for the nature physicall properties or the quantitie of the mettall but for the princes estimate whose image and superscription it beares One corallarie of this conclusion gathered by these authors themselues was that the entitie or qualitie of grace might increase without any necessarie increase of the value or estimate of it with God as the kings maiesty if it should please him might make the same portion of siluer which now goes for a shilling to be currant but for nine pence or rather make that peece as large as the shilling though retaining the same value inscription it now beares We shall perchance no way crosse these professours tenent but onely better illustrate our owne if we say As it is not the legall instrument though bearing the sâ—ale or inscription royall but the princes will and pleasure thereby authentiquely testified which frees the malefactor from sentence of condemnation so neither is it grace or righteousnesse inherent though these be the image and character of our righteous Iudge but the mercy and free pardon of our God proclaimed indefinitely to all the penitent but sealed to euery faithfull soule in particular by those pledges of the spirit which finally absolues vs from the curse laide vpon vs by the Law and enstates vs in the promises of the Gospel In both pleas the sanctified soule vseth saith all other graces or parts of righteousnes inherent no otherwise then a penitent malefactor would doe the instrument wherein the princes pleasure is contained if he were to plead his cause before the prince himselfe in whose presence though with ordinary Iudges they will sometimes be too bold I presume no malefactor would stand vpon tearmes of integrity or present innocency because he had his pardon vnder seale seeing that was giuen him to plead for mercy not for iustice Not altogether different from these exemplifications of our assertion some schoolemen though seeking to come as neer the Romish Church present tenents as they could thought it no inconuenience to hold that the grace wherby men become truely and inherently iust was not of it owne nature absolutely incompatible with all degrees or reliques of sin in respect of which we might stand in need of Gods fauour and mercy after communication of grace But this and the like opinions are vtterly destroyed root and branch by the thunderbolt of the former decree and their authors and followers censured by Vasquez for holding it but as possible to the absolute power of the Almightie to replenish our soules vvith grace and not take away all staine of sinne for that any reliques of the one should lodge in the same brest with the other implies a contradiction in his diuinity which vaine surmise shall be refuted when we come to handle the nature of sin and the necessity of grace How friuolously he alleageth that of Saint Iohn whosoeuer is borne of God sinneth not to this purpose the Reader may perceiue by the true interpretation of that place in the Chapter following 6. For the time I would request as many as feare the shipwracke of faith and conscience to rest contented with this short discouery of two rocks against which all that follow the Trent Councels direction ineuitably dash The first an cuacuation of Christs priesthood for by their doctrine after grace is infused and remaines inherent a man may bee iustified saued and glorified without any more reference to Him then Adam in the state of integrity had Christ say they hath restored vnto vs what we lost in Adam What was that Inherent righteousnesse so we grant with the Antient. But in what measure In as full and perfect as Adam had it before his fall or without admixture of corruption drawne from his loynes So farre the Romanists seeks to extend the authoritie of some Fathers The best vse and end then of grace in his construction is to passe ocuer the euerlasting Couenant of grace in Christ that wee may recoue the state which our first Parents forfeited This is the most immediate and necessarie consequence of the Trent Fathers determination for if habituall grace be as they decree the sole formall cause of iustification that once gotten will exclude all necessity or vse of any other cause or meanes of reconciliation or acceptance with God Agreeable hereto as Vasquez disputes at large they admit no application of Christs merits but onely in the collation of gifts inherent or infusion of Charity Admitting then one of their Church should remaine in the state of habituall grace a weeke or two before his death let vs suppose as for disputation sake or sure tryall of a true formall cause it is lawfull by their rules giuen to this purpose to suppose any impossibility that Christ had neuer beene incarnate crucified raised from the dead or set at the right hand of God the former party notwithstanding should be as certainly saued as hee can be by beliefe of all these Articles and become heire infallible of as great glory and felicity as wee hope for by incorporation into Christs body Nor doth Christ if their opinion may stand sit at the right hand of his Father to make intercession for vs after grace is infused or whiles wee retaine it but that it may be infused and recouered if it should chance to be lost Now what heresie was there broached more blasphemous against Christ than this which abolisheth the principall part of his mediation what could more directlie cuacuate that great mysterie of the true and reall vnion betwixt the head of the Church and the members By this doctrine neither are our persons in this life reconciled to God nor our nature exalted to dignity in the life to come by being vnited to Christ but immediately by our inherent righteousnesse without any intermediation of his person his sacrifice merites or other benefit of his passion as any cause at all or bond of our vnion or acceptance with God after the infusion of grace which is the onely formall linke betwixt the diuine nature and ours whence it necessarily followes that our humane nature must though by another kinde of vnion and lesse measure of an inferiour grace bee as immediately vnited to God as immediately approued for iust as immediately meritorious of glory as immediately capable of Gods presence as Christ was Might not that great Schooleman for such I haue euer accompted Vasquez with lesse danger to his soule or repugnancie to this great mysterie â—hole truth directly to deny he durst not or other tenents maintained by him haue granted that as Christ is truely reputed holy not onely from the Holinesse formally inherent in his humane nature but from the vnction of the deitie or vncreated holinesse whereto hee is hypostatically vnited so might all partakers of such faith as Saint Paul ascribes righteousnesse vnto bee truely and properly called and reputed righteous in the sight of God from the absolute righteousnesse of Christ as man to whom they are by the
hane fashioned my conceipt vnto the form of words wherein he expresseth his from which my phrase or dialect doth somwhat differ In the maine point we well agree that Faith is an assent as well vnto the goodnesse as vnto the truth of matters diuine That which hee with some auncient Schoole men tearmes certainty of adherence is in my dialect stability oâ— firmnesse of beleefe which I deriue not so much from the euidence or certainty of things beleened as from their worth and goodnesse All of vs by nature adhere more firmly to things of great and knowne worth then wee could doe vnto the very same if their worth either were in it selfe or by vs esteemed lesse albeiâ— their certainty were equall The next lesson which reason will hence learne is That vnto some truths our adherence may be more firme then vnto others of greater euidence and certaintie in case the former excell the later more in goodnesse then they are exexceeded by them in euidence and certaintie But seeing with the Romanist we admit the nature of faith to consist in Assent we might perhaps be thought to confine it wholy as hee doth to the vnderstanding an error iustly abandoned by most in reformed Churches who in this respect for the most part either define it not by Assent or else to make vp one entire and compleate definition match Assent with other tearmes not so well consorting with it as the rules of art in my occasions require To this purpose rather in defence of mine owne then any waie to preiudice other mens methods which must be measured by the end at which they aime the first and second Chapters are premised But some perhaps would reply that Assent being terminated vnto truth can haue no greater alliance with goodnesse then with those differences assigned vnto it by other writers reiected by vs not as false but as not formall And the obiection to speake the truth could not be put off as impertinent did we follow the Romanist in another erroneous principle not discouered much lesse disclaimed by such as most oppugne them from which principle notwithstanding the worst inconueniences can in this argument be obiected to their doctrine directly follow and are not so cleerely or fully auoided by those that contradict them as by vs that assent vnto them in defining Christian faith by Assent Not with the moderne pontifician onely but generally amongst the schoolemen faith and works are so dissociated as if they were of linages altogether distinct and had small or no affinity Most protestant writers acknowledge them to be of entire blood yet somewhat farther remoued then in my opinion they are The principall reason whereof as I coniecture is that they esteeme more of schoole-philosophy then schoole-diuinity and with the schoole-men specially Aquinas and his followers imagine the will and vnderstanding from which faith and good works in their â—erauldry seuerally discend to be faculties really distinct like brother and sister being indeed but two names or titles of one and the same intellectuall nature as truth and goodnesse their supposed really different obiects in matters morall differ onelie in degrees of apprehension as one and the same person knowne a farre off vnder the common notion of a man is oft times cleerely discerned by his approach to be an honest man and our louing friend Sutably to this true Philosophie learned out of the best professors of that facultie and to omitte other Schoole-men out of the wise and learned Gerson I place faith neither in the wil nor vnderstanding but in the intellectual nature as subiect to both these titles or appellations The inference hence taken is that faith although it be formally an Assent may be as imediately terminated vnto the goodnesse as vnto the truth of reuelations diuine And these being of all the matters that can be reuealed or knowne both in themselues and in respect of vs far the best I make that faith which primarily distinguishethâ— true Christian from an hypocrite or fruitlesse professor of orthodoxall religion to bee an assent or adherence vnto reuelations diuine as much better then any contrary good the world the diuell or flesh can present to peruert our choice of what they prescribe for our sauing health or habitually to interrapt or hinder the prosecution of their designes By these deductions drawne forth at large in the sixth Chapter the Reader may easily perceiue the linke betweene faith and works to be most immediate and essentiall This maine conclusion whereon the most of the Treatise following depends is further confirmed Chap. 7. by instances of sacred writers ascribing all the victories of Gods Saints ouer the world Diuell or flesh vnto faith or apprehension of diuine promises better then ought could come in competition with them all backsliding into euill or backwardnesse in good courses vnto want of faith or apprehension of Gods iudgements or threatnings as more terrible then any tortures which man can deuise against his fellow creatures Briefely the whole drift or scope of the Apostle from the later part of the tenth Chapter to the Hebrewes vnto the end of that Epistle iumps fully with the former conclusion Whereunto likewise the vsuall dialect of the holy spirit when he speakes absolutely not with reference to the solecismes of hipocrites or such as haue diuorced truth from honesty or set words and works at variance is exactly consonant It is generally obserued by all interpreters of sacred writ that the termes which it vseth to expresse the proper asts or exercises of sence and vnderstanding still include those affections or practique faculties which are most homogeneall to them The true reason whereof is not because hee who sees the heart and inspires it with faith speakes more vulgarlie or grosly but rather more metaphysically then many Diuines or Philosophers doe as supposing the truth before specified concerning the identity of the wil and vnderstanding with the essentiall combination of truth and goodnesse in matters practicall The consequences hence inferred and exemplified at large in the eight and ninth Chapters are in briefe vnto this purpose As the apprehension of diuine infalibility breeds an infallibility of perswasion or sure reliance vpon his promises so assent vnto his goodnes or imitable attributes assimulates our soules to them Euery obiect rightly apprehended or vnderstood imprints it similitude vpon the apprehensiue faculty The diuine nature therfore must leaue an impression or stampe in our soules as well of his goodnesse as of his veracity otherwise wee apprehend him who is essentially as good as true without any liuely apprehension of his goodnesse This stampe or character of goodnesse diuine is as a touch to drawe the soule as the Adamant doth the iron after it selfe and in this adherence of the intellectiue nature once touched with grace vnto the celestiall promises the definition of sauing faith is accomplished Chap. 9. whose generall or cheefe properties are set foorth Chap. 10. For conclusion of the first Section Chap. 11. I
euidence of instinct or working alwaies manifest in the effect though the cause oft-times be hidden or doubtfull An euidence likewise there is of bodily strength eyther passiue to sustaine contrary force or violence or actiue to repell it by opposing the like Proportionall hereunto there is an euidence of conscience vpon iust examination alwaies witnessing either our strength or weaknesse to resist temptations or our vigour alacrity or dulnesse in doing of good But this kinde of euidence belongs rather vnto the triall of faith inherent or our perswasions of it after we haue it then vnto the obiects or grounds whence it ariseth 5. The Iesuite hauing defaced the image of his Creator as essentially good as true in his heart and out of the reliques of it erecting an Idoll in his braine to represent the visible Church or Pope both which he adores as gods for their veracity though not for sanctity imagines no euidence possible in matters diuine but meerely speculatiue and hence argues Faith to be an Assent ineuident or obscure because not euident after the same manner Mathematicall theorems or common naturall notions are to the speculatiue vnderstanding or the Sunne Moone or Starres of the first magnitude to ordinary sights As if an English-man Dane or German should conclude Italians French-men Spaniards or generally all forreiners to be Blacke-moores because not of the same complexion they themselues are The like loosenesse we finde in some more ancient Schoolemens collections that the obiects of faith are neither euident nor properly intelligible but only credible because neither of such propositions as euery one that heares will approue nor of euident deductions from such But the question is not of the vniuersality or extent but of the intensiue perfection of euidence and no man I thinke will denie that manie Truths altogether vnknowne to most may be as intensiuely euident to some particular dispositions as generall maxims are to all Otherwise S. Paul should haue had no exact euidence of special reuelations made to him no Prophets of their cleerest visions not CHRIST IESVS himself of his fathers will in whose bosom he was seeing he did not make that enident to the Iewes Euery mans thoughts are as manifest to himselfe as the principles of any science though he cannot so certainly manifest the one as the other to his auditours None of reformed Churches I thinke did euer auouch that he could make the Articles of faith euident to all endued with naturall reason but that the spirit of God which first reuealed and caused them to be written in Characters visible vnto all cannot as euidently imprint them vpon the hearts of all his children what reason haue we to deny Because faith is the argument of things not seene 6. A worke it were worth his paines that is not fit for very great nor necessarily engaged to other good emploiments to obserue how many opinions which could neuer haue been conceiued but from a misconceit of Scriptures haue been fastened to the Temple dore as more certaine then Propheticall oracles First by continuall hammering of Schoolemen afterwards by instruction giuen from the great Pastor to the Masters of Romish assemblies which for the most part do but riuet the nailes the other had driuen or driue such faster as they had entered not without disturbance of their opposites What a number of such opinions as the Trent Councell ties our faith vnto as Articles necessary to saluation were in ages last past meere schoole points held pro con by the followers of diuerse factioÌ„s in that profession And though these Trent Fathers doe not expresly teach vs that beliefe is an Assent ineuident and obscure yet doth it bind vs to belieue it to be such as none euer would haue conceiued but from a mistaking of the Apostles words lately cited which notwithstanding he vttered not anie waies to disparage the euidence but rather to set forth the excellency of that heauenly vertue He supposed as shall hereafter be deduced nor doth that learned Iesuite which long agoe had robbed the whole society of ingenuity and buried it with him in his graue in his Commentaries vpon that place dissent from vs that faith is an assurance or instrument by which the sonnes of God attaine vnto a kinde of sight or glimmering but euident view of diuine mysteries altogether as inuisible but more incredible to the naturall man then Galilaeus supposed late discoueries to meere countrey men vtterly destitute of all other helpes or meanes for discouering such appearances besides the eyes nature hath giuen them Hee that said faith is the argument of things vnseene did neuer deny it to include an euident knowledge or apprehension of some things present which the world sees not yet such as he there describes it is to the regenerate only or vnto them whom God hath giuen this heauenly treasure as a pledge of his future fauours But regeneration renewing of the inner man or fruites of the spirit are termes as vnusuall for the most part in their schooles as their schoole-termes in common talke of the illiterate among vs and yet before our regeneration or participation of Gods spirit wee dispute of the euidence or obscurity of faith but as blinde men may of the differences betwixt day and night not able to frame any distinct or proper conceit truely representing the face of either though daylie hearing liuely discriptions of both or learned discourses about their natures or essentiall properties But when God begins to open our hearts that we may see our naturall misery it is with vs as it was with such as being born blinde were restored to sight by our Sauiour as for illustrations sake we may suppose in the beginning of some dismall night some howers before the moons aâ—isall At the first opening of their eies they might perceiue an euident distinction betwixt the greatest darkenes inci-dent to night by tempests stormes or ouer-casting and their wonted blindnesse an euident difference againe betweene such darknesse and light shortly after ensuing vpon the remooual of cloudes or apparition of starres And albeit they did heereafter expect a cleerer distinctioÌ„ betwixt this time that which they had often heard others call the day yet easie it had beene to haue perswaded them the Moones apparance had brought the morning with it vntill the dawning had cleered the doubt during which as the Sunne did neerer and neerer approach the distinction betwixt day and night grew cleerer and cleerer Euident it was now vnto them that the Sunne should in time appeare although it selfe were yet vnseene whose actuall apparition could onely terminate the former expectation and leaue no place for further errot the brightnesse of it being able so fully to satiate the capacity of the visiue facultie and so all sufficient for presenting other visibles as distinctly and cleerely as their hearts could desire to their view 7. Though not of our outward senses yet of the more excellent internall faculties of our soules all
their personages and reall imitation of their vertues It is a kinde of cunning I must confesse to be able accurately to paint God or his goodnesse but as little pertinent to true Christian knowledge as an artificiall picture of a great feast is to a poore soule almost starued for hunger vnlesse it make vs not painted images but true and liue sonnes of the euerlasting God For our light must so shine before men that they seeing our good workes may glorifie our Father which is in heauen That such a father there is and that we are his sons we must make knowne to others by imitating his perfections 7. To these or like points do sacred writers vsually extend words importing knowledge whether they speake of our knowing God or his knowing vs. The Lord knoweth the way of the righteous sayth the Psalmist And if he know it will he not reward it Yes with life for the way of the wicked because as well knowne to him shall perish Answerable hereto men are sayd to know Gods wayes when their demeanure is such as if they expected he should presently take notice of theirs either to reward or punish them It is a people that doe erre in their hearts sayth the Lord for they haue not knowne my waies As they did erre in their hearts so did they not know Gods wayes in their hearts for such a knowledge of them as is confined within the braine or such as a man that neuer trauelled may haue of a strange country by a mappe no doubt they had But as beaten wayes vulgar directions of the inhabitants are better guides in vnknowne coasts then most accurate geographicall descriptions so is it not this superficiall knowledge of Gods wayes that can conduct vs to his rest whither none come but such as can tread in the steps of holy and religious men that haue gone them and learne that by experience which others paint out and decipher This is life eternall sayth our Sauiour that they might know thee the only true God and Iesus Christ whom thou hast sent equiualent hereto is that Whosoeuer belieueth in him shall not perish but haue euer lasting life Can faith and knowledge then reach to heauen vnlesse they be lengthened by loue and other Christian vertues He that is warned to receiue a Prince or man of state will make accompt of his necessary traine albeit no mans comming besides be specified Nor is it needful sacred writers should mention loue or other attendants of those queenes of vertues Wisdome faith or knowledge if these be present the rest will certainly accompany them Hee that sayth I know Christ and keeps not his commandements is a lyar and the truth is not in him Faith or knowledge without loue is not Christian but hypocriticall for only he that hath Christs commandements and keepeth them is he that loueth him We know that the sonne of God is come and hath giuen vs an vnderstanding that we may knowe him that is true and we are in him that is true euen in his sonne Iesus Christ This is the true God and eternallife Many were the peoples sinnes in the wildernesse Yet Saint Iude comprehends all in this one that they belieued not This ye know how that the Lord hauing saued the people out of the land of Aegypt afterwards destroied them that belieued not So doth the Psaimist attribute all the disobediences and rebellions of his forefathers vnto this That their spirit was not tied by faith vnto God yea the fire was kindled in Iacob and also wrath came vpon Israell because they belieued not in God and the error of the Israelites that knew not the way vnto Gods rest was in the Apostles construction vnbeliefe The word that they heard profited not them because it was not mixed with faith for we which haue belieued do enter into that Rest. The greatest praise we read giuen to the Israelites in the wildernesse was that they belieued God and his seruant Moses As long as they thus continued they were not ouercome by temptations of the world or flesh And by what meanes do all such as are borne of God ouercome the world Is not this victory from faith Who is it that ouercommeth the vvorld but he which belieueth that IESVS is the sonne of God The same dialect was well knowne in Iewry in his time that sayd The knowledge of the commaundement of the Lord is the doctrine of life that all wisdome was contained in the feare of the Lord performance of the Lawe and knowledge of his almighty power that to belieue the Lord was to keepe his commaundements Which last testimony is very vsefull in the examination of faith further to be insisted vpon in that treatise 8. It was but an effect of such mens folly as spend the best of their daies and spirits in coyning second intentions or terms of art and after they haue gotten the skill to draw solid learning by this deuice into plaine tables mistake these types or shadowes for the bodies or substances which first did seuer beliefe and knowledge of diuine matters from practise whereunto they are as naturally linked as the nerue is to the part which it moueth Nature herselfe not stretched awry by art or misled by passion from whose attraction or impulsion she is most free in matters of ordinary and common vse alwaies frames her language fully paralell to the former rules of sacred speech Into whose heart beside the hypocrites would it sinke that affection should not increase according to the degrees of worth in the obiect though no better knowne then others are Is not the quantity or perfection of goodnesse as intelligible as the bare essence or quality Or can we in part be moued with some few degrees of goodnesse knowne and not as much more moued by equall knowledge of farre more or can we rightly value the consequence of diuine truthes in respect of our selues and not frame desires of them proportionally Doth any man not much affect him whose excellent parts he highly esteemes aibâ—it he expect no reall fauour or commodity from him To say wee know a man in ordinary speech imports a demeanour or respect towards him answerable to that quality wee know in him To know him for a sweete companion includes a desire of his company or acquaintance an vnwillingnesse to fall out with him or to be estranged from him To conceiue of one as an odde and vnsociable wrangling mate implies a care to eschew all occasions of intercourse dealing or familiarity with him If an inferiour should say hee knew his lawfull Magistrate to be a most vnpartiall seuere Iusticer he need not specifie his vnwillingnes to be iustly accused before him of any crime Or if wee say wee know or belieue one to be a maruellous wise honest friendly man who would not gather that whilest this perswasion lasted we would be readier to commit any
detested the very name of his Gospell altogether ignorant what iâ— meant That the cause of Christians had neuer come to indifferent hearing that their persons were condemned for their profession ere their liues were examined is too apparent in that such of the heathen as had iust reason to haue noted a manifest difference or opposition had obserued none betweene them and the Iewes but adiudged the one liable to the others faults if faults they were they so much disliked in the Iew as honest and religious men especially if poore euen all that make a conscience of their wayes haue in these daies much adoe to be absolued from disgracefull censures of Puritanisme or Anabaptisme as if because they share with the fauourers or authors of these sects in zealous profession of the truth they should therefore with losse of their estimation helpe to pay such arrerages as the Christian world may iustly exact of the other for their hypocrisie But since Kings and Queenes haue vouchsafed to be nursing fathers and nursing mothers to the Church since the titles of custos vtriusque tabulae defeusor fidei Rex christianis simus or catholicus haue beene accounted as fairest imbellishments in the inscriptions of greatest Caesars like precious pearls in their crowns or costly iewels in their diadems Gods messengers haue by publicke authority been not only permitted but enioyned to preach and the people with reuerence to heare the glad tidings of the Gospell as the royall embassage of the King of kings Pastours strictly commaunded to exhibite the flocke to receiue Christian Sacraments in honourable memory of CHRIST their Institutour and signe of loyall submission to his royall hests So haue the lawes of euery Christian nation since this change inflicted disgracefull punishments on such as shall viliâ—ie and contemne these or other sacred rites Whence the very name of an Atheist or Infidell is become as odious vnto Christian children as the name of a Christian was amongst the heathen or a Coward at this day amongst souldiers Hence as euery one almost is willing to perswade himselfe he is as good a man as the best because it is a fowle disgrace to be reputed a dastard so most belieue they loue Christ and rightly belieue in his name because it is so great a shame and ignominie amongst men at least of better sort in Christian states to be ranked amongst Atheists Infidels or Apostataes Thus from one and the same secret working of corrupted nature seeing to expell the poison of secular disgrace at contrarie or opposite emunctories the antient heathens were brought to hate wee loue Christ and his Gospell before we knew them and yet it is certaine that hee which either hates or loues any mans person manners or doctrine before he know them doth loue or hate hee knowes not whom nor vpon what occasions 4. Many resolute spirits there be in this kingdome who if they should in places of indifferencie heare a Turke preferre Mahomet and the Musselman before Christ and the Christian religion would swagger with him as sternly as if he had spoken against Tobacco giuen him the lie or called him Coward and yet perhappes more offend CHRIST in maintaining then the other in occasioning the quarrell To such as looke vpon the professors themselues or measure their goodnesse by their locall vicinity vnto truth there is great difference in shew none in substance to such as obserue the identitie of their motiues to embrace opposite religions He that should a farre off see three men of equall stature walking together the first in the ordinarie path the second on a bench twelue inches higher the third in an alley as much below it not acquainted with the aduantage or disaduantage of ground which one had of another would think there were great difference in their height which notwithstanding would be the same if they changed walkes or none at all if they stood all vpon one leuel If we thus compare the Turke and the Newtralist and such as professe great zeale to Christian religion considered onely in the generall negligent in performance of particular necessarie duties one seems to come much neerer Christ then the other yet the Turke though destitute of any inherent grace without any renouation of minde only brought vp according to our country laws altogether ignorant of his fathers house or profession would shew as great loue to Christian religion as the former prosesser did and he though christened in our Church brought vp in Turkey knowing nor suspecting nothing to the contrarie but that he was by descent and progeny a Turke would be as peremptory for the defence of Mahomet or both brought vp in places permitting Newtralitie or free choise of religion would be as indifferent for the one as for the other All the differences betwixt them is in the lawes or customes of their countries none in the internall constitution or qualification of their soules which though one and the same may incline the heart of the Iew the Turke the Papist and the Protestant alike firmly to embrace the religion wherein each hath beene brought vp and prosecute contrary obiects with equall strength of the same corrupt desires Nor doth the truth or excellency of the obiect iustifie but rather condemne such as prosesse it of hypocrisie vnlesse it imprint a liuely character of it goodnesse vpon his heart vnlesse the force and vertue of it be diffused through his best faculties and manifest it selfe in his life and conuersation To be brought vp in a Princes court daily conuersing with men of excellent behauiour speach and complement and still to retaine a â—lownish language rude affections and seruile conditions doth argue a nature more agrest then the same qualities would in such as had all their life time followed the plough But for a professed Christian to sixe such base or slothfull desires on these obiects of life as the Turke doth on Mahomet or worldlings on their commodities is iust as if a Husband-man should offer a Ieweller as many graines of barley as his iewell weighed This rule is generall without exception that whosoeuer loues Christ either for feare of disgrace loue of honour neighbourhood or desire of conformity with others would reuolt from him if his countrey lawes or custome should change for he loues these commodities or contentments not him From these deductions we may gather the hate which most Heathens Turkes and Infidels and the loue which vulgar Christians beare to Christ to be of value equall were both vnpartially weighed For which of vs will giue a pin to chuse betwixt this enmity that hates to day as ready to loue to morrow and his friendship that loues to day but would be as forward to haâ—e to morrow if any new occasions or prouocations should be presented Seeing then generall or confused notions of great affection vnto Christ can be no argument of true faith but rather vsuall introductions to hypocrisio it remaines we â—eeke some trian 5. And for our
one or few good qualities or practises of such duties as our naturall affections out of particular affinitie or alliance impell vs vnto not counterpoising these perswasions with proposall of contrary difficulties or trying their strength by performance of such other Christian exercises as are most contrary to their natural inclinations As what man is ther by nature free and bountiful but wil throughly Assent vnto our Sauiours saying as true good beatius est dare quà m accipere it is more blessed to giue then to receiue Yet many by too much applauding their obedience in this particular come at length to giue more then is their owne or so much of their owne as others cannot get from them what is theirs and so excessiue diligence in this breeds extreame negligence or rather manifest breach of that other rule altogether as necessary owe nothing vnto any man but loue and yet whiles they compare themselues and their good deeds with the miserable and hard hearted these seeme as Iewes vnto them and they againe vnto these as worse then Infidels being not more carefull to prouide for their wife children and other committed by nature to their charge Many againe by wedding their thoughts vnto this perpetually diuorce themselues from the former of our Sauiour vtterly abandoning all deeds of charitie as the bastard brood of popery and superstition 3. Not one almost by nature faire conditioned or of a a plausible behauiour by education desirous to gaine the loue of all without giuing iust offence to any but will admire the humility the meekenesse the placide and sweet affection of our Sauiour his gentle tollerance of his Disciples long ignorance the milde intreatie and kinde inuitations of grieuous and open sinners And yet many I haue obserued and some farre aboue the vsuall pitch of vulgar Christians many times from too much congratulating this affinity betwixt their naturall disposition and our Sauiours degenerate into old Elies facility or the contrary Stoicall apathie demeaning themselues as if all sinnes were alike as little moued with fowle and grieuous offences against Christ contempt of his Sacraments wilfull and affcted breach of sacred lawes flouting at professed obseruance of fundamentall precepts of Christianitie open auowing wretchlesse neglect of oaths as if they were but matters of ordinary passe some light ierke or gibe or hadnsome exchange of words in table-talke not worthy to be stood vpon amongst friends or mutuall welwillers This is a defect of faith so common to such as for their esteeme and experience in the world are held to be fittest censurers of Christian manners that if one should be put to giue a phisicall definition of discretion according to the vse or application of the word in such mens language he could not better expresse the nature of it than by a temper apt to bee much moued with nothing but what directly crosseth their maine purposes or may defeat them of their principall ends as gaine preferment honor applause of the multitude or fauour with men whose persons they hold in admiration for some aduantage But were our hearts enspired with true and liuely faith it would teach our affections as to hold one straine or tenor in matters of course indifference or wordly consequence so to rise and fall to swell and asswage whether in admiration or detestation according to the different worth or indignity of obiects presented to them Not thus qualified we cannot hold consort with the sweet harmony of our Lord and Sauiours affections whose indignation at indulgence to such open sinnes as directly dishonoured his father did raise it selfe aboue the straine of princely wrath and displeasure witnesse his whipping the buiers and sellers without respect of persons out of the temple yet buying and selling of temples with the appertinences is the readiest meanes with vs to compasse greatest places in the Church and and oft times because we see no meanes of preuailing against the wolues we hope to haue some share or offals of the prey or for our silence to be at length admitted into the association but O my soule come not thou into their secrets vnto their assembly mine Honour though honour should be thy reward bee not thou vnited In their ambition they slay and murder soules and in their selfe will they ruinate the wals of Christs Church Here were a fit place to admonish some most detesting Idols or images in Churches that the sacriledge they commit continually is a sin no lesse detested of their God But it would require a larger comment then in this place I may insert to perswade that truth vnto the belly which euery true Diuine comparing the Prophets word with the Euangelists will conceiue that the abuses committed by these marchandizing Iewes in the Temple wâ—â— more offensiue to the pure eies of the Lord then their forefathers walking after other Gods and burning incense vnto Baall 4 The holy Ghost I am perswaded would not so pathetically haue deciphered the sweet amity of Dauid and Ionathan but with purpose to commend it as an especiall ornament of heroicall minds or as a vertue to be imitated by euery faithfull professor of the truth And yet in men farre otherwise qualified then these woorthies were and aiming at contrary ends first linked in friendship vpon dislike occasions for the most part vpon mutuall consciousnesse of foule crimes or combination in euils and continuing the bond vpon worldly or carnall considerations the imitation of like loue is adulterous It may be Achitophell was as firme and constant vnto Absalom against Dauid as Ionathan was to Dauid against the commandement of his father Saul Notwithstanding that Ionathans reference vnto Saul was neerer then Achitophels vnto Dauid the same affection in the one was like the loue of the bridegroome and the spouse chast and loiall in the other praeposterous and abhominable like the vncleane lusts of Sodome This is a wild plant of barbarous Gentilisme so deepely rooted in most professed Christians hearts that the extirpation of it requires a peculiar volume for scarce can we find any loue amongst men which is not deadly enmity against Christ So mightely is the poison of it diffused throughout all our faculties and affections that close sticking to a friend though in matters neither iustifiable by the law of God or man is held such an extraordinary act of charity as may serue to couer a millian of other vnchristian practises Most out of consciousnesse of such performances will not spare to censure others most maliciously if they will not accord with them to forsweare themselues for their friend forsake their God and denie their Redeemer for so he doth that resolues to patronage or beare his brother out in wrongs or foule offences and rather seekes not first to worke him vnto true repentance to sue for mercy at Gods hands christian reconcilement with his brother whom he offends Whosoeuer loues father or mother brother or sister much more a friend more then
craue my foe to foyle Nor follow I these furious broiles with purpose thee to spoile Vouchsafe t' accept my seruice now I now before thee stand Victorious Caesar hitherto as well by sea as land So now I may thy Souldier true for euer will I be His be the guilt this bloody breach that caus'd twixt Thee and Me. Such allegeance will euery Iesuite professe vnto his natiue Soueraigne and yet dispense with his oath if he shall in any sort offend the Romish Church But the Lord our God is no meane Lord hee accepts not of fealty tendred with such reseruations as Iesuites vse in their oathes of allegiance serued hee will be with the whole heart and affection and will not be sharer with the diuell the world of flesh as in the next place from Apostolicall aurhority confirming the reasons hitherto alleadged is to be shewed CHAP. V. That true faith is the soule of good workes That it equally respects all the Commaundements of God and can admit no dispensation for nonperformance of necessary duties 1. THat no man without faith can please God two reasons there be very pregnant the one because the wrath of God remaines on all persons without it as being not contained within his couenant the other more immediate because albeit the party destitute of it were not preiudiced by his first parents sinne or his owne thence deriued his actions neuerthelesse could not be acceptable in Gods sight not truly good because not vndertaken and managed by that faith which interests vs in Gods couenant and engrafteth vs in his Sonne Whether such faith can be wrought in any without expresse and actuall knowledge of CHRIST were perhaps curiositie to examine and presumption to determine yet thus much supposed the conclusion is vndoubted that their workes should for Christs sake bee accepted of his Father who better knowes the hearts of of such then they do his sonne or wee the extent of his decree of mercy in this case of this we may be sure albeit the best deeds of his dearest children are acceptable onely for his Sonnes sake yet for his sake he neuer accepts the impure or euill deeds the practise I meane of things forbidden of such as actually know his sonne and are expresly contained within his couenant but those onely wherein they truely resemble him Now euery action whereto that faith by which we are engrafted in Christ is concurrent is in it selfe sincerely and truely though imperfectly good Euery action without concurse of such faith is in it nature bad though of an obiect truely good or at the best but indifferent if the obiect be vncapable of morall good or euill and fall not within the precincts of any diuiuine commandement or prohibition As the workes of nature depriued of influence from their proper and principall causes become defectiue or if the materiall or passiue be not subordinate or fashionable to the formatiue or actiue causes monstrous so are our moral actions either altogether deficient from the rule of goodnesse or preposterous and contrarie to it vnlesse the faculties affections or inclinations whence they flow be inspired directed and moderated by a true and liuely faith 2. It is a Canonicall saying which the sonne of Sirach hath to this purpose In euery worke or as some read In euerie good worke bee of a faithfull heart or as Drusius trust thy soule but most directly to the Authors meaning belieue with thy soule for this is the keeping of the Commaundements But what is it hee wils vs to belieue with the soule that the thing is good which we intend to worke But vnlesse such it be in it selfe before intended by vs it will sooner make our beliefe bad then become any whit the better by our belieuing it is good For to belieue or trust our own soule that shold be good which in its nature is either bad or but indifferent or not good in such a degree as we deeme is to belieue an vntruth To do that which in its owne nature is good with doubt or scruple that it is euill is to sinne against our conscience from which guilt our full resolution to the contrary or sure trust to our owne soule rightly examined doth acquit vs and warrant our actions And in case our doubt or scruple of spirituall euill bee not accompanied with equall probabilitie of as great good that may follow Saint Paul aduiseth euery man to be fully perswaded in his minde ere hee aduenture on that which his soule had distrusted as euill But the recalling of such distrusts or raising confidence in our soules doth onely warrant vs that therein we do not sinne it doth not make our action good albeit the obiect were such before Now the sonne of Syrach praesupposeth the workes hee speakes of should be good in themselues and vndoubtedly acknowledged for such by all as being expresly commaunded in the lawe But with the first rudiments of Philosophy morall we haue learned that it is one thing to do that which is vnquestionably right and good another to do it rightly or well that it is not euery performance of what vertue enioines or commends to vs but the performing of it constantly and discreetly as knowing it to be good and honest and delighting in the practice of it because such whereby a man becomes virtutis veraecustos rigidusque satelles so true a friend and faithfull obseruer of vertue as he may be instiled truely good and honest Now seeing to keep the Commaundements doth dignifie a man with titles of an higher ranke and denominates him godly holy or religious it is not the bare doing of what is commaunded or a firme perswasion that it is lawfull but the faithfull and constant doing of it as perfectly knowing it to be good because a branch of his wil who is goodnesse it selfe the fountaine of whatsoeuer is called good in others in whose seruice wee ought to fixe our whole delight which makes vs keepers or obseruers of the Commandements The Commaundements in that sense he takes them are the totall obiect or complete rule of righteousnes and Faith being a firm Assent vnto the diuine nature attributes whose shadow and picture the Law and the Prophets exhibite hath the same place and extent in diuinity that Prudence or vniuersall iustice hath in morall Philosophy It includes the compleate and practicall knowledge of good and euill inclining the faculties of our soules to auoide all commerce with the one and embrace euery branch of the other Whence he that aduiseth vs In euery good worke to belieue with our soule supposeth the same obiect of this beliefe Saint Paul doth in that speech vvith the heart man belieueth vnto righteousnesse not by belieuing or trusting his owne heart but by hearty belieuing Gods mercy in CHRIST and vnfaigned relying vpon them as is sufficiently expressed by our Apostle and was implicitly contained in that speech of Syracidâ—s who perhaps did not expresly or actually conceiue of
latter that honour so giuen to parents though in abundance was but the fruite either of such goodnesse of nature as hath beene in many heathen which neither knew God nor his lawes or of some carnall hopes to get a better portion by pleasing them that such abstinence from theft or performance of honest actions were but the ofspring either of secular feare to be disgraced or of a desire to be well reputed in the world And whosoeuer is either kept backe from euill or drawne to good vpon no better motiues then these wil when oportunitie serues be as much emboldened by them to transgresse diuine precepts of greater consequence As what sonne is there which much reuerenceth his father out of anie affection or inclination not seruiceable to faith but at his instance would aduenture vpon such actions as much dishonour God and are most displeasant to his Sauiour Or who is hee that refraines to defile his fingers with theft or cozenage onely because they are vncleanely sinnes and most obnoxious to shame and disgrace by humane lawes but would pollute his heart with legitimated sacriledge for maintenance of his credit or hope of estimation with them whose applause or sauour he must glories in 5 As there is no surer argument of liuely saith then this vniformity whereof we speake so can there bee no token of hypocrisie or crookednesse of heart more coÌ„spicuous or infallible than to be scrupulously timorous in som points presumptuous or confident in others vpon faithfull examination as doubtfull and vpon like doubt euidently as dangerous or to bee zealous and forward in some duties and negligent dull or backwards in others as necessary It is a matter as the author of the two-fold martyrdome tells vs that must be considered How mightily doe some Christians abhorre things sacrificed vnto Idoles going into prophane Temples or the Idoles themselues when as S. Paul proclaimes that neither is the Idole nor things sacrificed vnto Idoles ought much lesse is the Temples built of stone ought and yet the mindes of many are so possessed with a religion of these matters that sooner would they die than taste of things sacrificed to Idoles and they deeme their offence cannot be expiated If they goe into the Temple of Iupiter Apollo or Diana or if they doe but touch an Idole they thinke themselues grieuously polluted The religion of such men for mine owne part I cannot but approue if it be like it selfe in all points But now adaies with griefe alas wee may behold some in those points if â— might speake home superstitiously fearefull and yet in others vvhich minister iuster cause of feare too too secure The touching of Idoles going into a Temple or eating of things sacrificed to Idoles doe not in themselues pollute the soule but loue of money rauin hypocrisie and such like monsters pollute the soule immediatly His conclusion is Therefore let no man flatter himselfe God is not mocked let our religion be vniformly constant let vs not detest others being our selues obnoxious to crimes more grieuous let vs not bee religiously timorous in this or that point and in some others impudently impious But hauing taken the profession of CHRIST vpon vs let our whole life giue testimony of him let vs euery way glorifie his Name by obeying his precepts that men may hereby know wee trust him in that wee loue him from our soules and that wee did not dissemblingly consecrate our selues vnto his seruice at our Baptisme Many like passages of this Author I leaue to the Readers meditations partly sorry I had not perused him before this treatise was conceiued and otherwise finished and yet partly glad in that the Lord had put the like meditations into my heart To interfert more proofes of antiquity would be troublesome vnto me ayming especially out of Gods word to set the wâ—rpe with what speed I can and afterwards if God permit to weaue such authority of Fathers into it as his prouidence shall direct me to 6. To gather all into a briefe summe True faith first acquaints vs with the nature of God and his attributes it teacheth his will to bee the rule of goodnesse and enioines vs nothing but what is good to vs that he loues all good and hates all euill without any respect to their persons in whom they are found the greater of either kinde the more and the lesser the lesse Here then is the triall of our faith if it haue taught vs wholly to submit our wils vnto his will to like whatsoeuer hee likes to hate whatsoeuer he hates to loue that best which his word tells vs he loues most and likewise to hate that most which hee most hates though otherwise either pleasant to our naturall disposition or not so displeasant or distastfull as many other matters would bee did wee follow the faâ—â—â—ions of the world Firme Assent to these and other attributes will vniformly extend that vniuersall precept It is better to obey God than man to our owne soules and affections Nay it is the very principall or graund-stemme of faith to be in heart perswaded and resolued that it is much better at all times to obey the lawe of God than our owne affections the lusts of the flesh or the lawe of sinne And then onely we pray in faith when we say not with our lippes alone but with our hearts and soules Not our will but thy will bee fulfilled By retaining any branch of our owne wills or desires vnrenounced or not resigned vp into Gods hands wee giue him hold of vs who neuer will let hold go vnlesse we cut off the member which offendeth vs. For as one very well obserues so the snare be strong and the hold sure a bird though caught but by one clawe shall as certainly be the Fowlers portion as if she had been taken by both the wings The soule which altogether delights in it owne will not doing any part of what God would haue it doe is like a bird caught in a net or so entangled in lime-twigs that it cannot take wing or make anie shewe of escape But the â—oule which obserues most and dispenseth with some one or few branches of Gods will although for a time she may soare aloft in Pharisaical perswasions and build her nest aboue the moone is but deluded by Lucifer who as he luâ—ed her thither can at his pleasure call her downe as birds are by little children which suffer them oft-time to make some handsome flight but with a long string about their feete This is a snare which men of better place meanes and sufficiency or of more stayed iudgement had neede with watchfull care to auoid for such commonly therefore abstaine from most other actuall sinnes because they secretly delight in some one or few which out of experience perhaps of many they haue made choise of as most pleasant either because they are naturally inclined or haue been long accustomed to them or because they expose them not to
gaudeâ—â— fit nec passiâ— esse gaâ—d â—◠〈◊〉 nisi cum vâ—aâ—râ—mus Christum quae câ—tiâ—as â—niâ—â—i 〈◊〉 mâ—ntâ—a est amâ—re pressuras pâ—naâ— lachrymas mundi non fâ—stâ—nare potius ad gaudium quod nunquam possit at fâ—ri Hoâ— autem fit fratres dilect â—â—mi quio fides dâ—â—st quid â—emâ— credit vera esse qua promiâ—â—â—t Deus 〈◊〉 est cuius sermo credentibus â—terâ—us firmus est Si tâ—â—â— vâ—r grauis 〈◊〉 aliquid â—oâ—bâ—neâ—â—r haberes 〈◊〉 〈◊〉 nec te fallâ— aut decipi ab eo crederes quem stare in 〈◊〉 atque in actâ—bus suis scires Nunc Deus â—â—cem loquitur tu mente increduâ—a perfidus â—â—â—ctuas Deus tibi deâ—â—c mundo recedenti immortalitatem atque â—â—ernâ—taâ—em pollicitur tu dubitas hoc est Deum omnino non neâ—â—e hoc est Christum credentium magistrum peccato incredulitatis offendere hoc est in Ecclesia constitutum fidem in domo fidei non habere Cyprian de Mortalit â—e Verâ—ntamen pâ—test forte mouerâ— quid tam multos viâ—emus credentes IESVM fâ—lium Dei esse adhuc tamen mund◠〈◊〉 cupid â—tatibus iâ—â—eâ—iâ—os Qâ—iâ—i ergo ait quis est qui 〈◊〉 mundum nisi qui credâ— quia Jesâ—â— est filius Dei â—um ipse iam mundus id credat An non ipsi quoâ—â—â— Damonâ—â— credunt â—ontremâ—cum Sed dico Putaâ—ne filium Dei IESVM reputat quisquis ille est hoâ—o quiâ—â—â—â— nec tâ—â—retur â—â—n miâ—â—â—ienibus nec â—â—â—rahitur â—rom ssionibus â—â—t praeceptis obtem perat nec consilâ—j aâ— quiesâ—it Nunne â—â— etiam si 〈◊〉 se nâ—sseâ— Deum â—actis tamen negat Bernard in Act Pas de 〈◊〉 Tesâ—â—â—â— in Câ—â—â— eâ— tâ—◠〈◊〉 1. b Ad sextum argumentum respondeo Patres cum dicunt fidem sine operibus non esse veram fidem tantum vèlle significare quod non sit viua perfecta qualis reuera deberet esse Nam hic loquÌ„endi modus est vsitatus vt rem quae in aliquo genere imperfecta est dicamus non esse veram in eo genere sicut gaudium aut dolore verhi gratia imperfectum aut non ita magnum dicere solemus non esse verum gaudium aut dolorem lametsi aliquod gaudium sit aut dolòr Marke 〈…〉 verse 16. * Fortasse vnusquisque apud semetipsum dicat Egoiam credidi salvâ—s ero verum dicit si fidem operibus tenet vera etenim fides est quae in hoc quod verbis dicit moribus non contradicit Hinc est etenim quod de quibusdaÌ„ falsis fiaelibus Paulus dicit qui confitentur se nesse Deum sactis autem negant Hinc Ioannes ait Qui dicit se nosse Deum maÌ„data eius non eustodit meadax est Quod cum ita sit fide inostrae veritatem in vitae nostrae considerationem debemus agnossere Tunc enim veraciter fideles sumus si quod verbis promittimus opevâ—bus complemus In die quippe Baptismatis omnibus nos antiqui hostis operibus atque omnibus pompis abrenunciare promisimus Itaqueâ—ausquisque vestrum ad confiderationem suam mentis oculos reducatâ— fi seruat post Baptismum quod ante Baptismum spoponâ—it certus iam quia fidelis est gaudeat Sed ecce si quod promisit minime seruaâ—it si ad excercendu prauâ—â— opera ad concupiscendas mundi pompas dilapsus est videaâ—us fiâ—â—m scit plangere quod errauit Apud miscricordem â—â—mnamque iudicem nec ille fallax habetur qui ad veritatem reuerti tur etiam postquam mentiturquia omnipotens Deus dum libeter paenitentiam nostram suscipiâ— ipse suo iudicio hoc quod erranimus al scondit Greg. Hom 29. in Ascen Demmi c Hiac accepisse videtur Paulus illud ad Rom IuÌ„stificati ex fide pacem habemus erga Deum nam hic sequitur Cultus Iustiuae quies siducin â—d est culâ—us seruitium seu obsequium ad iustitiam consequendam est nos â—ostiaque omnia Deo committere tanquam patri amâ—nâ—issimo cui fidem dedimuâ— quem pro De oaâ—cepimus cui obtemperare cuâ—â—â—â—legem exanimo sâ—â—uare promissimus quiqâ—os in suam fidem suscepit quibus etiam nisi in obedientes esse â—ellemus se nunquam desâ—tuâ—um â—icâ—ssim pol icitus est Haec omnia includâ—t fides Paulina cui iustitiam tribuit ipsc Forer in 32. cap Iesatae verse 17. h Rom. 5 ver 1. a Quid sit credere in hac disputatione ex alijs locis scripturae discendumest praecipue cap. 7. Johannâ— Qui credit in me sicutdicit scriptura flumina de veÌ„tre eius fluant aequae viuae Scriptura quam co locâ— respicit sâ—luatâ— habetur 2. Paralip cap. 16. vbi sic scriptum est Oculi Domim contemplantur vniuersam terram prebent fortitudinem ijâ— qui cordâ— perfecto credunt in cum Corde autem perfecto credunt qui non soluâ—s fidem adhibent illis quae dicuntur in scripturis vel alias diuinitus reuelantur sed praeterea omnes animae vires accomodant vt faciant quod habes fides vel quod â—a prescribit Atque hoc modo accipitur a Paulo credere videlicet vt sit edauditum verbum commoneri tota anâ—mi adhaesione complecti id quod dicitur Sasbout in vers 17. 1. ad Rom. i Psa 78. ver 9. c 1. Cor. â—â— k 1. Cor. 1. v. 5. * Adde vltimò etiaÌ„ comentarium S. Augustini vt aliâ—s interim pretermittam Nam tractat 53. in Iobannem Vidite inquit Augustinus quemadmodum notauerit Euangelista improbaueâ—it quosdam quos tamen in eum â—â—â—did sse dixit qui in hoc ingressu fidei si proficerent amorem quoque humanae gloriae proficiendo superarent Quod â—â— fides ista proficere poterat amorem humanae gloriae proficiendo superare certe vera fideâ— erat â—adâ—m eâ—im est fide◠〈◊〉 〈◊〉 perfâ—â—â—â— sed â—oâ—â—â—mper â—que magna 〈◊〉 â—â— fidâ—◠〈◊〉 〈◊〉 nonâ—â—t â—adem qu◠〈◊〉 noâ—â—â—â—e 〈…〉 de 〈…〉 * If the Reader well obserue the nature and properties of faith before explicated he cannot possibly bee ignorant that euery least degree of faith brings forth a correspondent degree of loue that it is as impossible loue should increase without a correspondeÌ„t increase of faith precedent as that inequality betwixt two subiects should grow greater without any variation of their quantities * Creation applied vnto this subiect more properly in Scripture phrase includes the renouation it selfe wrought in our hearts then the grace or quality infused by which it is wrought for whether that be of one and the same nature in all God onely knowes bound we are to beleeue that he is able to câ—eate new hearts in diuers persons by meanes whether externall or internall and infused in nature quality much different See section 3. chap. 1. â— 1. Cor. 3. b Galas 6. ver 14. a Mark 16. 17. 18 b