their personages and reall imitation of their vertues It is a kinde of cunning I must confesse to be able accurately to paint God or his goodnesse but as little pertinent to true Christian knowledge as an artificiall picture of a great feast is to a poore soule almost starued for hunger vnlesse it make vs not painted images but true and liue sonnes of the euerlasting God For our light must so shine before men that they seeing our good workes may glorifie our Father which is in heauen That such a father there is and that we are his sons we must make knowne to others by imitating his perfections 7. To these or like points do sacred writers vsually extend words importing knowledge whether they speake of our knowing God or his knowing vs. The Lord knoweth the way of the righteous sayth the Psalmist And if he know it will he not reward it Yes with life for the way of the wicked because as well knowne to him shall perish Answerable hereto men are sayd to know Gods wayes when their demeanure is such as if they expected he should presently take notice of theirs either to reward or punish them It is a people that doe erre in their hearts sayth the Lord for they haue not knowne my waies As they did erre in their hearts so did they not know Gods wayes in their hearts for such a knowledge of them as is confined within the braine or such as a man that neuer trauelled may haue of a strange country by a mappe no doubt they had But as beaten wayes vulgar directions of the inhabitants are better guides in vnknowne coasts then most accurate geographicall descriptions so is it not this superficiall knowledge of Gods wayes that can conduct vs to his rest whither none come but such as can tread in the steps of holy and religious men that haue gone them and learne that by experience which others paint out and decipher This is life eternall sayth our Sauiour that they might know thee the only true God and Iesus Christ whom thou hast sent equiualent hereto is that Whosoeuer belieueth in him shall not perish but haue euer lasting life Can faith and knowledge then reach to heauen vnlesse they be lengthened by loue and other Christian vertues He that is warned to receiue a Prince or man of state will make accompt of his necessary traine albeit no mans comming besides be specified Nor is it needful sacred writers should mention loue or other attendants of those queenes of vertues Wisdome faith or knowledge if these be present the rest will certainly accompany them Hee that sayth I know Christ and keeps not his commandements is a lyar and the truth is not in him Faith or knowledge without loue is not Christian but hypocriticall for only he that hath Christs commandements and keepeth them is he that loueth him We know that the sonne of God is come and hath giuen vs an vnderstanding that we may knowe him that is true and we are in him that is true euen in his sonne Iesus Christ This is the true God and eternallife Many were the peoples sinnes in the wildernesse Yet Saint Iude comprehends all in this one that they belieued not This ye know how that the Lord hauing saued the people out of the land of Aegypt afterwards destroied them that belieued not So doth the Psaimist attribute all the disobediences and rebellions of his forefathers vnto this That their spirit was not tied by faith vnto God yea the fire was kindled in Iacob and also wrath came vpon Israell because they belieued not in God and the error of the Israelites that knew not the way vnto Gods rest was in the Apostles construction vnbeliefe The word that they heard profited not them because it was not mixed with faith for we which haue belieued do enter into that Rest. The greatest praise we read giuen to the Israelites in the wildernesse was that they belieued God and his seruant Moses As long as they thus continued they were not ouercome by temptations of the world or flesh And by what meanes do all such as are borne of God ouercome the world Is not this victory from faith Who is it that ouercommeth the vvorld but he which belieueth that IESVS is the sonne of God The same dialect was well knowne in Iewry in his time that sayd The knowledge of the commaundement of the Lord is the doctrine of life that all wisdome was contained in the feare of the Lord performance of the Lawe and knowledge of his almighty power that to belieue the Lord was to keepe his commaundements Which last testimony is very vsefull in the examination of faith further to be insisted vpon in that treatise 8. It was but an effect of such mens folly as spend the best of their daies and spirits in coyning second intentions or terms of art and after they haue gotten the skill to draw solid learning by this deuice into plaine tables mistake these types or shadowes for the bodies or substances which first did seuer beliefe and knowledge of diuine matters from practise whereunto they are as naturally linked as the nerue is to the part which it moueth Nature herselfe not stretched awry by art or misled by passion from whose attraction or impulsion she is most free in matters of ordinary and common vse alwaies frames her language fully paralell to the former rules of sacred speech Into whose heart beside the hypocrites would it sinke that affection should not increase according to the degrees of worth in the obiect though no better knowne then others are Is not the quantity or perfection of goodnesse as intelligible as the bare essence or quality Or can we in part be moued with some few degrees of goodnesse knowne and not as much more moued by equall knowledge of farre more or can we rightly value the consequence of diuine truthes in respect of our selues and not frame desires of them proportionally Doth any man not much affect him whose excellent parts he highly esteemes aibâ—it he expect no reall fauour or commodity from him To say wee know a man in ordinary speech imports a demeanour or respect towards him answerable to that quality wee know in him To know him for a sweete companion includes a desire of his company or acquaintance an vnwillingnesse to fall out with him or to be estranged from him To conceiue of one as an odde and vnsociable wrangling mate implies a care to eschew all occasions of intercourse dealing or familiarity with him If an inferiour should say hee knew his lawfull Magistrate to be a most vnpartiall seuere Iusticer he need not specifie his vnwillingnes to be iustly accused before him of any crime Or if wee say wee know or belieue one to be a maruellous wise honest friendly man who would not gather that whilest this perswasion lasted we would be readier to commit any
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
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
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
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
shall be giuen c. § 3 c 5. p 1. Verse 19 When one heareth the word of the Kingdome and vnderstandeth it not c. ibidem Cha. 18 Verse 15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him c. § 2. c 2. p 9. Cha. 23 Verse 23 Woe be vnto you Scribes and Pharises Hypocrites for ye tith the mint and the rew and all manner of hearbes c. § 1. c 10 p 5. Cha. 25 Verse 44 Lord when saw we thee naked or an hungred c. § 2. c 3 p 5. MARKE Cha. 8 Verse 3 What doth it aduantage a man to winne the whole world and to loose his owne soule § 3. c 7. p 3. Cha. 10 Verse 17 Master what shall I doe that I may possesse eternall life § 3. c 6 p 3. Verse 23 How hardly doe they which haue riches enter into the kingdome of Heauen ibidem Verse 29 Verily I say vnto you there is no man that hath left house or brethren for my Names sake c. § 3. c 8. p. 5. Cha. 12 Verse 33 Thou art not farre from the Kingdome of God § 2. c 6. p 3. Cha. 13 Verse 13 Yee shall bee hated of all men for my Names sake § 3 c 3. p 4. Cha. 16 Verse 17 These signes shall follow them that beleeue In my name shall they cast out diuels they shall speake with new tongues c. § 1 c 11. p 5 LVKE Cha. 5 Verse 39 No man that drinketh old wine straightway desireth new c. § 1. c ◠p 2. Cha. 6 Verse 22 Blessed are ye when men hate you and separate you c. § 3. c 7 p. 5. Cha. 8 Verse 15 That which fell in good ground are they which with an honest and good heart c. § 3. c 8. par Cha. 12 Verse 33 Prouide your selues bagges which wax not olde c. § 3. c 8 p 6. Verse 48 To whom much is giuen of him much shall be required § 3. c 4 p. 3. Cha. 14 Verse 8 9 When thou art bidden of any man to a wedding c. § 3. c 7 p 1. Verse 12 13 When thou makest a dinner or a supper c. § 2. c 2. p 8 Verse 33 Whosoeuer denieth not himselfe and for saketh all he cannot be my Disciple § ◠c 3. p 5. Cha. 18. Verse 14 Euery one that exalteth himselfe shall bee brought low § 1 c 10. p ◠§ 3. c 7. p 1 Cha. 21 Verse 36 Watch therefore and pray alwaies c. § 2 c 9. p 4. IOHN Cha. 2 Verse 24 Many when they saw his miracles beleeued in him c. § 1. c. 11. p 1. Cha. 3 Verse 15 VVhosoeuer beleeueth in him shall not perish but haue euerlasting life § 1. c 8. p 7. Cha. 4. Verse 34 It is my meate and drinke to doe my fathers will and finish his worke § 1. c 10. p 1. Cha. 5 Verse 44 How can yee beleeue which receiue honour one of another c. § 1. c 11. p 1. Verse 46 Had you belieued Moses you would haue belieued mee c. § 2. c 3. p 2. Cha. 6 Verse 14 Of a truth this is that Prophet which should come c. § 2. c 1 p. 5. Cha. 7 Verse 38 Hee that belieueth in mee as the Scripture hath said out of his belly c. § 1. c 11. p ◠Cha. 8 Verse 34 VVhosoeuer committeth sinne is the seruant of sinne c. § 2. ◠8 p ◠Verse 39 40 If yee were Abrahams children yee would doe the workes of Abraham § 2. c 6. p 2. Verse 44 You are of your father the diuell and the lusts of your father you will fulfill § 2. c 3. p 2 § 2. c. 8 p 6. Cha. 11 Verse 25 26 I am the resurrection and the life hee that beleeueth in mee c. Sect. 1. c. 7 p 4. Cha. 12 Verse 32 Euen amongst the Rulers many beleeued in him Sect. 1. cha 11. par 1. Cha. 14 Verse 21 Hee that hath Christs commaundements and keepeth them c. Sect. 1. c 8. p 7. Cha. 17 Verse 3 This is life eternall that they may know thee the onely true God c. ibid. ACTS Cha. 7 Verse 5 God gaue Abraham none inheritance c. Sect. 1 c. 7. p. 4. Verse 51 Ye stiffenecked and of vncircumcised hearts c. Sect. 2. c 3. par 2. Cha. 20 Verse 35 It is more blessed to giue then to receiue Sect. 2 c. 4. p 2. Cha. 24 Verse 25 VVhen Paul preached of righteousnes Felix trembled c. Sect. 1. c 6 p. 12. ROMANES Cha. 1 Verse 16 The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth Sect. 1 c. 11. p 9. Cha. 2 Verse 13 The hearers of the law are not righteous before God c. Sect. 2 c. ◠p 3. Verse 28 He is not a Iew which is one outwardly c. Sect. 1. chap 11 par 9. Cha. 3 Verse 3 The faith of God cannot be without effect Sect. 1 c 10. p. 3. Verse 23 There is no difference all haue sinned c. Sect 2. c 6. p 5. Verse 28 Therefore we conclude that a man is iustified by faith c. ibidem Cha. 4 Verse 3 Abraham beleeued God and it was counted vnto him for righteousnes ibidem p. 4 Verse 5 6 To him that worketh not but beleeueth in him c. ibidem par 6. Cha. 5 Verse 1 Being iustified by faith we haue peace with God c Sect. 1. c. 1◠par 2. Cha. 6 Verse 2 3 How shall we that are dead to sinne liue yet therein c. Sect. ◠c. 6. p. 2 Cha. 7 Verse 18 To will is present with me but I find no meanes to performe that which is good Sect. 1. c 6. p 5. Cha. 8 Verse 30 Whom he predestinated them also he called and whom hee called them also he iustified Sect. 2 c 6 p 3 Cha. 9 Verse 6 All are not Israell that are called Israell Sect 1 c 11 p 12. Cha. 10 Verse 10 With the heart man beleeueth vnto righteousnesse Sect. 2. chap. 5 par 1. Cha. 13 Verse 10 Owe nothing vnto any man but loue Sect 2 c 4. p 2. 1. CORINTHIANS Cha. 9 Verse 9 God is faithfull by whom wee are called vnto the fellowship of his sonne Christ Iesus c. Sect. 1. c 10. p 3 Cha. 12 Verse 31 Couet ye earnestly the gifts c. Sect. 1 c 11. p. 6. Cha. 13 Verse 1 2 Though I speake with the tongues of men and Angels c. ibid. p 4. 17. 2. CORINTHIANS Cha. 5 Verse 21 Hee hath made him to be sinne for vs which knew no sinne c. Sect. 2. c. 7. p. 6. GALATHIANS Cha. 3 Verse 7 Such as doe the workes of Abraham they are the children of Abraham Sect. 1. c 11. p 12. Sect. 2. c. 6. p. 2 EPHESIANS Cha. 5 Verse 18 Be not drunke with wine wherein is excesse c.
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
and liuely when wee feele a present benefit redounding to our selues from the good we do to others as if we actually perceiued the cooperatiue cōcurrence of diuine goodnesse in these workes of charity As well this loue of God as of our neighbours are though in different manner effects or properties of liuely faith or of that grace whereof faith it selfe is the principall stemme as it illuminates the minde or supreme faculty of the soule Our loue of God may well seeme to be an effect immanēt or residing in the same faculty with faith Loue to our neighbour an effect transient as hauing a distinct roote or originall whence it springs and takes it proper substance though quickned and moued to euery good worke by faith as the moone hath a distinct bodie of it owne more capable of light then others are but illuminated by the sunne The substance or body of loue to our neighbours is naturall humanity or kindnesse whose illumination perfection and guidance is from faith apprehending the goodnesse of God whom we immediately loue aboue all for himselfe as the onely Creator and preseruer of all the onely procurer of all good to all others in him and for him as our fellow creatures and ioint obiects with vs of his vnrecompensable loue 3. The same dependance on faith haue trust and confidence or that affection which in latine we call Fiducia Confidence in their language of whom we borrow the name implies a boldnesse or hopefull assurance of good successe in the businesse we goe about and naturally springs from a perswasion either of our owne or others sufficiencie of whose helpe or furtherance we may presume Thus the strong are vsually confident in matters of strength wise men or well experienced in matters to be tried by wit or worldly pollicie the wealthy in causes that may be swaied with bribery men well allied in businesses that may be carried best by multitude of friends But all these branches of confidence haue the cursed fig-trees hap Cursed be the man that trusteth in man and maketh flesh his arme and with-draweth his heart from the Lord. For he shall be like the heath in the wildernesse and shall not see when any good commeth but shall inhabite the parched places in the wildernesse in a salt land and not inhabited The stocke notwithstanding whence they grow being purified and seasoned by grace these lopt off and the true knowledge of God ingrafted in their steed beareth fruit vnto saluation For blessed is the man that trusteth in the Lord and whose hope the Lord is For hee shall be as a tree that is planted by the water which spreadeth out her rootes by the water and shall not feele when the heate commeth but her lease shall be greene and shall not care for the yeare of drought neither shall cease from yeelding fruit The points towards which this naturall affection whereof all participate more or lesse must be set ere it grow vp into such confidence as spreads it selfe throughout all the waies that God hath appointed vs to walke in are the articles of Gods power and wisdome ouer all the workes of his hands and his fauour towards vs. The manner how faith doth raise it the Reader may more easily perceiue if it please him call to minde or hereafter obserue that as well in the dialect of sacred writers whether Canonicall or Apochriphall as other morall Authors or common speech there is a twofold faith One passiue or obiectiue which in English we vsually call fidelitie or faithfulnesse whereunto we may safely trust another actiue or apprehensiue by which we assent vnto the former and rely vppon it as farre as our needfull occasions shall require Of this reliance or reposall confidence is but a further degree presupposing a firmer apprehension or experience of more then ordinarie sufficiency and fauour towards vs in the party to whose trust we commit our selues or our affaires Fidelity or faith passiue he well notified in part that told vs Quando fit quod dicitur tunc est fides Faithfull hee is in his sayings that hath good ground for what he speakes or called to an account is able to make such proofe of his assertions as the nature of the businesse shall require Faithfull in his doing he is that approues the truth of his promises by performance whom wee cannot better describe then the Psalmist hath done One that walketh vprightly worketh righteousnesse and speaketh the truth in his heart or as we say one whose heart goes with his mouth and changeth not his oath or promise albeit the performance of it be to his greater hinderance then he conceiued when he made it Alwaies the better opinion we retaine of this passiue fidelity or faithfulnes the greater is our actiue faith trust or reposall in it but trust or confidence in fallible or absolute wee cannot haue in any mortall man For besides that his heart or intention is vnknowne to vs such abilities as now he hath are obnoxions to change so is his purpose and resolution Not the honestest man on earth but is mutably honest at least in respect of vs and where all other conditions be equall we trust him better whose meanes are whole and sound then one of a broken or crased estate For few there be but sore pinched with pouerty will shrinke from what they promised vpon presupposed hopes of better ability And most men perhaps out of a consciousnesse of their owne mutabilitie vpon like change of fortunes or new discouery of dangers before vnknowne seeme to grant a generall pardon or dispensation to others in like cases at the least if abilities vpon such casualties be wanting ingenuous creditors doe not expect performance of promises made howsoeuer their debtors minds were affected when they made them whence as I said confidence in such men if other conditions be equall are lesse safe yet the more we trust them vpon lesse probable meanes of abilitie or vpon externall appearances of danger or suspitions cast by others of their likelihood to breake the greater eredite and honour we doe them For as loue vnlesse it proceed from a party odious and vnlouely is vsually repaid with like affection according to the olde saying V is vt ameris ama so ipsa fides habita obligat fidem Men oft times become more trusty then otherwise they would be by the trust or credence we giue vnto them God in whom only this fidelity or faith obiectiue according to the most absolute idea or perfection of it is immutable is alwaies more fauourable to such as faithfully commend themselues and their affaires vnto this care and trust And vnto faithfull reliance and reposall on his promises wee are tied by a triple bond of faith which cannot possibly breake or vntwine once surely fastened If we fully assent to his veracitie we cannot question whether he purpose whatsoeuer he promised if to his omnipotencie we cannot doubt of his allsufficiencie to performe For
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
detested the very name of his Gospell altogether ignorant what iâ— meant That the cause of Christians had neuer come to indifferent hearing that their persons were condemned for their profession ere their liues were examined is too apparent in that such of the heathen as had iust reason to haue noted a manifest difference or opposition had obserued none betweene them and the Iewes but adiudged the one liable to the others faults if faults they were they so much disliked in the Iew as honest and religious men especially if poore euen all that make a conscience of their wayes haue in these daies much adoe to be absolued from disgracefull censures of Puritanisme or Anabaptisme as if because they share with the fauourers or authors of these sects in zealous profession of the truth they should therefore with losse of their estimation helpe to pay such arrerages as the Christian world may iustly exact of the other for their hypocrisie But since Kings and Queenes haue vouchsafed to be nursing fathers and nursing mothers to the Church since the titles of custos vtriusque tabulae defeusor fidei Rex christianis simus or catholicus haue beene accounted as fairest imbellishments in the inscriptions of greatest Caesars like precious pearls in their crowns or costly iewels in their diadems Gods messengers haue by publicke authority been not only permitted but enioyned to preach and the people with reuerence to heare the glad tidings of the Gospell as the royall embassage of the King of kings Pastours strictly commaunded to exhibite the flocke to receiue Christian Sacraments in honourable memory of CHRIST their Institutour and signe of loyall submission to his royall hests So haue the lawes of euery Christian nation since this change inflicted disgracefull punishments on such as shall viliâ—ie and contemne these or other sacred rites Whence the very name of an Atheist or Infidell is become as odious vnto Christian children as the name of a Christian was amongst the heathen or a Coward at this day amongst souldiers Hence as euery one almost is willing to perswade himselfe he is as good a man as the best because it is a fowle disgrace to be reputed a dastard so most belieue they loue Christ and rightly belieue in his name because it is so great a shame and ignominie amongst men at least of better sort in Christian states to be ranked amongst Atheists Infidels or Apostataes Thus from one and the same secret working of corrupted nature seeing to expell the poison of secular disgrace at contrarie or opposite emunctories the antient heathens were brought to hate wee loue Christ and his Gospell before we knew them and yet it is certaine that hee which either hates or loues any mans person manners or doctrine before he know them doth loue or hate hee knowes not whom nor vpon what occasions 4. Many resolute spirits there be in this kingdome who if they should in places of indifferencie heare a Turke preferre Mahomet and the Musselman before Christ and the Christian religion would swagger with him as sternly as if he had spoken against Tobacco giuen him the lie or called him Coward and yet perhappes more offend CHRIST in maintaining then the other in occasioning the quarrell To such as looke vpon the professors themselues or measure their goodnesse by their locall vicinity vnto truth there is great difference in shew none in substance to such as obserue the identitie of their motiues to embrace opposite religions He that should a farre off see three men of equall stature walking together the first in the ordinarie path the second on a bench twelue inches higher the third in an alley as much below it not acquainted with the aduantage or disaduantage of ground which one had of another would think there were great difference in their height which notwithstanding would be the same if they changed walkes or none at all if they stood all vpon one leuel If we thus compare the Turke and the Newtralist and such as professe great zeale to Christian religion considered onely in the generall negligent in performance of particular necessarie duties one seems to come much neerer Christ then the other yet the Turke though destitute of any inherent grace without any renouation of minde only brought vp according to our country laws altogether ignorant of his fathers house or profession would shew as great loue to Christian religion as the former prosesser did and he though christened in our Church brought vp in Turkey knowing nor suspecting nothing to the contrarie but that he was by descent and progeny a Turke would be as peremptory for the defence of Mahomet or both brought vp in places permitting Newtralitie or free choise of religion would be as indifferent for the one as for the other All the differences betwixt them is in the lawes or customes of their countries none in the internall constitution or qualification of their soules which though one and the same may incline the heart of the Iew the Turke the Papist and the Protestant alike firmly to embrace the religion wherein each hath beene brought vp and prosecute contrary obiects with equall strength of the same corrupt desires Nor doth the truth or excellency of the obiect iustifie but rather condemne such as prosesse it of hypocrisie vnlesse it imprint a liuely character of it goodnesse vpon his heart vnlesse the force and vertue of it be diffused through his best faculties and manifest it selfe in his life and conuersation To be brought vp in a Princes court daily conuersing with men of excellent behauiour speach and complement and still to retaine a â—lownish language rude affections and seruile conditions doth argue a nature more agrest then the same qualities would in such as had all their life time followed the plough But for a professed Christian to sixe such base or slothfull desires on these obiects of life as the Turke doth on Mahomet or worldlings on their commodities is iust as if a Husband-man should offer a Ieweller as many graines of barley as his iewell weighed This rule is generall without exception that whosoeuer loues Christ either for feare of disgrace loue of honour neighbourhood or desire of conformity with others would reuolt from him if his countrey lawes or custome should change for he loues these commodities or contentments not him From these deductions we may gather the hate which most Heathens Turkes and Infidels and the loue which vulgar Christians beare to Christ to be of value equall were both vnpartially weighed For which of vs will giue a pin to chuse betwixt this enmity that hates to day as ready to loue to morrow and his friendship that loues to day but would be as forward to haâ—e to morrow if any new occasions or prouocations should be presented Seeing then generall or confused notions of great affection vnto Christ can be no argument of true faith but rather vsuall introductions to hypocrisio it remaines we â—eeke some trian 5. And for our
it but halfe as great as theirs was to Moses or to his apprehension as likely to be as farre misguided more lamentable then all the grieuances and afflictions they sustaine What then was the originall of their miscariage Their zeale was like the rude moderne Papists mishapen from the wombe because not conceiued by knowledge Their loue polluted in the root because it was no fruit of faith nor sprang it from hearts so qualified as their had bin on whom or rather on whose true prases and deserued â—ame it was stubbornely set Creatures sowle and most deformed are ost-times dâ—epliest striken with loue of externall beautie as if the more imperfect nature were in them the more greedily shee sought to satisfie or couer her wants by linking them with the aboundance of that perfection shee espies in others Thus the sorer this viperous brood was tainted with hypocrisie the more they magnified the integrity and sanctity of their forefathers as if to haue descended from them and thus to admire these graces in them which themselues wanted had set them aboue all degree of comparison in respect of any others that liued in the same age with them Now this foolish pride and inbred desire of praeeminence was the onely ground as of their loue to Gods Saints deceased so of their malice against his sonne manifested in their flesh and substance 2. The memory of Abraham they could not chuse but naturally reuerence he being the first Author of that glorious couenant God made with mankinde wherein they had the priuiledges of the first borne and in their owne opinion sole intire interest And this first Doner being now dead did not either by speech or action exasperate their enuious fretfull impatient minds whereby the strength of their imaginary loue might haue been abated Moses likewise they could not but haue in greatest honour as one that had talked face to face with God and had giuen them such a lawe from his mouth as the like was neuer heard of before or after for he that had not so gloriously dealt with any nations neither had the best amongst the heathen any knowledge of his lawes The religious respect they had of it made them abhorre all idoles yet as S. Paul intimates none more prone to robbe God of his honour then they alwaies desirous to array themselues with his glory and make his praises theirs by participation With reference though not expresly intended to this humour they honoured the memory of the Prophets adorned their sepulchers and sounded their commendations amongst the people For that their country in times past had brought foorth men to whom the Almighty had communicated his secret counsailes was the fairest euidence they had to shew for that prerogatiue they still chalenged aboue the Nations the principall rest they could relie vpon for out-vying the Gentiles in vaine boasting of their auntient worthies Besides the extraordinary gifts these Prophets had in foreshewing alterations in states or other euents to come they could not but seeme honourable in this peoples sight as being the Embassadours of the great Messiah in whose expectation the meanest of them gloried more then ordinary children could in sure hope of their fathers exaltation to the lawfull crowne of the kingdome wherein they liue Euery childe of Abraham they supposed in his dayes should be like one of Gedeons brethren in fashion like the children of Kings heires of the euerlasting kingdome To haue vp braided the softest spirit in that rebellious people with treachery or disloyalty against the Messias when he should be reuealed would as much haue moued his choller as to tell some forward professor amongst vs he would be tray his Lord were hee now in earth for halfe the mony Iudas did Notwithstanding all this great shewe of loue vnto their Auncestours or fidelitie in Gods couenant these Iewes prooued banckrupts in euery point of their accompt They brake first in their loue to Abraham which was no small part of their reckoning so our Sauiour rels them If you vvere ABRAHAMS children ye would doe the vvorkes of ABRAHAM And againe Yee shall see ABRAHAM and ISAAC and IACOB and all the Prohets in the kingdome of God and you your selues thrust out The tender and louing respect they pretended to haue of these deceased Patriarches estimation would haue seemed to them could they haue knowne it but as if a desperate quarreling rufâ—ian whose dissolute and vngracious courses more grieues his vertuous fathers spirit then all the opposition of his bitterest enemies should be ready to fight with euery one that did but speak a suspicious word against him They brake againe in their accompt of their fidelity toward Moses for so our Sauiour tells them had you belieued Moses you would haue belieued me for hee vvrote of me and Moses in vvhom you trust is he that accuseth you to my Father They failed likewise most grieuously in their imaginations of extraordinary loue vnto the Prophets the very rootes and poison of that spight and enmitie their fathers bare them while they liued were propagated to posteritie still increasing their malignitie in the descent as Riuers doe their streames in their course the childrens cruelty against our Sauiour was but the fulfilling of their fathers iniquity against the Prophets his blood shed by them vpon the crosse was as the Ocean whereinto that streame of blood which had runne thorough their generations from Abels to Zacharias death and so downewards was exonerated The disposition though varying it references to seuerall persons did after so many descents no more differ then doth the humour of amad dogge running through a long lane or row of people alwaies shatâ—hing not at the same parties but at such as are next vnto him Thus Saint Steuen makes but one chaine of all iniquities continued from Moses vnto Christ ye stiff-necked and of vncircumcised hearts and eares yee haue alwaies resisted the holy Ghost as your fathers did so doe you which of the Prophets haue not your fathers persecuted and they haue slaine them which shewed before the comming of that iust one of whom ye are now the betraiers and murtherers which haue receiued the Law by the ordinance of Angels and haue not kept it For had they kept it or faithfully belieued Moses which wrote it they had neither distrusted ouâ— Sauiours doctrine nor dispised his person but their naturall disposition was most contrary to Moses meekenesse and therefore could not be agreeable to that iust ones and yet their imaginary loue to this their Law giueâ— or rather their ouer â—â—â—ning conceipt of their owne worth in that they were his Disciples imboldens them to despise his Master for they reuiled the blind man which asked them if they would be his Disciples thou art his Disciple but we are Moses Disciples we know that God spake vnto Moses as for this fellow we know not whence he is Their cruelty against him was conceiued and prosecuted vpon the same ground Caines
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
Of Bellarmine therefore we demaund why Saint Paul should instance in Abraham his purpose being as he and all his fellowes agree onely to shew that the first iustification is not attained by workes but by faith For inferring this conclusion the iustification of Rahab had beene more sit for in Saint Pauls dialect shee receiued the messengers by faith being as Bellarmine graunts destitute of all grace before But thus he answeres As Paul when he spake of the first iustification brought the example of Abraham which belonged to the second to prooue a maiori that no vniust man is iustified by workes without faith seeing iust Abraham was not made more iust by works without faith so Saint Iames when he spake of the second iustification where by a iust man becomes more iust brought in the example of Rahab which was per tinent to the first iustification where by an impious or vnregenerate man becomes iust to shew a maiori that a iust man is made more iust by workes and not of faith onely seeing Rahab of an harlot was made iust by workes not by faith onely For it is very probable shee was not onely an harlot but an infidell before such time as shee receiued the messengers but from that time to haue beleeued in God as being prepared to iustification by that worke of mercy yet so as that good worke done by faith was not simply meritorious of iustification but imperfectly and by way of congruity 5. Surely this Authors ill will vnto vs was greater then either the loue or reuerence he bare vnto Saint Paul vpon whose words least they should seeme to fauour our cause too much he labours to foster a meaning as ridieulous as thwart and contradictory to his purpose as the Diuell himselfe could haue deuised howbeit to acquit himselfe from suspition of partialitie or particular spleene against Saint Paul he spares not to father a sence and meaning altogether as foolish vpon Saint Iames as if the like palpable abuse offered to him had beene a satisfaction sufficient for the wrong done to his fellow Apostle The reader in the meane time cannot but hence take notice vnto what miserable plunges our aduersaries in this point are put when the sonnes are thus enforced violently to sumble against their mother fallen by dashing against the stone of offence to men Iewishly minded but the onely sure foundation of life to such as seek saluation aright as also how one absurditie suffered to passe by publicke authority imboldens inferiors to forge licences for a thousand The Trent Councell ignorant of any better hath giuen faire hints vnto her children for reconciling the former seeming contradiction betwixt S. Paul and Saint Iames as they expresly doe That S. Paul when hee affirmes we are iustified freely by faith without workes must be vnderstood of the first iustification whereby wee receiue grace without any worth or merit precedent S. Iames when he affirmes we are iustified by workes and not by faith alone implies the increment of grace or righteousnesse in the godly But what had Saint Iames to doe with this second iustification when as the parties whom he proposed to refute had altogether erred from the first Did hee intend they should accumulate iustifications as we doe degrees in schooles and be twise iustifyed at once Suppose hee did yet must the second iustifycation go in order before the first Or admitting hee spake ambiguously or indeterminately of both and authorized the Church when any controuersie should arise to dispose of his voice for either as shee pleased yet what instance could worse be fit the second iustifycation whereto the Romish Church applies his meaning then Rahab who til that time as Bellarmine grants was not onely an infidell but an harlot and therefore an impious person destitute of grace and if she were iustifyed or obtained the grace of iustifycation by this work done in faith without grace as the same writer glosses vppon this text how shal we reconcile him to the Romish church which hath peremptorily determined that the grace of iustifycation is not obtained by workes and to this purpose cites that of Paul If it bee grace then is it not of workes otherwise grace should be no grace Vnto this difficulty which thus diuides the tongs of Babell our answere is casie and consonant to the perpetuall voice of Gods spirit Rahab was iustified according to Saint Iames his minde this is presumed as iust or iustifiable as well by workes as by faith because her workes were a necessarie part of that inhere â—t righteousnesse which must be in euerie one that liues by faith for though wee liue by faith onely yet onely the Iust so liue This no way contradicts Saint Paul because she did not seeke saluation by workes but did therefore worke that shee might lay sure hold on Gods promises onely by faith which is alwaies as vnable or vnapt to iustifie to sue for grace or apprehend Gods mercies aright as it is to work when occasion is offered More repugnant is this distinction of iustification first and second to Saint Pauls minde or purpose or suppose though he did not entend or acknowledge it his discourse notwithstanding might admit of it there is lesse reason why his words should be retracted as Bellarmine doth to the first iustification then why those words of S. Iames of works a man is iustified and not of faith onely should be extended to the second or if Pauls might in part be appliable to it Dauid and Abraham which he makes the maine ground of his dispute are the most vnfit instances that could haue been chosen in all the Scriptures Abraham our aduersaries grant was iust before his beliefe of that promise which was imputed to his for righteousnes yet then reiustified not by workes though not without faith as Bellarmine minceth but by faith without workes as the Apostle strongly and peremptorily inferres For to belieue Gods promises concerning the birth of Isaac was the sole act of Faith yet by this act was Abraham iustified not the first time as Bellarmine grants Wherefore Faith without workes did iustifie him the second time vnlesse hee take iustification otherwise then S. Paul there doth And if this verie same Scripture which sayth Abraham belieued God concerning Isaacs birth and it was imputed vnto him for righteousnesse were as Saint Iames auoucheth againe fulfilled in the offering of Isaac he was iustified the third time onely by belieuing God not by his worke neuer accomplished if wee take beliefe and iustification in the same sence the holy spirit by the mouth of Paul doth in the Epistles to the Hebrewes and the Romans Though to offer vp Isaac in sacrifice were a work yet did Abraham offer him onely by faith because faith onely impelled him to this worke yea by the very same act of Faith which had beene imputed to him for righteousnesse Hee considered sayth S. Paul that God was able to raise him vp euen from