aegypt but remooued in time is apt to fructifie accordingly in Canaan Now seeing in this first resurrection to newnesse of life our corruptible affections doe not die but only put on incorruption why should it seeme grieuous vnto our Soules to for sake the world and flesh with all their pleasures or
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