continuance of contrary practices will then argue as formall a deniall of him and as damnable shame of his Gospell as if with Peter we had said wee know not the man or wee like the Alcaron better then his testament because Mahomet was a good fellow and loued feasting 9. Not to be sensible of euery wrong or not forward to wipe of the least aspertion of disgrace though with their owne or others blood is held the onely badge of a braue and resolute minde On the contrary to seeke or tender Christian submission for wrongs done priuately or publikely before the Priest or in the Church or congregation is held as base and odious as it a Souldier should seeke the peace of an old impotent woman or as if a married man should proclaime himselfe â—uckould at the market crosse Yet what resolution could any heathen maintaine worse consorting with these precepts of our Sauiour without whose obseruance his death and passion nothing profit vs euen our praiers for mercy become prouocatiue of his fathers vengeance for bee that turneth away his eares from hearing the Law euen his praier shall be abhominable Now it is a law for euer to be obserued by euery Christian If thy brother trespasse against thee go and tell him his fault betweene thee and him alone if he heare thee thou hast won thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed And if he will not vouchsafe to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and a Publicane So is that also else where deliuered euen where our assurance for obtaining what we pray for seemes most ample d What things soeuer ye desire when yee pray belieue that yee receiue them and ye shall haue them And when yee stand praying forgiue if yee haue ought against any that your father also which is in heauen may forgiue you your trespasses The consideration of these and like iniunctions of our Sauiour hath often made me wonder in what forme their prayers which present themselues in open fielde with purpose to reuenge or be the obiects of reuenge by killing or being killed are conceiued or through whose meditation presented to their heauenly Father But blessed be the Lord our God whose hand hath led our Soueraignes penne to dash the bloody lines of desperate challenges for which euen Dracoes lawes had been too milde and Rhadamanthus too meeke a Iudge Lord let thy spirit alwaies enspire the heart of thine anointed with like wisdome to discerne thy Angels assist him with power and courage to execute thy righteous iudgements vpon the proud and scorne full sinner that measures the greatnesse of his spirit by his strength to breath out blasphemies or seekes by clamorous noise of his audacious associates in vnhallowed Ethnicke resolutions to drowne the soft and pleasant voice of thy beloued Sonne to outcountenance or ouer-aw his placide and gentle inuitations to peace humilitie and meeknesse of spirit by haughty fierce disdainfull lookes or any waies to crush and choake the vertue and efficacie of his Gospell by multitude of riches friends or whatsoeuer other sinewes of earthly potencie 10. The best apologie most can make either for indulgence to vnsatiable vaste desires of gaine or honor or dispensing with themselues for the vse of sinister meanes for their accomplishment is it not some branch of these generalls Others haue so done before vs and will doe after vs more are for vs then against vs and these of better place and iudgement Why should wee be precise or singular to the preiudice of our betters Yet if a man without reference to this their present resolution or further notification whereto his speeches tended should directly aske them what way they thought those many wise mighty or noble men after the flesh did make choise of or finally tooke I am perswaded it would not be replied they stroue to enter in at the streight gate being thus laden with sollicitous thoughts or incumbred with vaine desires of earthly dignities but rather held on the broad beaten way and did not all the Gentiles run the same race Wherein then do they glorifie God more then these Heathen did By taking his sonnes names vpon them Rather God herein glorifies them more then the other and they must haue their portion with the incredulous Iew vnlesse in workes in liues and conuersation they render praise glory and honour to their God according to these prerogatiues of their calling What Law or statute though either so good and commendable in it selfe as to win voluntary obseruance of the well disposed or exacting obedience of all subiect to it vpon the most strict and forcible tearmes the Law-giuer could deuise as vnder penalty of periury supplications in the bowels of Christ adiurations by his body and blood or by our plea of mercie through them at his fathers hands but may be fowlly preiudiced if not inuerted by the ouersight of predecessors or long custome first vsually in these cases begun either vpon meere negligence in searching the truth or conniuence vpon extraordinarie and speciall occasions at some particulars perhaps conceiued as cases more then halfe omitted afterwards continued through ignorance of successors but finally maintained for priuate aduantages by wicked cunning or worldly policy alwaies vigilant to defeate all solicitations for rectifying what hath been long amisse or reexamining late practices by the Law-giuers principall intent or meaning The aduise would either seeme too bitter or too light if I should counsell the authors or chiefe abettors of these abuses whether committed in Church or Common-weale to preferre a supplication with ioint consent vnto the almighty that he would grant them his grace or continuance of his wonted fauours non obstante praecepto de votis Deo per soluendis or conceiue such a formall Palinodie of their protestation made in baptisme as Stesicorus did of his dispraise of Helen turning euery affirmatiue promise into a negatiue And yet I dare not auouch ought to the contrary but that it were much better finally to renounce the profession of Christianitie then to retaine it without absolute renouncing such resolutions It is therefore our Sauiours aduice not mine either make the tree good and his fruit good or else make the tree euill and the fruit euill Thus to professe CHRIST entertaining strong conceits and making proffers of great loue and loyall affection towards him bent in the meane time to do as most do and follow the fashions of the world is to walke with a heart and a heart euen that crookednesse of heart which cannot be squared vnto the streight rule of life Many enormities like to these mentioned there be sometimes secretly or vnwittingly practised onely otherwhiles openly auowed and maintained as lawfull whose discouery or prosecution with such indignitie as befits
the well of life into the fountain of our corrupt affections otherwise then by drops whose soft instillations during the time of our infancy in CHRIST bring forth such transient apprehensions or imperfect tastes as rather breed a longing after the like againe then any waies enable vs to discerne aright the nature and quality of what is past that so the loue of these euerlasting truths neuer comprehensible in this life thus secretly kindling by degrees insensible in our soules might at length breake forth into a flame much more ardent and durable then if our apprehension at first acquaintance with them had been as euident certaine as our first Parents had of them in Paradise or Lucifer before his fall 7. Thus granting euidence and certainty to liue and die together like Hippocrates twinnes oâ— rather the latter to follow the former as closely as Iacob did Esau out of the wombe we may conclude that as well the euidence as certainty of that Assent wherein Christian faith consists is in some respects lesse in others as great as can be found in any science Both in many at least rightly enioying the name of Christians are directly much lesse whiles we compare particulars with particulars as beliefe of seuâ—rall Articles with Assent to demonstratiue conclusions The certainty notwithstanding of this generall resolution That all diuine truths proposed in Scriptures are most vndoubtedly to be embraced though with opposition to all other professions is as great as can be found in any scientificall conclusion because manifestly grounded vpon euidence as great as can be required in the vndoubted maxims or common principles of exact sciences For vnto breasts inspired with such inward comfort in this life as may nurse hope of â—oies vnspeakable in the life to come or vnto consciences so wounded with the sting of sinne as thence to conceiue fearefull expectation of horrible torments after death the wisdome of this choise most firmely and constantly to adhere vnto all diuine truthes whatsoeuer speculatiue or practique particular or generall though apprehended directly in themselues neither as euident nor certaine but in some high degree of probability rather then to endanger the hopes of life or increase feares of death eâ—erlasting either by open renouncing their profession or vnconstant wauering betweene the practices they prescribe and the contrary which the world followes is most clâ—â—re and euident In the iudgement of such as will not be partiall for sensuality against the euident testimony of meere naturall reason the reiection of the former choice vpon such experience of vncouth ioies and terrours includes more degrees of extreame folly and desperate madnesse then can be imagined of certainty in any science or of prudence in any other morall consultation No heathen Philosopher though vnwilling because wanting all such experience to renounce his profession but would haue condemned him as more brutish then any beast that hauing such would doubt to continue the former resolution Now this firmenesse or constancie of adherence vnto diuine truthes in particular thus grounded vpon an euident and certaine appehension of true wisdome in the former generall choice may serue as the first difference of that Assent which is necessary to the being or constitution of a true Christian which primarily distinguisheth him from an Hypocrite or worldling Whether more be not required to full assurance of our actuall state in grace and fauour of the sonnes of God is hereafter to be discussed CHAP. V. The seuer all kinds of euidences whereof some are appliable vnto Faith in respect of certaine Articles others in respect of other That the certainty of Faith in respect of diuine truths not euident is grounded vpon an euident certainty of others the properly naturally arising from this difference of Assent as it is of obiects partly knowne aud partly vnknowne 1. THe Conclusion last inferred as I maintaine not either against any lawfull authority that shall commaund or learned diuine that will instruct me to the contrary so left herein to my Christian liberry I would aduise men of mine owne profession not to content themselues with such generall euidence or certaintie albeit perhaps sufficient to some of their flocke honestly minded but dull in apprehension of particular diuine truthes Wherefore as well to encourage such as are come thus farre to goe further as to occasion the learned to looke more narrowly into these points it will not be amisse to set downe the seuerall kindes of euidence and which of them may in this life be had of points belieued 2. Euidence according to the Etimologie of the Latine word includes a cleere distinct and full apprehension of obiects present and is most properly applied to the objects of sight Amongst them such are most euident as are most visible or apt to inforce their apprehension vpon the eye whence the Sunne of all visibles is held most euident because such as cannot see it can see nothing and hardly canany sight be so distempered as to be mistaken in the apprehension of it Hence is this appellation translated to obiects of the speculatiue vnderstanding because that faculty hath most affinity with sight And with reference to it those things are said to be most euident that are of easiest apprehension or most apt to imprint their truth vpon it Such for the most part are mathematicall principles common notions or maxims generall to all sciences For scarcely can any distemper of body or minde phrenzy excepted worke any distrust whether the whole be not bigger then it part whether all right angles are equall or whether ademption of equal portions from things equal leaue not such equality betwixt them as it found And in this sence it will be impossible to assigne any obiect of christian faith so vniuersally euident as these maxims are for vnto the meere naturall man most diuine tâ—uthes are distastefull none so euident as to enforce their apprehension vpon his heart vntill he be cured of his naturall distemper 3. But as light to the eie so to euery other sense the proper obiect within iust distance is most euident albeit distemperance in them may more easily breed either a dulnesse in the apprehension or an error in the composition as cold in the head either obstructs or corrupts oursmel albeit odoriferous obiects be present bad humors either dead the taste or by imprinting an apprehension of themselues make meates sweete and pleasant seem bitter sower or loathsome according to the seuerall vngrateful noisome qualities which they communicate to the organ Vnto this last kinde of euidence all Assent to matters morall is more properly resembled and vpon this such as write of mysticall Theologie for the most part ground their discourses 4. Besides these sorts of euidences arising from exact proportion betwixt the passiue capacities of particular senses and the actiue force of the obiects to imprint their shapes vpon them an euidence there is of bodily impulsion or motion whereunto in the minde is answerable an
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
should make loue to our meate the soule or forme of a perfect taste For meate wholsome and pleasant we cannot perfectly relish but we must loue it howbeit we liue not by louing it but by tasting eating and digesting it No more can we rightly belieue Christs death and passion but we must loue him and his members yet liue wee not by louing them but by tasting Gods loue and fauour to vs or as I need not be afraid to speake by eating Christs flesh and drinking his blood For though by faith one and the same wee Assent vnto euery article in our creed yet this faith doth not iustifie but as it respects Christs bodie giuen for our sinnes or as it cleaues vnto Gods mercies manifested in that eternall sacrifice alwaies breathing out life to men renot neing all trust and confidence euen in such graces as wee haue receiued from him All this notwithstanding if we compare loue and faith together as parts of that righteousnesse which is in vs not considering the necessary dependance Loue hath of Faith in nature to loue is more then to belieue because it necessarily includes beliefe so is it more to loue our meate then to taste it because loue supposeth taste howbeit in respect of life to taste our meate is of more vse then to loue it So is it more to moue then to liue for all vicall motion includes in it acts of life yet is not motion simply better then life or the sensitiue sacultie whence it proceeds because it wholly depends on them not they on it 9. The second principall place of Scripture they vsually alleage doth vtterly discredit themselues but breeds no difficulty to vs in this present argument for that the faith whereof Saint Iames speakes doth differ as much from that whereto S. Paul ascribeth righteousnesse as a liue man doth from a dead or a body endued with life and motion from a statue or painted image no heathen artist that could but vnderstand the very tearmes of their seeming contradictory propositions would deny albeit some Romish writers of no meane ranke haue been giuen ouer vnto such Iewish blindnesse as to abuse Saint Iames authority not onely to hold iustification by workes as well as faith wherto his words incline as the thing it self in his sence though not in that construction they make of it is most true but to perswade the ignorant that such faith as S. Paul commends may be without works or christian loue But their folly herein will worke shame in such of their successors as shall comment vpon these two Apostles writings as in some of their predecessors it hath done if they consider that those very workes without which faith in Saint Iames construction sufficeth not vnto saluation are expresly comprehended in that faith wherby S. Paul tels vs the Iust do liue Was not Abraham our father iustified through vvorks when he offered his son Isaac vpon the altar he meant no more nor was more pertinentto his intended conclusion then if he had thus spoken If Abraham had sayd as they did whose empty faith he disapproues I haue faith but had not proued his sayings true by his deedes or readinesse to offer vp his onely Sonne vvhen God commaunded him for actually hee did not offer him he had not been iustified before God Why because he had not belieued in such sort as Saint Paul meant when he sayth by faith Abraham offered vp Isaac when he was tried But it may bee this faith was informed perfected or instigated to this act by loue of whom not of Isaac for that was the maine obstacle to worke distrust the chiefe antagonist of his faith Not of Sarah or any other friends or neighbours all which doubtlesse had disswaded him had he acquainted them with his purpose Was it then the loue of God Him indeed he loued aboue all because he firmely belieued his mercy and louing kindnesse towards him but this loue supposed it vvas his Assent vnto Gods omnipotent power which as the Apostle expresly tels vs moued him to this act For hee considered that God was able to raise him from the dead from whence also hee receiued him in a figure This consideration or inducement was a worke yet a proper act of faith no way of loue But loue perhappes did make it meritorious The loue indeede wherewith God loued him made his working faith acceptable in his sight but that it was strength of faith not the quality of loue which God imputed vnto him for righteousnesse the same Apostle for doubtlesse the same hand it was which penned the eleuenth to the Hebrâ—es and the fowrth vnto the Romans puts it out of doubt beeing not weake in faith he considered not his body now dead vvhen he was now a hundred yeere old neither yet the deadnesse of Sarahs wombe He staggered not at the promise of God through vnbeliefe but vvas strong in faith giuing glory to God And being fully perswaded that what he had promised he vvas also able to performe And therefore it was imputed vnto him for righteousnesse One and the same faith it was and standing at the same bent vnlesse by continuance of like triall increased in strength which wrought in him a readinesâ—â— of minde to sactifice his onely sonne in hope of a ioyfull resurrection and to expect his birth from the dead wombe of Sarah The obiect likewise whereto his Assent did adhere was one and the same his fidelitie which had promised on which faithfully still relying it was impossible his other faculties or affections should not subscribe to whatsoeuer his Assent of faith should enioine them and that remaining in wonted strength it could not but bring forth perfect loue and good works which may be sayd in such a sense to perfect it as we are sayd to blesse God that is to declare his blessednesse For as Gods loue to vs was most apparent in offering his onely Sonne So Abrahams loue to God was best manifested by sacrificing his sonne Isaac vvhom he loued yet he sacrificed him by faith wherefore his loue did result from firme Assent to Gods couenant and mercie made to mankinde in him in the faithfull acceptance whereof and full acquiescence therein his righteousnesse as in due place shall be shewed did consist 10. This comment vpon the Apostles words concerning Abrahams workes giues vs the true meaning of the like concerning Rahab Likewise also was not Rahab the harlot iustified by vvorkes vvhen she receiâ—ed the messengers and had sent them out another way If she had said vnto these messengers only thus I belieue the God of heauen earth hath giuen you this whole land for a possession yet I dare not shew you any kindnesse in this city her belief had bin as dead as a body without breath or motion But what man or woman liuing is there of common sense which once firmly perswaded that God in iustice had giuen his natiue country vnto forreine people whom he loued
death Thus much of true faith and the errors concerning the Nature of it It remaines we intreate of misperswasions concerning the possession or presence of it with the right vse of it and other spirituall graces that attend it SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them CHAP. I. The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention 1. HHappy were we whom God hath appointed to sowe good seede in others hearts because not altogether without hope to see some fruits of our labours if this censorious age would permit vs to strike as freely at the rootes of Atheism infidelity or hypocrisy as it is ready to censure Atheists Infidels Hereticks or Hypocrites To me it hath often seemed a question very doubtfull but farre aboue my capacity to determine whether such as reuolt from the orthodoxall Church vpon obseruation of monstrous dissonancy betweene the truthes professed in it and the professors liues or resolutions be in case better or worse then such as embrace true religion vpon no better grounds then they or their confederates oppugne it Thus much the word of God will warrant that the portion of hypocrites shall be the bitterest in the life to come And yet hypocrisie if it be of that stampe which our Sauiour so much condemnes is alwaies moulded in that deepe notice or strong perswasion which men haue of their owne loue and others opposition vnto diuine truthes of their owne diligence and others negligence in performance of sundry duties expresly required by Gods lawe And this is a miserie of miseries peculiar to the hypocrite that whereas the height of others impiety ariseth from their opposing the way of truth and godlinesse this monster the more he detests falsehood and error or the impietie whether of others practises or opinions the more still he increaseth his owne corruption and warres vnwittingly against his owne soule For seeing loue to himselfe indulgence to his deare affections or carnall glorying in prerogatiues perhaps spirituall is the common roote as well of his imaginary loue vnto such points of truth as haue some kinde of coniunction with his humours as of the detestation he beares to others obliquities that in life or profession ill consort with him the oftener he lookes either on their knowne transgressions or his owne precise obseruance of such duties as by nature hee is addicted or otherwise accustomed to by both meanes he more pampers and nourishes that vicious habit whence the forementioned bad fruites did growe And thus at length by vsing the helpe of strong but impure vnruly affections to abandon particular errors he ouerthrowes his owne soule as the ancient inhabitants of this land did their state by vsing the Saxons aide to driue out the Picts 2. After this manner the Iew by nursing a loathsome conceit of Publicanes and open sinners dissoluâ—nessesse not tyed vnto so much as any solemn acknowledgement of their misdeeds or set forme of repentance tooke a surfet of those outward ceremonies which God had ordained as sauees to sharpen not as foode to satiate his appetite of sauing health Other-whiles fiercely bending his indignation against the idolatrie of the heathen by too much depression or debasement of their folly he sublimated his owne naturall inclination vnto pride and haughtinesse into presumptuous boasting in the purity of that lawe which God had giuen him by Moses Whence in the fulnesse of time sprung an irreconcileable hatred of the long expected Messias desperate contempt of his Gospell and wilful refusall of saluation preached in his name But howsoeuer the deadlinesse of this disease was most conspicuous in the fall of Gods chosen people whom wee may without suspition of slaunder seeing the holy Ghost hath written the obseruatioÌ„ safely charge with the infection yet the danger of it amongst all professors of true religion throughout euery age and nation continues the same as hauing a perpetuall cause in nature For whether wee speake of contraries morall or phisicall the enmities of the extreames is alwaies greater then betwixt them and the meane from which they alwaies so much further decline as they more eagerly entend their force each against other The greater strength heate and cold from their vicinity gather whether by mutual irritation or a secret kinde of daring each other to combate or by a stricter vnition of the materiall parts wherein their forces lodge the more both disagree with the luke-warme temper The more likewise the prodigall detests the niggards manners or the niggard his the farther both roaue the one ouer the other short from that marke whereat they aime but which truly liberality only hits And as the mutuall discord of extreames grows greater by the increase of their seueral strengths so the hastie or violent introduction of the one into a subiect capable of both makes waie for the others entertainment and excludes the meane which findes no entrance but where it is vshered by moderation So water too much or too violently heated is more apt to freeze then to retaine the middle temper Young prodigalls we often see turne old niggards seldome liberall vnlesse their education haue been exceeding good their naturall discretion extraordinary or the seeds of vertue in them very strong And what more vsuall then for a niggards feast because not agreeable to his ordinary disposition to smell of waste and prodigalitie Buzzards by naturall constitution through extreamity enforced to take heart and turne againe ouerrunning valour boisterously rush into fury And desperate hotshots once made to feele the smart of their folly become afterwards basely timerous The Cynicke could spurne at his fellow Philosophers pride but so as his scornfull heeles did bewray his preposterously proud ambitious heart 3. Are these obseruations true in workes of nature or morall affections onely and not in perswasions of religion Yes euen in these also for hath not the vntimely heat of indiscreete precisenesse disposed sundry in our daies to freeze the sooner in the dregges of Popery Haue not others mounted so high in groundlesse and presumptuous confidence that their sudden fall hath made them sinke for any helpe man could affoord without recouery into the very suds of melancholy and desperation Others vpon a dislike of their former hot enforced zeale haue changed their wonted confidence into carelesnesse and become open professors of licentiousnesse like the possessed childe in the Gospell falling sometimes into the fire sometimes into the contrary element And experience prooues it so common a thing for young Saints such I meane as affect to be ripe in holinesse ere well growne in ordinary discretion or common honesty to prooue old diuels that the bent of nature vnseasonable or too much curbed in the parents oftentimes burst out in the vnbridled affections of their children 4. The reason of the experiments whether in nature moralities or religion is as perspicuous as they are true For contrarie exstreames alwaies
was exactly figured in the sacrifices of the Law daily offered euen for such as by the Law were cleane and obserued Gods commaundements with as great constancy and deuotion as any now liuing doe This might instruct vs that our persons become not immediately capable of diuine presence or approbation by infusion of habituall grace or freedome from the tyrannie of sinne these are the internall characters of our royall Priesthoood whose function is continually to offer vp the sweete incense of prayers from hearts in part thus purified by faith For by such sacrifices are wee made actuall partakers of that eternall sacrifice whose vertue and efficacy remaines yesterday to day the same for euer It being so perfect and all sufficient could not be offered more then once but through the vertue of it the offrings of our Priesthood must be continually presented vnto our God Nor can we so often lift vp our hearts towards heauen but the voice of CHRISTS blood neuer ceasing to speake better things then that of Abels still ioines with our praiers and distinctly articulates our imperfect sighs or mutterings alwaies crying father forgiue them father receiue them to thy mercy seeing they are content to bee partakers of my sufferings and seeke to bee finally healed onely by my wounds As the Apostle teacheth vs that there is giuen no other name vnder heauen besides CHRIST whereby we may be saued so was it foretold by the Prophet that this saluation must be by calling vpon his name not by mediation of grace or other fruites of the spirit obtained by inuocation but by inuocation of it in truth and spirit seeing his spirit was poured out vpon all flesh to this end that all should call vpon his name and by so calling be saued This though vsually expressed in other tearmes is the opinion of orthodoxall antiquity in this point and if my coniecture faile me not the dreaming fancies of a daily propitiatory sacrifice in the Masse was first occasioned from dunsticall or drowsy apprehensions of the primitiue dialect wherein as all theâ—â— speeches of the auncient are full of life Christs body and blood are said to be often offered not in scholastique propriety of speech but in a rhetoricall figuratiue or exhortatory sense because our daily sacrifices become acceptable to God throught it because the benefits of it are as effectually applied vnto vs by our faithfull representations of it as if it were daily offered in our sight The error of moderne Romanists hence occasioned is the same with that of the old Heathens which dreamed of as many Gods as they had seuerall blessings from the Authour of all goodnesse who is but one The Prebendes of Colen notwithstanding haue made a declaration of the third sacrifice in their masse much what to our purpose so much of it as I haue here set downe needes little correction in fauourable construction Howsoeuer it sutes verie well with their forecited opinion concerning iustification How farre dissonant or consonant that is vnto the truth I leaue it to the Readers censure As for the Iesuites resolution of the same controuersie by the Trent Councels determination it is but a further document of his Magicall faith and that hee finally vseth the grace of God but as a charme or Amulet able to expell death by the ful measure of it onely worne or carried about not by actuall operation or right vse But what marueill if hee openly renounce CHRIST for his Mediatour in the principall act of redemption when as he hath chosen the Pope for the Lord his Rocke and Redemer euen for that Rocke whereon that Church against which the gates of hell shall neuer preuaile must be founded CHAP. IX That firmely to belieue Gods mercies in CHRIST is the hardest point of seruice in christian warfare That our confidence in them can be no greater than our fidelitie in practise of his Commaundements That meditation vpon CHRISTS last appearance is the surest method for grounding true confidence in him 1. LEast the end of this discourse should misse the end and scope wherto the whole was purposely directed I must intreate the Christian Reader to pardon my feare and iealousie which from the reasons mentioned in the first chapter of this section too well experienced in the temper of this present age is alwaies great least disputation against Romish heresie cast vs into a relapse of that naturall carelesnesse or hypocrisie whereof all more or lesse haue participated But for whose auoidance hereafter if thine heart be affected as mine now is and I wish it alwaies may continue let this meditation neuer slip out of thy memory That seeing the last and principall end of all graces bestowed vpon vs in this life is rightly to belieue in CHRIST this cannot bee as the drowsie worldling dreames the easiest but rather the most difficult point of Christianity The true reason why vnto many not otherwise misaffected it seems not such is because in this time of his absence from earth our imaginary loue of his goodnesse wanting direct opposition of any strong desire or resolution to manifest the leuitie or vanity of it fancieth a like affection in him towards vs. And seeing loue is not suspicious but where it is perfect excludes all feare the very conceipt of great mutuall loue betwixt CHRIST and vs not interrupted expels all conceit of feare or diffidence Hence wee vsually rest perswaded our assent vnto Gods mercies in Him is more strong then vnto most other obiects of Faith when as indeed these being the highest it would appeare to bee in respect of them the weakest had it as many daily temptations to encounter it as wee finde in practices of other duties whose habituall performance is the necessary subordinate meane to support it All the difficulties we daily struggle vvith are but straglers of that maine armie with whose entire ioint force we are to haue the last conflict about this very point which vntill the hower of death or other extraordinary time of triall is seldome directly or earnestly assaulted But then whatsoeuer breach of Gods commaundements loue either to the world or flesh hath wrought in our soules will affoord Sathan aduantage and opportunitie for more facile oppugnation of our confidence For as euerie least sinne in it owne nature deserueth death so doth the consciousnesse of it more or lesse impell the minde to distrust of life Yet euen the greatest will be content in these dayes of peace and securitie to sleepe with vs and lie quiet in hope to preuent vs in the waking and with the ioint force of lesser to surprise the soule or gaine the start or first sway of the spirit an aduantage much preiudiciall to strength otherwise more then equall Much harder it is to retract a bodie after actuall motion begun then to restraine propensions or inclinations from bursting out into actuall motions Our often yeelding vpon foreâ— warning of their assaultes in manie pettie temptations 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
notefie the principall errors of the Ramish Church partly because method so required partly for more commodious solution of some difficulties obiected by them in the point of instification but principally for expugning their doctrine of merits by works which as it is absolutely false so it is more abhominable in them then in vs it could bee because their workes can bee but dead being â—eparated from the life of faith by which ours so we practise as â—â—â— teach are truely quickned The controuersie itselfe I must refer to the article of CHRISTS comming vnto iudgement The second part of this Treatise aduiseth for the directing of faith aright vnto it proper end and that wee suppose to be firme adherence vnto Gods mercies in CHRIST or inseparable vnion with this our head Of this end many that seeke saluation by CHRIST vsually faile by these meanes especially First by defectiue or misgrounded perswasions of faiths inherence before they haue it or of great loue and loyalty to their Redeemer when as they remaine in the same gall of bitternesse that the heathens did which persecuted all true professors of his Gospell or the Iewes which put him to death The first roots or generall originals of these dangerous misperswasious are handled Chap. 1. The poysonous sap or iâ—â—ce of Gentilisme and Iudaisme thence propagated to most Protestants Papists or others professing the name of CHRIST and boasting themselues to be the onely braunches of the true and naturall oliue is discouered in the second and third Chapters The conclusion arising from these instances or inductions is that faith in CHRIST connot be truely notified but by sincere loue nor such loue to him otherwise knowne then by doing his fathers will or obseruing his commaundements and in obseruing some or many of these wee may be so zealous as to lay downe our liues and vndoe our selues and our posterity rather then leaue them vndone or transgresse them and yet proue but Pseudâ— Martires Ignorance of this Elench hath been the Mother of much blinde deuotion to omit the instances specified in the body of our discourse in such gallants as went to recouer the holy Land it being receiued as an vndouted maxime in the diuinity of those times that whosoeuer was slaine by the Turke or Saracen should assuredly weare a Martyres Crowne in Heauen which all that died in that warre I am perswaded did not howbe it I doe no way disparage the iust occasions of that warre onely I wish the like whensoeuer they fall out agaiue may be prosecuted with more discreet religious zeale The issue of the fourth Chap. wherein the qualification required to Martyrdome with other like points are handled at large is that the sincerity of our faith loue must be tryed by an vnpartial and vniform obseruation of all Gods commandements as is proued in the Chap. following first by the anthorities of Siracides a man well acâ—â—ainted with the sacred dialect one from whose writings we may best gather the force and extent of beleefe in Saint Paules disputes within whose limits is included that vniformity of works which Saint Iames requires vnto iustification or saluation by whose Apostolicall authority the former conclusion is refortified In perusing of this first Chapter recall to minde or haue recourse vnto the points set downe Chap. 8. Sect. 1. and vnto those passages of the eleauenth wherein the different value or diuerse acceptions of faith in Saint Paul and Saint Iames are discussed Others againe faile of the former end of faith i. vnion with CHRIST or reconciliation with God by his mediation either by inuerting the vse of faith or by mistaking the measure of sanctifying graces necessary to saluation The former error is peculiar to the Romanist who labours to misperswade himselfe and others that faith is giuen him as a bare foundation of other graces or as a talent for frewill to traffique with vntill he obtaine such a full measure of inherent righteousnesse as shall immediately acquite him of all reckonings betweene his Creator and him by expelling all reliques or slaine of sinne as vtterly out of his soule as the water doth the ayre out of the vessell which it filleth vp to the very brimme The dangerous consequences of this errour are handled at large Chap. 6. and 7. And vnto the vse and measure of faith and other graces inherent I reduce the controuersie of iustification here inserted contrary to my first intent least otherwise I might haue ministred some offence vnto the Church wherein I liue or left some scruple in the Readers minde how faith should iustifie without works the linke or bond betweene them being so strict and essentiall as I make it almost identicall The same doubt naturally offered it selfe from the discussion of Saint Iames his meaning partly in the Chapter precedent partly in the last Chapter of the the first Section Out of sundry other passages of this discourse it likewise apeares that the works required to iustification by Saint Iames are virtually included in the faith whereto Saint Paul ascribeth iustification whence it may seeme to imply a contradiction in the very tearmes to say we are iustified by faith alone without workes if in iustifying faith works necessarily he included As the Trent Councels doctrine which vpon penalty of damnation exacts a measure of inherent righteousnesse whereof mortality is not capable nurseth finall doubting or despaire so others in opposition to it minister occasion of carelesnesse or presumption either by not vrging such a measure of perfection as Gods word requires or by deeming that sufficient enough to saluation although it bee subsequent to iustification Whereas hee that can once fully perswade himselfe he is actually iustified will not easily bee brought to doubt whether he want ought necessarie to saluation All of vs that haue forsaken the Romish Church rightly acknowledge the end and vse of faith to consist in calling vpon the name of the Lord in the daie of euill and temptation and that all such as call vpon him faithfully shall bee saued But many of vs are either much mistaken by our hearers or else deceiue our selues in imagining faithfull inuocation of Gods name through Christ to be one of the easiest points or operations of faith being indeede the most difficult because the finall seruice whereunto all other obedience to his Lawes and daily wrestlings with flesh and blood doe but inure vs as souldiers in the time of peace and truce are trained against the day of battell All persecutions or exercise of our patience are in respect of this last conflict with hell and death wherein victory is obtained onely through faith in Christ but as playing at foiles in a fence schoole to better skill and courage in triall of masteries at sharpe These and like points are handled in the two last Chapters of this second section not so fully as these times require but large enough for hints to popular sermons The third and last Section shewes the necessity and
the meere dispelling of ignorance which is as blindnesse to the minde or cleere manifestation of truths how abstract simple soeuer if before obscure and vnknowne 〈◊〉 〈◊〉 the vnderstanding and therefore containe as many 〈◊〉 of goodnesse as they quench of our naturall thirst after knowledge â—â— true it is what was intimated before that the most slender truth we can imagine is a surface not meerely Mathematicall but Physicall of goodnesse the greatest good we can desire but a solidity of truâ—â— Whence as truth and goodnesse are one in that incomprehensible fountaine from which they flowe so shall our apprehensions of them when we come to a distinct view thereof be coincident For it includes a contradiction that we should apprehend the truth of that obiect in whose actuall contemplation or apprehension consists the greatest felicity out humane nature is capable of otherwise then as the greatest good conceiueable Such is the glory of the God-head bodily dwelling and personally shining in the Man CHRIST IESVS This is a truth so cleere so sweet and solid as will in the first moment of its distinct apprehension throughly quench our extreame thirst after knowledge and at once more fully satiate all our desires whether of truth or goodnesse then the light of the Sunne in his strength doth the appetite of sight So strict is the cleere vnion of his truth and goodnesse both infinite in him and will fill euery corner and angle of our apprehensiue faculties euen whiles the sight thereof enlargeth our capacities to comprehend ten thousand times more then before they could So forcible againe is the attractiue influence thence diffused throughout our soules as will perfectly vnite our most distracted appetites or inclinations into one maine flame of desire to continue holy as he is holy we shall not then say This is profitable That is pleasant but yonder other truly good and honest For this sanctitie whereby we are made conformable to that Holy one and capable of his glorious presence shall become all in all as it were a perfect vnity of the former Trinity 8. But in this life from imperfection partly of the obiects apprehended partly of our apprehension we frame vnto our selues distinct conceits as of profit pleasure and honesty so likewise of truth and goodnesse That truly is a morall good and absolutely honest which qualifies our soules for better attaining that blessed sight of our Redeemer To our nature taken in this life as it is all that generally is good and the compleate obiect of mans corrupted will which besides the delight directly arising from the representation of its nature or possession of its right shape or resemblance inflames other parts of the soule with a desire of further vnion with it or more reall fruition of it and emploies our motiue or practique faculties for bringing the match about Rightly to apprehend or finde out the true conceit or notion of Temperance or that harmony of affections which is required to this or other morall vertues doth as much delight the soule as contemplation of those Mathematicall proportions betwixt sounds whence melody resultes But so to apprehend this vertue as to take denominatioÌ„ from its acquaintance includes further such a loue and liking of this Idea or image in the braine as causeth vs submit all our affections to it to addict our best abilities to the seruice of it and direct our actions to attaine familiarity with so beautifull and chaste a mistris as it represents All morall knowledge if it be perfect includes as great a delight in the exercise or practice of duties subordinate or the internall sense of that consort or concordance the sensitiue affections haue one with another and all with reason as men vsually take in the hearing of melodious sounds For practice or right composall of affections being the end as the Philosopher teacheth of all morall discipline knowledge in that subiect is imperfect vnlesse it bring foorth good actions with ioy Whence a meere contemplator of moralities and a moralist differ as if a Musitian besides his skill to set a graue or pleasant lesson should further out of the honesty of his minde desire to heare it perpetually sung or to haue his spirits alwaies so composed as they are whilst externall harmony workes vpon them But as a man either by dulnesse of hearing farre distance or intentiuenesse on other obiects may perceiue the sound indistinctly and yet be nothing at all affected with the melody so may he likewise as most haue an imperfect or confused notion of morall doctrines as true without delight in their practice neuer moued with that internall harmonie of affections which is most sweet and pleasant to all such as haue their wits at home and their mindes attentiue to such musicke 9. That this sufferance of our imaginations to wander abroad or fixing our desires on forraine obiects doth either altogether hinder the forcible impressions of morall truths vpon our soules or worke such disturbance in our conceits as great noises do in men intentiue vnto contemplations needs no further confirmation then euery mans owne experience The reason is as plaine as the thing it selfe is true for euen our most abstract speculations or apprehensions suppose an inclination of the soule though this in some be scarce sensible because but weake as the obiect is but slender in others much weakned either for want of positiue attention or renitency of some contrary inclination The ground of this assertion we take as granted by all because for ought we know neuer denied by anie that whether the vegetatiue sensitiue and intellectiue faculties haue their distinct soules or substances for their seuerall originals or all spring from one the inclinations of all three are so vnited in one common center that the intention of one doth alwaies hinder the execution of what another intends and diminish the natiue force of the soule in all by dissipation or distraction Thus intention of minde as hard students know much weakens the digestiue faculty by this meanes comming euen with the belly whose seruice most binders all true deuotion or contemplation But more offensiue are the contrary inclinations of one and the same facultie when they come to band directly one against another From this diuision of inclinations within vs it is that Mathematicall truths are easily assented vnto by youth which as the Philosopher obserues rather recite morall duties by rote then belieue them because these in his phrase of speech are not knowne but by experience And seeing experience as he elsewhere notes ariseth from many memories of the same obiect all presupposing distinct apprehensions of its truth Impossible it is youth should either haue experience or true knowledge of moralities vntill affection or passion bee asswaged Nor doe these whilest vnnurtured disenable young men onely for action or practice of what is good as the same Philosopher or some for him may seem to say Rather euen this backwardnesse to practice they especially
taken or such characters of their manners as seeme ill-fauoured whiles they behold others stigmatized or branded with them All truth notwithstanding is in it selfe delightfull euen pabulum animae the soules food as the heathen obserued and the knowledge of particulars rightly detiued from the generals in euery faculty in it selfe most pleasant But vnto distempered soules the apprehensions of such slender abstract truthes as exasperate no internall humours relish best as doth small drinke or water to sicke or aguish bodies although the chiefe pleasure or profit either bring is onely mitigation of present paine But whiles we descend to particular applications in moralities obsequium amicos adulation which is but a branch of falsehood findes best entertainment because corrupt affection would apprehend its owne praises true and all true imputation false veritas odium parit Truth is excluded as an vnwelcome guest because distastfull vnto sensuall in-bred humours or desires which like wanton Strumpets hauing gotten possession of the mariage bed bring our soules out of loue with such obiects as they haue been affianced vnto by yeelding ful Assent vnto the generalities whence they naturally and lineally descend For euen in matters practicall or essentially morall the vniuersalls may be ranked amongst the obiects speculatiue and be referred to the vnderstanding though their particulars belong more properly to the will 12. Hence if it be demanded whether this Assent of faith do especially belong to the speculatiue or practique vnderstanding or vnto the will supposing the vse of this distinction late specified the demaund if generall is captious For in respect of some obiects it may be referred to the wil in respect of others to the vnderstanding or in respect of the generals to the one in respect of the particulars to the other As our Assent vnto the Article of creation and resurrection scarce admits any positiue repugnancie of affection or inbred desire the onely cause of mens distrust to them is a meere natural imperfection of the vnderstanding or a speculatiue error springing from broken and impertinent inductions as shall hereafter be declared But our Assent vnto the Articles of the last iudgement and eternall life with the particulars concerning Christs death and passion is vsually assaulted by opposite affections So when S. Paul reasoned of righteousnesse temperance and iudgement to come Felix trembled and answered Goe thy way for this time when I haue a conuenient season I will call for thee the reason of this resolution is plaine For if the roote of this former distinction be properly in the obiect onely not in the faculty we cannot absolutely ascribe faith so to the speculatiue as to exclude it from the practique vnderstanding or so to the vnderstanding at al as to bereaue the wil of its presence seeing all these make but one faculty But well may one and the same habit or it acts though all seated in one and the same indiuiduall or indiuisible faculty receiue diuers denominations from references vnto obiects of different nature This imagination of plurality in causes or faculties occasioned onely from extrinsecall denominations giuen vnto them from diuersities proper onely to their obiects or effects as we often mistake in thinking bodies to be in the place of their appearance is such a transcendent perpetuall error as he that will take warning of it in his yonger daies may in contemplations morall naturall or theologicall haue immediate and free accesse to truth into whose presence others seldome are admitted but after long windings and turnings by vnnecessary distinctions or diuisions and yet after all scarce euer see her but masked in terms of art 13. But euen in matters either by nature so abstract or otherwise so generall that our apprehension of them or Assent vnto them cannot be directly hindred by any contrary naturall inclinations we may often finde great incumbrances from indirect or accidentall oppositions Thus desire of glory or hope of victory in scholastique encounters moues men often to disclaime the truth which others haue found out or well illustrated whereunto notwithstanding they would quickly yeelde their firme Assent might the glory of the inuention be reputed theirs or were it no preiudice to their high esteeme of their owne wits to learne of others For this reason I haue knowne of good scholars some out of iealousies least their discoueries should be published in anothers name some out of charitie refraine discourse amongst such as too much delight or glory in that faculty for the most part so willing to contradict others obseruations that a man can hardly put forth a truth before them without danger of thrusting them into the opposite error Surely neither was it desire of gaine nor loue of pleasure nor any other carnall affection besides this foolish hope of vaine-glory or delight arising from curiosity of speculation that of late hath tempted some to misbelief in the Article of the blessed Trinity The admirable vnity of perpetuall Assent to which great mistery amongst such bitter dissentions as are this day maintained by diuers Churches in most other points of Christian saith I haue euer more ascribed to want of direct oppositions vnto any carnal affection or resolution much beneficiall to the chiefe managers of affaires through Christendom then vnto positiue deuotion or true feare and reuerence of that great maiesty which all haue so long professed to be one in Three For did this vnanimous consent in that graund mistery amongst parties otherwise discordant spring from these liuely rootes of true religion all sorts would be afraid so grieuously to dishonour his name by other heresies and such vnchristian resolutions as to maintaine with profession of allegeance vnto Christ is worse then once for all to renounce him Could the abridgement of honour due either to the Sonne or holy Ghost haue brought as great reuenewes to the Papacie as toleration of stewes or filthy practice of Indulgences the acknowledgement of either person as God had been held long since a sinne more grieuous then fornication adultery oridolatrie Euen we of reformed Churches as many as sincerely adore that glorious Vnity in the power of Maiestie haue iust cause to sing daily prayses to Him that the profession of three persons in one Deitie was not so grieuous an eâ—e-sore to some great States-men or Polititians as three Abbies or Deaneries in one shire otherwise the heauenly doctrine of the blessed Trinity had been at this day as offensiue as that Tithes are due vnto the sonnes of Leui iure Diuino or by right more soueraigne then to be counter checked by any decree or lawe sinfull man can deuise But vnto me as to our Apostle it euer hath bin and euer shal be matter of ioy consolation that the doctrine of Christ and of his Gospell whether of pretence or sincerely is euery way maintained though by the pouerty and affliction of his true disciples For vnlesse hope of worldly gaine or other respects had moued Christian Princes and their States-men
or right mixture of our sensitiue desires or affections Or lastly seeing in true Philosophy the faculties sensitiue and intellectiue are but branches of one and the same soule or at the most but two parts of that compleat forme which distinguisheth a Man from creatures inanimate and takes from him life sense and reason all at once by it departure this Assent of faith being such as we haue sayd may most commodiously be placed in the common center wherein sensitiue and intellectiue inclinations concurre whence it may easiliest commaund the motions of both and diffuse it force and vertue throughout the whole substance and euerie faculty of the humane soule 16. If the Reader be desirous to haue the definition of faith or that part of it which naturally ariseth from this discourse comprehended as the schoole fashion is in two words he shall not much mistake if he terme it a spirituall prudence which includes as much as an Assent of the inteliectiue faculty able to ouersway and moderate the sensitiue or generally all humane affections or inclinations The Romanists conceit that Christian charity should informe true liuely faith is as preposterous as if we should say the affection doth informe the vnderstanding or vertues morall the intellectuall or if we speake of the loue wee beare to God the analogie of speech is no better then if wee should say the gratefull memory of pleasant obiects informes the faculty that perceiues them In what part of the soule soeuer this Queene of vertues lodge it hath the same commaund ouer our affections or practique powers that sense or appetite hath ouer the progressiue faculty which nature hath giuen to sensitiue creatures for accomplishmēt of their necessary desires That our Christian vertue should physically informe another is a conceit altogether dunsticall and now disclaimed in the explication of the old schoole maxim wherein without Iesuiticall comments no man but would thinke it were literally and necessarily included That Faith morally informes directs and commaunds charity as a guide appointed to it by him that is the author of both neither of them consulted by him that hath them will deny Albeit if lawfull it be to enstamp matters sacred with the exact forme of scholastique speech it is perhaps but one and the same spirituall grace which animates and enables the soule as to discerne the truth so to embrace the goodnesse of reuelations diuine and constantly to practice all kindes of Christian duties bearing diuers titles from execution of seuerall offices whiles it inspires diuers faculties of the same soule as one and the same breath hath different sounds in the seuerall pipes of the same organes or other wind instrument As it illuminates the mind or soueraigne part of the rationall soule it is tearmed faith as it moderates euery particular affection or desire it takes the name of the vertue peculiarly appointed to that charge making it of meerely morall truely Christian Vnto Parents kinsfolk acquaintance benefactors or such as wel deserue of them most men naturally are wel affected vnto all as men we owe humanitie and this affection being made conformable and subordinate to the directions of liuely faith becomes christian charity But ere it become such the same grace which as it illuminates the minde to see and strengthens it to embrace diuine truths proposed is tearmed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes is termed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes by enapting it to be ruled by faith which fixeth it only vpon such obiects as Gods word commends and in that degree it prescribes Though before we did affect others vpon such motiues as flesh and blood suggested yet afterwards wee must know no man so but all our loue is in the Lord. And though faith teach vs to enlarge our benignity or good minde towards all as well foes as friends yet it fixeth it especially on such as we deeme neerest allied vnto our Redeemer albeit their personall deserts or references towards vs be not so great In like sort doth one and the same grace perhaps for the manner physically but faith morally informe and moderates euery affection disposition or inclination that can be matter or rudiment of vertue It perfects our notions of equity and iustice it ripens and sublimates our seeds of temperance of valour of liberality For all these or other vertues are in a higher degree in minds endued with faith then in such as are destitute of it and principally set vpon such obiects as the naturall man could not affect But because loue thus informed by grace and directed or touched by faith of all christian vertues most resembles the dispositiō of our Lord and Sauiour and if in this life it could be perfect would fulfill at least the second part of the lawe if we compare it and faith as they are parts of our imperfect righteousnesse charity within its own proper sphere is intensiuely the greater or higher in this edifice as being supported held vpby faith but because our righteousnes is in it selfe imperfect and our charity towards others vnable to withstand Sathans malice against vs without externall muniments procured not by the merits of it but by faithfull prayers and supplications therfore as Christ is Alpha and Omega so is faith the first of al christian vertues in plantation and the last we must in this life rely vpon for retaining vniō with this author and finisher of faith CHRIST IESVS Briefly as he is to all the faithfull so is faith to all other vertues in this life a transcendent foundation and complement It remaines we shew first the truth of our maine conclusion by instances of sacred writ or such practices as it ascribes to faith Secondly the philosophicall premises whence we infer it to be most consonant to the phrase of Gods spirit which often teacheth vs more true philosophy in one word then Philosophers do in large volums The conclusion is we are then said rightly to belieue matters of our owne saluation when we Assent vnto them as good as necessary and worthy to be embraced not only whilst considered in themselues or in generall or without such incumbrances or occurrents as doe often interpose or hinder their practice but euen whilst actually compared with present losse of any sensual good or infliction of any transitory euill the world diuell or flesh can oppose to raise their price 17. Such must this Assent be in the habite or constant resolution though often defectiue in the act vpon disaduantages espied by Sathan But euery such defect we must account a dangerous sinne especially if we haue any distinct notice of actuall competition between carnal and spiritual good for this preposterous choice is properly not of faith but rather directly against the very nature of it as it is now defined to be an Assent vnto the meanes of
or resolution to attempt the meanes that may procure it if it bee apprehended as sure and easie to bee atchieued as it is great Will or desire in this case commonly out-starts the vnderstanding as men in thirst swallow their drinke before they perfectly discerne the taste Now as we say there is no seruice to the seruice of a King so is there no reward to the reward of the Almighty and therefore no workes so faithfully to bee performed as his For as shall hereafter better appeare euen that Faith by which we liue must be concurrent by an vniforme force or strength in euery worke that is truly good for such it is not if not faithfully done Nor can the truth force or vertue of Faith be better discerned or tried without lesse danger of error than by an vniforme or constant practice of what it teacheth to bee good In our Assent vnto the truth of the former maxim That God is a rewarder of then that diligently seeke him this second is necessarily included It is better to obey God than Man Not in this or that particular only or vpon some speciall dayes or seasons peculiarly set apart for his seruice but at all times in all places in euery thing that he commaunds For seeing wee are taught by the Article of creation that his dominion ouer euery creature is perpetually most absolute that of all their Being Existence Effects or Operations it is most true which Iob sayth of Riches The Lord giueth and the Lord taketh away at his pleasure that as he caused light to shine out of darknesse so can he turne matter of sorrow and mourning into ioy and mirth and laughter into woe and lamentations The conclusions essentially answering to these premises are Nothing can be against vs if he be for vs nothing for vs if he be against vs no harme can happen vs from any losse or paine if He be pleased no good from any ioy or mirth wee reape from any creature if He take displeasure at vs. Not that the condition of the faithfull in this life is alwaies so sweet pleasant as they could not be contented to exchange it with others for the present but that the worst which can befall them whilest sustained with hope of ioifull deliuerance grounded on Gods promises or allayed with internall sense of his sauours and extraordinary supportance is much better then the greatest ioyes or pleasures of the wicked whose issue is death This is our Apostles doctrine For no chastening for the present seemeth to be ioyous but grieuous neuerthelesse afterward it yeeldeth the peaceable fruit of righteousnesse vnto them which are exercised thereby 3. That men acknowledging the euident truth of these generalities should vsually faile most grieuously in the performance of particulars is not because they knew the generall and are ignorant of particulars directly subordinate for that is impossible but their assent to either being weake and not well rooted what they knew and assented vnto as true yea willed as good whiles simply considered in the absence of other good or temptations to the contrary they neither truely know nor assent vnto as good when they descend to actuall choise which is neuer effected but by comparing particulars with particulars present Then other desires which before were couched or dormiant begin to rouse themselues and oppugne the assent of faith which at the first like a wise and lawfull but an impotent Monarch may exhort not able to commaund them at length rather yeelding to their importunate demands then continuing resolute to controule their outrages least the soule in which both are seated be rent and torne with ciuill warres That which the Apostle in the processe of the former discourse so much commends in the Patriarches was not so much the quality or heauenly progeny as the strength and valour of their assent vnto Gods word and promises able to commaund all contrary affections of feare hope ioy and loue Noah did not differ from others of the old world in the obiect of his beliefe that there was a God which had created the world and could at his pleasure bring it to nothing was a truth â— manifestly knowne by light of nature and tradition of their Ancestours which successiuely had not beene so many but that they might easily deriue their pedigree from the almighty nor had they any philosophicall heresies or strange paradoxes to draw backe their assent from this part of truth but that God which had lately made would in so short a time destroy the earth with all the inhabitants by her neihhbour element would hardly be assented vnto by drunkards or gluttoÌ„s or if the eares of their soules were not closed vp in the fatnesse of their bellies yet these like their maister the diuell fearing least they had but a short time to raigne would rage the more and belch out these or like vnsauourie speeches Come let vs eate drink make merry and enioy the pleasures of the flesh whiles we may for if this scripulous fellowes words be true wee must all shortly die A present good they felt in such practices and hath the world learned any such wisedom since as to forgoe what they see and enioy vpon vncertaine hope of things vnseene No but rather this hypocrisie to say the truth which hee preached was more euident to them of his times then such as Gods messengers would enforce vpon vs or that Noah was a better Preacher then any wee haue now adayes Yet euen to this Preacher himselfe the Reuelation had been as obscure as most our messages are to this people had his mind been as much set on worldly mirth wealth or iollities This then was the commendation of that Faith by which hee became heire of the righteousnesse we seeke by ours that warned by God of things not seene as yet being waâ—y or as others read moued with feare of God no doubt in feare of whom true religious warinesse consists he prepared an Arke for the sauing of his house by the which he condemned the world and yet saued it too for an euerlasting Couenant was made with him that all flesh should perish no more by the sloud A shadow he was of that great Redeemer which hath comforted vs concerning our hereditarie curse and will saue his people from that fire which shall destroy the world wherin the wicked and worldly minded shall perish without redemption 4. The difficulties which Abrahams faith in his first triall was to wrestle with were much what of the same nature lands and possessions no doubt he had plenty in that place which hee knew and was well knowne in And who would leaue his fathers house or lose assurance of his naturall inheritance for faire promises of a better in a strange land None well experienced in the world Yet such was the strength of Abrahams Assent vnto Gods fidelity and bounty that no sooner called but he obeyed to goe out into a place which he should
matter of moment to his care and trust then vnto others whom we know as well or perhaps better yet not to be so wise so honest or well affected towards vs. Speake we of what knowledge we list sensitiue or intellectuall to know any obiect and not to be affected with such attributes or qualities of it as are dissonant or agreeable to our natures is indeed to know it and not them To know that which in it selfe is terrible and not to be terrified with it is not to know the terrour of it The Beare and Lyon know the wolfe by sight as well as the seely lambe which no sooner sees him but is affrighted for of these three this poore soule only knowes him as terrible an enemy to his nature Rattes know that baite which is their bane but as sweet not as poisonous for were it as bitter in their mouth at the first tasting as it afterwards proues in their bellies they would auoid it The diuels saith S. Iames belieue that there is a God and tremble whether he speake of beliefe properly so called or of some greater knowledge certaine it is they tremble because they belieue and know him to be a terrible and powerfull Iudge Did they as firmely belieue or know he had mercy for them in store would they not loue him and seeke to auoide his displeasure If our knowledge both of his iustice to the wicked and disobedient and of his mercy to the penitent amongst the sonnes of men whose nature his sonne hath taken vpon him were but such as these infernall spirits haue of his seuerity towards them it would commaund all our affections of loue of feare of thankfulnesse and bring forth intire fidelity in his seruice Though they say the Lord liueth saith the Prophet yet they sweare falsly Yet what truth more vndoubted then that the Lord liueth But swearing this they professed a beliefe or knowledge of it which they had not otherwise they had executed iudgement and sought the truth they had sorrowed when the Lord had smitten them receiued correction when he had consumed them But this people as the Prophet ads had an vnfaithfull and rebellious heart they are departed and gone For they say not in their hart let vs now feare the Lord our God that giueth raine both early and late in due season he reserueth vnto vs the appointed vveekes of the haruest 9. Why supernaturall concourse seeing it is as necessary as diuine reuelation to produce the acts should not as properly belong to the obiect of beliefe some schoole-men giue this reason because of these two the diuine reuelation onely is the ideall or exemplary cause of our faith and this ideal casualty herein consists That as the truth and reuelation diuine is in it self so must our Assent vnto it be most infallible That they extend this conformity betwixt the obiect belieued and our beliefe of it no further is not disagreeable to their intentionall or superficiall conceit of this celestiall vertue But constantly to our former declarations of that indissoluble combination betwixt truth and goodnesse in moralities and the intrinsecall identity of the wilâ— and vnderstanding wee make not onely trueth but goodnesse also diuine with the seuerall branches of it the exemplary cause of our Assent The former conformity betweene the infallible veracitie of the God-head and our beliefe of whatsoeuer it shall say or teach wee take as transcendent and included in euerie Assent wee giue vnto other particular attributes This mutuall infallibility is as the authentique instrument or legall forme of our assurance but renewing of Gods image communication of his goodnesse and mercy in Christ is the patrimony or legacy conuâ—ied vnto vs. This is as a wrest or screw to fasten our soules vnto his other attributes all as apt if closely applyed to imprint their figure vpon them as the former Betwixt euery obiect assented vnto whether as good or true and the faculties of our soules which it concernes there must be such a correspondencie as is betweene the Character and the letter enstamped Our Assent vnto Gods long suffering and forbearance of obstinate sinners will quell vnaduised anger against our brethren our infallible beliefe of his mercy towards our selues and his readinesse to forgiue our trespasses though in number infinite against his most infinite Maiesty will cause vs forgiue our fellow seruants their offences against vs not vntill seauen times only but vnto seauenty times seauen times Our infallible beliefe that hee is good and bountifull as well to the vniust as iust will imprint a like desire in vs of doing good though to vngratefull persons This is our Sauiours inference vpon the explication of this attribute But I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despightefully vse you and persecute you that yee may be the children of your Father which is in heauen for he maketh his sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust For if ye loue them which loue you vvhat reward haue yee Doe not euen the Publicanes the same And if ye salute your brethren onely what doe ye more then others Doe not euen the Publicanes so Be ye therefore perfect euen as your father which is in heauen is persect not in some onely but in all parts of his goodnesse reuealed or proposed to our imitations His incommunicable attributes of maiestie honour and glory we are with reuerence to adore not to imitate Albeit euen vnto these his infallible veracity is as the handle by which firmly apprehended they haue their peculiar waight and force vpon our soules and affections imprinting on them a generall disposition to receiue the stamp of his perfections imitable or communicable an vniuersall inclination to performance of his will reuealed Thus in the language of Canaan he is sayd to ascribe praise and glory vnto God that euacuates his heart of pride and vaine-boasting in such perfections as he hath receiued from his immensity whence euery good gift dooth flowe and whither in thankfulnesse it must returne he ascribeth strength and maiesty that renounceth all confidence in man or other creature and humbles himselfe vnder his mighty hand And seeing wee must not only belieue the Essence but the attributes of the God-head and all beliefe presupposeth knowledge consonant to the language of nature late mentioned in matters wherein she is â—est seene and least corrupt is the dialect of grace Hee is sayd to belieue or know God as iust that seares him as a Iudge most vnpartiall and vncorrupt and is afraid to be vniust least he take vengeance He rightly belieues his power that honours him as a king most omnipotent hee his tender mercy and compassion that reuerenceth him as a most louing Father he his prouidence that commends his soule vnto him as to a faithfull Creator he vvhose chiefe
care is to cast all his care on him as on a Guardian most tenderly respecting the wel-fare of all such as with prayers vnfayned commend themselues to his tuition That these are the immediate and proper effects of Christian beliefe or Assent vnto the diuine prouidence our Sauiour enstructs vs where he attributes carking care or worldly solicitude to Gentilisme or Infidelity Take no thought saying what shall we eate or what shall we drinke or wherewithall shall we be cloathed for after all these things do the Gentiles seeke for your heauenly Father knoweth that yee haue need of all these things But seeke ye first the kingdome of God and his righteousnesse and all these things shall be added vnto you A liuely embleme of this correspondency betweene the diuine attributes and our Assent or betweene the characters of Gods will and ours the holy Ghost hath purposely set forth vnto vs in the story of Abraham The prime and fundamentall obiect of Christian beliefe was that most illustrious act of Gods mercy in offering his only sonne in whom he was vvellpleased for the sinnes of the world Now to shew what manner of Assent is on our parts required for right acceptance of this inestimable fauour he will haue the like minde in Abraham that was in himselfe ready he must bee to sacrifice his sonne his onely sonne Isaac whom hee loued ere the couenant bee concluded with him Finally seeing the man CHRIST IESVS as hath been obserued is as the abridgement or visible modell of his fathers goodnesse which is incomprehensible his heauenly disposition the idaeall patterne after whose similitude a Christians life must be framed we are then rightlie said to belieue his incarnation life death and passion when as the Apostle speakes the same minde is in vs that was in him when we are not onelie willing to lay downe our liues for the brethren as he did his for vs but when our liues and conuersations entirely expresse the true proportion of that absolute perfection which shined in his humane nature as it did in the Glory of the Godhead His fathers loue to him brought forth the like affection in him towards vs and to his lawes so must his loue to vs worke loue in vs to our brethren and to all his commaundements Herein saith he is my father glorified that ye beare much fruite and be made my Disciples As the father hath loued me so haue I loued you continue ye in my loue If ye shall keepe my Commaundements ye shall abide in my loue as I haue kept my fathers Commandements and abide in his loue Thus made conformable to him not in one or few but in all points of obedience and Christian vertues we are rightly said to be edified in faith and to haue him fashioned in vs. Nor is there any Article in this creed whose stedfast beliefe doth not in one point or other worke this conformitie as in their explications God willing shall be manifested 10. The whole platforme of diuinity or Theology we may hence gather cannot better be defined or limited then between these two lines or borders A distinct explication first of the obiects to be beleeued and their certainty secondly of the meanes whereby their image or Characters may be engrauen vpon our soules This now may suffice that vnto that assent of faith or beliefe in Christ whereby the iust must liue such a knowledge of him and his attributes is required as shall enstampe our wâ—â— and affections with the â—iue image of his goodnesse and imitable perfections as truly as matteâ—s meerely speculatiue imprint their shape vpon the vnderstanding or obiects visible theirs vpon the eye For seeing all knowledge must be commensurable to the obiects knowne in such an impression of whose entire similitude as the seale leaues in the wax the perfection of it consists Our knowledge of morall obiects diuine especially which are as essentially good as true is imperfect vâ—lesse it include a solid impression of their goodnesse as well as a superfiâ—iall resemblance of their truth From this indiuisible vnion betwixt truth and goodnesse in matters diuine their names in phrase of scripture are oft times vsed promiscnously And it is a Maxime vndoubted in Diuinity That Christ Iesus must dwell in vs by the same bond and knot we dwell in him Now it is impossible that any part of him or which is all one of his liue image should be fashioned in vs by any other meanes then by knowledge or apprehension of his incarnation life death and passion with their consequences in respect of vs impossible that he should abide in vs or we in him by any other linke or bond besides firme and stedfast aâ—sent or adherence vnto these and other truthes concerning him reu ealed and knowne CHAP. IX What manner of knowledge it is whence the last and proper difference of that assent wherein Christian faith consists doth result the complete definition of such faith 1. SEeing the word in a generall the Lord of life in a sence more peculiar is not only the obiect of our beliefe but the true food of our soules and all food essentially includes a relation vnto tast the true nature of that faith or knowledge by which we liue cannot better be notified then by such a proportion betweene our minde and the food of life as is betweene the symbole or organicall faculty of bodily tast and the quality of the meate it relisheth As our bodily tast though the same in respect of all is not alike affected with all meates but relisheth euery one according to their seuerall qualities or degrees of proportion or disproportion with it selfe so though by one and the same faith wee assent vnto all matters reuealed in Scripture as true and good yet our soules find not the like comfort or refreshing in all but some albeit presented a farre off to their sence they apprehend with horror as the dregs of that cup which is in the hands of the Lord whereof all the vngodly must bee enforced to drinke Others though they come but within smell they entertaine with admiration yet feed not on them as we lightly essay strong waters or quintescences but vse them not as ordinary drinke such are the inscrutable mysteries of the Trinity the glory and maiesty of the Godhead Others are continually longed after as their onely food more or lesse according to the seuerall degrees of their goodnes in respect of vs. 2. No man that drinketh old wine straightway desireth new for he saith the old is better And in this case it is as easie to doe as to say because one and the same faculty enclines him to like of both and the apprehension of ones rellish or sweetnes being as proper and naturall as the others that which is so indeed will be esteemed better For where the constitution of the faculty is vniformaly eâ—clined to all it is alwaies most forcibly mooued by such of it proper obiects as are
most potent or apt to moue it as a iust ballance is alwaies farthest cast by the greatest waight But though when temptations are a farre off and our corrupt humours not stirred we say with Peter Verba viâ—ae aeternae habes Lord thou hast the wordes of eternall life and what pleasures of this transitory life should we affect in comparision of them yet we cannot alwaies approoue our sayings by actuall choice when both are offered to our tast And no maruell seeing our sence of the one is of all others the most quicke our conceipt of it distinct and proper of the other most men in this life haue no semblable apprehension no true or liuely tast but rather a smel some heare-say conceipt or imaginary representation Besides the pleasures of that bodily sence by which we liue and other desires of the flesh too deepely incorporated in our corrupt nature often lust so vehemently against the spirit inclining vs to a liking of the sood of life that we cannot doe as we would nor continue our assent vnto it as better for the time being then prosecution of some sensuall good comming in actuall competition with it lately adâ—â—dged of farre better worth whilest contrary inclinations were not swared with present oportunity of enioying their proper obiects The immediate cause of this backe starting with the remedy comes most fiâ—ly to be discussed ced in the article of euerlasting life But albeit euen the best are sometimes yea often ouertaken with this fault the habituall constitution of euery faithfull soule must be much better and our faith howsoeuer defectiue in degrees must be for essence or quality a true tast for as a learned interpreter of sacred writ hath well obserued out of Plato Omâ—is vita gustu ducitur without tast there is no life The degrees of perfection which our spirituall tast wants in respect of that bodily sence whereto it answeres in proportion is recompenced euen in this life by the greatnes of the good it apprehends or penury of eternall comfort or refreshing wherewith who so will seriously looke into the state of his owne soule shall finde it pinched euen in the abundance of worldly contentments 3. This true tast of Gods word reuealed for our good alone it is which can sweeten affliction to vs and make vs couragious to aduenture vpon all difficulties that can bee obiected to deterre vs from entering into the land of promise Such speculatiue conceipts of this food of life as we may find in the subtile disputes of greatest Schoolemen are of as little force to enflame our hearts with longing after that heauenly kingdome as poeticall descriptions of some farre Countries pleasures oâ— commodities are to make vs vndertake their Conquest yea as much lesse auaileable to this purpose as their stile is lesse apt to moue affection then the others No imperiall Law I thinke did euer prohibit any prouince to haue maps of the imperiall seat or homericall descriptions of the Emperour and his Nobles banquets though some to my remebrance haue strictly restrained all transportation of grapes or other pleasant commodities into barbarous countries least barbarians hauing experience of their sweetnes might out of loue to the Land wherein they grow be tempted to worke some mischiefe to the inhabitants as the Gals are said to haue beene drawne ouer the Alpes vpon the like temptatioÌ„ Generally euery obiect caeterisparibus moues the obiect to which it belongs so much the more and breeds an assent so much the firmer and more stedfast as the conceipt of it is more proper distinct or homogeneall Sight of beauty decent gestures or comely motion more deepely wounds the hearts of louers then the most hyperbolicall sonets that can be made in praise of feature vnseene Smell of meates is more forcible then sight to stirre the appetite because this sence hath greater affinity then the other with tast which alone can rightly iudge of meates and drinkes because the temper of it only rightly symbolizeth with their qualities 4. Euery child of Adam is an old man from his birth iust of Barzillahs temper without all tast of such dainties as the great King hath prouided for him All of vs by nature herein worse then his decrepit age that we neuer had any true rellish of them but soit is with vs vntill regenerated as if we should imagine one grieuously distempered from his cradle to whom others may truly commend sundry meates for sweet and wholesome which notwithstanding prooue distastfull bitter to his palate albeit from a good opinion of their loue and honesty that vppon experience commend them to him still retaining a confused assent to such goodnesse in them as he cannot perceiue but guesses at as many well disposed naturall men doe at the sweetnesse of the bread of life not distrusting the reports of others that so much magnifie it yet erring as much in their conceipt of it as he that had neuer seene house or towne better built then the thatched cottages of that poore village wherein hee was borne should in his imaginations of London Venice or some like famous Citie whose error best appeares when hee comes to compare his former fancies with the distinct view or sight of their greatnesse their stately and magnificent buildings Now as our naturall life beginnes and is maintained by bodily tast so is the new man framed and nourished in vs by this tast spirituall which onely rightly apprehends the nature worth and qualities of heauenly mysteries it selfe consisting in a temper of mind symbolizing with diuine goodnesse or with the heauenly mind of the second Adam Our soules and affections thus affected haue the same proportion to the seuerall branches of Gods will reuealed that euery sence or faculty hath to it proper obiect and this apprehension of our spirituall food by a proper distinct symbolicall conceipt of it goodnesse is the last and most essentiall difference wherein the nature of faith as Christian consists which cannot possibly be wrought but by the spirit of God For as the obiect is such must the assent be supernaturall otherwise it cannot haue that proportion to food spirituall that bodily tast hath to naturall The particular manner of the spirits working this alteration in our soules is a mystery at the least to my simplicitie inscrutable To the capacity of the vulgar we may resemble his working in generall to a Phisitian that restores one desperately sicke and vtterly destitute of tast to a right rellish and appetite of his meate partly by remouing the distempered humours wherein that sence of life lay buried partly by reuiuing his dead spirits by insusing of some pretious water Answerable to one of these meanes is the infusion of supernaturall grace which quickeneth vs vnto life making vs new men in CHRIST IESVS answearable to the other is practice of ordinary meanes appointed by God for mortification of the old man all which without the operation of the spirit are nothing auaileable What is required
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
of speech and in all kind of knowledge not destitute of any gift wherewith they might foile their aduersaries at their owne weapons as Moses had done the Egyptians in working such wonders as they most admired in their inchaunters But though all these gifts were from one and the same spirit from which nothing can proceed but good yet brought they forth such bad effects in these mens soules not purified from reliques of heathenisme as excellencie of secular learning vsually doth in the vnregenerate Euery one was giuen to magnifie the guifts wherein hee excelled whence as the oratour saith of Aristotle and Socrates each delighted in his owne faculty despised or which was worse hated and enuied his brother as appeares from the first and twelfth chapters of that epistle To men thus affected what duty more necessary to be inculcated then loue and vnity of soules and spirits which for this reason the Apostle so forcibly presseth vpon them from the vnity of that spirit whence they had receiued their seuerall graces Their faith was fruitfull enough in wonderous workes in healing in excellency of speeches diueisitie of tongues and learned displaies of diuine mysteries What was the reason Because they were desirous of fame and glory by manifestation of their skill in these and faith though of it selfe but weake works strongly when it hath coniunction with strong naturall affections or is stirred vp by vehement desires 5. But that their faith was not fitly quallified for the attainment of life and sauing health not such as could iustifie them in the sight of God though able to magnifie his name before the heathen and declare his wonderfull power is euident in that it did not commaund but rather serue their vainglorious desires or hopes of praise amongst men The stronger it was the prouder were they and more ambitious and the more such the more dissentious so as the strength of faith whiles it swaied this way did ouerbeare the naturall inclination to brotherly loue and kindnesse the vertue and praise whereof not with men only but with God had they knowne or rightly valued it would haue enflamed their hearts with greater loue of it then of that popular ostentation they sought after But what should haue taught them to haue valued it aright Onely faith for by it alone we â—ightly discerne good from euill and amongst good things which is best But by what faith should these Corinthians haue come to the knowledge of brotherly loue The same by which they wrought wonders or some other If by some other the Apostle in all congruity should first haue exhorted them to embrace it otherwise he had commended the beauty of Christian loue but vnto blinde men For this was a disposition so well resembling the nature of God and such a peculiar gift of his spirit as the naturall man could not possibly discerne the vertue of it If by the same faith that they already had then the same faith which with loue doth iustifie did really exist without loue in these Corinthians vntill this time which no protestant must grant This difficulty Bellarmine presseth out of Saint Augustines wordes vpon the forecited place of Iohn yee see how the Euangelist reprooues certaine whom not with standing hee tearâ—es belieuers who had they held on as they were well entred had ouercome the loue of humane glory by their proficiencie I had reason to thinke any pontifician should haue been afraid to giue vs notice of this place least we hence inferre that faith alone ouercommeth all humane glory and subiects it to the loue of God and of his praises and by this reason it was to perfect loue not loue it in these Corinthians For it was the loue of humane glory which alienated their loue from God and from their neighbour But as his manner is hee wrests this good Fathers meaning to his present purpose If proficiencie in such faith could thus ouercome the loue of humane glory it was certainely true faith euen in the Iewish rulers For faith is the same in the beginning in the progresse and in the period or perfection though not alwaies alike strong otherwise when faith increaseth it remaines not the same it was before but rather vanish and another spring vp in it place This obiection goes wide of the marke he was to aime at vnlesse we hold what we need not that faith doth iustifie by the bare essence or quality without any competent degree or measure For though we affirme That faith which iustifies cannot possibly be without charity we may interprete our selues thus faith if it be in such a degree as is required for iustification or right apprehension of Gods mercies in Christ is alwaies necessarily attended vpon with a correspondent measure of Christian loue yet so atteÌ„ded not loue but it alone laies immediat hold on life eternall But howsoeuer the obiection it selfe is idle and more sophisticall then theologicall For may not hee be said to profit in learning that brings his opinions to perfect science albeit the essences of opinion and sciences be distinct Or who would denie him to be a good proficient in moralities that brings the seed of chastitie vnto continency continencie vnto the habit of temperance The matter in all is but one the progresse most direct yet not without some rests or stations by which the naturall inclination or affection remaines neither so altogether the same nor so quite different but the old distinction of materially and formaly might resolue the doubt Euery new addition of vnities to numbers or of Angles to figures alters their formes but abolisheth not the vnities or Angles prae existent So might the beliefe whereof Saint Austen speakes be materially the same in beginners and proficients but formally diuerse as getting some alteration in the quality or better consistence then before it had and become not only stronger but more liuely and actiue In beginners because not able to ouersway selfe-loue or foolish desires of humane praises it might be without Christian charity towards God or their neighbours in proficients or such as by it had conquered loue of the world or humane glory it could not be without the loue of God and of his children But most consonantly to the forme of doctrine vsed by our Sauiour in this argument wee may in my iudgement answere to the question aboue propounded concerning these Corinthians by considering faith first according to the essence or specificall quality of it as it was sowne in their soules by the spirit secondly according to the radication or taking of it in their hearts or seate of affections which was to be wrought by the spirit but necessarily required not anie infusion of new spirituall grace numerically much lesse specifically distinct from that they had The quallity or essence of faith if we consider it preciselie as the formall tearme of creation taken as the schoolemen doe it for a momentary act not as Scriptures doe for the whole worke of
but would seeke to merit their fauour by gratefull offices It was extraordinary in this woman firmly to belieue as shee told the messengers but resting so perswaded a worke of no perfection to make her peace with the Israelites â—ad shee doubted whether their title vnto the land of Canaan had been iust or suspected Gods donation of it vnto Abraham to haue been forged by his successors as Constantines is by the baser Roman cleargy shee might without any iust imputation for want of loue or other good works haue aduentured her life amongst her neighbours in defence of her country Or had she vpon the Israelites misdemeanours distrusted their successe she might at last in worldly policy haue rather hazarded their future displeasure then incurred present danger of death or torture of her Citizens for harbouring spies But whiles she firmly belieues both that the Israelites donation was from God that they would certainly preuaile against her people though her entertainment and concealement of them were acts of kindnesse prudence and humanity yet their omission had been properly not of faith because impulsiuely they were from faith nor could they haue been omitted but through vnbeliefe or distrust vnto Gods promises Worldlings would haue condemned her not for vvant of charitie but for excesse folly rather had shee not done as shee was perswaded By faith then those workes become righteous which without it had been traiterous And if we respect not the cause of our knowledge but the thing knowne faith did perfect the workes the workes only made the perfection of faith knowne to men In this sense it is most true of faith what some misapply to iustification of mens persons workes iustifie and perfect faith not in the nature of the thing but in the sight of man to whom they witnesse the liuelihood and perfection of faith noâ— as causes but effects and signes of our iustifiattion they are not onely signes but conditions concomitant or precedent In the same sense are these other words of the Apostle to be vnderstood As the body without the spirit is dead so faith vvithout vvorkes is dead also For if a humane bodie want spirit breath or motion we rightly gather it wants life yet are breath and motion rather effects then causes of life But the schoole-men dreaming the holy Ghost had been scholler to Aquinas or some chiefe masters of their profession take the sprit in this place for actus primus as the soule by which wee liue and breath and hence they conceiued that grosse error which the Romanist now makes an article of his beliefe to wit that works animate or at least casually perfect faith as the soule of man doth his bodie And wheras Caluin most acutely and orthodoxally infers that if faith without works or charity bedead it is not properly but equiuocally called faith They reply workes or charitie do not informe faith intrinsecally as the reasonable soule doth man for so it would follow that as he is not a man but a dead trunk which hath no soule so it should not bee true faith but an image or dead picture of faith which wants vvorkes or charitie How then do they perfect faith Extrinsecally as the soule doth the body or other halfe of man which remaines a true body though no true man after the soules departure For application of this distinction they adioine when Saint Iames affirmes faith to be dead without workes he tearmes it dead in such a sense as we say a body is dead by the soules absence and yet remains a true bodie Whence sayth Valentian the sectaries haue furnished vs with an argument against themselues Rather this answere is contrary to Valentians and his fellowes assertions for were his illustration true and pertinent workes or faith should constitute one grace and qualitie as the body and soule make one man which no Papist dare affirme of the habite of faith and charitie being graces in their iudgements specifically distinct And Valentian who stands most vpon the former illustration expresly denies that charity much lesse workes can be any proper forme of faith either intrinsecall as the reasonable soule is of man or extrinsecall as whitenesse is of the body Some perfection notwithstanding Charitie giues to Faith in which respect it may by analogie to true and proper formes bee metaphorically said to informe saith The perfection it giues hee so expresseth that the Latine Reader by his words cited at full in the margine for I will not trouble the text with them may plainly perceiue hee was desirous to say somewhat but he knew not what Arias Montanus who better vnderstood Saint Iames his phrase by the analogie of faith and forme of wholsome doctrine then Valentian did himselfe or this fictitious analogie betwixt Charitie naturall formes interprets the former place in part to our purpose To liue as Philosophers say is to operate and vitall operation proceedeth not from the bodie but from the spirit nor doth â—â—e Apostle say workes are the spirit of faith where he speakes only of the appellation or name of life His meaning is that faith without workes is as truely reputed dead as the body without the spirit is rightly sayd as it truely is dead But if wee will not wrest the letter against the Apostles meaning but rather gently apply his words to his intent the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies onely breath or motion enspired from the soule for workes in their nature are operations and are more fitly compared to breathings or motions then to the substantiall spirit or soule or the faculty whence these flow which last in proportion best answeres to faith Now as the readiest waie to â—et breath in one fallen in a swound or raise one vp out of a dead â—it is to reuiue the spirits by which vitall motions are inspired and managed so the onely way to bring forth liuing workes or fruites of righteousnes is to quicken or strengthen faith which liuely in it selfe and able to performe it proper acts as firmly to apprehend Gods power iustice and mercie will vndoubtedly giue life to all other powers and affections and impell them to their proper functions The Romanist as ignorant as the Iew of this righteousnesse which is by faith preposterously seekes to make vs new men in Christ not by reuiuing faith which is as the animall spirit by whose influence works become vitall but as if one from this principle in nature man is dead vvithout breath and motion should seeke to bring men out of swounds or dead fits by blowing breath into them with a quill or making them moue by deuises so he grosely mistaking that saying of S. Iames as the body without the spirit so faith without workes is dead also hence seekes to raise vp such as die in Adam after the same manner we haue seene them raised which fall downe dead in an anticke first by wagging one arme then another vntill the whole body moue The anticke
spring from one roote and though the natures wherein they are be much different in respect of their masse or substance yet the forme of contrariety is the same euen in materiall and immateriall entities consisting in an incompetiblenesse betweene the actuall motions of two opposite inclinations both in a subiect capable of both so fastened in one center that the depression of the one is the eleuation of the other Whence it is that the violent or intensiue agitation of the one once come to the point of reflexion breedes a like motion in the other as the sharper frost by night makes more slippery waies by day softest waies in moist winters surbeate the sorest in dry Summers the farther or swifter we mooue one part of a ballance one way the farther and swifter it moues it selfe towards the opposite point at the rebound Thus many by an eager depulsion of knowne errors or impieties loosing their naturall station are carried about by their violent reuolution and as it were cast round moturaptus vnto the point from which they sought and at the first seemed directly to flie as the sunne by speedy course vnto the West comes quicklier backe vnto the East from which it diuerted Instances to this purpose in other meditations were taken from such in our times as from a passionate humorous Cynicall spurning at monkish practices and Popish customes haue throwen themselues off the shoare into the whirlepoole which finally sinkes them in the verie dregges of that errour wherein the others are drowned The very selfe same superstitious or magicall conceipt the one hath of his beades and crosses the other feeds by praecise hearing sermons and loathsome abuse of the word of life vpon euery secular or triuiall occasion as if he were bound to vtter a set number of sentences in Scripture phrase euery day This circular course errors continually keepe in moralities vnlesse our desires be kept vnder by reason in diuinity vnlesse directed and moderated by faith not onely in the right choice of obiects but also in the manner of their prosecution For where affections which alwaies either ebbe and flow as the Sea or change as the Moone are chiefe managers of either businesse the humane soule which should be compact within it selfe and exactly sphaericall becomes exorbitant in it inclinations and is turned round by alteration of obiects as the wheele is by the streame sometimes held as it were in a backe water by a reciprocall checke of vnconstant turbulent passions or exestuations Or though the same affection should continue still praedominant yet is it apt to be impelled and impell the soule contrary waies from contrarietie of obiects presented or diuers references vnto obiects in themselues the same 5. The rules these obseruations yeeld for rectifying our perswasions in matters of religion or trying the sinceritie or strength of our faith are especially two The first To be as obseruant vpon what motiue we dislike or hate any opinion or practise as what the opinion or practise is which we iudge worthy of hate alwaies assured that the extremity of hatred to heresie impiety or infidelity can affoord vs no better assurance of our piety soundnesse or true zeale vnto the truth then these or like collections doe of certainty vnto right examiners of arguments This man detests niggardnesse and that cowardise therefore the one is liber all the other valourous Our hate to falsehood oâ— impieties may as well spring from corrupt affection as from syncere loue to truth or goodnesse The second rule is as diligently to examine our consciences vpon what grounds we imbrace a truth knowne as we are desirous to know it that we measure not our assent vnto the Gospell by our affection to some one or few points contained in it or some degrees of truth contained in them For the meane in that it is contrary vnto all must needes haue some affinitie with euery extreame warmth could not disagree from cold but by agreeing in part with heat The prodigall is like the liberall in that hee is bountifull so is the niggard in that he is not lauish Both of them would well agree with him in discourse so long as hee added no definite quantitie to his rules or propositions but indefinitely commended bounty to the one and thrift to the other The truth which in it selfe is but one if we apply it to seuerall parts or diuers degrees of the same obiect indefinitely taken may haue partiall agreement with any affection And so againe may one and the same temper or constitution of minde include a loue or good affection to truth indefinitely considered and an hate vnto it as intire or as it is referred vnto the end whereto both it and our desires shold be proportioned So the Iews seeing our Sauiour feede fiue thousand men with fiue barley loaues and two fishes said of a truth this is the Prophet that should come into the world The confession it selfe was orthodoxall and good but conceiued from a false and dangerous motiue they expected that great Prophet should be a glorious King able to wreake their malice vpon the nations And from this present document they rightly gathered our Sauiour was able to maintaine an armie with lesse cost then any earthly Prince or Monarch could For he that of late with fiue barley loaues and two fishes had fully satisfied fiue thousand men might as casily feed fiue hundred thousand if euery one that had tasted of these should but bring his loafe with him Their next illation wherein they ouershot the truth vnto which indefinitely considered they had subscribed was to elect him for their King which he perceiuing departed againe into a mountaine himselfe alone Though in a loâ—t they beleeued in his name yet he thought it not safe to commit himselfe into their hands whose forwardnesse once crost in this proiect he knew would prooue the same his Countrymens of Nazareth had beene to attempt some mischiefe against his person The more gloriously they conceiued of him whilest apprehended as a furtherer of these proud hopes the more despitefully they had entreated him after manifestation of his dislike vnto their purpose And this very temper which was the onely ground of their assent vnto the former truth was in his sight the maine obstacle to all true beliefe because in this they sought but to honour him and bee honoured by him with that honour which one man may bestow vpon another not with that which commeth of God alone Hee that would haue pusht these ambitious propensions forward or vndertaken their conduct against the nations might haue commaunded them to haue throwne themselues headlong from the top of that steepe hill from which the Nazarites would haue cast him for vnto such practices false Prophets that come in their owne name giuing and taking honor one of another did after his death perswade this people Euen whiles the act of their imaginary loue vnto the great Prophet seemed most feruent their temper
good time as much wonder at it selfe made Christian in heart and sincerity not in name or title onely as it did at the sodaine change of long rooted Gentilisme into profession of Christianitie But it is not euery assent vnto the wisdome of God not euery acknowledgement of his prouidence or reliance thereon which can draw downe these blessings from aboue vppon our labours or consultations Nor is it as some haue either erroniously taught or others conceiued from their writings the goodnesse of the end whereon our intentions or desires are set but the semblable grounds or like proportion thereunto which rightly distinguisheth them from heathen naturall or meerely morall and denominates them truely good and religious All wisdome or policy imploied in Christs cause or with intention of good vnto his Church is not truely Christian but that onely which begins in the vnfaigned feare of God and is vertually moued in the strength and feruency of faithfull praiers for his direction and assistance who thus sued vnto neuer failes to prosper the endeauours of men otherwise weake and simple not at all or negligently consulted alwaies delights to confound the wisdome of the wise and bring to nought the Counsell of the crafty Politician or mighty states-man And these following are first principles or maximes of that faith which primarily distinguisheth Christians inwardly from Christians outwardly the children of faithfull Abraham from the sonnes of the Gentiles amongst whom they liue That God oft times suffers not matters of greatest vse and publike consequence to be established by men of greatest place wisdome or authority least the glory should be reputed theirs not his That hee oft times heares not the feruent publique praiers of his seruants at the first second third or fourth time to traine them vnto constancy in praying to teach them as our Sauiour intimates in the parable of the vnrighteous iudge to be importunate and constantly to expect the accomplishment of their desires when meanes to effect it seeme most weake the manner most strange or incredulous to the world These likewise are rules of euerlasting truth not proper to times primitiue onely that God chooseth the foolish things of the world to confound the wise and the weake to ouerthrow the mighty that hee will not faile to make his name knowne amongst the Gentiles that put their whole trust in him vnto the worlds end by such extraordinary manifestation of his handworking in their enterprises as hee vseth not amongst Iewes Turkes or Infidels vnlesse to their harme for Christians good The former of these rules vrge not as any way desirous men of little experience or meane naturall parts should be managers of publike businesses or agents in reformation of Church or Common-wealth for the wiser such are the more euery way shall they glorifie God as well in the issue as the act if they sincerely renounce their owne and faithfully relie vpon his wisdome or as Saint Paul saies if they become fooles that they may attaine wisdome or as our Sauiour if they first become little children afterwards seek the kingdome of Heauen or propagation of the Gospell or finally if they vsed their naturall wisdome learning or experience or other worldly meanes whatsoeuer as if they vsed them not or to no other end then by making-off all glory or trust in them to make themselues fitter for the purchase of Gods fauour This is the true fruit of that faith which alters and sublimates the naturall temper of our hearts and fully assures vs that Christianitie is rightly engraffed and well taken in the stocke of Gentilisme 13. But to be either as solicetous in forecasting or as much deuoted to prosecute any secondary meanes of mans inuention for procurement of publicke or priuate good or as apt or peremptory to prognosticate of the euent one way or other out of the suruey of them so forecast or working as the heathen were is in heart and resolution to deny the power and wisedome of the onely wise inuisible omipotent God which with our lips we acknowledge euen to be as much without God in this present world as those that were led with dumb idoles Nor is it reason but fancie only which perswades vs we haue renounced the worship or seruice our fore-fathers performed to Bacous Mars or Venus if we bee as much addicted to luxurie wantonnesse or quarreling as they were these were the reall seruices which these internall powers mistaken for Gods required the outward rites or ceremonies were but badges or formalitie if the substance of these misorders remaine the same it is a signe we haâ—e learned to practise that idolatry by hart which the heathen doby rule or patterne The truth of both collections will better appeare in their proper places of the one in the Article of the God-head of the other in the Treatise of diuine prouidence CHAP. III. That we moderne Christians may hate Christ as much as we do the memory of such lewes as crucified him albeit ready if we were called to formall triall rather to die then openly to deny him or his Gospell What meanes are surest for iust triall vvhether we be better affected towards him then these lewes were 1. PErhaps our indignation against the Iewes whose personall hatred to our Sauiour was more malicious more direct and inexcusable will more prouoke vs to amend our manners wherin they are too like theirs and bring forth greater carefulnesse hereafter to auoid that fearefull iudgement wee often pronounce against them whereunto notwithstanding the most of vs might well be accounted as liable would we either charge our selues aright or make them such allowances as we take Do we from our hearts detest the memory of Annas Caiphas or such others as conspired to take the Lord of life from out the land of the liuing so did they the mention of Core Dathan and Abiram of all that had rebelled against Moses Not the name of Iudas more odious and despicable in our sight then Iehoas Ahab Iehoiakim or others though their Princes which did kill the Prophets were to them Which of vs either hath made greater shewe or thereto called could make better proofe of our loue and loialtie to the Mediatour of the new Couenant then they did to the transanctors messengers or interpreters of the old much sooner would most of them haue denied the supremacie of any earthly power or sustained the height of humane displeasure then not haue continued profession of loyall affection vnto Abraham more ready alwaies to triumph in torture and glory in extreame disgrace then to be ashamed of Moses and the Prophets And though they haue been a generation long time hatefull to God and man yet hee that will rightly weigh the grieuous mispence of so great loue and zeale as they bare toward such as proued their chiefe accusers shall finde more matter of pitty in this people then of despight For who would not esteem the losse of his affection towards Christ were
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
conceipt of themselues not as a steppe to pride or stubbernenesse contrary to their Sauiours disposition who being in glory equall with God did abase himselfe lower then Moses through his whole life and conuersation framing his speech more familiar to the meanest his exhortations to all that would come vnto him more courteous more kinde more louing and comfortable then any other of his messengers euer vsed And what heart so dull so stupid or hard as not to be pierced with loue of such humility not to be stricken with awfull reuerence of that maieste whereto it is now exalted who would not here charge his persecutors with a greater blindnesse hatred malice and vncharitablenesse towards him then is incident to any professing Christian religion to anie as firmely assenting to the truth of his Gospell as the Iewes did vnto the writings of Moses and the Prophets 4 The allowance we are to make the Iewes for righting the seeming oddes betwixt vs and them must be taken from the personall offences or prouocations man nature corrupted as in them so in vs tooke at our Sauiours life his cariage conuersation and manner of preaching Imagine he were now present in our land in the forme of a seruant in which he appeared to them what entertainement could we expect most of our nobility or gentry would giue him should he openly disallow the accompt they make of their antiquity or descents drawing them such a pettigâ—ee of their mindes as he did of the Iewes You are of your father the Diuell and the lust of your father you will fulfill or would his miracles mooue any potentate more It was not his fathers pleasure he should worke wonders in Herods sight or such great ones as were not qualified for the kingdome of God rather more like to haue hardned their hearts with Pharaoh then become like litttle children The report or fame of such miracles as he hath wrought amongst the common people would haue moued many rulers in this our Israel to haue said as the Iewes did that he was a coniourer or one of Cornelius Agrippas consorts had he in earnest or solemne sort auouched as Cornelius doth in his satyricall suruey of vanities that Caine was the first author of nobility or such generosity as the world now magnifies which makes but a sport or recreation of shedding blood Nor would honourable persons be more like to charge him with these or the like imputations then Lawyers to accuse him or pleade against him or to indite him ouer and aboue as a sedicious fellow as a disturber of peace or diuines of all sorts to censure him for an hereticke an author of sects and factions a pestilent schismatique should hee in an open assembly say to the one sort as sometimes hee did to men of their profession amongst the Iewes Woe be vnto you the interpreters of the Law for ye lade men with burthens grieuous to be borne and ye your selues touch not the burthen with one of your fingers or proclaime as many woes against the other with the superscription of hypocrites comparing their greene affection and graue weeds to painted tombs which appeare beautifull outward but within are full of dead mens bones and all filthinesse What passions would it stirre vp in all professions in Christians of all degrees should he accuse them of such villanies and impieties as in their owne perswasions they are least obnoxious vnto yea whose practise they bitterly lament euen in their ancestors or threaten vs as he did the Iewes that the plagues of our forefathers sinnes should fall vpon this present generation as more wicked then any that went before it And yet God knowes how milde these or like speeches as they are related by our Euangelists are in respect of his intire reproofes of the Iewes were they extant as he spake them or of such as he would now vse did he conuerse with vs and daily behold the cruell oppression of many great ones the fraud and cozenage of inferiours the dissolutenesse of others and the hypocrisie of such as seeme least culpable in the sight of men 5. These are points which euery man may dilate vpon or exemplifie proportionably to his seuerall occasions mine in this treatise it sufficeth to haue set downe the bare tearmes of that golden rule of reciprocall proportions by which most men may take an accompt in what state they stand The first tearme is the extraordinary zeale the Iewes bare to Moses the Prophets and their writings the second our parallell affection towards Christ and his Cospell the third the vaine issue or empty product of Iewish imaginary zeale manifested in their destruction mraiseble estate since our Sauiours first comming in the flesh The fourth must needes be a like fruitelesse issue of our zeale to Christ at his last comming vnto iudgement vnlesse we builde our faith and loue vpon better grounds then they did and frame our liues and manners to the meane from which they swerued One most generall yet an especiall rule to try our faith must be from experience of good affections contrary to those which made the Iewes to distast our Sauiour What these were the Reader may finde noted by the Euangelist and some of them come to bee discussed in the ordinary meanes we must vse for the planting of faith The surest measure we can take from any particular duty of our loue to Christ or beliefe in his word must be from our patient sufferance of his messengers to reprooue such enormities in vs as he sharply taxed in his hearers to beate downe open and out crying sinnes with such fearefull threatnings and denuntiations of greuous woes as he vsed against hypocrisie and other predominant vices in his time as also to launce and rip their auditors consciences that they may be touched with a sense of such corruptions as they feele not scarce know to be hurtful as our not sorrowing at others miseries with whom we liue our insulting reioicing at others fals as if we did more ioy to grieue them then sorrow they haue offended God as if we could be content to purchase our myrth by crucifying Christ afresh or by persecuting them for whose sake he died But if we repine stomacke or maligne his Embassadors taxing this or like crimes though in sharpest tearmes or neglect to examine our hearts and consciences at their request or instance it is a sure token our perswasions of faith and loue vnto him are but sancies that we are still in the gall of bitternesse enemies as cruell to him as these Iewes were and would haue done to him as they did had our occasions or opportunities beene the like To what extraordinary seruice he would appoint vs were he on earth againe we cannot diuine but the dueties he hath enioyned all without exception as obedience to the word knowne and reuerent attention to the messengers of his will we certainly know Let not then hypocrisie deceipâ— vs by suggesting these or the
like suppositions If we should be vrged by the Turke or Iewe to deny him wee would sooner die the death he did then doe it or were he present in person to exhort vs to such dueties as his messengers enioine vs we should sure be as forward as any man liuing to doe them these or the like imaginations do but foretoken our need of that apologie and argueth our inclination to vse it though alas it cannot steede any in that day of tryall Lord when saw we thee naked or anhungred in the Pulpit or preaching in our streetes deterring vs from euill and exhorting vs vnto good if not to relieue our brothers wants be to suffer him to starue then questionlesse to dispise his messengers is to despise him to reuile them is to reuile him and he that wil not belieue them neither would he haue belieued him more then the Iewes did 6. For conclusion because this point may come elsewhere to be handled at large if respectiue or according to our seuerall vocations we be generally either as proude or as couetous as ambitious or vaine glorious in our prerogatiues as mercilesse or iealous of disparagement in our places or as impatient of iust though sharpe reproofe as these Iewes were we would haue beene altogether both as prone to take and as earnest in prosecuting any offence taken at our Sauiours doctrine person life or manner of preaching as his most malicious enemies were and are as lyable to their plagues for God iudgeth not as man iudgeth by the actuall euent but by the internall habit or constitution of the heart Nor did our Sauiors presence his conuersation or other cyrcumstances make but onely manifest the malicious enmitie of the Iew against all goodnesse to the world and their odiousnesse in the sight of God and man should teach vs to be more carefull to auoide the inward disease then the euent or outbarsting which cannot bee so apparant in vs vntill Christ appeare againe in person Or if it be as backward in performance of those positiue dueties exacted by him of his Disciples as were the ordinary or lesse harmefull sort of vnbelieuing Iewes we may not expect any better hire or reward then they had but rather a greater portion with the hypocrite for our profession of loue and loialty to him For as we may giue perfect proofe to God of our malice or spite against Christ onely by our internall corrupt desires without any positiue outward act so can we make no proofe of true loue towards him either vnto God or our selues but our deedes albeit euen in doing his commandements we are apt to deceiue our selues and without due examination to admit false witnesses of our owne sincerity amischiefe in the next place to be preuented CHAP. IIII. That the fruites of righteousnesse if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale that our Assent to generalities ofttimes appeares greater to our selues then indeede it is from our pronenesse or eager desires to transgresse in some particulars 1. NOthing more naturall to our affections when they abound or swell then to seeke obiects whereon to bestow themselues and after the fashion of the world to make choise of the fairest from whole beauty they vsually receiue strength and vigor For this cause as in the last discourse was obserued that good affection which men of disposition candide and ingenuous alwaies beare vnto the memorable vertues of men deceased or farre absent well deseruing of the world or them administring no occasion of dislike doth presently seeke vpon the first sight of his legend to fasten it selfe vpon our Sauiour in whom nothing truely admirable or praise worthy but is ideally absolute and perfect And strange it is not if in practicall perswasions that error steale on most which hath ouertaken many inretired speculations that the obiect qualifies the desire as indeede it doth but not alwaies not when the will out-starts the vnderstanding or reason For where the affection or passion is violent and vnrelenting we presently belieue what we eagerly desire From the concurrence of these three decliuities or facile descents into error we often mistake carnall loue for spirituall and beliefe meerely naturall or scarce worth the title of hystoricall for supernaturall because set perhaps strongly on obiects spirituall or supernatural The remedie is to let reason worke first and take the true portrature of that spirituall beautie whereto it directs our desires or affections Nor doe faith and loue truly Christian arise from euery reference or extremission of our faculties or apprehensions vnto CHRIST but from an intromission of his image or shape into our soules The right esteeme or ponderation of his vertues and perfections must inspire our hearts with resolution and zeale to imitate him in his goodnesse to be faithfull doers not hearers onely of his precepts and that not of some one or few but of all Seeing loue as hath been obserued is the necessary consequent of liuely faith and faith it selfe a firme and constant Assent vnto diuine reuelations without indulgence or dispensation it is a sure argument the one neuer kindly takes vnlesse it equally spread it selfe as the Sun doth his beames or centers their lines to euery obiect within the sphere of diuine truth that the other neuer kindls aright vnlesse it vniformly enflame euery faculty of our soules with desire of executing that part of Gods seruice whereto it is ordained or with a delight of such practises as the Scripture proposeth to our imitation in the Law the Prophets or Euangelicall history of our Sauiours life and death 2. Not obseruing this vniformity the partiall practise of duties in themselues very necessary helpe to thrust vs headlong into the former error For the earnest prosecution of our natural desires lighting in with our feeble Assent vnto some particular diuine truths or slender liking of some duties commaunded sutable to them makes vs attribute the delight or loue we beare to the internall obiect of our corrupt desires vnto the truth or precept diuine as by the like error many looking vpon the Sunne in a foggy morning imagine that rednesse to be in the bodie of this glorious starre which is in the vapour directly lying betwixt their eyes and it Howbeit this groundlesse conceit we hence entertaine of our Assent or loue vnto any obiect of Faith increaseth the strength of our carnall desires or delights naturall and that inordinately increased in respect of some one or fewe points vrterly disenables vs for prosecuting others oft-times more necessary and much better And as elsâ—where I haue obserued that which casts men into the fore-mentioned Iewish disease of ouerreckoning themselues in their â—â—compts of faith and loialty towards God and his anointed is the sufferance of their imaginations to run too much or too long on some
one or few good qualities or practises of such duties as our naturall affections out of particular affinitie or alliance impell vs vnto not counterpoising these perswasions with proposall of contrary difficulties or trying their strength by performance of such other Christian exercises as are most contrary to their natural inclinations As what man is ther by nature free and bountiful but wil throughly Assent vnto our Sauiours saying as true good beatius est dare quà m accipere it is more blessed to giue then to receiue Yet many by too much applauding their obedience in this particular come at length to giue more then is their owne or so much of their owne as others cannot get from them what is theirs and so excessiue diligence in this breeds extreame negligence or rather manifest breach of that other rule altogether as necessary owe nothing vnto any man but loue and yet whiles they compare themselues and their good deeds with the miserable and hard hearted these seeme as Iewes vnto them and they againe vnto these as worse then Infidels being not more carefull to prouide for their wife children and other committed by nature to their charge Many againe by wedding their thoughts vnto this perpetually diuorce themselues from the former of our Sauiour vtterly abandoning all deeds of charitie as the bastard brood of popery and superstition 3. Not one almost by nature faire conditioned or of a a plausible behauiour by education desirous to gaine the loue of all without giuing iust offence to any but will admire the humility the meekenesse the placide and sweet affection of our Sauiour his gentle tollerance of his Disciples long ignorance the milde intreatie and kinde inuitations of grieuous and open sinners And yet many I haue obserued and some farre aboue the vsuall pitch of vulgar Christians many times from too much congratulating this affinity betwixt their naturall disposition and our Sauiours degenerate into old Elies facility or the contrary Stoicall apathie demeaning themselues as if all sinnes were alike as little moued with fowle and grieuous offences against Christ contempt of his Sacraments wilfull and affcted breach of sacred lawes flouting at professed obseruance of fundamentall precepts of Christianitie open auowing wretchlesse neglect of oaths as if they were but matters of ordinary passe some light ierke or gibe or hadnsome exchange of words in table-talke not worthy to be stood vpon amongst friends or mutuall welwillers This is a defect of faith so common to such as for their esteeme and experience in the world are held to be fittest censurers of Christian manners that if one should be put to giue a phisicall definition of discretion according to the vse or application of the word in such mens language he could not better expresse the nature of it than by a temper apt to bee much moued with nothing but what directly crosseth their maine purposes or may defeat them of their principall ends as gaine preferment honor applause of the multitude or fauour with men whose persons they hold in admiration for some aduantage But were our hearts enspired with true and liuely faith it would teach our affections as to hold one straine or tenor in matters of course indifference or wordly consequence so to rise and fall to swell and asswage whether in admiration or detestation according to the different worth or indignity of obiects presented to them Not thus qualified we cannot hold consort with the sweet harmony of our Lord and Sauiours affections whose indignation at indulgence to such open sinnes as directly dishonoured his father did raise it selfe aboue the straine of princely wrath and displeasure witnesse his whipping the buiers and sellers without respect of persons out of the temple yet buying and selling of temples with the appertinences is the readiest meanes with vs to compasse greatest places in the Church and and oft times because we see no meanes of preuailing against the wolues we hope to haue some share or offals of the prey or for our silence to be at length admitted into the association but O my soule come not thou into their secrets vnto their assembly mine Honour though honour should be thy reward bee not thou vnited In their ambition they slay and murder soules and in their selfe will they ruinate the wals of Christs Church Here were a fit place to admonish some most detesting Idols or images in Churches that the sacriledge they commit continually is a sin no lesse detested of their God But it would require a larger comment then in this place I may insert to perswade that truth vnto the belly which euery true Diuine comparing the Prophets word with the Euangelists will conceiue that the abuses committed by these marchandizing Iewes in the Temple wâ—â— more offensiue to the pure eies of the Lord then their forefathers walking after other Gods and burning incense vnto Baall 4 The holy Ghost I am perswaded would not so pathetically haue deciphered the sweet amity of Dauid and Ionathan but with purpose to commend it as an especiall ornament of heroicall minds or as a vertue to be imitated by euery faithfull professor of the truth And yet in men farre otherwise qualified then these woorthies were and aiming at contrary ends first linked in friendship vpon dislike occasions for the most part vpon mutuall consciousnesse of foule crimes or combination in euils and continuing the bond vpon worldly or carnall considerations the imitation of like loue is adulterous It may be Achitophell was as firme and constant vnto Absalom against Dauid as Ionathan was to Dauid against the commandement of his father Saul Notwithstanding that Ionathans reference vnto Saul was neerer then Achitophels vnto Dauid the same affection in the one was like the loue of the bridegroome and the spouse chast and loiall in the other praeposterous and abhominable like the vncleane lusts of Sodome This is a wild plant of barbarous Gentilisme so deepely rooted in most professed Christians hearts that the extirpation of it requires a peculiar volume for scarce can we find any loue amongst men which is not deadly enmity against Christ So mightely is the poison of it diffused throughout all our faculties and affections that close sticking to a friend though in matters neither iustifiable by the law of God or man is held such an extraordinary act of charity as may serue to couer a millian of other vnchristian practises Most out of consciousnesse of such performances will not spare to censure others most maliciously if they will not accord with them to forsweare themselues for their friend forsake their God and denie their Redeemer for so he doth that resolues to patronage or beare his brother out in wrongs or foule offences and rather seekes not first to worke him vnto true repentance to sue for mercy at Gods hands christian reconcilement with his brother whom he offends Whosoeuer loues father or mother brother or sister much more a friend more then
brother abideth in death vnlesse out of this loue as iointly respecting our brethren we lay downe our liues in loue or testimony of the truth we doe not rightly confesse CHRIST nor die in faith for whosoeuer hateth his brother is a murtherer And as he addeth hereby perceiue we the loue of God because he laid downe his life for vs. but whereby shall we perceiue our loue to him if we doe as we ought and we ought as it followeth to lay downe our liues for the brethren Not onely to redeeme many of them if that were possible from a bodily death by dying for them but rather to encourage euery one by our examples to embrace the truth and confesse CHRIST before men whether by life or death whether by profession of truth or practise of workes commanded as occasion shall be offered He that requires vs to lay downe our liues for their soules will looke we should distribute our goods to relieue their bodies otherwise to die for them is no true testimony of our loue to CHRIST for who so hath this worlds goods and seeth his brother hath neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Againe though we feede the poore with all our goods and yet haue not this loue to lay downe our liues for the brethren it profiteth nothing and though we giue our bodies to be burned for them and haue not this other part of loue to feede them or those attributes of it in the same place expressed by the Apostle as long sufferance kindnesse without enuie without boasting without pride without disdaine without exaction of our owne with placide affections neither prouoking nor easie to be prouoked but reioscing in truth and detesting iniquity with viformity of faith hope and conscience it profiteth nothing For as hath beene obserued before consideration of what CHRIST hath done for vs must bring foorth in vs the same minde that was in him a minde to doe his fathers will in euery point alike sincerely but with greater intentions or alacritie as the occasions or exigence of seasons shall require Sometimes we may more faithfully confesse his name by standing for some branch of truth no generall point of saluation in opposition to men of contrary mindes with whom we liue whose proiects tending to the dishonour of Gods name and preiudice of his dearest children we may hinder then by professing all the articles of true religion vpon the enemies racke or witnessing some principall truth before the fagot 7. Besides the obhomination of the causes they maintaine great presumptions or rather strong euidences there be many of their corrupt mindes whom the Romish Church in latter yeares sets footh for Martyres to the world First the Diuifications ascribed vnto them as their enrolements in the catalogue of former Saints inuocations adorations of their reliques and the like would haue mooued most heathen Romanes or Egyptians to haue aduentured on greater dangers or indignities then they are put to for one of their foolish Gods an ape a serpent or a crocodile Yet these men not inconsequently I must confesse vnto their magicall conceipt of faith and holinesse imagined by them in dead workes thinke their blood shed in the Catholique cause shall wipe away their actuall sinnes as clearely as the water of baptisme by their doctrine doth originall And as that sweete relator of his fruitefull obseruations in matters of religion hath ascertained vs that Italians are vsually imboldned to sinne because they must haue matter to confesse so men of great place and authority in this land would not suffer vs retired students to be ignorant that some seminary priests haue purpoposely giuen the raines to fleshly lusts vpon confidence the executioners knife should worke a perfect circumcision or the fire purifie their polluted members at the day of execution Or in case they neuer felt the seuere stroake of iustice yet their constant resolution to suffer and daily expectation of being called vnto this fiery triall should serue as a cloake to couer those impuriâ—es which the purity of CHRISTS blood shed vpon the Crosse such is the abhomination of their hypocrisie without perfect inherent righteousnesse cannot hide So farre too many of them are from sobriety meeknes and humility those other qualifications required by Saint Cyprian in true Martyres that the gift of impudence scurrility and disdaine serues no home-bred malefactors halfe so well in the time of their durance or whilest they are brought before the face of authority or arraigned at the barre of iustice as it doth them as if they would giue vs to vnderstand that the marke of the beast spoken of by S. Iohn had some such especiall vertue as these characters traiterous Gowry brought out of Italy which stopped his blood from running out after his body was runne through as this doth theirs from appearing in their foreheads for onely to blush they are ashamed euen whilest they pierce through their owne soules and pollute their country aire with hideous forraine blasphemies but in re mala animo sâ—vtare bono iâ—uat a good face put vpon a bad matter ofttimes auaileth much yet with men not with God vnto whose mercy I leaue such as affect to bee Pseudo-martyres beseeching him of his infinite goodnesse to alighten their hearts that they may see at length the abhominable filth of that Idole to which so many parents in this land are desirous to sacrifice their dearest children and these men their very soules But oh Lord stop the infection that it spread not from the dead vnto the liuing 8. But leauing this huge lake two no small sinckes of hypocrisie I haue espied from whose noysomenesse many otherwise well affected scarce are free but into which Lord let not my soule descend for their euâ—cation is into the bottomelesse pit The one an opinion there can bee no fit matter of martyrdome in a state authorising the free profession of that religion which amongst many we like best and left to our selues would make choise of The other which in part feeds this is a perswasion that meere errors in doctrine or opinion are more pernitious then affected indulgence to lewd practises or continuance in sinfull courses or open breaches of Gods commandements These are teliques of Romish sorcery which puts an abstract sanctity in the mathematicall forme or superficial draught of orthodoxal doctrine as it is in the braine though deuoide of true holinesse in life and conuersation or good affection in the heart and hence accompteth heresie that is euery opinion different from the tenents or contrary to the practises of their Church a sinne more deadly then any other and which in their iudgement doth vtterly depriue vs of such faith as they maintaine though that no better if not worse then diuels But if we recall what hath been hitherto discussed First That Christian faith is an Assent vnto diuine reuelations not only as true in themselues
a foile and seeing they can hardly finde others of life and conuersation much fowler they purpose vnto themselues this difformity or disproportion in such opinions as are indifferent inrespect of their delights and therefore easie to bee embraced with ioy as a salue vnto their sore consciences apt for to breed such a perswasion of faith or grace inherent as the Pharisee had with whom vpon this conceit they say Lord wee thanke thee that wee are not as other men are not as these ê“eeuish Schismatiques or monstrous and mishapen Hereticks Others out of the like humour againe will bitterly inueigh against vncharitablenesse from which indeed they are free in respect of their owne crimmous consorts but yet thinke it no small point of zeale to censure religious Preachers most vncharitably for reproouing the vnfruitfull workes of darknesse But as was intimated the forme of this temptation is in diuers well minded the same Many if we respect that great aboundance God hath either blessed them with or permitted them to scrape together very defectiue in workes of charitie or deuotion albeit Leuyes reuenewes pay them tribute for this purpose will be more forward in frequenting religious assemblies or holy exercises then such as fructifie more by one howers conference with a true diuine or reading a religious treatise than they do by noting twenty sermons The true reason of this diformity is not alwaies perhaps not vsually as some not so obseruant of their owne temptations as they might be deeme from actuall dissimulation with the world and themselues or expresse purpose to vse religion onely in policie for a garment to couer their mis-shapennesse but rather from a secret working of the soule conscious of it eternall want and penury of works best pleasing God which she thus seekes to recompease by extraordinary diligence in such duties as shall not much displease herselfe or preiudice her sweet delights or alter her most familiar purposes Thus did the Iewes from whom this disease descends hope to repaire their want of mercie with multitude of sacrifices no lesse necessarily required by the lawe then sermons are by the Gospell And the stomacke when it either hath no solid food or is vnable to digest it wil naturally desire to fill it selfe though with water or such light meats as breed nought but winde The like aduantage hypocrisie oft gaines to strengthen it selfe by antedating indulgences to vnlawfull acts or delights vpon presumption of increasing faith by repentance 10. Who is he which now truely feareth God but calling his former thoughts to strict accompt will professe hee hath sometimes been indulgent to naturall desires or such pleasures as haue accompanied him from the cradle vpon hope his alacrity in doing good should by this relaxation be augmented or repaired Or would we be as obseruant of our demeanure toward God as we are of it towards men or their deportment toward vs we could not long remaine in ignorance that our Assent vnto generall principles of faith or future practises of duties enioyned doe oft-times appeare greater then indeed they are from our pronenesse inslantly to transgresse in some particulars which to prosecute without checke or incumbrance we hardly could without making our selues faire promises of reformation in time to come For apprehension or feare of defection either finall or totall cannot but curbe the vnruly appetites of flesh and blood in such as haue any touch of conscience or religion In these allurements we intreat our consciences as men intentiue vpon waighty businesse do cumbersome guests or importunate sollicitours if such as in ciuility they must respect making faire proffers they will bee for them against another time to be quit of them for the present Nor do they alwaies make shewe of more than they meane albeit when the heat of businesse is allaid they be more loath to be vrged with performance of what they promised then they were to promise The reason in this and the former case is the same eager desire of prosecuting what they had in hand without interruption or delay made them more hearty then otherwise they would haue been in their proffers because the vnkindnesse which might be taken or vnciuill tearmes that might grow vpon an vncourteous dismission might breed vexation of mind or vnaptnesse to dispatch their instant affaires In like sort many put off their Creditors with earnest protestations and serious purposes to giue them contentment ere long but if contrary occasions in the meane time meete them they take vp with their promises and recall their purposes both now are conditionall They would bee as willing as any man liuing if they had it and can heartily wish they had wherwith to giue euery man full satisfaction The same protestations we vsually make vnto our God and relent from them vpon like occasions when new temptations do assault vs we request him as Naaman did to be mercifull vnto vs in some one or all or if not simply for the sinne yet for the act at the present and perhaps vow double diligence in his lawes for times ensuing yea oftentimes apprehend this experience of our transgression and the sting of sinne thence arising as a motiue to make vs more earnest solicitors for grace When as God knowes by spending the time allotted vs for repentance in such trifling pleasures wee cast our selues more and more behinde hand entring further into Satan that cruell extortioners bands alwaies disenabling our selues as much to resist the next temptation as our delight hath been in yeelding to this At length we come to desperate debtors last protestations If we could a base our selues in stooping vnto a vulgar life or abstaine from such pleasures as nature and education hath made vs more capable of then others are we could be as willing to performe anie Christian duty as the best that now wee are more backward then most are must not be thought to proceed from any lesse esteeme of CHRIST and his kingdome but from multitude of great and waightie occasions to withdrawe vs. Some againe perswade themselues they beare great inward affection towards God but yet whiles they outwardly transgresse his lawes or at least shew not their loue vnto him in the practise the blame must be laid vpon others which indiscreetly crosse them let them haue their wils and it shall be made manifest vnto the world they are both as willing and able to doe God any seruice as the most forward professor lluing This is a temptation incident to braue minds so euery proud man thinkes his owne paralel to Caesars protestations of loue and loyaltie to Rome when he came in armes against it for thus hee deifies it amongst the other gods Summique ô Numinis instar Roma â—aue caeptis non te furialibus armis Persequor en adsum victor terraquemarique Caesar vhique tuus liceat modò nunc quoque miles Ille erit ille nocens qui me tibi fecerat hostem Thine aide ô Rome'mongst greatest gods I
CHRIST as we doe but terminated his beliefe vnto the generall mercie and prouidence of God whereof the great mystery of the incarnation was the principall branch and CHRIST IESVS in the fulnesse of time exhibited in our flesh the visible fruit of life which that other IESVS did but hope for as yet in the roote not distinctly knowing it nor the vertue of it but ready actually to embrace it and feed vpon it whensoeuer it should be brought forth For as much as I haue obserued out of this speech is implied in the exegeticall repetition of it He that belieueth the Lord taketh hâ—ed to the Commaundements and hee that trusteth in him shall not be hurt there shall no euill happen vnto him that feareth the Lord but in temptation euen againe he will deliuer him 3. That wee may practice what is commaunded and yet not keepe the commandement Saint Iames hath put out of all question If yee fulfill the râ—iall Law according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well But if ye haue respect to persons ye commit sinne and are conuinced of the Law as transgressors For whosoeuer shall keepe the whole Law and yet offend in one point is guilty of all This fulfilling of the Law or keeping of the commaundements which as Solomon saith is the whole man or the whole duty whereunto man was ordained the complete and perfect Christian vertue consists of two parts a bodie and a soule The bodie is the doing of what the written Law commaunds whether by acts positiue or inhibitiue the soule is the reason or internall law of the minde which impels seuerall faculties to such acts or workes For to speake properly and scholastickely all performance of good workes commaunded or forbearance of things forbidden spring not immediately out of faith as the truncke out of the roote the branches out of the truncke or the fruit out of the branches But as the fruits of righteousnesse are of seuerall kindes and qualities so haue they seuerall faculties or affections for their proper stockes out of which they grow The auoidance of adultery fornication or whatsoeuer pollutions of the flesh with the fruites of holines contrary to these vices spring immediately from the vertues of temperance and chastity Abstinence from murder with the acts of mercy opposite to the seuerall branches thereof flourish out of the affection or vertue of humanity courtesie gentlenesse or the like So haue the acts of the affirmatiue precept contained in that negatiue thou shalt not steale as of euery other Commaundement whether positiue or inhibitiue a peculiar habite or inclination out of which they bud yet as all motion is inspired from the head albeit we goe vpon our feete or moue our hands or other member to defend our selues or serue the necessities of nature So although we are truely said to walke in Gods waies to fight his battailes or doe him seruice when we vse any facultie or affection to his glory yet is our firme assent vnto his good will and pleasure reuealed vnto vs by the doctrine â—f faith as the animall faculty which impels vs to these exercises Hence as we gather the body is dead if it want spirit or motion so as Saint Iames implies the image of God and his goodnesse or to vse another Apostles words the forme or fashion of CHRIST IESVS in vs is without life vnlesse our faith and assent vnto them haue this soueraigne commaund to impell and moue euery faculty to execute that part of Gods will whereto by the doctrine of faith it is designed And yet as the exercise of outward members increaseth internall vigor and strength and refresheth the spirits by which we moue so doe the acts of euery faculty vertue or affection righly imploied perfect faith not by communication or imputation of their perfection to it as the Romanist out of his doting loue to his faithlesse charitie dreames but by stirring vp exercising or intending its owne naturall vigor or perfection Vnlesse euery practique facultie receiue this influence from liuely faith or from the image of God or Christ which it frameth in our mindes and proposeth as a visible patterne for ouâ— imitation in all our workes thoughts and resolutions dâ—cimur vt neruis alâ—enis mobile lignum we may be operatiue as puppets are nimble in outward shew but our seeming workes of charity or best other we can pretend will be as a pish and counterfeit as their motions neither in their kinde truely vitall But as puppets are mooued wholly at his direction and bent that extends or slackes the strings whereon they dance so are our soules carried hither and thither as the diuell the world and flesh or our owne foolish affections â—osse them vsually excessiue where they should be sparing and there most sparing where they should exceed This difformity was most apparent in their workes whose reformation Saint Iames seekes for destitute of all good workes most of them were not but onely of vniformity in working They had learned to giue honour not verball but reall where honour was due duty and good respect to whom such offices belonged The rich and men of better place and fashion they did friendly and louingly entertaine which was a worke in it nature good and commendable but their abundant kindnesse towards equals or superiours became as a wen to intercept that nutriment which should haue descended to other inferiour members of CHRISTS body and by these outward exercises of magnificence their internall bowels of compassion become colde towards their poore brethren whom principally they should haue warmed and refreshed Yet such defects or difformities in their actions these halfe Christians halfe gentiles true hypocrites hoped to couer with the mantle of faith whose nature vse and properties they quite mistooke That they were not without workes the world might witnesse and no question but these enterteinments were intended as feasts of charity and with purpose to winne the fauour of the great ones with whom they liued to their profession in which respect their kindnesses might well seeme vnto themselues exercises of religion as the like doe to many of the best sort amongst vs when there is any ground of hope for gaining furtherance and countenance to good purposes as indeed with such references they are if done in fath but that this difformity in these mens workes did proceed from a precedent defect in faith is manifestly implied in that the Apostle seekes their reformation by reducing them to such an vniformity in working as can proceed onely from such true and liuely faith as hath beene described For the rectifying of faith it selfe he expresseth vnto them the exemplary forme or patterne first of the imitable perfection of the godhead then of that which is in CHRIST of both which as hath beene obserued true faith in the minde is the liue operatiue image and must imprint the like character vpon inferior faculties or affections ere their
them and shall his goodnesse in giuing them flake the feruency of our wonted desires or supplications when as we seeke grace onely to the end we may finde and truly taste his mercie Thou hast taught vs Not euery one that sayth Lord Lord shall enter into the kingdome of heauen but such as doe the will of thy Father which is in heauen and his wil as the Apostle witnesseth they only do which obey it in all things omitting no commaundement when occasion is giuen taking no occasion to breake or violate any Shall we then enter into the kingdome of heauen because we thus farre do thy fathers will and in some measure obserue his Commaundements Rather without such obseruance we shall not we cannot enter therein yet when we haue done all this wee are still vnprofitable seruants To what vse then doth our inherent righteousnesse or obseruance of Gods Commaundements serue vs If sincere that haue been and vnfaigned though imperfect yet the faith which brought it forth will make a sincere and faithfull plea for mercy in the day of triall in which he that hath been an hearer only and no doer of the lawe or hath done in part what God would haue done but not sincerely nor faithfully because it was his will and pleasure but out of humour naturall affection or hipocrisie shall cry Lord Lord and shewe many tokens of Gods loue and fauour towards him in hope to better this present sute for mercie yet shall not be heard Why Either because he neuer had any true pledge of Gods fauour or did not vse such as hee had aright because as his workes haue been such now are his prayers presumptuous vnfaithfull or hypocriticall such as cannot obtaine any other answere of God then that depart from mee I neuer knew thee It shall not boote him to make proofe that hee hath giuen his goods to the poore or his body to the fire that he hath healed the sicke cast out diuels and wrought other wonders in CHRISTS name vnsesse his faith haue quelled all trust all pride or glory in these gracings wholly set on Gods mercies in CHRIST from whose apprehension vnlesse these other acts or exercises though of mercie sprung they are not truely done in faith but springing thence we cannot be so ready to doe them as hauing done them to renounce all trust or confidence in them For whiles we compare these slender yet sincere effects of our loue and thankfulnesse to him with his infinite loue and mercie towards vs wheron true faith alwaies lookes whiles it conceiues them the sight of them causeth greater humilitie for the present more hearty sorrow for sinnes past then we could haue conceiued if wee had not done them as the sight of Zorobabels temple finished did make the auntients of Israell weepe because the perfection and glorie of the former was more liuely represented to their senses by this visible and semblable model then by the ruines meere absence or imperfect reparations of it To be able to sound the depth of many conclusions better then others can giues stayed and setled iudgements a more distinct and compleat measure of the knowledge they wanted then fantasticke or shallow wits can haue For this cause solid learning alwaies contracts verball knowledge and superficiall skill in any facultie dilates mens estimates of theÌ„selues puffes them vp with preiudiciall conceits of their owne worth And seeing all our knowledge in this life though of matters naturall and neere at and is euery way imperfect the increase of it is alwaies vnnaturall and monstrous vnlesse the more we know the better we know our imperfectious and be humbled with a more sensible feeling of our wants Now in as much as the fruits of life do neuer take so kindely as the fruites of knowledge in any sonne of Adam since he made that impious and crroneous choice and euery mans owne experience can teach him that his practique faculties or performances come still short of his speculatiue notions or apprehensions of what is good and fit to be done we are by this twofold reason enforced to take the vnfained acknowledgement of our imperfection in working and serious distrust both to our works and our selues as no way iustifiable or approueable in the sight of God but for the perfect and compleate righteousnesse of CHRIST IESVS for an essentiall branch of that vniformity before required in true and sauing faith The growth of these particulars is like the growth of twins the more firme and liuely faith we haue the better and more sincerely we worke the bettter and more sincerely we worke the more vnfaignedly and faithfully wee renounce all confidence in our workes and our selues the more faithfully we renounce all confidence in these the more caâ—tiestly we seeke after saluation only by CHRIST of whose allsufficient sacrifice and righteousuesse fully satisfactory of Gods law and meritorious of mercy our righteousnes inherent though imperfect giues vs a truer tast then vnbelieuers can haue Thus the weaker we are in our selues the stronger we are in Him 4. The former question about the vse of grace depends vpon another betwixt the Romanist and vs about the measure of inherent righteousnesse They make the encrease and growth of grace not to perfect but vtterly to abolish the nature of it by conuerting it into righteousnes inherent as well for quantity as quality acceptable of it selfe to God without his fauour or indulgence We as the name imports make it alwaies subordinate vnto gratious acceptance and seeing we take it onely as a pledge of diuine fauour whereof wee stand perpetually in need as it is first giuen so we desire it may be increased onely to the end we may more constantly and faithfully sue for mercie and seeke diuine approbation aright Of our edification in CHRIST faith is not the foundation onely but the roofe vnto which all other graces haue the same reference that Hur and Aaron had vnto Moses The best seruice euen charitie it selfe can performe is to vnderprop the hands of faith lifted vp vnto the throne of grace from which the sentence of absolution must proceed Directly contradictory to this declaration saith the Romanist faith iustifies onely as it disposeth vs to the attainment of charity which is the formall cause of iustification the complete forme of such perfect righteousnesse inherent as is the onely immediate cause of saluation Charitie though giuen for CHRIST is to him the Crowne of faith reaching heauen by it owne perfection to vs not charity onely but faith it selfe as it is part of our imperfect righteousnesse inherent is footstoole to it selfe in the act of iustification or whiles it pleads for mercy Nor vas any sonne of Adam for the least moment of time euer so righteous but the actuall mediation of Christ or interposition of his sacrifice secluded from his triall at the tribunail of Gods iustice he might besides all his other sinnes iustly haue beene condemned for not stirring vp
the gifts and graces of the spirit or not right vsing them to his glory that gaue them Thus much euery conscience that hath tasted of Gods mercy and goodnesse in Christ will be ready to confesse and this truth now deliuered by vs was in effect the doctrine of the learned and religious Bucer in his conference at Ratisbone with our aduersaries Although he that is iustified hath righteousnesse through Christ inherent the faithfull soule notwithstanding doth not rely on it but onely on the righteousnesse of Christ wherewith wee are endowed without which there neither is nor can be any righteousnesse A more full declaration of his opinion in this controuersie vasquez * out of the same conference hath ready gathered to our hands When certaine propositions which the Author of that conference cals ambiguous were brought vnto him amongst which this was the first faith is the beginning of iustification his answer was if this speech be meant of inchoated righteousnes renouation of the mind which consists in faith hope and charitie with other vertues we admit it for such righteousnesse wee grant to bee a gift yea a new creature in Christ of which we participate by faith yea faith is the first part of it seeing we can neither loue God nor conceiue true hope in Him vnlesse we first know him by faith This righteousnesse of renouation notwithstanding is not that by which we become so righteous in the sight of God as life eternall should be due vnto vs for it seeing it is imperfect and cannot satisfie the Law of God during the time of this mortall life another righteousnesse is required to wit the rightousnesse of God through which wee haue confidence in our Lord CHRIST and are established in the assurance of saluation The like resolution or state rather of this controuersie he gathers out of Chemnitius words as they are related by his aduersary Tiletan We teach not that beleeuers are iustified without righteousnesse for such iustification God himselfe hath pronounced to bee an abhomination in his sight Prou. â—â— ver 15. Isa 5. ver 23. but we thinke it necessary that in iustification righteousnesse should interceed or interpose and that not euery sort of righteousnesse but such as is sufficient in the iudgement of God such as is worthy of eternall life Now seeing that righteousnesse which consists in the internall renouation of our mindes by reason of carnall imperfection and vncleannesse adherent is not such necessary it is there should be another righteousnesse through whose interuention or intercession we are iustified in the sight of God 5. From this learned writer the Diuines of Colen and many Schoolemen acknowledged by the Romish Church for her children in other points did but a little dissent as the Iesuite grants and their words are so plaine that euery one may see might these men haue been chiefe delegates in this cause the controuersie had bin quickly ended The only difference can be picked by this curious inquisitor is but this Chemnitius and Bucer made our inherent righteousnesse as he wrongfully charges them a sin the diuines of Colen made it onely imperfect or no righteousnes without the merits of CHRIST to which it serued but as an instrument by their confession CHRIST righteousnesse was not only the efficient or meritorious cause for whose sake this righteousnesse innerent was bestowed vpon vs but the sorme which did so consummate it that is our iustification was accomplished by addition of his righteousnesse vnto ours Vnto this opinion amongst the rest euen Pighius himselfe who made so light accompt of originall sinne did subscribe not induced thereto as is pretended with the sweet discourses of his aduersaries but with the euidence of the truth they taught Indeed Pighius consequently to his error concerning the nature of originall sinne did hold our righteousnesse inherent imperfectionly for the quantity whereas Chemnitius and Bucer did hold it vnsufficient besides for the quality not that it was a sin but that it had sin so adherent as it could not make vs cleane and pure though but in imperfect measure in Gods sight We wil be content to take these Diuines mentioned with that troupe of most famous schoolemen as well antient as moderne expresly yeelded vs by Vasquez as more then fully sufficient either for worth or number to ouersway the authoritie of such later Pontificians as in the conference at Ratisbone or Auspurge or in that booke exhibited vnto Charles the fift before the Trent Councell maintained the contrarie opinion now established Vnto the Trent Councels authoritie because it hath determined for these later and obscurer against the former Schoolemen and vs we will oppose the authority of Scripture and principles of faith directly acknowledged by all but indirectly ouerthrowne by the Councels decree In examining of which it may excuse our boldnesse that so many of their writers should without censure before and some I take it sinte the promulgation of it teach the contrarie The sole formall cause of iustification is the righteousnesse of God not by which he is righteous but wherby hee makes vs righteous to wit that wherewith once endued we are renewed in the spirit of our minde and are not onely reputed iust but truely denominated iust as indeed we are by receiuing righteousnesse euery one according to that measure which the holy Spirit imparts vnto vs as he pleaseth and according to our seuerall proper dispositions or cooperations The formall cause or if that be not enough the sole formall cause of our iustification is righteousnes inherent which as the Romane Catechisme set out by the authoritie of the same Councell in plaine tearmes auoucheth must be so perfect as to leaue no staine or blot of sinne inherent in vs able to present our soules if I mistake not the meaning of it truely glorious at least splendent and beautifull in the sight of God Whatsoeuer else I haue charged their doctrine with they willingly grant to be necessarie consequences of the Councels determination and condemne vs as Heretickes for contradicting them And least we should suspect it might be a matter not altogether vnpossible for the Trent fathers to erre in that peremptory decree late Iesuties would perswade vs it were a matter altogether impossible for God almighty although he should vse his absolute power to iustifie vs by any other meanes then the Councell hath defined Some in their Chuch of no meaner note then the famous victoria and Melchior Canus with other of Aquinas followers publique professors too were not ashamed or afraid to teach that grace inherent did not make vs iust or acceptable in the sight of God by it meere entity or quallity that the value or estimate of it did depend vpon the will and pleasure of him that gaue it content to accept or pronounce vs once partakers of it as iust and holy though not such in our selues or though the inherent vertue of it as money is valuable not
strong ones which come single might instruct vs how dangerous the conflict will be with all which our memories once throughly stirred can muster to affright our consciences Yet if wee did duely consider the vniformity of strength betweene the seuerall branches of faith or as it respects diuerse obiects the very consciousnesse of any one sinne whereunto wee haue been indulgent will be of like force to withdrawe our assent from Gods mercies as the delight or pleasure we tooke in the obiect of it was to cause vs transgresse any part of his will reuealed The same strength beautie had to allure vnto adulterie will that fowle sinne vnrepented of haue to diuorce our soules from CHRIST Nor could wee faile in practice of this or other commaundement vvithout a precedent defect of that faith which onely can firmely vnite vs vnto CHRIST whereby likewise were it firme it selfe we would assent vnto euery precept of God as much better then any incompatible good And seeing our present faith or trust in God is but commensurable to our fidelity in his commandements then which through scrupulositie of conscience or Christian modesty it may be lesse but cannot be greater without hypocrisie or presumption it must needes want strength to lay sure holde on CHRISTS merits vntill it be able to subdue those desires of the flesh to which it yeelded in the former temptations To say Lord Lord cannot suffice ere we can truely resume our woonted confidence if any we had or make a faithfull plea for mercy Gods will neglected must be executed either in the act if the obiect be present and may be prosecuted or in sincere and constant resolution if abilities or opportunities required to execution of what we resolue vpon be altogether wanting or our indeauours vpon ineuitable occasions hindred 2. For our better preparation against this last and terrible conflict with the world the diuell and flesh let vs imagine the next thunder-clap or vncouth sound we heare did summon vs to finall iugement or if our imaginations bee so quicke and liuely as to awake themselues without external noise or clamor or able as of matters secular so of diuine that certainely shall be to frame representations as if they were already present let vs contemplate CHRIST not as farre absent or soliciting our cause before his father but now appearing in maiestie and great glorie accompanied with infinite legions of holy Angels for his Assessors or attended by Satan and in his infernal troops desirous to be emploied in the execution of his sentence Were the eyes of all our faith as firmely set vpon this sight as some mens are vpon his merits and personall loue to them so as the obiects of terrors yet vnseene but which we stedfastly belieue shall be manifested might haue as full a stroake vpon our inclinations vnto dread of that last day which in this life no man can want vnlesse his righteousnes be angelically perfect as daily cogitations of Gods mercies and fauour to vs in particular haue vpon our hopefull apprehensions or desires of glory all vicissitude of feare and trembling in our soules thus equally poised by contrarie impulsions would not be taken for signes of infidelirie or hypocrisie Nay my conscience assures mee but herein I preiudice no mans perswasions in particular that a multitude of such as condemne all without exception which cannot apprehend the truth of their owne saluation though alas who is he that desires not so to doe as surely as any other article belieued would bewray tokens of feare and dread more euident to others then their former apprehensions were vnto themselues 3. Or were wee in CHRISTS presence though not so terrible as in that day it shall be but rather as amiable and familiar as his Apostles did enioy it set to compare either his precepts generall to all Christians or peculiar to our seuerall vocations with our daily practises or performances who is he that would not more shame at his owne nakednesse then ioy in his Redeemers righteousnesse who is he that would not bee more readie to conuey himselfe out of his sight then with confidence to approach his presence who is he would not wish his former seruice might passe without account or anie certaine hope of reward eternall rather then aduenture to take his finall sentence without some respite for amendment Yet thou O CHRIST my Redeemer and Iudge most righteous best knowes I propose not these scruples to diminish but rather with purpose to increase and fortifie all true confidence in thy merits and thy Fathers mercies but that I know and thou much better knowest it oft-times weakens it self by shooting vp before it time or too fast and in this forward age had much neede to be lopped that it may grow as well in breadth and thicknesse as in length seeing growth in height without soliditie correspondent is but a mounting in presumption the period of whose ascent is pronenesse to fall headlong in despaire 4. Or if any man can drawe the inference here intended from other premises more commodious I shall bee willing to relinquish mine But the best method as yet I knowe for establishing of true confidence will be this As oft as we thinke vpon that fundamentall oracle of life Whosoeuer belieues in him shall not bee ashamed to consider withall that the true crisis of such a constitution as the Prophet there speakes of will not be till the day of CHRISTS appearance Whence least wee should ouer-reach our selues in confident perswasions by suffering our mindes to runne too much vpon the former promise without a counterpoise to trie their strength let vs ballance our apprehensions of it with meditation vpon this truth Hee onely belieues aright in CHRIST that will not be ashamed at his appearance The inference hence naturally issuing is our Sauiours and not mine Watch therefore and pray alwaies that yee may bee accompted worthy to escape all these things that shall come to passe and to stand before the Sonne of man From this conclusion wee may resume our former assertion as a necessary corolary That besides iustification habituall there is a iustification vertuall which hath a permanent duration and consists in the perpetuity of watchfulnesse and prayer that the foundation of it as of our confidence is vnion with CHRIST by a faith fructifying in conuersation and workes conformable to him as the Disciple whom hee loued most diuinely hath instructed vs And now little children abide in him that vvhen he shall appeare we may haue confidence and not be ashamed before him at his comming If ye know that he is righteous know yee that vvhosoeuer doth righteousnesse is borne of him 5. Beloued Reader I am the bolder to put thee in minde of such strictnesse as the profession of Christianitie bindes thee vnto the rather because I purpose not otherwise to affright thee with any markes of reprobation Few I know so well affected but without repentance and greater constancie
not haue done though our Sauiour in person should haue charged him so to doe Easier it is by this assiduous carefulnesse and religious practice to weede all rootes of loue or trust in riches by little and little out of the heart then to bee plucked from them vpon a suddaine albeit vtterly to extirpate all trust in them where they abound is onely possible to the omnipotent power and a rare document of diuine mercie as that dialogue betwixt our Sauiour and his Disciples begunne vpon the former young mans sorrowfull departure at the mention of such qualification as he exacted of his followers doth necessarily implie IESVS saith the Euangelist looked round about and said vnto his Disciples How hardly doe they that haue riches enter into the Kingdome of God His manner of vttring it or other circumstances not expressed did intimate greater difficulty to his Disciples at the first hearing then this short speech doth vnto vs. For they were astoâ—ied at his words Did they then mistake him or was he willing to make the difficulty lesâ—e then they conceiued it No he answered againe children how hard it is for them that trust in riches to enter into the Kingdome of heauen It is easier for a camell to goe through the eye of a needle then for whom he that trusts in riches No for a rich man to enter into the kingdome of God Well might this reassumption of the former difficultie increase their astonishment and extort that demaund who then what rich man at least can be saued with men it is impossible any should but not with God Howbeit to make entrance into the kingdome of God for him that trusts in riches while he trusts in them is no act of his omnipotent power seeing no man can trust in him and in riches too for this were to serue him and Mammon nor is it possible by the diuine decree that any should enter into that kingdome without trust in God The matter therefore which seemed altogether vnpossible to the conceipt of CHRISTS disciples was for a rich man not to trust in riches as much as this young man did this is an extraordinary gift of God to be sought with greater care with greater diligence and frequency of praiers of fastings and practices of charity then either wealth preferment health life or whatsoeuer may befall it Blessed is the rich which is found without blemish and hath not gone after gold nor hoped in money and treasure Who is he and we will commend him for wonderfull things hath he done among his people Who hath beene tried thereby and found perfect let him be an example of glory who might offend and hath not offended or doe euill and hath not done it Therefore shall his goods be established and the congregation shall declare his almes 4. But as in most other points so in this we vsually fill vp the measure of our iniquitie vnto the brimme ere wee thinke Gods iudgements can approach vs by a generall ouersight elsewhere discouered in vsing the seculiar phrase of our corrupt times rather then the gage of the sanctuary for notifying the capacity of that body of sinne which we beare about vs or the greatnesse of our actuall transgressions Who will not confesse that it is very hard to haue riches and not to trust in them and impossible for him that trusts in them to enter into the kingdome of God But who is he will thus assume It is very likely that I trust in riches what is it blindes vs but the grosse language whereto we are accustomed as if to trust in them were to say vnto them ye shall deliuer mee to pray or offer sacrifice vnto them yet so our hearts say though we perceiue it not vnlesse we be more carefull and vigilant to make vs friends of the vnrighteous Mammon then either to get or keepe treasures though lawfull vnlesse more delighted in employing them to charitable vses then in watching or entertaining oportunities for increasing them In them we trust not in our God vnlesse the inclinations of our hearts to get or forgoe them be so iustly poised that any occasion of doing good doe cast our resolution as readily one way as the other that their losse if by Gods appointment they take wing doe not so depresse our soules but that they may instantly returne as Iobs did vnto their wonted station The Lord hath giuen and the Lord hath taken away blessed be the name of the Lord. So prepared we should bee that our ioy should flow as well when our earthly store doth ebbe as when it swelleth Let the brother of low degree saith Saint Iames reioice in that he is exalted but the rich in that he is made low for as the flower of the grasse he passeth away Thus whiles wealth increases it should occasion vs to trust in God because he giues it but more whiles it failes because it is then more manifest there is no trust to be reposed in it CHAP. VII Of the antipathy betweene true Faith and ambition or selfe-exaltation That the one resembles our Sauiours the other Sathans disposition Briefe admonitions for auoiding such dangers as grow from other branches of voluptuous life 1. SEeing desire of riches drawes vs into so many snates and intangles vs with so many noisome lusts the reader happily will condemne the couetous as the man whom God abhorreth most Howbeit besides couetousnesse or loue of riches another root of euill there is whose antipathy with the seed of life is like the enmity betwixt the womans and the serpents seedâ— And no maruell seeing true and liuely faith is the expresse image of that humble meek lowly mind which was in Christ as this wilde tare whose extirpation we seeke is but the ofspring of the great serpents venemous pride Riches choke or stiâ—le the word of life in the growth and make the passage into the kingdome of God so hard and narrow for the rich man as is declared but aspiring thoughts perish the very first seedes and rootes of faith and cast downe the ambitious man headlong from approaching the gate whereat the righteous enter for a euery one that exalts himselfe shall bee brought low Could we rightly measure the nature of ambition or exaltation of mans selfe by the true rule of the sanctuary and not by the popular notions or conceipts that men this way very faulty haue of this infernall sinne we might finde a more compendious ascent vnto the holie mount then most doe take or care to enquire after The roote whence this mischiefe springs as all agree is a desire of ciuill power or greatenes which then onely in vulgar esteeme brancheth it selfe into ambition when this greatnes is sought for by vnlawfull meanes but this is a mist of error or hypocrisie in the minde which riseth from foggy desires of this grosse humour in the heart For we may as often we doe vse lawfull meanes for compassing most vnlawfull ends