brother abideth in death vnlesse out of this loue as iointly respecting our brethren we lay downe our liues in loue or testimony of the truth we doe not rightly confesse CHRIST nor die in faith for whosoeuer hateth his brother is a murtherer And as he addeth hereby perceiue we the loue of God because he laid downe his life for vs. but whereby shall we perceiue our loue to him if we doe as we ought and we ought as it followeth to lay downe our liues for the brethren Not onely to redeeme many of them if that were possible from a bodily death by dying for them but rather to encourage euery one by our examples to embrace the truth and confesse CHRIST before men whether by life or death whether by profession of truth or practise of workes commanded as occasion shall be offered He that requires vs to lay downe our liues for their soules will looke we should distribute our goods to relieue their bodies otherwise to die for them is no true testimony of our loue to CHRIST for who so hath this worlds goods and seeth his brother hath neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Againe though we feede the poore with all our goods and yet haue not this loue to lay downe our liues for the brethren it profiteth nothing and though we giue our bodies to be burned for them and haue not this other part of loue to feede them or those attributes of it in the same place expressed by the Apostle as long sufferance kindnesse without enuie without boasting without pride without disdaine without exaction of our owne with placide affections neither prouoking nor easie to be prouoked but reioscing in truth and detesting iniquity with viformity of faith hope and conscience it profiteth nothing For as hath beene obserued before consideration of what CHRIST hath done for vs must bring foorth in vs the same minde that was in him a minde to doe his fathers will in euery point alike sincerely but with greater intentions or alacritie as the occasions or exigence of seasons shall require Sometimes we may more faithfully confesse his name by standing for some branch of truth no generall point of saluation in opposition to men of contrary mindes with whom we liue whose proiects tending to the dishonour of Gods name and preiudice of his dearest children we may hinder then by professing all the articles of true religion vpon the enemies racke or witnessing some principall truth before the fagot 7. Besides the obhomination of the causes they maintaine great presumptions or rather strong euidences there be many of their corrupt mindes whom the Romish Church in latter yeares sets footh for Martyres to the world First the Diuifications ascribed vnto them as their enrolements in the catalogue of former Saints inuocations adorations of their reliques and the like would haue mooued most heathen Romanes or Egyptians to haue aduentured on greater dangers or indignities then they are put to for one of their foolish Gods an ape a serpent or a crocodile Yet these men not inconsequently I must confesse vnto their magicall conceipt of faith and holinesse imagined by them in dead workes thinke their blood shed in the Catholique cause shall wipe away their actuall sinnes as clearely as the water of baptisme by their doctrine doth originall And as that sweete relator of his fruitefull obseruations in matters of religion hath ascertained vs that Italians are vsually imboldned to sinne because they must haue matter to confesse so men of great place and authority in this land would not suffer vs retired students to be ignorant that some seminary priests haue purpoposely giuen the raines to fleshly lusts vpon confidence the executioners knife should worke a perfect circumcision or the fire purifie their polluted members at the day of execution Or in case they neuer felt the seuere stroake of iustice yet their constant resolution to suffer and daily expectation of being called vnto this fiery triall should serue as a cloake to couer those impuriâ—es which the purity of CHRISTS blood shed vpon the Crosse such is the abhomination of their hypocrisie without perfect inherent righteousnesse cannot hide So farre too many of them are from sobriety meeknes and humility those other qualifications required by Saint Cyprian in true Martyres that the gift of impudence scurrility and disdaine serues no home-bred malefactors halfe so well in the time of their durance or whilest they are brought before the face of authority or arraigned at the barre of iustice as it doth them as if they would giue vs to vnderstand that the marke of the beast spoken of by S. Iohn had some such especiall vertue as these characters traiterous Gowry brought out of Italy which stopped his blood from running out after his body was runne through as this doth theirs from appearing in their foreheads for onely to blush they are ashamed euen whilest they pierce through their owne soules and pollute their country aire with hideous forraine blasphemies but in re mala animo sâ—vtare bono iâ—uat a good face put vpon a bad matter ofttimes auaileth much yet with men not with God vnto whose mercy I leaue such as affect to bee Pseudo-martyres beseeching him of his infinite goodnesse to alighten their hearts that they may see at length the abhominable filth of that Idole to which so many parents in this land are desirous to sacrifice their dearest children and these men their very soules But oh Lord stop the infection that it spread not from the dead vnto the liuing 8. But leauing this huge lake two no small sinckes of hypocrisie I haue espied from whose noysomenesse many otherwise well affected scarce are free but into which Lord let not my soule descend for their euâ—cation is into the bottomelesse pit The one an opinion there can bee no fit matter of martyrdome in a state authorising the free profession of that religion which amongst many we like best and left to our selues would make choise of The other which in part feeds this is a perswasion that meere errors in doctrine or opinion are more pernitious then affected indulgence to lewd practises or continuance in sinfull courses or open breaches of Gods commandements These are teliques of Romish sorcery which puts an abstract sanctity in the mathematicall forme or superficial draught of orthodoxal doctrine as it is in the braine though deuoide of true holinesse in life and conuersation or good affection in the heart and hence accompteth heresie that is euery opinion different from the tenents or contrary to the practises of their Church a sinne more deadly then any other and which in their iudgement doth vtterly depriue vs of such faith as they maintaine though that no better if not worse then diuels But if we recall what hath been hitherto discussed First That Christian faith is an Assent vnto diuine reuelations not only as true in themselues
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
continuance of contrary practices will then argue as formall a deniall of him and as damnable shame of his Gospell as if with Peter we had said wee know not the man or wee like the Alcaron better then his testament because Mahomet was a good fellow and loued feasting 9. Not to be sensible of euery wrong or not forward to wipe of the least aspertion of disgrace though with their owne or others blood is held the onely badge of a braue and resolute minde On the contrary to seeke or tender Christian submission for wrongs done priuately or publikely before the Priest or in the Church or congregation is held as base and odious as it a Souldier should seeke the peace of an old impotent woman or as if a married man should proclaime himselfe â—uckould at the market crosse Yet what resolution could any heathen maintaine worse consorting with these precepts of our Sauiour without whose obseruance his death and passion nothing profit vs euen our praiers for mercy become prouocatiue of his fathers vengeance for bee that turneth away his eares from hearing the Law euen his praier shall be abhominable Now it is a law for euer to be obserued by euery Christian If thy brother trespasse against thee go and tell him his fault betweene thee and him alone if he heare thee thou hast won thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed And if he will not vouchsafe to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and a Publicane So is that also else where deliuered euen where our assurance for obtaining what we pray for seemes most ample d What things soeuer ye desire when yee pray belieue that yee receiue them and ye shall haue them And when yee stand praying forgiue if yee haue ought against any that your father also which is in heauen may forgiue you your trespasses The consideration of these and like iniunctions of our Sauiour hath often made me wonder in what forme their prayers which present themselues in open fielde with purpose to reuenge or be the obiects of reuenge by killing or being killed are conceiued or through whose meditation presented to their heauenly Father But blessed be the Lord our God whose hand hath led our Soueraignes penne to dash the bloody lines of desperate challenges for which euen Dracoes lawes had been too milde and Rhadamanthus too meeke a Iudge Lord let thy spirit alwaies enspire the heart of thine anointed with like wisdome to discerne thy Angels assist him with power and courage to execute thy righteous iudgements vpon the proud and scorne full sinner that measures the greatnesse of his spirit by his strength to breath out blasphemies or seekes by clamorous noise of his audacious associates in vnhallowed Ethnicke resolutions to drowne the soft and pleasant voice of thy beloued Sonne to outcountenance or ouer-aw his placide and gentle inuitations to peace humilitie and meeknesse of spirit by haughty fierce disdainfull lookes or any waies to crush and choake the vertue and efficacie of his Gospell by multitude of riches friends or whatsoeuer other sinewes of earthly potencie 10. The best apologie most can make either for indulgence to vnsatiable vaste desires of gaine or honor or dispensing with themselues for the vse of sinister meanes for their accomplishment is it not some branch of these generalls Others haue so done before vs and will doe after vs more are for vs then against vs and these of better place and iudgement Why should wee be precise or singular to the preiudice of our betters Yet if a man without reference to this their present resolution or further notification whereto his speeches tended should directly aske them what way they thought those many wise mighty or noble men after the flesh did make choise of or finally tooke I am perswaded it would not be replied they stroue to enter in at the streight gate being thus laden with sollicitous thoughts or incumbred with vaine desires of earthly dignities but rather held on the broad beaten way and did not all the Gentiles run the same race Wherein then do they glorifie God more then these Heathen did By taking his sonnes names vpon them Rather God herein glorifies them more then the other and they must haue their portion with the incredulous Iew vnlesse in workes in liues and conuersation they render praise glory and honour to their God according to these prerogatiues of their calling What Law or statute though either so good and commendable in it selfe as to win voluntary obseruance of the well disposed or exacting obedience of all subiect to it vpon the most strict and forcible tearmes the Law-giuer could deuise as vnder penalty of periury supplications in the bowels of Christ adiurations by his body and blood or by our plea of mercie through them at his fathers hands but may be fowlly preiudiced if not inuerted by the ouersight of predecessors or long custome first vsually in these cases begun either vpon meere negligence in searching the truth or conniuence vpon extraordinarie and speciall occasions at some particulars perhaps conceiued as cases more then halfe omitted afterwards continued through ignorance of successors but finally maintained for priuate aduantages by wicked cunning or worldly policy alwaies vigilant to defeate all solicitations for rectifying what hath been long amisse or reexamining late practices by the Law-giuers principall intent or meaning The aduise would either seeme too bitter or too light if I should counsell the authors or chiefe abettors of these abuses whether committed in Church or Common-weale to preferre a supplication with ioint consent vnto the almighty that he would grant them his grace or continuance of his wonted fauours non obstante praecepto de votis Deo per soluendis or conceiue such a formall Palinodie of their protestation made in baptisme as Stesicorus did of his dispraise of Helen turning euery affirmatiue promise into a negatiue And yet I dare not auouch ought to the contrary but that it were much better finally to renounce the profession of Christianitie then to retaine it without absolute renouncing such resolutions It is therefore our Sauiours aduice not mine either make the tree good and his fruit good or else make the tree euill and the fruit euill Thus to professe CHRIST entertaining strong conceits and making proffers of great loue and loyall affection towards him bent in the meane time to do as most do and follow the fashions of the world is to walke with a heart and a heart euen that crookednesse of heart which cannot be squared vnto the streight rule of life Many enormities like to these mentioned there be sometimes secretly or vnwittingly practised onely otherwhiles openly auowed and maintained as lawfull whose discouery or prosecution with such indignitie as befits
Christ is not worthy of him Yea he forsakes him in not disclaiming them in vniust courses Euen amongst men to professe greatest loue to one and take part with another in causes which equally concerne both and both alike affect is in the mildest censure it can admit a breach of friendship or forsaking of his friend Yet who can be so neere a friend to vs as our Redeemer is to truth what can they whom we loue best on earth so much affect as he doth equitie and righteous dealing Is it then hyperbolicall to affirme or rather hypocrisie either in heart or word to denie that he which for loue to his friend pâ—ruâ—rts equity transgresseth the common rule of charitie and ouerthrowes iudgement especially of the sonnes of affliction openly denies Christ who is alwaies the principall in euery controuersie of right or wrong alwaies more offended with vniust grieuances then the parties grieued are euer better pleased with doing right then he to whom right is done 5 Others againe through heat of blood or greatnes of spirit aduenturous or otherwise prodigall of life for purchase of fame can with ioy imbrace such dangers in Christs cause as would much daunt many good professors In perswasions of zeale hence grounded they might perhaps die in battell against the Infidels or in the Romish inquisition and yet doe no more for the Sauiour of their soules then they would for a strumpet or some consort of bodily lust or then malefactors haue done one for another And it is a miserable kind of martyrdome to sacrifice a stout body to a stabborne minde yet besides the vanitie of the conceipt or ouer esteeme of their owne faith or vncharitable censures of others frailties in like difficulties the very nursing of this resolution vpon these motiues disenables them either for the right fruition or resignation of life vpon others more acceptable to the Lord and giuer of life Few thus brauely minded but are more impatient of life or death attended on with disgrace of the most or such as they expect should be propagators of their fame more impotent then others to resist contempt or set light of publike scorne Howbeit the strength of faith rightly Christian is better tried by valour passiue such as appeared in our Sauiour when he willingly submitted himselfe to the taunts mockes and abuses of his enemies then by valour actiue such as Peter shewed when he smote of the high Prists seruants eare the cause in generall was most iust and the resolution bold hauing not one for three to mainetaine the quarrell but Peter at this time was more fit to make a souldier then a martyr for which seruice secular souldiers are for the most part meaneliest qualified All the circumstances of the story notwithstanding perswade me it was resolution truely noble and Christianly valourous as proceeding from liuely faith in that French Souldier who for his zealous profession of reformed religion adiudged with others to the fire and in lieu of all his good seruice to the King and state hauing this grace bestowed vpon him that he should goe to the stake gentleman-like without a with demaunds the reason why hee might not be permitted to weare such a chaine as his fellowes did esteeming this rebuke of Christ more glorious then the ensignes of Saint Michaels order Such vncorrupt witnesses of Christ were these Aluigeans mentioned in the second booke which neither out of stubborne humour of contradiction nor hope of celebritie amongst men but out of sincere loue vnto the truth gaue euidence for the recouery of Christs Gospell concealed and prescribed against by the iniquitie of former times But in Saint Cyprians time the solemne memoriall of former martyrs and that high accompt which Christians made of Confessors that had escaped did bribe others to giue testimony vnto Christs name desirous to die the death of the righteous out of loue indeed but not of that iust one but of fame and vaine glory Against this poison that religious Father and holy Martyr prepared this antidote following which I esteeme so much the more because of the good effect it wrought in himselfe Christ bequeathed peace vnto vs enioyning vs to be of one heart and one minde the league of loue and charity he commanded should be inuiolately kept He cannot approue himselfe a Martyr that holds not the band of brotherly loue and againe He is a confessor but after confession the danger is greater because the aduersary is more prouoked He is a confessor in this respect he is more stricktly bound to stand for the Gospell as hauing through the Gospell obtained greater glory of the Lord. For the Lord hath said it to whom much is giuen of him much shall be required and more seruice shall bee exacted of him on whom more dignitie hath beene bestowed Let no man perish through the confessors example let no man learne iniustice insolence or perfideousnesse from his manners He is a confessor let him be humble and meeke let him be modest in his cariage that as he is entitled a confessor of Christ so he may imitate Christ whom he consesseth for he hath said He that exalts himselfe shall bee brought low and his father hath exalted him because he humbled himselfe here on earth albeit he were the word the power and wisedome of his father and how can hee loue arrogancie which hath enioyned humility by his law and hath obtained a name aboue all names of his Father as a reward of his humility 6. Non sanguis sed causa facit Martyrem It is not the blood but the cause that makes a Martyr was a saying subscribed vnto by orthodoxall antiquity and since approued by the ioint consent of all truely religious I may adde it is not the cause or profession of whose truth and goodnesse men rest strongly perswaded but the grounds whereupon they imbrace it or motiues inducing them to giue testimony to it which makes their death acceptable vnto God Christ requires we keepe our bodies without blemish or purifie them by repentance if they haue beene spotted with the world ere we offer them vp in sacrifice vnto him He that truely Assents to the greater and more terrible of worldly euils as good and fit to be sustained in his cause will questionlesse suffer and sustaine grieuances of lesse weight at his request Now he that commands vs to deny our selues rather then him before men exacts of vs that we confesse him by integritie and fidelity in his seruice by abstinence from vnlawfull pleasures of what kinde soeuer none of which can bee so deare to vs as is life which he that for his sake renounceth by faith would by the same renounce all pleasures incident to it For he that faithfully obaies in the greater and more difficult will doubtlesse performe like obedience in the lesse We know saith Saint Iohn that we haue passed from death to life because we loue the brethren he that loueth not his
more familiar and proper If a man should see the sun at mid day in a cloud and the moone in her strength or the beames of the one in at his chamber window the body of the other directly in its sphere his sight of the Sunne would be as euident as of the Moone although the Moone hee could not possibly apprehend more euidently or more directly while his apprehension of the Sunne in respect of what it might be is both waies very imperfect But thus if we make an equall comparison the certainty likewise of our Assent vnto supernaturall obiects should in a correspondent sense bee said lesse or greater then the certainty we haue of humane sciences because the obiects of the one cannot possibly bee better knowne then they are when as the knowledge of the other is not halfe so greate in this life as it shall bee for the Apostle who knew many diuine mysteries more euidently then we doe ought saith of himselfe as well as others we know but in part Yet notwithstanding this halfe knowledge of the one may be more great and certain then the whol knowledge of the other if wee compare them onely betwixt themselues not with the internall capacity of their proper obiects considered as credible or intelligible Or if our apprehension of as much as we know in the one be not so cleere as it is in the other it may further be questioned whether the excessiue multitude of parts apprehended in it though not so cleerly or the variety of motiues procuring our assent though not so euident may not all taken together be as forcible to support as great certainty as ariseth from euidence in humane sciences fully appreheÌ„ded more intensiue in it selfe vet extensiuely not so great as not being grounded vpon so many motiuâ—â— or degrees of internall certainty or veracity in the obiect Thus many pillars though all somwhat declining may beare as great weight as fewer exactly perpendicular or many lights seuerally taken not splendent in the highest degree may better illuminate a large roome then one or two intensiuely much brighter 5. Lastly it were worth a sacred Critiques paines to obserue whether this error that giues certainty the start so farre of euidence did not spring from a confusion of that certainty which is in the obiect with the certainty that may be in the subiect It is true indeed our Assent must bee conformable to the obiect and therefore as is the one so should the other bee most exactly certaine but whether such exact certainty as may bee had in humane sciences be not only necessary by way of duty or precept or as the marke whereat all must aime though fewe in this life can hit but euen vnto the being of a Christian or whether an earnest desire of encreasing our knowledge in matters diuine ioyned with an vnfained vniforme practise of such duties as faith prescribes be not sufficient at least to many albeit the certainty of their belief be not in it selfe so great as their knowledge in some other matters may in charity and for the comfort of weake consciences be doubted Most certainely perswaded euen the weakest alwaies must bee vpon the highest termes of absolute nesessity not to relinquish the profession of Christianity not to despaire of good successe not to be daunted in religious courses for all the arguments the diuell the world and flesh can oppose against them But hereto wee stand in our owne consciences most strictly bound albeit the certainty of our assent vnto diuine matters be lesse then demonstratiue or scientificall seeing as well the danger that may accrew by renouncing as the hopes wee conceiue by continuing our profession are infinitely greater then any we can possibly imagine should arise from embracing contrary suggestions It may well seeme so farre sufficient as not to argue any nullity of Christian faith if our Assent vpon examination or triall proue more certaine then any conclusions can be brought against it which can neuer be demonstratiue nor if well sifted probable and yet retayning firme adherence to the truths contained in the Apostles Creede and an vndaunted resolution to follow the prescripts of Gods word notwithstanding all the blasts of temptatioÌ„s or storms of persecutioÌ„s the wicked spirits or their agents can raise against vs we may be truly said to hold fast the Faith albeit our apprehension of the particular truths it teacheth be not so euident nor the grounds of our adherence to them to speake properly so certain as they are vnto some Mathematical conclusions For what necessity is there faith should be more certaine then such sciences as are more prest to doe her the best seruice they can then any way to oppugne her 6. Or if from the excesse of certainty or fertility of consequences euidently flowing from vndoubted principles these hand maids should pleade for equall interest with their mistris in our soules to quell their insolencies enough it were that besides the infinite reward which wee haue reasons many and great though none absolutly euideÌ„t or demoÌ„stratiuely certain to expect in the life to comithe ioy comfort euery Christian in this life may sensibly reape from the constant embracements of trueths taught or practise of duties enioyned by the rule of faith is much greater then al the delight we can imagine should elsewhere grow Nor doth lesse certainety or euidence of diuine truths in particular any way preiudice but rather aduantage our firme Assent or adherence to them as long as their contemplation or practice euidently affoords ioy and comfort more sincere and sweet then the most exact most certaine and euident knowledge that can be had of other subiects especially if this comfort they yeeld receiue daily increase as euery Christian by stedfast continuance in religious exercises may vndoubtedly perceiue For as I said before the strength of our adherence or Assent ariseth more properly from the excessiue worth of the obiect apprehended then from the euidence of apprehension Thus by the diuine prouidence it comes about that euery Christian may â—itly take vp the Apostles speech but in another sense then he meant it When I am weake in faith then I am strong For though his Assent vnto the articles of this Creed seuerally considered be much lesse euident and certaine then vnto many other matters yet if the fruites of it be euidently greater for the quantity and incomparably more pleasant for the quality the greater interest will their loue and admiration hereby gaine in his soule And who knowes whether he that made the heart of man best knowing how prone it is to be puâ—t vp with pride and ready vpon suddaine change of it wonted diet the beggarly rudiments of this world to surfet with fulnesse of knowledge though of heauenly mysteries doth not with purpose to alay their sweetnesse onely season the streame or current of our desires whilest weake and sickely with some light tincture of his graces seldome infuling the water of
or resolution to attempt the meanes that may procure it if it bee apprehended as sure and easie to bee atchieued as it is great Will or desire in this case commonly out-starts the vnderstanding as men in thirst swallow their drinke before they perfectly discerne the taste Now as we say there is no seruice to the seruice of a King so is there no reward to the reward of the Almighty and therefore no workes so faithfully to bee performed as his For as shall hereafter better appeare euen that Faith by which we liue must be concurrent by an vniforme force or strength in euery worke that is truly good for such it is not if not faithfully done Nor can the truth force or vertue of Faith be better discerned or tried without lesse danger of error than by an vniforme or constant practice of what it teacheth to bee good In our Assent vnto the truth of the former maxim That God is a rewarder of then that diligently seeke him this second is necessarily included It is better to obey God than Man Not in this or that particular only or vpon some speciall dayes or seasons peculiarly set apart for his seruice but at all times in all places in euery thing that he commaunds For seeing wee are taught by the Article of creation that his dominion ouer euery creature is perpetually most absolute that of all their Being Existence Effects or Operations it is most true which Iob sayth of Riches The Lord giueth and the Lord taketh away at his pleasure that as he caused light to shine out of darknesse so can he turne matter of sorrow and mourning into ioy and mirth and laughter into woe and lamentations The conclusions essentially answering to these premises are Nothing can be against vs if he be for vs nothing for vs if he be against vs no harme can happen vs from any losse or paine if He be pleased no good from any ioy or mirth wee reape from any creature if He take displeasure at vs. Not that the condition of the faithfull in this life is alwaies so sweet pleasant as they could not be contented to exchange it with others for the present but that the worst which can befall them whilest sustained with hope of ioifull deliuerance grounded on Gods promises or allayed with internall sense of his sauours and extraordinary supportance is much better then the greatest ioyes or pleasures of the wicked whose issue is death This is our Apostles doctrine For no chastening for the present seemeth to be ioyous but grieuous neuerthelesse afterward it yeeldeth the peaceable fruit of righteousnesse vnto them which are exercised thereby 3. That men acknowledging the euident truth of these generalities should vsually faile most grieuously in the performance of particulars is not because they knew the generall and are ignorant of particulars directly subordinate for that is impossible but their assent to either being weake and not well rooted what they knew and assented vnto as true yea willed as good whiles simply considered in the absence of other good or temptations to the contrary they neither truely know nor assent vnto as good when they descend to actuall choise which is neuer effected but by comparing particulars with particulars present Then other desires which before were couched or dormiant begin to rouse themselues and oppugne the assent of faith which at the first like a wise and lawfull but an impotent Monarch may exhort not able to commaund them at length rather yeelding to their importunate demands then continuing resolute to controule their outrages least the soule in which both are seated be rent and torne with ciuill warres That which the Apostle in the processe of the former discourse so much commends in the Patriarches was not so much the quality or heauenly progeny as the strength and valour of their assent vnto Gods word and promises able to commaund all contrary affections of feare hope ioy and loue Noah did not differ from others of the old world in the obiect of his beliefe that there was a God which had created the world and could at his pleasure bring it to nothing was a truth â— manifestly knowne by light of nature and tradition of their Ancestours which successiuely had not beene so many but that they might easily deriue their pedigree from the almighty nor had they any philosophicall heresies or strange paradoxes to draw backe their assent from this part of truth but that God which had lately made would in so short a time destroy the earth with all the inhabitants by her neihhbour element would hardly be assented vnto by drunkards or gluttoÌ„s or if the eares of their soules were not closed vp in the fatnesse of their bellies yet these like their maister the diuell fearing least they had but a short time to raigne would rage the more and belch out these or like vnsauourie speeches Come let vs eate drink make merry and enioy the pleasures of the flesh whiles we may for if this scripulous fellowes words be true wee must all shortly die A present good they felt in such practices and hath the world learned any such wisedom since as to forgoe what they see and enioy vpon vncertaine hope of things vnseene No but rather this hypocrisie to say the truth which hee preached was more euident to them of his times then such as Gods messengers would enforce vpon vs or that Noah was a better Preacher then any wee haue now adayes Yet euen to this Preacher himselfe the Reuelation had been as obscure as most our messages are to this people had his mind been as much set on worldly mirth wealth or iollities This then was the commendation of that Faith by which hee became heire of the righteousnesse we seeke by ours that warned by God of things not seene as yet being waâ—y or as others read moued with feare of God no doubt in feare of whom true religious warinesse consists he prepared an Arke for the sauing of his house by the which he condemned the world and yet saued it too for an euerlasting Couenant was made with him that all flesh should perish no more by the sloud A shadow he was of that great Redeemer which hath comforted vs concerning our hereditarie curse and will saue his people from that fire which shall destroy the world wherin the wicked and worldly minded shall perish without redemption 4. The difficulties which Abrahams faith in his first triall was to wrestle with were much what of the same nature lands and possessions no doubt he had plenty in that place which hee knew and was well knowne in And who would leaue his fathers house or lose assurance of his naturall inheritance for faire promises of a better in a strange land None well experienced in the world Yet such was the strength of Abrahams Assent vnto Gods fidelity and bounty that no sooner called but he obeyed to goe out into a place which he should
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 self-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
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
spring from one roote and though the natures wherein they are be much different in respect of their masse or substance yet the forme of contrariety is the same euen in materiall and immateriall entities consisting in an incompetiblenesse betweene the actuall motions of two opposite inclinations both in a subiect capable of both so fastened in one center that the depression of the one is the eleuation of the other Whence it is that the violent or intensiue agitation of the one once come to the point of reflexion breedes a like motion in the other as the sharper frost by night makes more slippery waies by day softest waies in moist winters surbeate the sorest in dry Summers the farther or swifter we mooue one part of a ballance one way the farther and swifter it moues it selfe towards the opposite point at the rebound Thus many by an eager depulsion of knowne errors or impieties loosing their naturall station are carried about by their violent reuolution and as it were cast round moturaptus vnto the point from which they sought and at the first seemed directly to flie as the sunne by speedy course vnto the West comes quicklier backe vnto the East from which it diuerted Instances to this purpose in other meditations were taken from such in our times as from a passionate humorous Cynicall spurning at monkish practices and Popish customes haue throwen themselues off the shoare into the whirlepoole which finally sinkes them in the verie dregges of that errour wherein the others are drowned The very selfe same superstitious or magicall conceipt the one hath of his beades and crosses the other feeds by praecise hearing sermons and loathsome abuse of the word of life vpon euery secular or triuiall occasion as if he were bound to vtter a set number of sentences in Scripture phrase euery day This circular course errors continually keepe in moralities vnlesse our desires be kept vnder by reason in diuinity vnlesse directed and moderated by faith not onely in the right choice of obiects but also in the manner of their prosecution For where affections which alwaies either ebbe and flow as the Sea or change as the Moone are chiefe managers of either businesse the humane soule which should be compact within it selfe and exactly sphaericall becomes exorbitant in it inclinations and is turned round by alteration of obiects as the wheele is by the streame sometimes held as it were in a backe water by a reciprocall checke of vnconstant turbulent passions or exestuations Or though the same affection should continue still praedominant yet is it apt to be impelled and impell the soule contrary waies from contrarietie of obiects presented or diuers references vnto obiects in themselues the same 5. The rules these obseruations yeeld for rectifying our perswasions in matters of religion or trying the sinceritie or strength of our faith are especially two The first To be as obseruant vpon what motiue we dislike or hate any opinion or practise as what the opinion or practise is which we iudge worthy of hate alwaies assured that the extremity of hatred to heresie impiety or infidelity can affoord vs no better assurance of our piety soundnesse or true zeale vnto the truth then these or like collections doe of certainty vnto right examiners of arguments This man detests niggardnesse and that cowardise therefore the one is liber all the other valourous Our hate to falsehood oâ— impieties may as well spring from corrupt affection as from syncere loue to truth or goodnesse The second rule is as diligently to examine our consciences vpon what grounds we imbrace a truth knowne as we are desirous to know it that we measure not our assent vnto the Gospell by our affection to some one or few points contained in it or some degrees of truth contained in them For the meane in that it is contrary vnto all must needes haue some affinitie with euery extreame warmth could not disagree from cold but by agreeing in part with heat The prodigall is like the liberall in that hee is bountifull so is the niggard in that he is not lauish Both of them would well agree with him in discourse so long as hee added no definite quantitie to his rules or propositions but indefinitely commended bounty to the one and thrift to the other The truth which in it selfe is but one if we apply it to seuerall parts or diuers degrees of the same obiect indefinitely taken may haue partiall agreement with any affection And so againe may one and the same temper or constitution of minde include a loue or good affection to truth indefinitely considered and an hate vnto it as intire or as it is referred vnto the end whereto both it and our desires shold be proportioned So the Iews seeing our Sauiour feede fiue thousand men with fiue barley loaues and two fishes said of a truth this is the Prophet that should come into the world The confession it selfe was orthodoxall and good but conceiued from a false and dangerous motiue they expected that great Prophet should be a glorious King able to wreake their malice vpon the nations And from this present document they rightly gathered our Sauiour was able to maintaine an armie with lesse cost then any earthly Prince or Monarch could For he that of late with fiue barley loaues and two fishes had fully satisfied fiue thousand men might as casily feed fiue hundred thousand if euery one that had tasted of these should but bring his loafe with him Their next illation wherein they ouershot the truth vnto which indefinitely considered they had subscribed was to elect him for their King which he perceiuing departed againe into a mountaine himselfe alone Though in a loâ—t they beleeued in his name yet he thought it not safe to commit himselfe into their hands whose forwardnesse once crost in this proiect he knew would prooue the same his Countrymens of Nazareth had beene to attempt some mischiefe against his person The more gloriously they conceiued of him whilest apprehended as a furtherer of these proud hopes the more despitefully they had entreated him after manifestation of his dislike vnto their purpose And this very temper which was the onely ground of their assent vnto the former truth was in his sight the maine obstacle to all true beliefe because in this they sought but to honour him and bee honoured by him with that honour which one man may bestow vpon another not with that which commeth of God alone Hee that would haue pusht these ambitious propensions forward or vndertaken their conduct against the nations might haue commaunded them to haue throwne themselues headlong from the top of that steepe hill from which the Nazarites would haue cast him for vnto such practices false Prophets that come in their owne name giuing and taking honor one of another did after his death perswade this people Euen whiles the act of their imaginary loue vnto the great Prophet seemed most feruent their temper
better speed let vs begin this search with serious deprecation of such bewitching thoughts as are apt to surprise soules much addicted to their case and make them dreame the first professors of Christianity were so long to wrostle with flesh and bloud and to indure a warre so lingring and terrible with powers and principalities that we their successors might enioy such peace and ease as their persecutors did or to be able to hold such a hard hand ouer Christs enemies as these haue done ouer his friends as if the former contention had bin only for earthly soueraignty security from danger or immunity from voxation Christ came not to send such peace into the would but rather to continue the warre then kindled to the would end And euery faithfull soule must in one kinde of seruice or other make accompt to abide her fiery triall and approue her selfe a true consort to the Bridegroome her head in the afflictions he sustained on earth ere her nuptiall triumphs be celebrated in heauen The exiled Poets words vnto his trusty wife commutatis commuâ—andis may be a fit poesie for the Spouses wedding ring Esse bonum facile est vbi quod vetat esse remotum est Et nihil officiss nupta quod obstat habet Cum Deus intonuit non esse subducere nimbâ— Hoc demùm est probitas hoc socialis amor An easie matter to bee good whiles will thereto is not withstood Whilest no temptation doth befall which from her charge my Spouse might call But Souldier-like to bide the shower while Caesars frowne and heauens do loure Loe this is that true sociall loue which best becomest my fairest Doue The perpetuity of these truthes That the world as it is vsually taken for the greater part of men or for the wealthier or more potent is continually set on wickednesse growing rather worse then better by long continuance that the reward prepared for the faithfull now liuing and such as haue been persecuted in former times is one and the same That God is no acceptor of persons times or nations might giue vs the reason of that conclusion whose truth experience will easily teach the obseruant That it is a matter at al times much what alike hard to be a Christian in sincerity of heart although by alterations of lawes and customes change of earthly powers aspects and other innouations which the reuolutions of time bring forth such points of Christianity as vnto the antient haue been most hard and dangerous become to others most safe and easie and contrariwise such as were to them most easie become most hard and dangerous vnto vs. To be a Christian in heart and conscience was more safe and easie in the primitiue Church then to be one in name or profession The same strength of faith which armed them with resolution to breake through the very first ranckes did fully enable them to passe through all the pikes the diuell the world or flesh could pitch against them The very name of a Christian was charged with all the odious imputations or disgraces others could inuent as most distastfull to flesh and blood it exposed the good name of true professors to reproach and infamie it marked their bodies vnto butcherie and signed their lands and possessions to confiscation and spoile and what is it besides the feare of these inconueniences or loue of contrary contentments that vnto this day hinders any man from being entirely such in all his deeds and actions as he makes shew of in profession But now the front of that maine battaile which onely was terrible vnto them is wholy turned in show for vs. To be a Christian outwardly is not onely a matter of no difficulty but not to be one so farre at least is both dangerous and disgrace full Yet such is the cunning of the worlds great Generall that euen in this respect to be entire Christians inwardly and in syncerity of heart becomes ofttimes altogether as hard for vs as it was for our predecessors to make profession of Christianity they were placed before the pikes and we betwixt them For the title becomming once generally glorious and common to all the wise men after the flesh the mighty and noble which before oppugned our calling will now be principall sharers in the glorie of it and thinke it no small disparagement to their dignities not to be arbitrators of others demeanures or resolutions in particular businesses or duties subordinate to the generall fundamentall principles of this royall profession Hence many of vs the seeke to be Christians in truth and deed become obnoxious to that distraction of minde from which the primitiue professors were free They suspected the customes or fashions of the world were not tempted with them to doe ought that might seeme preiudiciall to practise of duties enioyned by Gods law or vnto any particular rule or precept of their Sauiour If any doubt did arise about matters of opinion in religion they vsed the iudgements of such as were most spiritually minded and of knowne skill in such businesses Euen matters of ciuill wrong they might not try before the wicked and vngodly But now to repute any professing the name of Christ enioying great place in Church or common wealth for such is a slander may bring euen Gods messengers themselues within the compas of Scandalum Magnatum to dissent from them in opinions or disallow their pactise by profession of coÌ„trary resolution is though in alower degree very dangerous Whence with most moderne Christians it is oft so in cases of conscieÌ„ce as it would be with those Artists that hauing learned Philosophical rudiments or some naturall experiments of others should still be subiect to their authority for deduction of particular conclusions or Corallaries whereto perhaps their skill in logicall argumentations doth better enable themselues The examples of great men often allure and embolden vs their exhortations or iniunctions often impell vs to goe though not expresly against our conscience for these vsually yeeld vnwittingly to temptations yet directly against such sacred rules as should commaund our consciences and would easily haue wonne our Assent vnto them before any authority or power of man had we liued in those times wherein the rich did blaspheme the worthy name after which we were named and drew the professors of it before the seates of iudgement It is alwaies more easie for a resolute spirit to resist the despitefull oppositions of open though potent enemies then for an ingenuous minde to auoide the snares of seeming friends especially if set by his betters in the same profession and yet ingenuous resolution in all causes good and honest is the true edge and temper of a faithfull Christian None thus qualified but will more feare the censure of such as are by his country lawes and Christian constitutions his lawfull superiours then the curses or Anathemaes of an Aliant though a Monarch and able to doe him greater bodily mischiefe To giue others warning
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
a foile and seeing they can hardly finde others of life and conuersation much fowler they purpose vnto themselues this difformity or disproportion in such opinions as are indifferent inrespect of their delights and therefore easie to bee embraced with ioy as a salue vnto their sore consciences apt for to breed such a perswasion of faith or grace inherent as the Pharisee had with whom vpon this conceit they say Lord wee thanke thee that wee are not as other men are not as these ê“eeuish Schismatiques or monstrous and mishapen Hereticks Others out of the like humour againe will bitterly inueigh against vncharitablenesse from which indeed they are free in respect of their owne crimmous consorts but yet thinke it no small point of zeale to censure religious Preachers most vncharitably for reproouing the vnfruitfull workes of darknesse But as was intimated the forme of this temptation is in diuers well minded the same Many if we respect that great aboundance God hath either blessed them with or permitted them to scrape together very defectiue in workes of charitie or deuotion albeit Leuyes reuenewes pay them tribute for this purpose will be more forward in frequenting religious assemblies or holy exercises then such as fructifie more by one howers conference with a true diuine or reading a religious treatise than they do by noting twenty sermons The true reason of this diformity is not alwaies perhaps not vsually as some not so obseruant of their owne temptations as they might be deeme from actuall dissimulation with the world and themselues or expresse purpose to vse religion onely in policie for a garment to couer their mis-shapennesse but rather from a secret working of the soule conscious of it eternall want and penury of works best pleasing God which she thus seekes to recompease by extraordinary diligence in such duties as shall not much displease herselfe or preiudice her sweet delights or alter her most familiar purposes Thus did the Iewes from whom this disease descends hope to repaire their want of mercie with multitude of sacrifices no lesse necessarily required by the lawe then sermons are by the Gospell And the stomacke when it either hath no solid food or is vnable to digest it wil naturally desire to fill it selfe though with water or such light meats as breed nought but winde The like aduantage hypocrisie oft gaines to strengthen it selfe by antedating indulgences to vnlawfull acts or delights vpon presumption of increasing faith by repentance 10. Who is he which now truely feareth God but calling his former thoughts to strict accompt will professe hee hath sometimes been indulgent to naturall desires or such pleasures as haue accompanied him from the cradle vpon hope his alacrity in doing good should by this relaxation be augmented or repaired Or would we be as obseruant of our demeanure toward God as we are of it towards men or their deportment toward vs we could not long remaine in ignorance that our Assent vnto generall principles of faith or future practises of duties enioyned doe oft-times appeare greater then indeed they are from our pronenesse inslantly to transgresse in some particulars which to prosecute without checke or incumbrance we hardly could without making our selues faire promises of reformation in time to come For apprehension or feare of defection either finall or totall cannot but curbe the vnruly appetites of flesh and blood in such as haue any touch of conscience or religion In these allurements we intreat our consciences as men intentiue vpon waighty businesse do cumbersome guests or importunate sollicitours if such as in ciuility they must respect making faire proffers they will bee for them against another time to be quit of them for the present Nor do they alwaies make shewe of more than they meane albeit when the heat of businesse is allaid they be more loath to be vrged with performance of what they promised then they were to promise The reason in this and the former case is the same eager desire of prosecuting what they had in hand without interruption or delay made them more hearty then otherwise they would haue been in their proffers because the vnkindnesse which might be taken or vnciuill tearmes that might grow vpon an vncourteous dismission might breed vexation of mind or vnaptnesse to dispatch their instant affaires In like sort many put off their Creditors with earnest protestations and serious purposes to giue them contentment ere long but if contrary occasions in the meane time meete them they take vp with their promises and recall their purposes both now are conditionall They would bee as willing as any man liuing if they had it and can heartily wish they had wherwith to giue euery man full satisfaction The same protestations we vsually make vnto our God and relent from them vpon like occasions when new temptations do assault vs we request him as Naaman did to be mercifull vnto vs in some one or all or if not simply for the sinne yet for the act at the present and perhaps vow double diligence in his lawes for times ensuing yea oftentimes apprehend this experience of our transgression and the sting of sinne thence arising as a motiue to make vs more earnest solicitors for grace When as God knowes by spending the time allotted vs for repentance in such trifling pleasures wee cast our selues more and more behinde hand entring further into Satan that cruell extortioners bands alwaies disenabling our selues as much to resist the next temptation as our delight hath been in yeelding to this At length we come to desperate debtors last protestations If we could a base our selues in stooping vnto a vulgar life or abstaine from such pleasures as nature and education hath made vs more capable of then others are we could be as willing to performe anie Christian duty as the best that now wee are more backward then most are must not be thought to proceed from any lesse esteeme of CHRIST and his kingdome but from multitude of great and waightie occasions to withdrawe vs. Some againe perswade themselues they beare great inward affection towards God but yet whiles they outwardly transgresse his lawes or at least shew not their loue vnto him in the practise the blame must be laid vpon others which indiscreetly crosse them let them haue their wils and it shall be made manifest vnto the world they are both as willing and able to doe God any seruice as the most forward professor lluing This is a temptation incident to braue minds so euery proud man thinkes his owne paralel to Caesars protestations of loue and loyaltie to Rome when he came in armes against it for thus hee deifies it amongst the other gods Summique ô Numinis instar Roma â—aue caeptis non te furialibus armis Persequor en adsum victor terraquemarique Caesar vhique tuus liceat modò nunc quoque miles Ille erit ille nocens qui me tibi fecerat hostem Thine aide ô Rome'mongst greatest gods I
was no sinne in him had they beene of God they might haue knowne him to be his sonne For hee that is of God heareth Gods word but they therefore heard them not because they were not of God In this saith Saint Iohn the children of God are manifest and the children of the diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother As this phrase to doe righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euidently imports not the bare acts but habituall practice of righteousnesse so needes must the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit sinne include an habituall practice or trade of sinne and yet to commit sinne and to sinne are vsed promiscuously as tearmes altogether equiualent in this chapter by Saint Iohn Our former conclusion therefore is most firme that the difference supposed by the same Apostle in these two places If wee say that we haue no sinne we deceiue cur selues and whosoeuer abideth in him sinneth not consists not in the act or obiect of sinne but in the habit or affection of him that sinneth The same answere fully reconciles the like speeches of Saint Iames. He that offends in one to wit habitually or indulgently is guilty of all and yet in many things we all offend actually not habitually or out of infirmity not with delight But euery offence whether actuall or habituall whether of infirmity or of purpose is directly against the Law or will of the Lawgiuer for neuer was woman I thinke so wilfull or pettish as to bee offended vnlesse her will were thwarted or contradicted onely cases altogether omitted which can haue no place in God or matters in their nature meerely indifferent can truely be said to be besides the Law or his minde that made it 7. But perhaps that passage of scripture which first instructed and since confirmed me in the truth hitherto deliuered will giue best satisfaction to the Reader Concerning that exclamation of Saint Paul O wretched man that I am who shall deliuer me from the body of this death some make question but no learned Diuine I thinke will demaund whether Dauid vttered that complaint of himselfe or of some other Who can vnderstand his errors cleanse me from my secret sinnes yet was he then borne of God for vnto him the statutes of the Lord were right euen the ioy of his heart the commaundements pare and delightfull vnto his eyes his feare able to cleanse the heart his iudgements true and righteous altogether all more to be desired then gold yea then much fine gold so liuely and quicke was the apprehension of his faith and yet vniformely enclined to practice For by the commaund ements he was warned to* beware of sinne and in keeping them he found great reward But was he enabled exactly to fulfill the perfection of the Law which had conuerted his soule or did he euer hope to attaine to such perfection as the Romanist must ere he can haue any hope of life to be altogether without any sinne deserning death No this is the height of his desire Keepe backe thy seruant from presumptuous sinnes let them not haue dominion ouer me then shall I be vpright and I shall be innocent from much transgression or as the Gospell expounds his meaning from the raigne of sinne But freed there from did he not stand in need of Gods fauour or mercy for remitting the seattered forces or vanquished reliques of the host of sinne Rather thus qualified he had sure hope his praiers for mercy should be heard yet through the mediation of the Messiah that was to come For so he concludes Let the wordes of my mouth or as the inter line ary well expresseth the propheticall dialect Then shall the words of my mouth being thus freed from the raigne of sinne and the meditation of my heart be acceptable in thy sight O Lord my Rocke and my Redeemer Thus did he of whom CHRIST according to the flesh was to come after his conuersion vnto God and long continuance in the state of habituall grace expect redemption not by infusion of inherent righteousnesse in so full measure as should make him immediately and formally iust in the sight of God but by fauourable acceptance of his praiers directed not to the throne of iustice but to the Lord his Rocke and Redeemer That such qualification as here he speakes of is a necessary condition of praiers made in faith that praiers so made whether for priuate or publike good are neuer reiected by God is elsewhere partly and shall God willing more at large bee shewed The like qualification for effectuall praiers another Psalmist hath expressed If I regard iniquity in my heart the Lord will not heare me But verily God hath heard me he hath attended to the voice of my praier In the perpetuity of praiers or meditations thus conceiued or vttered by hearts free from the raigne of sinne or guilt of indulgence to secret vnlawfull desires haue we without dissention doubtlesse from these Prophets and holy men of God placed the permanencie of iustification actuall or vertuall which are the fruites or Crowne of iustification radicall or fundamentall the onely right vse and end of all grace inherent For though faith or grace at their first infusion may assure vs our sinnes are remitted yet may we not take these or other pledges of Gods loue and fauour as a full discharge or finall acquittance of all reckonings betwixt Him and vs but rather as a stocke bestowed vpon vs to beginne the new world with for which with the increase we must still thinke our selues accomprable Though it be a truth not vnquestionable that a man once actually iustified or truely sanctified cannot finally vse Gods graces amisse yet is it very doubtfull whether one may not either abuse or not vse such gifts of God as rightly vsed or imploied to his glory might haue beene means infallible of iustification But this is a rule as vnquestionable as true that were it possible for a man to vse any extraordinary measure of inhaerent grace amisse he were to be called to a strict accompt as well for all his former sinnes as this abuse of his talent The irresiagable consequence of which vnquestionable truth is this doctrine we now maintaine The immediate qualification for remission of sinnes is not the habit or inherence but the right vse of grace or perseuerance in praiers conceiued by that faith which vnites vs vnto CHRIST If this vertuall in tention or resolution either by contrary acts or meere negligence be remitted our sinnes past whether committed before the infusion of grace or after recouer their wonted strength according to the degrees of this remission and their seuerall waight vntill we repaire our slackenesse by feruent zeale and intensiue deuotion iointly incline the minde to distrust of Gods present fauour or our sure estate in grace 8. What we haue set downe more at large
louing toward their neighbours is a fearefull signe that worldly affection hath got the start of faith in the spring and will hardly be ouertopped in the growth that the minde thus affected is sickely and faint yet willing to stay the working of conscience with these repasts And were it not the nature of this disease to put out the eye of reason and relie wholy vpon forced perswasions it were impossible such palpable contradictions betwixt most mens ordinary resolutions and fundamentall principles of faith as any heathen that could but vnderstand what the words of Scripture meant would vpon the first view of both clearely descry should goe so long oft times for ought we can perceiue the whole course of their liues without controle or checke and without notice of their danger He is in worse case questionlesse then the meere naturall or reasonable man euen blinded by Gods iust iudgement for his hypocrisie that can suffer himselfe to be perswaded he hath truely denied himselfe taken vp his Crosse forsaken all and made fit to follow Christ when as the world sees and his practice proclaimes he mindes nothing either so intensiuely or continually as the increasing of his wealth or raising his owne or his childrens fortunes already greater then they are Christianly capable of 8. For this againe is a fundamentall rule whereof there may be perswasions either right onely in their kinde and but naturall or truely spirituall That great estates worldly dignities or plentifull matter of carnall contentments can neuer be rightly managed or morally well vsed without great morall wisdome good education sobriety of life and discretion Much more necessarie as naturall reason rightly perswaded of Scriptures truth will acknowledge is an abundant measure of faith to vse abundance in any kinde or such prerogatiues as flesh and blood are prone to delight in to the glory of God the good of his Church and saluation of our owne soules Hence as we rightlier reckon mens wealth or competence of estate by the ouerplus of their certaine incomes compared with their necessary outlayings then by the largenesse of annuall reuenues without such allocations or deductions so must we measure the strength or efficacy of true faith not by the multitude of degrees or the intensiue perfection of the perswasion or assent in it selfe considered or with reference to it positiue obiect but by the excesse which it hath in respect of contrary desires or temptations incident to our course of life If the assent of faith be as twelue and any naturall delight in prerogatiues though spirituall such as the Corinthians had be as thirteene that mans faith is worse then nothing whereas if six degrees of the same assent should in some other match with three or foure of the like naturall delight or affection the soueraignty of his faith is much greater then the formers because better able to quell all contrary motions or rebellions of the flesh Though faith we had of force sufficient to moue mountaines yet were it possible Achans vast desires might harbour with it in the same brest a wedge of gold would ouersway it or wrest it out of it place and hale the soule wherein it lodged maugre all it force and strength to hell But he that had no minde of earth nor longed not after this bright clay might easily be aduanced to heauen by faith not able to worke any externall effects halfe so wondrous Lucifer and his wicked confederates haue perswasions of some diuine truthes so firme and strong as would almost enforce any man liuing vnto goodnesse which notwithstanding no way benefit but rather exasperate them to mischiefe because ouermatched with malicious hellish inclinations That excellent knowledge which was the ground of their first station though more firme by much then the faith whereby we stand was ouerturned by delight or pride in this their proper excellency The name of grace or faith in scriptures includes besides the quality infused this relation of excesse or soueraignety ouer the desires of the flesh But whether it be possible that grace should be the same as well for quallity as degrees in the carnally minded and truely sanctified I dispute not Howsoeuer let the nature or entitatiue perfection of it be neuer so great vnlesse it can thus conquer affection and bring the body in subiection to the spirit it is not the grace we are finally to pray for nor hath it that faith whose right plantation we seeke for it associate In this sence we may safely admit the opinion of Canus and Victoria That the entity or quality of grace may encrease without any encrease of Gods fauour or good acceptance not onely as approueable and free from Vasquez censure but as necessary and vnquestionable vnlesse our loue vnto the world and flesh or estimate of all delights and proffers they can present vniformely decay as the entity of this infused qualitie or our habituall assent vnto diuine truth encreaseth This decrease of carnall affection may as we said of other perswasions and resolutions be either naturall or truely spirituall the later kinde onely pleaseth God and is the immediate obiect of diuine approbation but through the righteousnesse of CHRIST of which because it is wrought in faith it is capable so is not our naturall resolution to abandon such delights and pleasures as others follow though morally sincere and purposely intended to the end wee may bee fitly qualified for Christs seruice CHAP. IIII. That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their gifts were better and yet his mercy iustly to be esteemed greatest of such as haue most excellent gifts by nature 1. GOds vnspeakeable wisdome in recouering the sonnes of Adam his forlorne patients by bringing them low manifested in the absolute necessitie of the former precepts being duly waighed the eunuch can haue no reason to say I am a dry tree nor the siliest catife that creepes on earth any iust cause to complaine of his wretched estate Indeed were good naturall parts whether of body or minde with such ornaments as art can put vpon them or other externall graces of wealth authority or birth bestowed on man for his owne sake or that hee might relie or trust in them hee that excels in any or many of these might haue whereof to reioice amongst his brethren so had they iust cause to be deiected that were conscious of their wants But if we consider the pronenesse of mans heart to waxe proud of good qualities and the direct opposition betwixt all pride and the fundamentall qualification before expressed for the receiuing of faith and grace that the renouncing all delight in these or other naturall dignities is but an appertenance of that precept to denie our selues and forsake all we haue we would quickely subscribe vnto our Apostles resolution that if wee must needes boast or glory we would boast in that wherein
pater in filio cumplacuit nec vlla in eo serpemis sunt reperta vestigia nec sacerdotij eius paenituit Deum quoniam sacrificium quod in cruce obtulit sic in bene placito Dei constat acceptabile per petuâ— virtute consistit vt non minus bodie in conspectu patria oblatio illa sit efficax quam ea die qua de saucio lateris sanguis aqua exiuit semper reseruatae â—n corpore plagae salutis humanae exigant pretium obedientiae donativum requirant Cypr. fiue author De Baptis s Trinit * This man because hee endureth euer hath an euerlasting priesthood wherefore hee is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Heb. 7. v. 11. d Acts 4. v. 12. Ioel 2. v. 32. Quanquam enim sacrificium illud in ea forma qua in cruce offerebatur semel tantum oblatum sit semel tantum senguis effusus vt ita repeti iterumque offerri non possit nihilominus tamex consistit manet tale sacrificium coram Deo perpetuo in suae virtute efficacia acceptum ita vt sacrificium illud semel in cruce oblatum non minus hodiernâ— die in conspectu patris sit efficax ae vigent quam eo die quode saucio latere sanguis ex â—â—â—â— aqua Sic beatus Cyprianus in sermone de Baptismo manifest Trinitat testatur Quapropter cum vulnerati corporis nostri plagâ— pretio redemptionis semper opus habeat Ecclesia proponit Deo Patri pretium illud in vera fide deuotione iterum sed figuratiue spiritualiter ad consequendam remissionem peccatorum Non quod buiâ— operi suo quo videlicet commemoraâ— repraesentat sacrificium illius meritum adscrihat remission is peccatorum vt quam solus Christus crueâ—ta sua oblatione in cruce nobis promeruit Verum tali suo commemoratius mystice fidei sacrificio in quo repraesentat Ecclesia sistit in conspectum patris verum corpus sanguinâ—m eius vnigeniti applicat sibi accommodaâ— magnum inaestimabitâ— illud donatiâ—â—m remissionis peccatorum quod Christus impetrauit Cum accipiat remissionem peccatorum per nomen cius qui creditin eum Actâ—um 10. Antididagma Colonâ— de Sacrif Miss de CONSECRATIONâ— Eucharistâ—â— tertio Missae Sacrificio b Reade chap. 3 c 1. Ioh. 4. 18. g Rom. 10 â—1 Esay 28. 16 h Read chap. 7. § 7. lib. 3. with the marginall notes f Luke 21. 36. g Herein is the loue perfect in vs that we should haue boldnesse in the day of iudgement for as he is euen so are we in this world 2. Iohn 4. 1â— h 1. Iohn 28. 29. Phil. 2. 13 Verse 12. m Such is Zabarells collectioÌ„ against Scotus to proue that the matter could not be created before the forme but onely concreated with perfect cre tures Alio quoque argumento idem confirmari potest agens enim potens totum aliquem effectuÌ„ producere nisi impediatur producit perfectissimum quaÌ„tum producere potest hane maiorem propositioneÌ„ negare Scotus non potest quum lape ea vtatur at Deus a nullo potest impediri ne quamlibet rem perfectissimam in genere suo producat quamlibet igigâ—tur perfectaÌ„ produxit ergo non materiaÌ„ nudaÌ„ quia materia est imperfecte res omnes quare matâ—eriaÌ„ primonudam creare iâ—li postea fâ—â—mam imponâ—re repuâ—nat perfectioni diunae quae immâ—â—ueretur si Deus prius imperfecte â—es creasset postea vero formas imponendo perfecâ—onem indidisset resigitur primù absolutissimas ac perfectissimas produxit proinde materiam non informeâ— sed sub formis Zabarella de prima rerum 〈◊〉 lib. 2. cap. 2. â—yhes 1. 11. 2. Kings 5. 12 Mat. 16. 22. V. 14. b 1. Cor. 15. 46. c Act 13 â—â— Lucan lib. 9 〈…〉 15 3 ps 69. 3 c 1 Ioh. 〈…〉 Marke â—3 â—â— Mat. â—0 â—â— V. 27. o 〈…〉 e rt parâ— 2. chap. 31. â— Mat. 16. v 24. â—â— any man will 〈…〉 Lake â—â—â— v. 2â— 26. 27. Malâ—maâ—â—s owne exposition of this place is orthodoxall albeit hee propose it somewhat timorously and waâ—isy as â—eaâ—ing â—east it might be censured Vide Luke 9 23. â—4 Marke 8 34. Ver 33. a Prou. 25. v. 28. d Read lib. 3. sect 3. chap. 7. a Necesse est Honestum sit ei vile cui corpus charum est Seneca b Reade Sect. 2. chap. 4. 5. Vide sect 2. chap. 4. parag 9. d Cited Sect. 2. chap. 6. parag a Therefore the barren is blessed which is vâ—de filed and knoweth not the sinfull bed she shall haue fruâ—t in the visitation of the soules And the eunuch which with his hands hath not wrought iniquity nor imagined wicked things against God for vnto him shall bee giuen the speciall gift of faith and an acceptable portien in the temple of the Lord Wis 3. v. 13. 14. Esay 56. 3. 4. c 2. Cor. 12. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot politic lib. 4. cap. 11. a Lib. 11. epigram 57 Hanc tibi virtutem â—racta â—acit vrseusansa Et tristis nullo qui â—epeâ—â—gne focus Et teges Cimex â—udâ— sponda grabali et breuis atqueâ—adem noâ—te dieque toga * 〈…〉 a Mordecay said that they should answere Ester that Thinke not with thy selfe that thou shalt escape in the Kings house more then all the Iewes for if thou holdest thy peace at this time comfort deliueraÌ„ce shall appeare to the Jewes out of another place but thou and thy fathers house shall perish and who knoweth whether thou art come to the Kingdome for such a time Ester 4. 14. 15 b Luk. 12. v. 48. Clâ—â—dian who notwithstanding was in part a Christian but vtâ—ered this rather as a dictate of nature then as an oracle of faith Reade Mat 13. v. 10. d Marke 4. v. 11 d Mat. 13. v. 13. e Isai 6. 9. â— Mat. 13 v. 1â— * What it is that is taken away from him that hath not g Mat. â—3 v. 19. Ecclesiast 4. v. 17â— Ecclesi 41. 1. â—oneâ—â— in Thyest b Psal 61. 10. a Lukâ— 18. 18. b Mark 10. 17. Marke 10. v. 21. Marke 10. v. 22. Luke 18. v. 23 g Marke 10. v. â—3 V. 24. i V. 25. â—tiâ— 31. 8. c. Iob 1. d Iames 1. 9 10. â— Luke 14. v 11. Luke 14. 8. 9 c. vide prob 25 7. Heb. â— 9. k Iohn 8. 44. a Esay 14. 1. Cor. 13. 7. d Mat. 7. 12. g Marke 8. 3. 6 h Seneca d Isai 40. 5. e Iohn 3. 1. 2. c. c Iohn 12. 42. q Iohn 12. 47. 4â— n Iames 2. 2. b Luke 6. 22. 23. c Ver. 26. b Math. 10. 39. b See chap. 4. parag 3. c Acâ— 27. 38. c. a Persius Saâ— 2. 2. Tim. 6. 6. c. Luk 8. 15. o Wisd 6. 12. 13. c. Philipp 3. 8. d Wisd 7. 8. 9. 10. Ver. 27 f Pro. 2. 3 4. 5. 6. Exod. 10. 8. l Verse 24. Verse 25. d Vide Luc. 7. 4â— c Ephe. 5. 18 19 * Mar. 10. 29. 30. d Sect. 2. chip 7. parag 3. h Math. 6. 32. * Wisd 7 11. 12. â— 1. Kings 3. 13. a Luke 12. 33. 34. b â— Cor. 8. 1â— 9. d See cahp. 3. pa râ—g 3. e Iames 1. 19. Vide Luk 1. 65 66 Luk. 2. 51.