as true and good whilest considered onely in themselues without oppositions of such matters as they much value So our Sauiour telleth vs that some when they haue heard receiue the word with ioy and for a while belieue but in time of tentation depart and Saint Iohn that euen amongst the Rulers many belieued on him By true and liuely faith rooted in the heart So Bellarmine would perswade vs or otherwise wee might make the Scriptures as a nose of waxe or alter the nature of sacred phrase as wee do counters in accompts Yet if they had in heart belieued vnto righteousnesse they had confessed with their mouth vnto saluation but sayth the Euangelist because of the Pharisees they did not confesse him least they should be put out of the synagogue And was not this to be ashamed of him and of his Gospell before men And whosoeuer is so affected belieueth not in that sense the Prophet speakes whosoeuer belieueth on him shall not be ashamed for vnlesse he acknowledge them in that day they shall not only bee ashamed but confounded with vnbelieuers yea the very reason the Euangelist giues why they did not confesse him condemns the Cardinals glosse either of great folly or impietie For sayth he they loued the prayse of men more then the prayse of God vnto which latter they had assented as much better had they so belieued as our Sauiour meanes when hee demaunds of the Iewes How can ye belieue which receiue honour one of another and seeke not the honour vvhich commeth from God onely Ere our faith become such as layes sure hold on life for of such in that place he speakes wee must Assent vnto the honour that comes from God alone as so much better then that we receiue of men that the later must seem as nothing in coÌ„parison of the former The same word beliefe oft-times is taken not only as it includes these last degrees or proper differences of Assent vnto diuine truthes but as it is accompanied with it essentiall properties or with such works as impulsiuely are from it though proper acts or exercises of other vertues faculties or affections whence they spring as from their naturall roote wherein they reside as in their natiue subiect The places are obuious to euerie one conuersant in Scriptures The like latitude of perfection whether from difference of essence or diuersitie onely in degrees knowledge or vnderstanding in the vse of sacred writers admits Nor did Saint Iohn in that speech He that sayth hee knoweth God and keepeth not his Commandements is a lyar contradict our Sauiour where he supposeth that many know their masters will and do it not For the disciple speakes of true and perfect knowledge the Lord of knowledge externall or imperfect The same analogie the Fathers retaine in the vse of beliefe or faith That the Pontificians can alledge their testimonies to proue faith may bee separated from works or charity is as little pertinent to the point in question betwixt vs and them as it would bee in the schooles to vrge the authority of late Philosophers that stones and mettals did not growe or that trees and plants had no locall motion against him that out of Aristotle did maintaine all bodies endued with life were capable of growth and diminution or all with sense of locall motion He that holds the former conclusions would account stones and mettals amongst bodies inanimate and trees and plants amongst vnsensitiue Now our question is not of euery sort or degree of faith but of that by which the Iust doe liue That no Father did affirme it should be without fruites or workes of holinesse is more then my small reading in them can secure me to affirme albeit reason I haue none to thinke otherwise but iust cause so to presume by the places our aduersaries alleadge so idle they are and impertinent Howsoeuer I dare vndertake for our assertion to bring three Fathers for one or testimonies thrice as many out of the best approued as any Iesuite shall do for his And because some of them scramble at some scattered sentences in Cyprians vvorkes or others fathered vpon him I will instance at this time in him especially the rather because he sealed the truth of his profession with his blood and had least reason to bee partiall for Faith against Charitie of whose abundance in his heart euery letter in his writings almost is a character yea so he esteemed of it that hee thought it impossible for him to prooue a true witnesse of Christ though dying in his cause if hee had liued without brotherly loue How doth hee say he belieues in Christ that doth not vvhat Christ hath giuen him in charge to doe Or how shall hee ataine to the reward of faith vvhich vvill not faithfullie keepe his Commaundements And againe Seeing to see Christ is our ioy nor can our ioy haue being vntill we see him what blindnesse of heart what mad nesse is this to loue the grieuances the paines and miseries of this world not rather to make hast vnto that ioy which neuer can be taken from vs Yet all this beloued brethren comes to passe because wee haue no faith because none belieues the truth of what God hath promised who is true whose word is eternally sure to belieuers If a graue man and of good note should promise thee any thing thou wouldst rely vpon his promise thou wouldst not belieue thou shouldst be deceiued or disappointed by him whom thou knowest to be constant in his words and deeds Behold God speaks to thee and â—ost thou perfidiously wauer through incredulity of minde God hath promised thee at thy departure out of this world immortality and eternity and dost thou doubt This is to be altogether without the knowledge of God this is to offend Christ the master of the faithfull vvith the sin of incredulity this is to haue a place in the Church and to be without faith in the house of faith The like hath Bernard who speaking of the victory that is by faith thus resolues flesh and blood moouing doubts to the contrary Perchance it may tempt some in that they see so many acknowledging Christ to bee the Sonne of God still entangled with the lusts of this world How sayth the Apostle then who is he that ouer commeth the world but he which belieues that IESVS is the Sonne of God vvhen as the world it selfe belieues this truth yea do not the very diuels belieue as much and tremble but I reioine Dost thou imagine that he reputes CHRIST for the sonne of God whosoeuer hee be that is not terrified with his threats that is not allured with his promises which obeies not his commandements and rests not satisfied with his aduise doth not such a one albeit he professe he knowes God deny him by his deeds Valentian notwithstanding would perswade vs that the Fathers when they say faith without works is dead would onely giue vs to
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
craue my foe to foyle Nor follow I these furious broiles with purpose thee to spoile Vouchsafe t' accept my seruice now I now before thee stand Victorious Caesar hitherto as well by sea as land So now I may thy Souldier true for euer will I be His be the guilt this bloody breach that caus'd twixt Thee and Me. Such allegeance will euery Iesuite professe vnto his natiue Soueraigne and yet dispense with his oath if he shall in any sort offend the Romish Church But the Lord our God is no meane Lord hee accepts not of fealty tendred with such reseruations as Iesuites vse in their oathes of allegiance serued hee will be with the whole heart and affection and will not be sharer with the diuell the world of flesh as in the next place from Apostolicall aurhority confirming the reasons hitherto alleadged is to be shewed CHAP. V. That true faith is the soule of good workes That it equally respects all the Commaundements of God and can admit no dispensation for nonperformance of necessary duties 1. THat no man without faith can please God two reasons there be very pregnant the one because the wrath of God remaines on all persons without it as being not contained within his couenant the other more immediate because albeit the party destitute of it were not preiudiced by his first parents sinne or his owne thence deriued his actions neuerthelesse could not be acceptable in Gods sight not truly good because not vndertaken and managed by that faith which interests vs in Gods couenant and engrafteth vs in his Sonne Whether such faith can be wrought in any without expresse and actuall knowledge of CHRIST were perhaps curiositie to examine and presumption to determine yet thus much supposed the conclusion is vndoubted that their workes should for Christs sake bee accepted of his Father who better knowes the hearts of of such then they do his sonne or wee the extent of his decree of mercy in this case of this we may be sure albeit the best deeds of his dearest children are acceptable onely for his Sonnes sake yet for his sake he neuer accepts the impure or euill deeds the practise I meane of things forbidden of such as actually know his sonne and are expresly contained within his couenant but those onely wherein they truely resemble him Now euery action whereto that faith by which we are engrafted in Christ is concurrent is in it selfe sincerely and truely though imperfectly good Euery action without concurse of such faith is in it nature bad though of an obiect truely good or at the best but indifferent if the obiect be vncapable of morall good or euill and fall not within the precincts of any diuiuine commandement or prohibition As the workes of nature depriued of influence from their proper and principall causes become defectiue or if the materiall or passiue be not subordinate or fashionable to the formatiue or actiue causes monstrous so are our moral actions either altogether deficient from the rule of goodnesse or preposterous and contrarie to it vnlesse the faculties affections or inclinations whence they flow be inspired directed and moderated by a true and liuely faith 2. It is a Canonicall saying which the sonne of Sirach hath to this purpose In euery worke or as some read In euerie good worke bee of a faithfull heart or as Drusius trust thy soule but most directly to the Authors meaning belieue with thy soule for this is the keeping of the Commaundements But what is it hee wils vs to belieue with the soule that the thing is good which we intend to worke But vnlesse such it be in it selfe before intended by vs it will sooner make our beliefe bad then become any whit the better by our belieuing it is good For to belieue or trust our own soule that shold be good which in its nature is either bad or but indifferent or not good in such a degree as we deeme is to belieue an vntruth To do that which in its owne nature is good with doubt or scruple that it is euill is to sinne against our conscience from which guilt our full resolution to the contrary or sure trust to our owne soule rightly examined doth acquit vs and warrant our actions And in case our doubt or scruple of spirituall euill bee not accompanied with equall probabilitie of as great good that may follow Saint Paul aduiseth euery man to be fully perswaded in his minde ere hee aduenture on that which his soule had distrusted as euill But the recalling of such distrusts or raising confidence in our soules doth onely warrant vs that therein we do not sinne it doth not make our action good albeit the obiect were such before Now the sonne of Syrach praesupposeth the workes hee speakes of should be good in themselues and vndoubtedly acknowledged for such by all as being expresly commaunded in the lawe But with the first rudiments of Philosophy morall we haue learned that it is one thing to do that which is vnquestionably right and good another to do it rightly or well that it is not euery performance of what vertue enioines or commends to vs but the performing of it constantly and discreetly as knowing it to be good and honest and delighting in the practice of it because such whereby a man becomes virtutis veraecustos rigidusque satelles so true a friend and faithfull obseruer of vertue as he may be instiled truely good and honest Now seeing to keep the Commaundements doth dignifie a man with titles of an higher ranke and denominates him godly holy or religious it is not the bare doing of what is commaunded or a firme perswasion that it is lawfull but the faithfull and constant doing of it as perfectly knowing it to be good because a branch of his wil who is goodnesse it selfe the fountaine of whatsoeuer is called good in others in whose seruice wee ought to fixe our whole delight which makes vs keepers or obseruers of the Commandements The Commaundements in that sense he takes them are the totall obiect or complete rule of righteousnes and Faith being a firm Assent vnto the diuine nature attributes whose shadow and picture the Law and the Prophets exhibite hath the same place and extent in diuinity that Prudence or vniuersall iustice hath in morall Philosophy It includes the compleate and practicall knowledge of good and euill inclining the faculties of our soules to auoide all commerce with the one and embrace euery branch of the other Whence he that aduiseth vs In euery good worke to belieue with our soule supposeth the same obiect of this beliefe Saint Paul doth in that speech vvith the heart man belieueth vnto righteousnesse not by belieuing or trusting his owne heart but by hearty belieuing Gods mercy in CHRIST and vnfaigned relying vpon them as is sufficiently expressed by our Apostle and was implicitly contained in that speech of Syracidâ—s who perhaps did not expresly or actually conceiue of
on our parts that are patients is handled in the third section of this Booke Whether ability by nature we haue any or any cooperatiue with Gods spirit in this cure shall by the diuine assistance be disputed at large in the seauenth Booke of these Commentaries Here at length we may define the faith by which the iust doth liue to be a firme and constant assent or adherence vnto the mercies and louing kindnes of the Lord or generally to the spirituall food exhibited in his sacred word as much better then this life it selfe and all the contentments it is capable of grounded vpon a tast or relish of the sweetnesse wrought in the soule or heart of man by the Spirit of Christ The termes for the most part are the Prophet Dauids not metaphoricall as some may fancie much lesse aequiuocall but proper and homogeneall to the subiect defined For whatsoeuer internall affinity or reall identity of conceipt there is or can be betwixt life temporall and mortall which no man I thinke denies to be vniuocall the same may be found betwixt food spirituall and corporall if we consider not so much the phisicall matter or corpulency of the later as the metaphisicall quintessence which is one and the same in both saue onely that it is pure and extracted in the one but mixt and incorporated or in a sort buried in the other but of this analogy betwixt food corporall and spirituall in the treatise of Christs presence in the sacrament 5 Whether this Assent be virtuall or habituall I will not so much as question Be it whether the Reader list to make it question there can be none but that it admits many interruptions in acts or operations Nor doth this argue the meanes or pledges of saluation should be lesse euident then matters scientificall so long as this habit or constitution of mind is not eclipsed by interposition of carnall lusts or earthly thoughts wherunto our euidence of spiritual matters is more obnoxious then our speculatiue perswasions of abstract entities so is our bodily taste oftener corrupted then the sight and yet that Assent wee giue in perfect health vnto the distinct quality of wholsome food no lesse euident or certaine then that wee giue vnto the true differences of things seene The minde once thus illuminated with grace and renewed by faith whiles not darkned by exhalations from our naturall corruptions whiles free from passion or motion of bad affection actually moued and assisted by the spirit hath the same proportion to truth supernaturall of this inferiour ranke that the vnderstanding without supernaturall concourse or illumination of grace hath to Obiects meerely naturall nor can it dissent from the truth whiles this temper or constitution lasts as the Iesuite imagines Howbeit so great euidence of matters spirituall as others haue of humane sciences is not required in all Onely this I dare affirme that although it be in some as great or in some greater this doth not exempt their knowledge from the former definition of faith For who would question whether S. Iohn S. Peter and S. Paul had not as great euidence of misteries as either Aristotle had of philosophicall or Euclide of mathematicall principles or conclusions And yet what they so euidently knew they belieued and assented vnto by the supernaturall guifte or habit of faith and it was the greater euidence of things belieued which made their beliefe more firme and strong then ours is and enflamed their hearts with loue of God and zeale of his glorie more ardent then our weake faith is capable of CHAP. X. Of the generall consequences or properties of true Faith Loue Fidelity and Confidence with the manner of their resultance from it 1. THat the goodnesse of whatsoeuer we enioy is better perceiued by vicissitude of want then continuall fruition is a maxim whereof none can want experience Hence the Poeticall Philosopher hath wittily faigned penury and indigence to bee the Mother of Loue with which conceit the vulgar prouerbe Hunger of all sauces is the best hath great affinity For this first affection or prime symptome of sense being but a perception of want or indigence causeth a more quicke taste or rellish then full stomackes can haue of their meate But nature without further alteration or qualification of any other faculty immediatly teacheth vs to like that best which best we rellish and finde most good in Nor skils it whether this loue or liking of meates best relished reside in the sense of taste it selfe or from approbation of it immediatly result in some other faculty by way of sympathie both wayes this internall sense or apprehension of want or indigence of carnall nutriment is still the only Mother of loue to bodily meates Thus hath the folly of man which wilfully depriued himselfe of celestiall food set forth the loue and wisedome of God who hath made this want or indigence of spirituall meate whose apprehension is the first roote of our spirituall sense a meane to quicken our taste or relish of his mercies and louing kindnesse which is the principall obiect of that faith by which we liue But our taste once sharpned to relish his mercies aright without any peculiar reformation of the will or new infusion of other grace into any part of the humane soule then what is either included in faith or concomitant with it cannot but pierce our hearts with loue of his infinite goodnesse whence this sweetnesse distils Euen loue naturall or ciuill if vnfaigned betweene equalls brings forth vnity and consent of minde mutually to will and nill the same things betweene parties in condition of life or measure of iudgement or discretion vnequall a conformity of the inferiours will to the superiours direction Much more doth this spirituall loue of God thus conceiued from a true and liuely taste of his loue and goodnesse towards vs kindle an ardent desire of doing what he likes best whence vnto vs as to our Sauiour it becomes meate and drinke to do our fathers will and finish his vvorke For seeing man liueth not by bread only but by euery vvord that proceedeth out of the mouth of God thus to doe must needs be part of our spirituall foode 2. From faith thus working through loue ariseth that most generall property whose affinitie with faith is such as it takes the same name fidelitie or faithfulnesse in all the seruice of God without respect to the fulfilling of our owne particular resolutions or desires For once assenting vnto euery part of his will knowne as good and fit to be done by vs as if to do it were meate and drinke vnto our soules wee forthwith abandon all sloth and negligence much more deceit and fraudulencie in his imploiments Of this generall fidelity practice of charitable offices to our neighbours is but a part or branch though a principall one as hauing more immediate reference to the loue and goodnesse we apprehend in God towards vs the taste whereof is then sincere
Cha. 20 Verse 8 Remember thou keepe holy the Sabbaoth daie § 1. c 8. par 3. DEVTERONOMY Cha. 10 Verse 16 Circumcise therefore the fore skin of your hearts c. Sect. 2. chap. 5. par 3. 2. KINGS Cha. 5 Verse 12 My Father if the Prophet had bid thee doe some great thing wouldst thou not haue done it c. § 3. c 2. par 2. NEHEMIAH Cha. 6 Verse 14 My God remember thou Tobiah and Sanballat c. Sect. 1. chap. 8. par 3. Cha. 13 Verse 14 Remember me O my God concerning this c. ibid. Verse 29 Remember them ó God that defile the Priesthood c. ibidem PSALMES Cha. 1 Verse 6 The Lord knoweth the way of the righteous c. Sect. 1 chap 8. par 7. Cha. 15 Verse 1 2. c. Lord who shall dwel in thy Tabernacle c. § 2. chap. 6. par 6. Cha. 19 Verse 12 Who can vnderstand his faults Lord cleanse me from my secret sinnes § 2. c 8. par 7. Verse 14 Let the words of my mouth and the meditations of my heart be acceptable in thy sight O Lord my strength aud my Redeemer ibidem Cha. 30 Verse 5 Heauinesse may lodge with vs for a night but ioy commeth in the morning Sect 1. c 5. par 9. Cha. 32 Verse 1. 2 Blessed are they whose iniquities are forgiuen and whose sinnes are couered c. in whose spirit is no guile § 2. c 6 p 6. Cha. 62 Verse 10 Trust not in oppression nor in robbery if riches encrease set not thy heart vpon them § 1. chap. 10. par 4 5. § 3. chap. 6. par 2. Cha. 66 Verse 18 If I regard iniquity in my heart the Lord will not heare me § 2. c. 8 p. 7. Cha. 78 Verse 8 Their spirit was not faithfull vnto God § 1. 6. 8. p 7. Verse 36 They flattered him with their mouth and they lied vnto him with their tongue § 1. c 7. p 14. Cha. 95 Verse 10 It is a people that doe erre in their hearts for they haue not knowne my waies Sect. 1. c 8. p 7. Cha. 137 Verse 4 If I forget thee O Hierusalem then let my right hand forget her cunning Sect 1. c 8. p. 3. Cha. 146 Verse 3 Put not thy trust in Princes c. Sect. 1 c. 10. p. 4 5. Verse 8 The Lord raiseth vp them that are bowed downe c. ibidem PROVERBS Cha. 2 Verse 3 4 If thou crièst after knowledge and liftest vp thy voice for vnderstanding c. § 3. c 8. p 5. Cha. 20 Verse 9 VVho can say I haue made my heart cleane I am eleane from my sinnes c. § 2. c 6. p 3. Cha. 25 Verse 28 Hee that hath no rule ouer his owne spirit is like a City broken downe c. § 3. c 3. p 5. ECCLESIASTES Cha. 2 Verse 2 Of laughter thou art mad and of ioy and pleasance what is this thou dost § 1. c 6. p 10. Cha. 4 Verse 17 Take heed to thy foote when thou goest into the house of God c § ◠c 5 p 1. Cha. 12 Verse 1 2 Remember now thy Creator in the daies of thy youth § 1. c 8. p 3. ISAIAH Cha. 32 Verse 17 The worke of righteousnesse shall be peace c. § 1. c 11. p 2. IEREMIAH Cha. 5 Verse 2 3 Though they sweare the Lord liueth yet they sweare falsely § 1. c 8 p 8. Verse 23 This people had an vnfaithfull and rebellious heart c. ibidem Cha. 17 Verse 5 7 8 Cursed bee that man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord c § 1. chap. 10 p 3. Cha. 42 Verse 1. 2 Then all the Captaines of the host and Iahonan the solue of Kareah and Ieshaniah the sonne of Hoshaiah and all the people c vnto the 15. verse of the 44 chap. § 1. c 7. p 15. EZECHIELL Cha. 18 Verse 24 If the righteous turne away from his righteousnesse and commit iniquity in his transgression that hee hath committed and in his sinne that he hath sinned he shall die § 2. c. 6 p. 3. WISDOME Cha. 6 Verse 12 13 Wisdome is glorious and neuer fadeth away yet shee is easily seene of them that loue her and found of such as seeeke her § 3. c 8 p. 3. Cha. 7 Verse 8 9 I preferred her before Scepters and Thrones c. ibidem par 4 Verse 11 All good things together came to mee with her c. § 3. ◠8. p 6. ECCLESIASTICVS Cha. 2 Verse 12 VVoe be to fearefull hearts and faint hands and the sinner that goeth two waies c. § 1. c 7. p 14. Verse 14 They that feare the Lord will not disobey his word c. ibidem Cha. 19 Verse 19 The knowledge of the Commaundement of the Lord is the doctrine of life c. § 1. c 8 p 7. Verse 21 If a seruant say vnto his Master I will not doe as it pleaseth thee though afterwards he doe it c. § 2. c. 5. p 4. Cha. 30 Verse 24 To beleeue the Lord is to keepe his Commaundements § 1. c. 8. p. 7. Cha. 32 Verse 23 In euery good worke be of a faithfull heart c. § 2. c 5. p. 2. 1. MACCABEES Cha. 2 Verse 61 This consider yee in all ages that none that put their trust in the Lord shall be ouercome § 1. c. 7. p. 12. 2. MACCABEES Cha. 7 Verse 2 VVe are ready to die rather then to transgresse the lawes of our Fathers c. vnto the end of the chapter § 1. c 7 p. 11. Out of the New Testament MATHEW Cha. 5 Verse 17 THink not that I am come to destroy the law or the Prophets c. § 2 c 6. p 1. Verse 20 Except your righteousnes exceed the righteousnes of the scribes and Pharisees c. ibidem Verse 44 Loue your enemies blesse them that curse you c. § 1. c. 8. p 9. Verse 48 Be ye perfect as your heauenly Father is perfect ibidem p. 1. Cha. 6 Verse 23 First seeke the kingdome of God and the righteousnes thereof c. § 3. c 8. p 6. Verse 31 32 Take no thought saying what shall wee eate or what shall wee drinke c. § 1. c 8. p 9. Cha. 70 Verse 21 Not euery one that saith vnto me Lord Lord c. § 2. c 7. p 3. Cha. 2 Verse 24 The Disciple is not aboue his Master nor the seruant aboue his Lord c. § 3. c 3. p 4. Verse 37 Whosoeuer loues father or mother brother or sister more then me is not worthy of me § 2. c 4. p 4. Verse 39 Whosoeuer will saue his life shall loose it and he that will loose it shall saue it § 3. c 7 p 6. Cha. 12 Verse 33 Either make the tree good and the fruite good or els make the tree euill and the fruit euill § 2 c 2 p 10. Cha. 13 Verse 12 Whosoeuer hath to him
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.
of vs haue a naturall blindnesse from our birth which he alone cantake away that gaue bodily sight to such as had been shut vp in darkenesse from the wombe The first thing wee apprehend directly and euidently vpon this change is the difference betwixt the state of the sonnes of darkenesse and the sonnes of light and this appeares greater and greater as we becom more conuersant in the workes of light whence springs an eager longing after that maruellous glorie which in the life to come shall bee reuealed whose apprehension though in this present life distinct and euident it cannot possibly be yet from a cleere and certaine apprehension first of the prophets light then of the day-starre shining in our hearts it is euident vnto vs that in due time reuealed it shall be as fully as our soules could wish Beloued saith Saint Iohn now wee are the sonnes of God and yet it doth not appeare what wee shall be but wee know that when he shall appeare we shall be like him for we shall see him as he is 8. Euen vnto this great Apostle that had seene the glory of Christ as of the onely begotten Sonne of God the ioyes which hee certainely beleeued to be prepared for the godly and of which he stedfastly hoped to bee partaker were as yet vnseene But was either his beliefe or hope for this reason lesse euident then certaine Not vnlesse wee make an vnequall comparison or measure them partially referring euidence to one part or quality of the obiect belieued or hoped and certainety to another As well the manner or the specificall quality as the distinct measure of those ioyes hee belieued were vncertaine because not euident or apprehensible But that God had prepared such ioyes for his Saints as no eie had seene such as their conceipt could not enter into the heart of man whilest inuailâ—d with this corruptible flesh was most certaine to him because most euident from their present pledge that peace of conscience which passeth al vnderstanding yet kept his heart and minde in knowledge and loue of Christ Iesus being an infallible euidence of those ioyes which were not euident the sure ground of all his incomprehensible hopes This cleere apprehension of our present estate wee may call an euidence of spirituall welfare or internall sense directly answering to that naturall euidence or certaine knowledge men haue of their health or hearty cheerefulnesse when their spirits are liuely and their bodies strong not disturbed with bad humours their mindes not cumbred or disquieted with anxious carking thoughts Of errours incident to the intermediate state beetweene the sonnes of darkenesse and the sonnes of light if any such there be or to our first apprehensions of this change and of the meanes to auoide them the Reader shall finde somewhat in the two next Sections of this Booke but more particularly in the Treatise Of the triall of Faith or Certainety of inherent grace In this place wee onely suppose as there is no liuing creature indued with those animall spirits that quicken the organs of bodily sense but euidently feeles paine or pleasure so is there none truely partaker of the Spirit of God but hath or may haue an euident feeling of this ioy and griefe of conscience which is to other obiects of knowledge truly spirituall as is the touch to the rest of our senses yet may we not thinke this feeling to bee alike euident in all For one liuing creature excelleth another in apprehension of proper sensitiue obiects all alike euident in themselues but so are not the senses or apprehensiue faculties of seuerall creatures alike nimble quick or strong 9. But for mine owne part the opinion generally receiued amongst the schoole men and other learned Clarkes that faith in respect of speculation or discourse should bee an Assent vneuident hath made mee often to suspect my dull capacity in matters of secular knowledge Aristotles Philosophy I had read ouer and yet could I hardly call any conclusion in it to minde that might with greater euidence be resolued into cleere vnquestionable principles then most effects or experiments reuolution of times affoord may bee into the disposition of a prouidence truely diuine And considering with my selfe how grosly hee should often faile that would vndertake to set forth a comment of my inward thoughts by obseruation of my outward actions when as no alteration of times of persons or places euer swarued from the rules of Scripture I rest perswaded that the same diuine prouidence which guides the world and disposeth all the actions of men did set foorth these euerlasting comments which neuer change of his owne consultations or decrees concerning them Againe acknowledging this eternal diuine power alike able to effect his wil purpose by ordering the vnruly wils of this presentage though their pollicies be of a contrary mould to such as heretofore we haue heard hee hath defeated the former inference as it seemed more religious so more euident then our aduersaries make when from a supposition onely of some infallible authoritie in some present Church they presently assume it must reside in the visible Romish Church representatiue yet this collection they hold euident by the habit of Theologie albeit they admit no discourse in Assent of Faith which is their second fundamentall errour in the doctrine of life another maine roote of Romish witchery For thus farre at least all the Sonnes of God make faith to bee discursiue that fom euident experience of Gods fauours past or present they alwaies inferre a certainetie of the like to ensue To the most of them in their distresse it was euident deliuerance should be sent them although the deliuerance it selfe were not so although they distinctly apprehended not by what meanes or in what manner it should bee wrought The immutability of Gods decree concerning the saluation of his people whether generall or particular being as well knowne as the stability of his couenant for vicissitude of day and night or other seasons the godly euen while they were themselues beset with sorrow and euery where enuironed with calamity or sawe the Church almost ouerwhelmed with vniuersall deluges of affliction might resolue for the generall that all in the end should turne vnto their good that continued in faith and loue to the Redeemer as vndoubtedly as men at mid-night may gather that the Sunne shall arise though they know not in what manner whether vnder a cloud in a mist beeset with vapours or appearing in his naturall brightnesse Thus saith the Psalmist Heauinesse may lodge with vs for a night but ioy commeth in the morning Yea thus saith the Lord which giueth the sunne for a light to the day and the courses of the moone and of the starres a light to the night which breaketh the Sea when the waues thereof roare his name is the Lord of Hoasts If these Ordinances depart out of my sight then shall the seede of Israell cease from being a nation before
and fidelity nor can the nature of faith be better notified by the effect or property then if we define it to be a fidelity in all the seruice of God raised from a firme Assent vnto the former transcendent truths of his bountifull rewarding all that diligently seek him that it is alwaies better to obey him then man as shall further appeare from the discourses following And it is already partly shewed in our meditations vpon Ieremy that praiers thus made in faith are still effectuall for obtaining priuate remission of our sin comfort in the day of trouble or for auerting Gods heauy plagues or curses from any land or people if both the suppliants thus qualified hold due proportion with notorious delinquents for number and the frequency or feruency of their supplications with the continuance or stubbornnesse of the other sinnes But he alone truly praies in faith that can with constancy prosecute the right choice of means which faith doth make and faithfully practice such duties as it prescribes for attaining the end whereto it directs 13. If any of you lacke wisedome sayth Saint Iames let him aske of God that giueth to all men liberally and vpbraideth not and it shall bee giuen him But let him aske in faith nothing wauering for bee that wauereth is like a waue of the sea driuen with the winde and tossed For let not that man thinke he shall receiue any thing of the Lord. Why Because he praies not in faith but is double minded and vnstable in all his waies In this doublnesse of mind or distraction of the soule as the word imports doth hypocrisie in his language that knowes the heart and minde properly consist For to pretend or promise one thing and wittingly and expresly though in the secrets of our owne hearts to intend another is in scripture-phrase an act of Atheisme or infidelity An hypocrite hee is in the same dialect that assents vnto the meanes of mans saluation as truely good whiles simply considered but disesteemes them in the actuall choice wherein contrary desires or affections vnrenounced vsurpe a negatiue voice or rather make a maior part of his owne soule against him so as he cannot make good his former promise with his whole Assent From this competition betweene beliefe of spirituall truths and carnall delights or pleasure both challenging full interest in one and the same soule doth that doublenesse whereof S. Iames speak arise And the vnconstancy or wauering of an hypocrite may best be resembled by a Polypragmaticall temper desirous to hold good correspondencie with contrary factions hence often enforced to shuffle from such promises as hee meant to performe when he made them but considered not how farre hee had beene engaged by former obligements or protestations from which being challenged by the aduerse party hee cannot â—â—inch without greater shame or griefe 14. Flattery lying and dissimulation of which hypocrisie is but the brood in the phrase of Gods spirit which searcheth the reines is not to professe one thing with the tongue and purpose another in the heart but rather to protest what for the time present we truly thinke without due examination of the soule or inward parts or resolution to renounce all contrary desires or really to disclaime all interest any creature hath in our minds or affections to the preiudice of the Creator as the Psalmist excellently expresseth this point The wrath of God came vpon them and slew the fattest of them and smote downe the chosen men of Israell For all this they sinned still and belieued not his wondrous workes Therefore their daies did he consume in vanity and their yeeres in trouble When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rocke and the high God their Redeemer This conversion questionlesse was not in â—est or pretended only for the present but in their apprehension that made it sincere yet in his iudgement that was greater then their hearts or consciences false and deceitfull because imperfect and irresolute as the Psalmist in the next words instructs vs. Neuerthelesse they did but flatter him with their mouth and they lied vnto him with their tongues The height of their dissimulation as followeth was that their heart was not right with him neither were they stedfast beleeuing or faithfull in his couenant but as their Fathers had beene â— reflectary and rebellious generation a generation that prepared not their hearts and whose spirit was not faithfull with God Nor did this want of preparation or their vnfaithfulnesse proceed from want of purpose to doe God seruice whiles tentations did not assault them but herein rather that like the children of Ephraim being armed and bearing bowes they turned backe in the day of battaile that they kept not the couenant of God and refused to walke in his lawe when the lawe of the flesh did oppose it they for gate i. they did not esteeme his workes and his wonders that hee had shewed them These diuine characters of hypocrisie or dissimulation approues his opinion as well befitting the author that said it was impossible for a Coward to be either an honest man or a true friend For seeing honesty is but a stemme of truth or fidelity his obseruation differs onely in the subiect from that of the wise sonne of Sirach Woe bee to fearefull hearts and faint hands and the sinner that goeth two wayes woe vnto him that is faint hearted for he belieueth not therefore shall he not be defended woe be vnto you that haue lost patience and what will ye doe when the Lord shall visite you More exactly paralelled as well to the occasion and grounds of our Apostles discourse in Hebrewes chap. 10. 11. are these diuine sentences of the same Authour immediatly following They that feare the Lord will not disobey his word and they that loue him will keep his lawes They that feare the Lord will seeke that which is well pleasing vnto him and they that loue him shall be filled with the lawe They that feare the Lord will prepare their hearts and humble their soules in his sight saying we will fall into the hands of the Lord and not into the hands of men for as his Maiesly is sors his mercy From our last resolutions in the former Chapter the Reader will easily conceiue the reason why the same acts operations or practices are sometimes ascribed vnto faith as the chiefe steward or dispenser of spirituall grace sometimes vnto the affection or disposition which it moderates For as faint-heartednesse argues want of faith so patience in aduersity feare of God and constant relying vpon his mercies though springing immediatly from their proper or peculiar habits or affections are enspired and strengthened by faith as blood in the veines is by the blood arteriall 15. If we compare the seuerall growth of sted fast faith and hypocrisie they much resemble the order of composition and resolution
vnderstand that it is not liuely and perfect such as indeed it should be He meanes they denie it not to be numerically the same without workes and with them as the body in his conceipt is one and the same without the soule and with it And it is a manner of speech in his obseruation vsuall to account that which is imperfect in any kinde not to bee true in the same kinde As for example wee vse to say ioy or griefe imperfect or little is no true ioy or griefe although it be some ioy or griefe Who vseth to say so but dunces or who but haeretickes would denie the least degree of spirituall ioy to be true ioy the least sting of conscience to be true griefe Things little in any kinde actually compared with others incomparably greater we vse to reckon as none so we might say the ioy of the godly in this life is as none in respect of that which shall be reuealed But yet the least measure of our internall ioy truely denominates vs ioyfull if we speake absolutely as the Fathers doe when they denie faith without workes to bee true faith For they denie withall that it then denominates as truely faithfull or belieuers as is euident from that obseruation of Gregory vpon those wordes of our Sauiour He that shall belieue and be baptized shall be saued It is likely euery one of you will say within himselfe I haue beleeued therefore I shall be saued He speakes the truth if he haue faith with workes For that is true faith which in manners or deedes contradicts not what it thus professeth in wordes Hence it is that Paul saith of certaine false beleeuers They confesse they know God but denie him by their workes Hence saith Iohn He that saies he beleeues God and keepes not his commandements is a liar This should teach vs to acknowledge the truth of faith in examination of our life For then we are truely faithfull or belieuers when we fulfull in deed what we promised in word For in the day of baptisme wee promised vtterly to forsake all workes and pomps of the old enemy Therefore let euery one of you turne the eies of his minde vnto the former examination and if after baptisme he haue kept his promise made before then let him reioice being thus assured that he is faithfull He ads with all that he which knowes to bewaile his offences past shal haue them couered in the day of iudgement 2. This last testimony will direct the reader to gather the like in other Fathers from their expositions of those passages wherein mention is made of that faith whereunto our Sauiour ascribes eternall life or his Apostles righteousnesse The euidence of which places is in it selfe to such as weigh the circumstances co 〈…〉 nt and praecedent or compare one place with another so forsible that it oft times extorts confessions from pontifician expositors against the most receiued Tenents of their Church first hatched by the schoolemen which neuer saw the light of heauen but through the darke painted glasses of the Cels wherein they were imprisoned and hence imagine our Sauiours forme of doctrine to be of the same hew with midnight Dunsery or grossest ignorance of sacred dialects One vpon these wordes of the Prophet The worke of righteousnesse shall bee peace and the effects of righteousnes quietnes and assurance for euer saith that faith whereto S. Paul ascribeth righteousnes includes all these branches to commit our selues and all our waies vnto God as to a most louing father to whom we haue plight our faith whom we accept for our God sincerely promising to obey him and obserue his lawes He thinks withall that the Apostle did borrow this speech Being iustified by faith wee haue peace with God through our Lord Iesus Christ from the former place of the Prophet Yet this Commentator stiffely denies iustification by such faith alone how inconsequently to this obseruation shall hereafter be examined It well fits our present purpose that the righteousnesse herespoken of by the Prophet is included in Saint Pauls faith 3. Another vpon those wordes of the same Apostle The Gospell of Christ is the power of God vnto saluation counsels vs to learne the right signification of this tearme to belieue as it is vsed in Saint Paules disputes from other places of Scripture especially from that speech of our Sauiour Hee that belieueth on me as the Scripture hath said out of his belly shall slow riuers of liuing water The scripture saith this iudicious pontifician expositor whereto our Sauiour had respect is in the sixteenth Chapter of the second of Chronicles Thâ—â—â—ies of the Lord behold the whole earth and giue strength to such as belieue on him with a perfect heart Now they belieue with a perfect heart which doe not onely giue credence to what the Scripture saith or is otherwise reuealed from aboue but further addresse all the faculties of their soules to doe what faith requires or praescribes And in this sence doth Saint Paul vse this word belieue as if it were to be moued at the hearing of the vvord and to embrace vvhat is said vvith an entire adhaerence of the soule Very fitly to this purpose doth our English translation in the booke of common praier render that place of the Psalmist whose spirit cleaueth not stedfastly vnto God Which the vulgar latine seeking to expresse the hebrew word by word hath rudely expressed non est creditus cum Deo spiritus eius 4. Two places of Scripture onely there be with whose difficultie or obscurity the Iesuite or other of the Trent Councels vassailes hope to extinguish the light and euidence of all the rest so pregnant for vs. The first is that of Saint Paul though I speake vvith the tongues of men and Angels and haue not charity I am become as sounding brasse or as a tinckling cymball He that supposeth all faith may be without charity saith Valentian excepteth none But our writers reply That the faith by which miracles of what kind soeuer are wrought is here onely mentioned and such faith though neuer so entire and perfect may be as in these Corinthians it was without true loue The truth of which answeare most probable from the circumstances of the place as it needs perhaps no further confirmation so for the fuller illustration of it impertinent it will not be for the reader to obserue that of all the Churches which Saint Paul had planted of all he wrote vnto or vouchsafed any mention this of Corinth did most abound in all those extraordinary gifts of the spirit which might set forth the glory of Christ and his gospell before heathen and vnregenerate men especially such as these Corinthians by nature and education weere earnestly addicted to humane arts and sciences wherewith that City at this time flourished most for which reason the Lord in his wisdome would haue the messengers of his truth vnto that place rich in all kind
was against his brother Abell for they slew him because their owne workes were euill and his good as their fathers had done the Prophets to whom this vngratious seed did seeke to testifie their loue as being now out of sight and no eye-fore to their purposes no way offensiue to their eares because their speeches were not personally directed to them and what might be as fitly applied to others they had the wit not to applie to themselues But whiles vertue and pietie breath in the presence of the vngodly they are still desirous to breake the vessell wherein this treasure lies yet what was the reason or what doth the euent protend to vs that the children should still delight to build stately mansions for their dead bones whose glorious soules the fathers enuied imprisonment in these brittle cabbins of clay vntill the time of Messiahs death vnto whose memory the reliques of that vngratious seed performes no like solemnity giues no signification either of loue to him or sorrow for their fathers sinne but rather openly professe oh had we liued in the daies of our fathers wee would haue beene pertakers with them in that praier His blood bee vpon vs and vpon our children This doubtlesse beares record that Gods wrath according to their wish is come vpon them to the vtmost that the measure of the fathers iniquity and theirs was then fulfilled that vntill Christs death there were meanes left to know those things which were for their peace time for repentance but since they haue resembled the state of the damned in Hell continually blaspheming that holy name which brought saluation to the world Now seeing their conceipted swelling loue vnto his forerunners deceased did in the fulnesse of time wherein it should haue brought forth life prooue but dead and abortiue this should stirre vs vp to a more exquisite examination of our faith to make sure triall whether our loue to Christ whom they slew be not conceiued from the same grounds theirs was vnto the Prophets whom their fathers had slaine least ours also become as fruitles or rather bring forth death in that day wherin Christ shall be manifested againe after which shall be no time for repentance no meanes to amend what is then found amisse 3. Admit our affection to CHRIST IESVS the son of Mary borne in Bethlehem and crucified at Ierusalem by the Iew were more feruent then the Scribes and Pâ—â—arises loue to Abraham to Moses and the Prophets our zeale to his Gospell more ardent then theirs to the law such prouocations or allurements as flesh and blood may suggest either to beginne or continue these embracements or our imaginations of them are on our part more in number and more potent First by Nature fashions of the time education we are more prone because more ingenuous then they were to conceiue well of men deceased especially of men whose good fame hath bin propagated to vs with applause though noâ— of all but of some great or better part of our predecessors The praises giuen to Pompey Caesar by their followers oft times draw yong schollers into faction as the seuerall characters of those two great peeres liues and dispositions suit with the different idaeall notions they haue framed vnto themselues of braue mindes of noble generals or good patriots Amongst Critiques some canuase for one Poet or classique Author some for another as they finde them most commended by writers whose iudgements they best approoue or are most beholden to or as they apprehend their skill in that kind of learning they most affect To make comparison of any liuing with the dead especially in whose works those men haue much laboured would seeme odious and this great affection they beare vnto their writings they would haue apprehended as no meane argument of their owne like skill and iudgement though not blessed with like inuention Many scarce honestly minded themselues will esteeme of their great benefactors as of Saints ready to apologize as is fit for such actions as men in their owne times vnto whom the censure of such matters belonged might iustly haue taxed All these motiues of loue vnto men deceased may in their nature and substance be but carnall and yet all concurre as the vsuall grounds of most mens affection or loue to Christ For whilest we reade the legend of his life we cannot but approoue the peoples verdict of him he hath done all things well nothing idlely nothing vainely nothing rashly much lesse maliciously to the hurt or preiudice of any his deserts towards vs we cannot apprehend by the lowest kinde of hystoricall beliefe as true but we must conceiue them withall as infinitely greater then Abrahams were to the Iewes Abraham did but see the promise a farre off and gaue a copie of the assurance to posterity CHRIST sealeth it with his blood and instaâ—â—s vs in the inheritance bequeathed Moses deliuered Abrahams seed out of Egypt CHRIST vs from the land of darkenesse Moses freed them from the tyrannie of Pharach and from working in the fornace CHRIST vs from the futie of those euerlasting flames for which out soules and bodies had serued for such matter as the bricke was to the other Ioshuah placed them in the land of Canaan CHRIST vs in the heauenly places the benefits already bestowed by him vpon his people are much greater then all theirs that haue gone before Abraham was ignorant of these Iewes Isaac knew them not nor could Moses heare their praiers who is like vnto the Lord our God who dwelleth on high who humbleth himselfe to behold the things that are in heauen and in the earth he that raiseth vp the poore out of the dust and lifteth the needy out of the dunghill that he may set him with Princes euen with the Princes of his people But so il doth the naturall crookednesse of mans corrupted heart and preposterousnesse of his desires paralell with the righteousnesse of his Sauiour that euen the humility wherein the first appeared which chiefely exasperated the proud Iew to contemne and despise him doth eleuate the mindes of many seely and impotent deiected creatures amongst Christians vnto a kinde of carnall glory whereunto otherwise they could hardly aspire For many such as defect of nature want of art good education or fortunes haue made altogether vncapable of comparison with others for wit streÌ„gth of bodie wealth or other endowments in the custome of the present world vsed for measures of mens worth or serving to notifie the degrees of betterhood in any kinde will oft times glory in this comparison that they owe as good soules to God as the best and thinke themselues as great men in our Sauiours bookes as greatest kings because their estate is as his was on earth low and base in the sight of men This their reioycing were not in vaine did they vse the low esteeme that others make of them as an aduantage for more easie descent to true humility and lowly
despaire of saluation In that they make such grace the sole formal cause of iustificatioÌ„ without which as all grant there is no entrance into Gods rest a Romanists trust hope or beliefe of life eternall as possible to him must first be terminated in the same degrees vnto so full a measure of grace or righteousnesse as they require either as present or possibly future He that doubts as Bellarmine confesseth â—ll mâ—st haue iust cause to doubt whether hee bee perfectly righteous or no must of necessity conceiue equall doubt of his estate in grace He that knows as who throughly examining his own heart for any space together but may know he is not able to plead for his cause with God in iustice is bound to belieue his present want of sauing grace Hee that cannot raise his heart through consciousnesse of his often transgressions much deiected to these magnanimous hopes of euer being able to fulfill the Law of God is this distrust remaining by his blinde beliefe of the Churches infalibility in this decree bound finally to despaire of saluation or any good Gods mercies or his Redeemers blood can doe him VVee are content to take Bellarmines testimony as authentique against his fellowes that our arguments prooue his former conclusion It is safest to put our whole trust and confidence in Gods mercies the vndoubted consequence whereof is that the Trent Councell did erre perniciously in so resoluing this principall point of saluation as hath beene declared But it is a wonder to behold what miraculous reconciliations the imaginary vnity of the Romane Church can worke in Iesuiticall braines Bellarmine whether out of feare of sharper censure enforced to vse this miserable shelter or so dazled with the mysticall vnity of the inerrable Church that hee could discerne no difference betwixt the Trent Councells decree and his owne conclusion takes it as approued by the Romane Church because that Church allowes the same collect wee doe vpon Sexagessima Sunday As if because he now had captiuated his vnderstanding to thinke the Church is alwaies the same and cannot erre therefore the author of that collect must needs be of the same mind the Trent Councell was when as a greater part of their best Schollers about the time it was celebrated did in this point better accord with the Auspurge confession then with it Had the doctrine contained in that collect been exhibited to the Councell by reformed Churches it had bin as peremtorily condemned as any Article of Wikliffe or Luthers doctrine but now seeing it hath slept so long in their liturgy that the sufferance of it may seeme to argue a tacite consent or approbation of that Church into whose thoughts it neuer came the author of it though for ought they know a man as obnoxious to error as we are out of all question of our opinion in the point of iustification must be thought not to haue erred in coÌ„ceiuing that praier which the Church allowes his meaning rather shall bee quite contradictory to his words More then miraculous must the composition of that body haue beene which but one in it selfe should exactly haue symbolized with euery ingredient in olde chaos yet no lesse strange may the Iesuites temper seeme were hee not homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can infallibly belieue euery opinion held for this thousand yeares by that Church which in respect of faith and doctrine is but one after the same manner chaos was one huge masse of contrarieties and confusions in this respect better consorting with Iesuiticall faith which is but a prime matter or indeficient seminary of various treachery as the whole body of his religion is but a meere hogepoge of dictinctions CHAP. VIII How farre the Law must be fulfilled in this life of the regiment of grace of the permanencie of iustification what interruptions it may admit how these must be repaired or in what sense it may bee said to be reiterated That euery sin is against Gods Law though not incompatible with the state of grace 1. SEeing that iustification which is by faith in Christ so much pressed by S. Paul presupposeth that state of integrity or qualification for acceptance with God whereunto S. Iames requireth workes or to vse his words the fulfilling of the royall Law of libertie without respect of persons or reserued indulgence to our desire it will be necessary briefly to examine how far the Law may be fulfilled by vs in this life or which is all one with what measure of inherent righteousnes or sanctifying grace that faith which onely iustifies must bee accompanied Now seeing the Law is but the image of Gods will or of that internall Law of righteousnesse which was in Christ whereunto faith as hath beene saide includes a conformity such a fulfilling of the Law in this life as may witnesse our true imitation of diuine goodnesse noâ— in good will or minde onely but in good workes is in this life not onely possible but requisite We must be perfect as our heauenly father is perfect which speech of our Sauiour cannot be vnderstood according to the measure of perfection nor was he himselfe as man so holy and perfect as God his father but according to the truth of the proposition for vero nihil verius we must be as truely perfect and holy according to that imperfect measure which our polluted nature is capable of as God is according to the infinite or absolute perfection of holinesse yet are wee not holy after the same manner Christ was holy or Adam in the state of his integrity It is a very fit distinction vsed by diuines in this argument that there is a twofolde perfection one of parts another of degrees whereof the former is as necessary as the other impossible to all in this life The perfection of parts may in generall be illustrated by a childe or infant which though wanting the strength and agility hath the true life and right proportion of man in euery part and able in some sort to moue euery member it hath though not by perfect motion Strong sound men in Christ Iesus we canot be in this life yet altogether dead monstrous or mishapen wee may not bee Howbeit if wee apply this resemblance to the point in question it better fits that opinion of the Diuines of Colen which held mens righteousnes inherent to bee imperfect onely in respect of the quantity then the doctrine of reformed Churches which with our best righteousnes admit a mixture of sin inherent so as this perfectioÌ„ of parts according to their teneÌ„ts may more aptly bee compared vnto a childe indued with life and rightly proportioned yet subiect to some disâ—aâ—e or infirmity able to walke but depraued in all his motions alwayes pâ—one to stumble or fall The maner as wel of sins inherence in our nature after infusion of grace as of its concurrence in our actions shal be declared by Gods assistance in the seuenth
was no sinne in him had they beene of God they might haue knowne him to be his sonne For hee that is of God heareth Gods word but they therefore heard them not because they were not of God In this saith Saint Iohn the children of God are manifest and the children of the diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother As this phrase to doe righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euidently imports not the bare acts but habituall practice of righteousnesse so needes must the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit sinne include an habituall practice or trade of sinne and yet to commit sinne and to sinne are vsed promiscuously as tearmes altogether equiualent in this chapter by Saint Iohn Our former conclusion therefore is most firme that the difference supposed by the same Apostle in these two places If wee say that we haue no sinne we deceiue cur selues and whosoeuer abideth in him sinneth not consists not in the act or obiect of sinne but in the habit or affection of him that sinneth The same answere fully reconciles the like speeches of Saint Iames. He that offends in one to wit habitually or indulgently is guilty of all and yet in many things we all offend actually not habitually or out of infirmity not with delight But euery offence whether actuall or habituall whether of infirmity or of purpose is directly against the Law or will of the Lawgiuer for neuer was woman I thinke so wilfull or pettish as to bee offended vnlesse her will were thwarted or contradicted onely cases altogether omitted which can haue no place in God or matters in their nature meerely indifferent can truely be said to be besides the Law or his minde that made it 7. But perhaps that passage of scripture which first instructed and since confirmed me in the truth hitherto deliuered will giue best satisfaction to the Reader Concerning that exclamation of Saint Paul O wretched man that I am who shall deliuer me from the body of this death some make question but no learned Diuine I thinke will demaund whether Dauid vttered that complaint of himselfe or of some other Who can vnderstand his errors cleanse me from my secret sinnes yet was he then borne of God for vnto him the statutes of the Lord were right euen the ioy of his heart the commaundements pare and delightfull vnto his eyes his feare able to cleanse the heart his iudgements true and righteous altogether all more to be desired then gold yea then much fine gold so liuely and quicke was the apprehension of his faith and yet vniformely enclined to practice For by the commaund ements he was warned to* beware of sinne and in keeping them he found great reward But was he enabled exactly to fulfill the perfection of the Law which had conuerted his soule or did he euer hope to attaine to such perfection as the Romanist must ere he can haue any hope of life to be altogether without any sinne deserning death No this is the height of his desire Keepe backe thy seruant from presumptuous sinnes let them not haue dominion ouer me then shall I be vpright and I shall be innocent from much transgression or as the Gospell expounds his meaning from the raigne of sinne But freed there from did he not stand in need of Gods fauour or mercy for remitting the seattered forces or vanquished reliques of the host of sinne Rather thus qualified he had sure hope his praiers for mercy should be heard yet through the mediation of the Messiah that was to come For so he concludes Let the wordes of my mouth or as the inter line ary well expresseth the propheticall dialect Then shall the words of my mouth being thus freed from the raigne of sinne and the meditation of my heart be acceptable in thy sight O Lord my Rocke and my Redeemer Thus did he of whom CHRIST according to the flesh was to come after his conuersion vnto God and long continuance in the state of habituall grace expect redemption not by infusion of inherent righteousnesse in so full measure as should make him immediately and formally iust in the sight of God but by fauourable acceptance of his praiers directed not to the throne of iustice but to the Lord his Rocke and Redeemer That such qualification as here he speakes of is a necessary condition of praiers made in faith that praiers so made whether for priuate or publike good are neuer reiected by God is elsewhere partly and shall God willing more at large bee shewed The like qualification for effectuall praiers another Psalmist hath expressed If I regard iniquity in my heart the Lord will not heare me But verily God hath heard me he hath attended to the voice of my praier In the perpetuity of praiers or meditations thus conceiued or vttered by hearts free from the raigne of sinne or guilt of indulgence to secret vnlawfull desires haue we without dissention doubtlesse from these Prophets and holy men of God placed the permanencie of iustification actuall or vertuall which are the fruites or Crowne of iustification radicall or fundamentall the onely right vse and end of all grace inherent For though faith or grace at their first infusion may assure vs our sinnes are remitted yet may we not take these or other pledges of Gods loue and fauour as a full discharge or finall acquittance of all reckonings betwixt Him and vs but rather as a stocke bestowed vpon vs to beginne the new world with for which with the increase we must still thinke our selues accomprable Though it be a truth not vnquestionable that a man once actually iustified or truely sanctified cannot finally vse Gods graces amisse yet is it very doubtfull whether one may not either abuse or not vse such gifts of God as rightly vsed or imploied to his glory might haue beene means infallible of iustification But this is a rule as vnquestionable as true that were it possible for a man to vse any extraordinary measure of inhaerent grace amisse he were to be called to a strict accompt as well for all his former sinnes as this abuse of his talent The irresiagable consequence of which vnquestionable truth is this doctrine we now maintaine The immediate qualification for remission of sinnes is not the habit or inherence but the right vse of grace or perseuerance in praiers conceiued by that faith which vnites vs vnto CHRIST If this vertuall in tention or resolution either by contrary acts or meere negligence be remitted our sinnes past whether committed before the infusion of grace or after recouer their wonted strength according to the degrees of this remission and their seuerall waight vntill we repaire our slackenesse by feruent zeale and intensiue deuotion iointly incline the minde to distrust of Gods present fauour or our sure estate in grace 8. What we haue set downe more at large
so not exposed to flouds of violence the apter it is to suck in the deaw of Gods blessing in greatest plentie 4. The poore Galilean or vulgar Iew had liberty to follow CHRIST euery hower not ashamed to be seene at midday in his company But the conspicuous eminency of Nicodemus place compels him to repaire vnto his Lord like a thiefe by night an ill aboodance that those heauenly misteries wherewith he sought to enlighten his minde should seeme obscure This man was growne so great in Israell that he could hardly be taken downe to the pitch of childhood or infancy into which mould of necessitie he must be cast ere he can be borne anew or receiue the kingdome of heauen aright Men in our times of farre greater place then Nicodemus was may safely professe themselues CHRISTS disciples for not to be such in profession or not to shew themselues sometimes openly in the assembly of his Saints is their greatest shame and ignominy but so to strippe themselues of the flesh of the world of all prerogatiues of birth or secular emmency as they must ere they can be regenerated by the spirit or become new men in CHRIST IESVS would vtterly spoile their goodly fashion in the worlds eye in which if we might examine their hearts by their practice or auowed resolutions they onelie glorie Confesse CHRIST then in speech they may but how is it possible they should truely belieue in him when they loue the praise of men more then rebuke for his sake and receiue honour one of another not seeking that honour which commeth of God alone To beleeue CHRIST in ordinary phrase is lesse then to belieue in him yet he that seekes but in the lowest degree to belieue him must abandon that humour which he hath discouered as the principall roote of Iewish vnbeliefe or deniall of him Was that then such grosse ambition as our corrupt language onely takes notice of was it immoderate desire of greater places then they enioied or rather onely feare least they should no longer enioy these The sight of his miracles and euidence of his diuine predictions had won the assent of some euen amongst the Rulers vnto his doctrine as true whilest simply considered or compared onely with the speculatiue arguments brought against it by his aduersaries But what they belieued in part as true they did not assent vnto as good or not as better then the praise of men For saith the Euangelist they loued the praise of men more then the praise of God Did they then expect to haue their praises sounded out by some panegyricall encomiast in solemne assemblies or vnworthyly to gaine an honorable report amongst posterity No these are rewards of resolution in speech and action not of silence Iust suspition we can gather none of anie such haughty conceipt or desire so farre exorbitant seeing all they could expect for not confessing CHRIST was not to haue their good names or fame called in question or to speake as it is written because of the Pharisees they did not confesse him least they should be cast out of the sinagogue Liable they were vnto the former verdict of louing the praise of men more then the praise of God in as much as they feared the losse of their places or reputation which they enioied more then CHRISTS censure of such as are ashamed of him or his words before men Ashamed of him most of vs in our owne iudgement are not for in that grosse construction which hypocrisie suggests of this speech in deed we cannot as being brought vp in a state which as it acknowledgeth him for the Redeemer and Iudge of the world so is it able to disgrace vs and our acquaintance enduring life and both our posterities after death if we should denie him openlie before the Iew or Turke But the words which he spake and must iudge the Iew for refusing him will in that last day condemne vs also if we receiue not them Such as receiue not him receiue not God that sent him and he that receiueth not his wordes receiueth not him He that is ashamed of the one is vpon the same tearmes ashamed of the other and whilest we haue his Gospell and other Apostolicall writings not belieuing them better then these Iewes late mentioned did him it were hypocriticall euen Iewish credulity to think we should haue belieued him though we had beene eyewitnesses of his miracles or resurrection from the dead How many then of higher fortunes especiallie can we without breach of charity towards our Sauiour and the truth of his Gospell suppose this day liuing that can iustly say their hearts are free from such rootes or seedes of ambition as haue beene discouered in these Iewish rulers yet these such as admit no compossibilitie with the seede of faith What cause so good what truth so manifest or so highly concerning the honour of God what persons so deare vnto his sonne in whose furtherance or iust defence either feare of sharpe censure in a ciuill or of excommunication in an ecclesiastique court losse of their places or deiection from such rule or dignity as in Church or Common-weale they beare will not make most men either afraid or ashamed to speake at least openly to oppose their superiours in honor onely not in knowledge of CHRISTS lawes or precepts Is not this to loue the praise of men more then the praise of God to haue the faith of our Lord IESVS CHRIST the Lord of glory with respect of persons Or if the obiects of our vsuall feare be in themselues of lesse force to withdraw vs from confessing Christ before men then the temptations which these Iewes had for what to them more terrible then to bee cast out of the synagogue our faith musts needes be lesse then theirs was though theirs no better then none because it vanisheth as fast vpon the first approach or rather conceipt of persecution as the morning deaw doth at the sunnes appearance But if the Pharisees whose censure they feared would haue countenanced our Sauiours doctrine they had beene as forward Confessors as the best of vs and Christians altogether as good as any that loue the applause or feare the checke of men in authoritie when truth disgraced or destitute of assistance requires their testimony 5. If the least spice of this disease be so dangerous what mischiefe may the heat of it procure vnto the soule of man It may as it often doth enflame the heart in which it kindles with ardent desires of false martyrdome but feares the conscience that is can neuer become truely Christian vntill euery sparkle of this strange fire be extinguished and the sore it bred moistened with teares or mollified with true humilitie Mindes tainted with other corruptions seldome shrinke in defence of the truth whereto they assent vntill assaulted by violence or pinched with some reall persecution Ambition onely though in the lowest degree or but kindling in tickling loue of applause or iealousies
gaudeâ—â— fit nec passiâ— esse gaâ—d â—◠〈◊〉 nisi cum vâ—aâ—râ—mus Christum quae câ—tiâ—as â—niâ—â—i 〈◊〉 mâ—ntâ—a est amâ—re pressuras pâ—naâ— lachrymas mundi non fâ—stâ—nare potius ad gaudium quod nunquam possit at fâ—ri Hoâ— autem fit fratres dilect â—â—mi quio fides dâ—â—st quid â—emâ— credit vera esse qua promiâ—â—â—t Deus 〈◊〉 est cuius sermo credentibus â—terâ—us firmus est Si tâ—â—â— vâ—r grauis 〈◊〉 aliquid â—oâ—bâ—neâ—â—r haberes 〈◊〉 〈◊〉 nec te fallâ— aut decipi ab eo crederes quem stare in 〈◊〉 atque in actâ—bus suis scires Nunc Deus â—â—cem loquitur tu mente increduâ—a perfidus â—â—â—ctuas Deus tibi deâ—â—c mundo recedenti immortalitatem atque â—â—ernâ—taâ—em pollicitur tu dubitas hoc est Deum omnino non neâ—â—e hoc est Christum credentium magistrum peccato incredulitatis offendere hoc est in Ecclesia constitutum fidem in domo fidei non habere Cyprian de Mortalit â—e Verâ—ntamen pâ—test forte mouerâ— quid tam multos viâ—emus credentes IESVM fâ—lium Dei esse adhuc tamen mund◠〈◊〉 cupid â—tatibus iâ—â—eâ—iâ—os Qâ—iâ—i ergo ait quis est qui 〈◊〉 mundum nisi qui credâ— quia Jesâ—â— est filius Dei â—um ipse iam mundus id credat An non ipsi quoâ—â—â— Damonâ—â— credunt â—ontremâ—cum Sed dico Putaâ—ne filium Dei IESVM reputat quisquis ille est hoâ—o quiâ—â—â—â— nec tâ—â—retur â—â—n miâ—â—â—ienibus nec â—â—â—rahitur â—rom ssionibus â—â—t praeceptis obtem perat nec consilâ—j aâ— quiesâ—it Nunne â—â— etiam si 〈◊〉 se nâ—sseâ— Deum â—actis tamen negat Bernard in Act Pas de 〈◊〉 Tesâ—â—â—â— in Câ—â—â— eâ— tâ—◠〈◊〉 1. b Ad sextum argumentum respondeo Patres cum dicunt fidem sine operibus non esse veram fidem tantum vèlle significare quod non sit viua perfecta qualis reuera deberet esse Nam hic loquÌ„endi modus est vsitatus vt rem quae in aliquo genere imperfecta est dicamus non esse veram in eo genere sicut gaudium aut dolore verhi gratia imperfectum aut non ita magnum dicere solemus non esse verum gaudium aut dolorem lametsi aliquod gaudium sit aut dolòr Marke 〈…〉 verse 16. * Fortasse vnusquisque apud semetipsum dicat Egoiam credidi salvâ—s ero verum dicit si fidem operibus tenet vera etenim fides est quae in hoc quod verbis dicit moribus non contradicit Hinc est etenim quod de quibusdaÌ„ falsis fiaelibus Paulus dicit qui confitentur se nesse Deum sactis autem negant Hinc Ioannes ait Qui dicit se nosse Deum maÌ„data eius non eustodit meadax est Quod cum ita sit fide inostrae veritatem in vitae nostrae considerationem debemus agnossere Tunc enim veraciter fideles sumus si quod verbis promittimus opevâ—bus complemus In die quippe Baptismatis omnibus nos antiqui hostis operibus atque omnibus pompis abrenunciare promisimus Itaqueâ—ausquisque vestrum ad confiderationem suam mentis oculos reducatâ— fi seruat post Baptismum quod ante Baptismum spoponâ—it certus iam quia fidelis est gaudeat Sed ecce si quod promisit minime seruaâ—it si ad excercendu prauâ—â— opera ad concupiscendas mundi pompas dilapsus est videaâ—us fiâ—â—m scit plangere quod errauit Apud miscricordem â—â—mnamque iudicem nec ille fallax habetur qui ad veritatem reuerti tur etiam postquam mentiturquia omnipotens Deus dum libeter paenitentiam nostram suscipiâ— ipse suo iudicio hoc quod erranimus al scondit Greg. Hom 29. in Ascen Demmi c Hiac accepisse videtur Paulus illud ad Rom IuÌ„stificati ex fide pacem habemus erga Deum nam hic sequitur Cultus Iustiuae quies siducin â—d est culâ—us seruitium seu obsequium ad iustitiam consequendam est nos â—ostiaque omnia Deo committere tanquam patri amâ—nâ—issimo cui fidem dedimuâ— quem pro De oaâ—cepimus cui obtemperare cuâ—â—â—â—legem exanimo sâ—â—uare promissimus quiqâ—os in suam fidem suscepit quibus etiam nisi in obedientes esse â—ellemus se nunquam desâ—tuâ—um â—icâ—ssim pol icitus est Haec omnia includâ—t fides Paulina cui iustitiam tribuit ipsc Forer in 32. cap Iesatae verse 17. h Rom. 5 ver 1. a Quid sit credere in hac disputatione ex alijs locis scripturae discendumest praecipue cap. 7. Johannâ— Qui credit in me sicutdicit scriptura flumina de veÌ„tre eius fluant aequae viuae Scriptura quam co locâ— respicit sâ—luatâ— habetur 2. Paralip cap. 16. vbi sic scriptum est Oculi Domim contemplantur vniuersam terram prebent fortitudinem ijâ— qui cordâ— perfecto credunt in cum Corde autem perfecto credunt qui non soluâ—s fidem adhibent illis quae dicuntur in scripturis vel alias diuinitus reuelantur sed praeterea omnes animae vires accomodant vt faciant quod habes fides vel quod â—a prescribit Atque hoc modo accipitur a Paulo credere videlicet vt sit edauditum verbum commoneri tota anâ—mi adhaesione complecti id quod dicitur Sasbout in vers 17. 1. ad Rom. i Psa 78. ver 9. c 1. Cor. â—â— k 1. Cor. 1. v. 5. * Adde vltimò etiaÌ„ comentarium S. Augustini vt aliâ—s interim pretermittam Nam tractat 53. in Iobannem Vidite inquit Augustinus quemadmodum notauerit Euangelista improbaueâ—it quosdam quos tamen in eum â—â—â—did sse dixit qui in hoc ingressu fidei si proficerent amorem quoque humanae gloriae proficiendo superarent Quod â—â— fides ista proficere poterat amorem humanae gloriae proficiendo superare certe vera fideâ— erat â—adâ—m eâ—im est fide◠〈◊〉 〈◊〉 perfâ—â—â—â— sed â—oâ—â—â—mper â—que magna 〈◊〉 â—â— fidâ—◠〈◊〉 〈◊〉 nonâ—â—t â—adem qu◠〈◊〉 noâ—â—â—â—e 〈…〉 de 〈…〉 * If the Reader well obserue the nature and properties of faith before explicated he cannot possibly bee ignorant that euery least degree of faith brings forth a correspondent degree of loue that it is as impossible loue should increase without a correspondeÌ„t increase of faith precedent as that inequality betwixt two subiects should grow greater without any variation of their quantities * Creation applied vnto this subiect more properly in Scripture phrase includes the renouation it selfe wrought in our hearts then the grace or quality infused by which it is wrought for whether that be of one and the same nature in all God onely knowes bound we are to beleeue that he is able to câ—eate new hearts in diuers persons by meanes whether externall or internall and infused in nature quality much different See section 3. chap. 1. â— 1. Cor. 3. b Galas 6. ver 14. a Mark 16. 17. 18 b