preferrements our friends our kindred or acquaintance when as the realitie of the contentment we tooke in these or whatsoeuer is naturally most deare vnto vs is euen in this life more then fully recompenced yea many times doubled in the sublimation of the desires or inclinations which for substance remaine numerically the same but with gaine of reference to more excellent obiects besides the encrease of their natiue strength and vigor thus inwardly purified and adorned with inherent beautifications That in renouncing all wherewith nature custome or our owne industry had inuested vs there can be no losse but happy change seeing our internall faculties still remaine intire much bettered for the present in themselues as also in their dependance for future hopes our Sauiour most diuinely implies in that promise of comfort Verely I say vnto you there is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but be shall receiue an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life To speake philosophically as health or right habit of body so much more the welfare of soule and minde euen all the delight or ioy we can truely say is our owne must be from within vs externals may onely helpe to raise or ripen it Now as there can be no want of fire vnlesse to creeples or chimney-corner sluggards whilest the same heate or warmth which it yeelds may bee as good cheape borrowed from the Sunne or better procured from proper motion or agitation of our blood and spirits so can it be no losse to be depriued of friends wealth or honour solong as the flower and quintessence of all the contentments which these could occasion may be more plentifully reaped from the peaceable fruition add free exercises of our owne soules or right emploiments of their best faculties especially from the excitation of Gods gifts in vs whereby we are vnited to CHRIST who is more to euery faithfull soule then was Elkanah vnto Hannah not only much better then many sonnes but one in whom though we had nothing besides wee may by iust title of dominion possesse all things 6. But if wee must affect the former change with all our hearts with all our soules with our whole intention and resolution no man it seemes may intend any other matters secular especially Yes euen such secular businesses as we are said wholy or solely to intend or minde absolutely exclude not all but onely incompatible cogitations of others matters though of like kinde The mutuall compossibilitie of actuall particular cogitations with vertuall continuance of some maine purpose or intention was before exemplified in a man holding on a iourney vpon some waighty businesse yet not alwaies thinking whither or about what hee was going but often occasioning or entertaining ordinary way faring confabulations Our whole delight then not euery particular delectation our habituall finall or principall intention or resolution not euery particular purpose must be set vpon the former purchase Our desires of it should bee as the maine bulcke or truncke out of which first well growen and throughly set other intentions or resolutions may spring as twigges or branches or be engrafted in it without annoyance Such a principality or integrity of intention our Sauiour enioines in that precept First seeke the Kingdome of God and his righteousnesse and all these things which the world principally cares for shall accrew vnto you An experiment of this gratious promise wee haue in Salomon into whose sincere and hearty praiers for true wisdome no intensions or desires of wealth or honor did insinuate or intrude themselues howbeit both wealth and honour though vnaskt did in great abundance attend wisdome once obtained All good things saith the wise man paraphrasing vpon this grant p els where specified in Canonicall Scripture together came to me with her and innumerable riches in her hands And I reioiced in them all because wisdome goeth before them and I knew not that shee was the mother of them Her growth in him though suddaine was very great and able to beare extraordinary fortunes notwithstanding when grieuous blasts of temptations arose the exceeding height of these accessary branches had almost ouerthrowne the stocke wherein they were engrafted This should teach vs alwaies to increase our desires of grace and moderate our delight in transitories howsoeuer continuing so affected as Salomon in his first choice was we may possesse all things in the Lord and the abundance of riches honor or other worldly blessings shall be truely sanctified vnto vs. For not the possession of them or delight in them but their possession or delight with preiudice or interruption of our maine intention or resolution is vnlawfull Ordinarie vinteners haue more wine then most noble men in their cellars so haue apothecaries greater choice of delicates in their shops then can be found in Princes palaces yet are neither vsuallie more pestered then other men of their rancke or meanes with such diseases as excesse of wine or sweet meates engender because to fare deliciously euery day was no part of their intention at their assignement to these trades but rather to encrease their stocke and gaine some perpetuity of Lands or lease for themselues and their posteritie by abstinence and wary dealing with these commodities whereof others either surfet or are too licorish Were the kingdome of grace thus primarily and wholly entended and the practice of meanes ordained for our saluation constantly and fully resolued vpon the increase of Riches honour or other materials of voluptuous life would breed smal preiudice to our faith or calling rather their abundance caused more by Gods meere blessing or disposition of his prouidence then by our sollicitous care or affectation would bring forth a more heroicall contempt of them then their want can nourish and as it vsually comes to passe in like cases quite take away all delight or pleasure in them Vse them with their excrescence men thus affected might yet not as vsurers doe their money for their owne encrease but rathor as a stocke to traffique with for the finall purchase of an enheritance not subiect to such change or chance as the greatest and surest worldly possessions are So our Sauiour aduiseth Sell that ye haue and giue almes prouide your selues bags which wax not old a treasure in the heauens that faileth not where no theefe approacheth neither moth corrupteth For where your treasure is there will your heart be also This last caueat may enforme vs that God requires not alwaies an actuall alienation of our right or interest in his temporall blessings but rather an appropriation of our hearts alienated from them vnto hm who is able to make all grace to abound towards vs that we alwaies hauing all sufficiencie in all things may abound in euerie good
vnderstand that it is not liuely and perfect such as indeed it should be He meanes they denie it not to be numerically the same without workes and with them as the body in his conceipt is one and the same without the soule and with it And it is a manner of speech in his obseruation vsuall to account that which is imperfect in any kinde not to bee true in the same kinde As for example wee vse to say ioy or griefe imperfect or little is no true ioy or griefe although it be some ioy or griefe Who vseth to say so but dunces or who but haeretickes would denie the least degree of spirituall ioy to be true ioy the least sting of conscience to be true griefe Things little in any kinde actually compared with others incomparably greater we vse to reckon as none so we might say the ioy of the godly in this life is as none in respect of that which shall be reuealed But yet the least measure of our internall ioy truely denominates vs ioyfull if we speake absolutely as the Fathers doe when they denie faith without workes to bee true faith For they denie withall that it then denominates as truely faithfull or belieuers as is euident from that obseruation of Gregory vpon those wordes of our Sauiour He that shall belieue and be baptized shall be saued It is likely euery one of you will say within himselfe I haue beleeued therefore I shall be saued He speakes the truth if he haue faith with workes For that is true faith which in manners or deedes contradicts not what it thus professeth in wordes Hence it is that Paul saith of certaine false beleeuers They confesse they know God but denie him by their workes Hence saith Iohn He that saies he beleeues God and keepes not his commandements is a liar This should teach vs to acknowledge the truth of faith in examination of our life For then we are truely faithfull or belieuers when we fulfull in deed what we promised in word For in the day of baptisme wee promised vtterly to forsake all workes and pomps of the old enemy Therefore let euery one of you turne the eies of his minde vnto the former examination and if after baptisme he haue kept his promise made before then let him reioice being thus assured that he is faithfull He ads with all that he which knowes to bewaile his offences past shal haue them couered in the day of iudgement 2. This last testimony will direct the reader to gather the like in other Fathers from their expositions of those passages wherein mention is made of that faith whereunto our Sauiour ascribes eternall life or his Apostles righteousnesse The euidence of which places is in it selfe to such as weigh the circumstances co 〈…〉 nt and praecedent or compare one place with another so forsible that it oft times extorts confessions from pontifician expositors against the most receiued Tenents of their Church first hatched by the schoolemen which neuer saw the light of heauen but through the darke painted glasses of the Cels wherein they were imprisoned and hence imagine our Sauiours forme of doctrine to be of the same hew with midnight Dunsery or grossest ignorance of sacred dialects One vpon these wordes of the Prophet The worke of righteousnesse shall bee peace and the effects of righteousnes quietnes and assurance for euer saith that faith whereto S. Paul ascribeth righteousnes includes all these branches to commit our selues and all our waies vnto God as to a most louing father to whom we haue plight our faith whom we accept for our God sincerely promising to obey him and obserue his lawes He thinks withall that the Apostle did borrow this speech Being iustified by faith wee haue peace with God through our Lord Iesus Christ from the former place of the Prophet Yet this Commentator stiffely denies iustification by such faith alone how inconsequently to this obseruation shall hereafter be examined It well fits our present purpose that the righteousnesse herespoken of by the Prophet is included in Saint Pauls faith 3. Another vpon those wordes of the same Apostle The Gospell of Christ is the power of God vnto saluation counsels vs to learne the right signification of this tearme to belieue as it is vsed in Saint Paules disputes from other places of Scripture especially from that speech of our Sauiour Hee that belieueth on me as the Scripture hath said out of his belly shall slow riuers of liuing water The scripture saith this iudicious pontifician expositor whereto our Sauiour had respect is in the sixteenth Chapter of the second of Chronicles Thâ—â—â—ies of the Lord behold the whole earth and giue strength to such as belieue on him with a perfect heart Now they belieue with a perfect heart which doe not onely giue credence to what the Scripture saith or is otherwise reuealed from aboue but further addresse all the faculties of their soules to doe what faith requires or praescribes And in this sence doth Saint Paul vse this word belieue as if it were to be moued at the hearing of the vvord and to embrace vvhat is said vvith an entire adhaerence of the soule Very fitly to this purpose doth our English translation in the booke of common praier render that place of the Psalmist whose spirit cleaueth not stedfastly vnto God Which the vulgar latine seeking to expresse the hebrew word by word hath rudely expressed non est creditus cum Deo spiritus eius 4. Two places of Scripture onely there be with whose difficultie or obscurity the Iesuite or other of the Trent Councels vassailes hope to extinguish the light and euidence of all the rest so pregnant for vs. The first is that of Saint Paul though I speake vvith the tongues of men and Angels and haue not charity I am become as sounding brasse or as a tinckling cymball He that supposeth all faith may be without charity saith Valentian excepteth none But our writers reply That the faith by which miracles of what kind soeuer are wrought is here onely mentioned and such faith though neuer so entire and perfect may be as in these Corinthians it was without true loue The truth of which answeare most probable from the circumstances of the place as it needs perhaps no further confirmation so for the fuller illustration of it impertinent it will not be for the reader to obserue that of all the Churches which Saint Paul had planted of all he wrote vnto or vouchsafed any mention this of Corinth did most abound in all those extraordinary gifts of the spirit which might set forth the glory of Christ and his gospell before heathen and vnregenerate men especially such as these Corinthians by nature and education weere earnestly addicted to humane arts and sciences wherewith that City at this time flourished most for which reason the Lord in his wisdome would haue the messengers of his truth vnto that place rich in all kind
but would seeke to merit their fauour by gratefull offices It was extraordinary in this woman firmly to belieue as shee told the messengers but resting so perswaded a worke of no perfection to make her peace with the Israelites â—ad shee doubted whether their title vnto the land of Canaan had been iust or suspected Gods donation of it vnto Abraham to haue been forged by his successors as Constantines is by the baser Roman cleargy shee might without any iust imputation for want of loue or other good works haue aduentured her life amongst her neighbours in defence of her country Or had she vpon the Israelites misdemeanours distrusted their successe she might at last in worldly policy haue rather hazarded their future displeasure then incurred present danger of death or torture of her Citizens for harbouring spies But whiles she firmly belieues both that the Israelites donation was from God that they would certainly preuaile against her people though her entertainment and concealement of them were acts of kindnesse prudence and humanity yet their omission had been properly not of faith because impulsiuely they were from faith nor could they haue been omitted but through vnbeliefe or distrust vnto Gods promises Worldlings would haue condemned her not for vvant of charitie but for excesse folly rather had shee not done as shee was perswaded By faith then those workes become righteous which without it had been traiterous And if we respect not the cause of our knowledge but the thing knowne faith did perfect the workes the workes only made the perfection of faith knowne to men In this sense it is most true of faith what some misapply to iustification of mens persons workes iustifie and perfect faith not in the nature of the thing but in the sight of man to whom they witnesse the liuelihood and perfection of faith noâ— as causes but effects and signes of our iustifiattion they are not onely signes but conditions concomitant or precedent In the same sense are these other words of the Apostle to be vnderstood As the body without the spirit is dead so faith vvithout vvorkes is dead also For if a humane bodie want spirit breath or motion we rightly gather it wants life yet are breath and motion rather effects then causes of life But the schoole-men dreaming the holy Ghost had been scholler to Aquinas or some chiefe masters of their profession take the sprit in this place for actus primus as the soule by which wee liue and breath and hence they conceiued that grosse error which the Romanist now makes an article of his beliefe to wit that works animate or at least casually perfect faith as the soule of man doth his bodie And wheras Caluin most acutely and orthodoxally infers that if faith without works or charity bedead it is not properly but equiuocally called faith They reply workes or charitie do not informe faith intrinsecally as the reasonable soule doth man for so it would follow that as he is not a man but a dead trunk which hath no soule so it should not bee true faith but an image or dead picture of faith which wants vvorkes or charitie How then do they perfect faith Extrinsecally as the soule doth the body or other halfe of man which remaines a true body though no true man after the soules departure For application of this distinction they adioine when Saint Iames affirmes faith to be dead without workes he tearmes it dead in such a sense as we say a body is dead by the soules absence and yet remains a true bodie Whence sayth Valentian the sectaries haue furnished vs with an argument against themselues Rather this answere is contrary to Valentians and his fellowes assertions for were his illustration true and pertinent workes or faith should constitute one grace and qualitie as the body and soule make one man which no Papist dare affirme of the habite of faith and charitie being graces in their iudgements specifically distinct And Valentian who stands most vpon the former illustration expresly denies that charity much lesse workes can be any proper forme of faith either intrinsecall as the reasonable soule is of man or extrinsecall as whitenesse is of the body Some perfection notwithstanding Charitie giues to Faith in which respect it may by analogie to true and proper formes bee metaphorically said to informe saith The perfection it giues hee so expresseth that the Latine Reader by his words cited at full in the margine for I will not trouble the text with them may plainly perceiue hee was desirous to say somewhat but he knew not what Arias Montanus who better vnderstood Saint Iames his phrase by the analogie of faith and forme of wholsome doctrine then Valentian did himselfe or this fictitious analogie betwixt Charitie naturall formes interprets the former place in part to our purpose To liue as Philosophers say is to operate and vitall operation proceedeth not from the bodie but from the spirit nor doth â—â—e Apostle say workes are the spirit of faith where he speakes only of the appellation or name of life His meaning is that faith without workes is as truely reputed dead as the body without the spirit is rightly sayd as it truely is dead But if wee will not wrest the letter against the Apostles meaning but rather gently apply his words to his intent the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies onely breath or motion enspired from the soule for workes in their nature are operations and are more fitly compared to breathings or motions then to the substantiall spirit or soule or the faculty whence these flow which last in proportion best answeres to faith Now as the readiest waie to â—et breath in one fallen in a swound or raise one vp out of a dead â—it is to reuiue the spirits by which vitall motions are inspired and managed so the onely way to bring forth liuing workes or fruites of righteousnes is to quicken or strengthen faith which liuely in it selfe and able to performe it proper acts as firmly to apprehend Gods power iustice and mercie will vndoubtedly giue life to all other powers and affections and impell them to their proper functions The Romanist as ignorant as the Iew of this righteousnesse which is by faith preposterously seekes to make vs new men in Christ not by reuiuing faith which is as the animall spirit by whose influence works become vitall but as if one from this principle in nature man is dead vvithout breath and motion should seeke to bring men out of swounds or dead fits by blowing breath into them with a quill or making them moue by deuises so he grosely mistaking that saying of S. Iames as the body without the spirit so faith without workes is dead also hence seekes to raise vp such as die in Adam after the same manner we haue seene them raised which fall downe dead in an anticke first by wagging one arme then another vntill the whole body moue The anticke
of ill report is danted with shadowes and made to fly the field for feare of being lashed with absent tongues And no maruell when as the reprochfull censure of the multitude or of men on whose voice and sentence it mosts depends though bequeathed by our Sauiour as an especiall blessing descending by inheritance to his chosen from their fathers the true Prophets is apprehended by the ambitious or popular minded as the most grieuous curse that can be fall them Blessed are ye saith our Sauiour when men hate you and when they separate you and reuile you and put out your name as euill for the Sonne of mans sake Reioice ye in that day and be glad for behold your reward is great in heauen for after this manner their fathers did to the Prophets On the contrary what he denounced as a woe is made chiefe matter of their ioy that affect an vniuersall esteeme of honest discreet men Woe be to you when all men speake well of you for so did their Fathers to the false Prophets Thus much of this poisonous weed whose fertile growth in the Cleargie seemes to bee prouoked by couetousnesse in the Laitie For the more conscionable Patrons be and the more worldly or troublesome Parishioners be the more vnsatiable are many Ministers desires of dignities or pluralities as if they sought to beate their aduersaries at their owne weapons to outweary the minor sort insuites of law to outuie the greater in secular pompe or brauery Manie other branches there be of voluptuous life through whose deceitfulnesse the word of life is secretly choakt or stifled in mindes otherwise well affected and by good husbandry apt to fructifie but their particular discussion I must referre to the Readers priuate meditations contenting my selfe only to touch the generalitie 6. The course of a Christians life may most fitly be compared to a nauigation his body is as the barke the humane soule the owner and the spirit of God the Pilot. As there is no sea-faring man that can be secured of continuall calme but must resolue as to meet with stormes and with rough or growneseas so to redeeme himselfe and his passengers from their rage sometimes with losse of fraughtage sometimes of tackling or in desperate extremities of the vessell with her burthen so is there no Christian that can expect or may desire a generall exemption from temptations but must be contentto preuent the shipwracke of faith and conscience one while with losse of goods or other appertinences of mortall life otherwhiles with losse of some bodily part for if either hand or foote shall offend vs it must be cut off rather then Christ should be forsaken sometimes with loosing all feasts of friendship or dependance for he that loues father or mother brother or sister kith or lâ—in superiour or inferiour more then Christ is not worthy of him sometimes with dissolution of body and soule for whosoeuer will saue his life when Christs cause shall demaund the aduenture of it shall loose it and he that will loose it shall saue it Now where the fraughtage or furniture of life is pretious as if our fare be delicate our other pleasures or contentments in their kinde rare and delectable our alliance or acquaintance choice and amiable our reuenues ample or authority great the flesh once tempted to forsake these for preseruing conscience vpright and confessing Christ is ready to wrangle with the spirit as a greedy or iealous owner would doe with a skilfull Pilot aduising in atempest to lessen the danger by lightening the ship If the commodities bee grosse or base the owner perhaps can bee well content to haue some part cast ouerboord but it costly and deere or such as his heart is much set vpon he had rather adventure to perish with them vnder hatches then to see them cast into the sea for to part from them is death Some Christians when blasts of temptation arise rather then they will breake with their deare friends and acquaintance doe finally sinke with them as ships are sometimes cast away through the owners vnwillingnesse to cut the cables or loose the anchors some when stormes of persecution beginne to rage rather then they will hazard losse of body lands or goods in Truths defence drowne both body and soule in perdition Seeing the wisest of vs as we are by nature or left to our owne directions are more cunning Merchants then Marriners and for the most part as ignorant of the voiages we vndertake as skilfull in the commodities we traffique for the best resolution for our safety would be to load our selues with no greater quantity of riches honour or other nutriment of voluptuous life then shall be appointed vs by the peculiar instruction of Gods spirit which best knowes the true burthen of those brittle barkes how well or ill they are able to abide rough seas or such stormes as he alone foresees are likely to assault vs. And seeing we are all by profession lastly bound for a City which is aboue whose commodities cannot be purchased with gold or siluer or pretious stones much lesse may we trucke for them with our vncleane worldly pleasures or delightes which may not be so much as admitted within the wals or gates our wiâ—est resolution in the second place is to accouÌ„t eueÌ„ the choisest coÌ„modities that sea or land or this inferior world can affoord but as trash or luggage seruing onely for ballance in the passage so shall we be ready to part with it when anie tempest shall arise and if extremity vrge vs like Saint Paul and his company to saue our soules with losse of the barke that beares vs and of all the whole burthen besides 7. But this aduise may seeme like their philosophicall fancie who would perswade vs that splendent mettall which is enstamped with Caesars image and superscription and furnisheth vs with all things necessary were but a piece of purified clay or earth and water close compacted Shall we whom none makes reckoning of bring downe the price of these things which men in authoritie and the common consent of nations would haue raised vnto the skies Shall we belieue our selues before our betters that bodily pleasures great preferment or other contentments which almost all accompt worthy of their daily and best emploiment are nothing worth Sure the Heathen thought this very argument no better Nugae non si quid turbida Roma Elcuet accedas examenveimprobum in illa Castiges trutina nec te quaesiuer is extra Deeme not all naught vnsteedy Rome accompteth light Her seales are false and cannot way mens worth aright But naught without can him that 's well within affright Let vs aske counsell of our owne hearts and they will better enforme vs then ten thousand by-standers that liue but by heare-say and see onelie others outsides not what is within themselues Though we haue riches and all other materials of worldly solace in greatest abundance yet our liues consist
makes the body a sitte shop or receptacle for the humane soule which comes afterwards to exercise all her functions and operations in so doth the spirit vsually preorganize the heart for liuely and diuine faith to work the workes of God in it aright But as these workes are wrought immediately by faith though principally by the spirit which infuseth it so likewise is the heart organized by such morall or imperfect faith as they sometimes that had afterwards sinne against the holy Ghost but by it as the spirits instrument vsually preexistent to the faith which neuer failes or vnto the life of grace VVhatsoeuer may bee rightly ascribed vnto the man already regenerate in production of true fruits of the spirit as much I thinke we may giue without offence to our endeauours in framing this passiue capacity or disposition In the former after our regeneration wee are by consent of most diuines coworkers with the spirit of God albeit the works be of a supernatural quaility and so whatsoeuer we are we may without inconuenience be thought in the other it being of a nature as far inferior to the former works as the grace wherby it is wrought is to the spirit of sanctification But in what sense wee are said to cooperate with God by Gods assistance in it proper place where notwithstanding any captious or preiudicate surmise of this assertion it shall be made cleare that I giue as little to mans abilities in eyther worke as he that in reformed Churches giues the least But to our present purpose 2 The meere naturall man whether Infidell or carelesse liuer the excesse of his indocility supposed is so affected to the word of faith as a Barbatian that neither knows letter of booke nor other nurture is to ingenuous arts or liberall scienences Such as submit themselues to sacred discipline and heare the VVord preached with intention though but morrally sincere to profit by it are in this like little children or nouices in good literature that as these abstaine from sport or play for feare of chiding or whipping and follow their bookes sometimes onely for like motiues sometimes for shame least their equals should outstrippe them sometimes in hope of commendation or other childish reward so hee that is not yet but desires to bee regenerated eschews what Gods Lawe forbids but with difficulty and reluctance oft times for feare of ecclesiastique or humane censure sometimes vpon suspition rather then religious dread of plagues from Heauen hee addresseth himselfe likewise to the practise of affirmatiue precepts but vncheerefully and with distraction moued thereto either because he would not be vnlike those men whose vprightnes his conscience cannot but coÌ„mend or from som surmise rather then sure hope of diuine reward for so doing neuer from vniforme and sincere delight in the good it selfe enioyned or in the fountaine of goodnesse whence the iniunction was deriued Yet thus to be held in compasse and as it were bound to good outward abearance much auailes for bringing vs to our right mindes or for our recouery from hereditary madnesse from which our soules in some measure freed still take some tincture from the goodnesse of the obiects whereunto they are applyed and this restraint of desires or interposed abstinence from lusts of the flesh yeild opportunities or fit seasons for heauenly medicines to worke vpon vs which otherwise would proue but as good phisicke to full stomacks leauing no more impression of their sweetnesse in our mindes then wholsome foode doth in distempered or infected pallates The temper of the heart once seasoned with habituall grace is in respect of the word of faith like to a minde come to maturity in choicer learning and reaping fruits more sweet then hony or the pleasantest grape from seedes as bitter as the birch or willow so as now no bodilie paine or griefe not gout or stone or other disease can withdraw him from those studies vnto which smart of the rod in his yonger daies could hardly driue him To enforce or allure him to them vpon any other respects then onely for their natiue sweetnesse were as superfluous and impertinent as to threaten an ambitious man with honour or hiring a miser to fill his bagges with gold The fruits precedent and subsequent to true faith are in shape or outward forme as often heretofore hath been implyed the same but different in their taste or relish as also in their manner of production To abstaine from wrongs personall or reall from all pollution of the flesh to abiure ambitious proiects to mislike reuengefull wanton or couetous thoughts are fruits that may vniformely spring from that honesty and goodnesse of heart vsually precedent as we suppose to the internall renouation of the minde but must bee enforced as it were by art or externall culture The contrary positiue practises which â—esemble the workes of true sanctity notwithstanding all outward helps or enforcements of discipline good example or the like are seldome brought foorth without such testinesse or morosity as wee see in children breeding teeth whereas true faith alwaies brings forth her fruit with ioy Abstinence from euill to the minde once purified by it is as a perpetuall pleasant banquet to mortifie all bodily members more sweet then life accompanied with perfect health or then the liuelihood of youth the choicest pleasures the world or flesh can proffer though lawfull or freed from the sting of conscience seeme but as dregges to be able to represse them or intirâ—ly to enjoy our soules without them is the pure quintesence of that delight or ioy which others take in them But this is a peace which is not vsually gotten without long warre and many combats â—o thus composed we are in actuall league with Goâ— full conquerors ouer sinne and Sathan In the conflicts that procure it or rather are precedent to the procurement of it the flesh I take it hath not alwaies the sanctifying spirit for it antagonist these are sorrowes which vsually goe before the conception of true faith of which likewise such as are actuall participants doe not alwaies fight the good fight of faith but euen these sometimes whiles this generall sleeepes as they that haue not as yet taken anie earnest or prest money of him alwaies before regeneration offer battaile to the world diuell and flesh out of such resolutions to renounce them as haue beene obserued to be right in their kinde and suggested by the spirit as only assistant not as inhabitant in the heart But howsoeuer our finall victory ouer the flesh cannot be gotten but by the spirit dwelling in vs yet to entertaine these skirmishes or conflicts though out of resolutions not inherently spirituall is to verie good purpose For seeeing we cannot assigne the very mathematicall point how far reason directed by scripture or ecclesiastike discipline or externally guided by the spirit but not yet quickned by sanctifying grace or faith apt to iustifie can reach nor know the very instant wherein such grace or faith
refined as the transmutation betweene simbolizing natures is easie may well be assumed into the search of the other To instance first in such as our Sauiour proposeth to our imitation Impiger extremos currit mercator ad Indos Per mare pauperiem fugiens per saxa per ignes In hope of gaine to vtmost Indes the marchant hies And from hard need through Seas through fire and flint he flies Could he conceiue of grace as of a iewell inualuable conuerting his toilesome cares for transitory wealth into industrious desires of euerlasting treasure none more fitly qualified for the purchase of it then he If thou criest after knowledg liftest vp thy voice for vnderstanding if thou seekest her as siluer and searchest for her as for hid treasures then shalt thou vnderstand the feare of the Lord and finde the knowledge of God For the Lord giueth wisdome out of his mouth commeth knowledge and vnderstanding But hee shall shew himselfe as vnfit to traffique for this or other spirituaâ— gifts as Aesops cock to bee a Ieweller that will wrangle for them as for ordinary ware indenting before hand what he shall pay seeking to beate downe their price or so houer when God shall call him as Pharaoh did with Moses Goe and serue the Lord your God but who are they that shall goe will ye goe with your young and olde with your sonnes and your daughters with your sheepe and your cattell Nay let the Lord be so with you as I will let you goe and your children yet this is too much it shall not be so goe now ye that are men and serue the Lord for that was your desire yet after two more plagues sent his minde was a little altered Goe yee serue the Lord onely let your flocks and your heards bee staid but let your little ones also goe with you But Moses his resolute answere shewes what God requires of vs Thou must giue vs also sacrifices and burnt offerings that wee may doe sacrifice vnto the Lord our God Therefore our cattell also shall goe with vs there shall not an hoofe be left for thereof must we take to serue the Lord our God neither doe we know how we shall serue the Lord vntill we come thither Nor doe wee know when God cals vs first out of this world what peculiar seruices may afterwards be enioyned vs as whether to sacrifice our lands our goods our bodies our honour or reputation in testimony of CHRIST and his Gospell For this reason once called we must resolue to forsake Aegypt wherin we haue been brought vp and seeke after the promised land with all our heart with all our soule as well the brutish part as the reasonable with all our faculties and affections intellectuall as well as sensuall otherwise by secret reseruation of speciall desires for other purposes we make our selus liable to Pharaohs plagues or to the iudgements wherewith Ananias and Saphira were ouertaken Now although to abiure our accustomed delights or waine our desires from choicest matter of wonted contentments may see me very distastefull to flesh and blood before triall made yet did we consider that the desires or affections themselues were not to be vtterly extirpated but only transplanted that such as yeelded greatest store of choicest secular were by this transmutation apt to bring forth most pleasant spiritual fruit in gretest plenty it would much animate vs to take the same pains in a better soile The ambitious man wil patiently watch his opportunities to bow crouch giue all significations possible of good respect towards such as may further his suits which he graceth with seemly complement decent behauiour for the present with deep protestation of future endeauours to deserue any fauour that shall bee shewed him Could he but inwardly fit his soule to these outward characters of humility and bow his spirit vnto the almighty powring forth prayers and supplications with vowes of fidelity in his seruice no man more fit then hee to sue for grace the least droppe whereof suffered to sinke into his heart to make representation of these ioyes whereof it is the earnest in that forme in which the scripture sets them forth as vnder the title of a most glorious Kingdom would sublimate his aspiring thoughts once alienated from their wonted obiect into undefatigable deuotion whose gracious respect with God would much better content his soule then any reflexed splendor from the fauourable aspect of earthly Maiesty Our first inclinations vnto loue which is but a distillation or liquefaction of the soule before they become polluted with the dregges of vncleane lusts or other Sacraments of vnhallowed combinations or extracted from these with penitent teares and true contrition are verie transmutable into Christian charity by the infusion of Christs blood once shed in loue to vs but continualle able to season the bitter fountaine of this and other corrupt affections so entrance were made for it thereinto by assiduous and sober meditation of the sorrows that pierced his heart for our redemption and no man more apt to delight more in his loue then hee to whom much mispence of loue hath beene forgiuen If that inbred delight or mirth whose abundance impels all sociable and good natures especially to hunt after obiects or occasions that may stirre vp exhilerant motions if this deligh or mirth were but drawne from those corrupt issues which excesse of wine or strong drinke vsually prouoke as profane or wanton ditties exchange of vnseemely and offensiue iests it might yeild matter for more sacred melody and vent it selfe with greater ioy in Psalms Hymnes and spirituall songs Thus much in my vnderstanding our Apostle supposeth in that exhortation Be not drunke with wine wherein is excesse but fulfilled with the spirit speaking vnto your selues in psalmes and hymnes and spirituall songs singing and making melody vnto the Lord in your hearts And none in my conceipt more likely to beare his part better in the quire of Saints whether in hearty reioicing with such as haue iust cause to ioy or vnfaigned sorrowing with such as mourne then a sweet nature prone to company but preuented by grace before he fall into the sinke of good fellowship or else thoroughly cleanled from the filth hee hath caught by wallowing therein before the staine incorporate in his soule Of this alteration of inclinations naturall into spirituall hereafter or els where more particularly by the assistance of that grace whose infusion alone must worke the sublimation Here I thought good to signifie to the penitent sinner by the way that there is no plant which hath giuen good proofe or signe of fertility in Aegypt but remooued in time is apt to fructifie accordingly in Canaan Now seeing in this first resurrection to newnesse of life our corruptible affections doe not die but only put on incorruption why should it seeme grieuous vnto our Soules to for sake the world and flesh with all their pleasures or
me for euer Doubts againe in other points apprehended and assented vnto though but conditionally or imperfectly yet by the habit of Christian faith are finally resolued into the article of the diuine prouidence which is to most others as vndoubted principles to scientificall conclusions whence faith admits such discourse or resolution as hath been mentioned in the former bookes 10. A speculatiue euidence likewise there is intensiuely as perfect as can be expected in most demonstratiue sciences but infinitely more pleasant though we respect only the transient delight of actuall contemplation and extensiuely no lesse though not for facilitie of its apprehension or number of persons to whom it so appeares yet for the multitude of necessary inferences vpon one and the same subiect all which might appeare most euident to all were not many of vs wilfully blinde slothfull or carelesse and yet discoursiue too because analitical the resolution I meane of Euangelicall testimonies into Propheticall predictions legal types or historical figures of the Messiah as in due place by Gods assistance shall be manifested If anie obiect that this resolution can be euident onely vpon supposition if the Scriptures of the old Testament were from God I must answere him as the Parents of that blinde man did the captious Iewes search them For their Characters rightly taken euidently signifie their vndoubted antiquitie to be greater then any record he can bring of this distinct vicissitude betwixt day and night summer and winter seed time and haruest or other seasons the possibility of whose interruption in times past may from some extraordinary changes within our memory be argued with greater probabilitie then any can possibly be brought why the bookes of holy scripture should be suspected for new and counterfait And the antiquity of the old Testament being euident the admirable consonancie of it with the new and multitude of manifest experiments euery kind fully answerable to their rules better ascertaines the truth of Gods promises contained in them then any induction natural reason can frame to proue either the vicissitude of times or seasons or reuolution of the heauens to haue been since the beginning perpetuall The truth of which conclusion as of many others in Philosophy for which great Artists thinke they haue demonstratiue reasons I professe I much better belieue and more euidently know from Gods couenant to this purpose recorded in sacred writ then from all the writings of Philosophers or any reason they or I can bring or our successors shall be able to finde although after vs they study this point till the foundations of the earth be shaken the elements melt with heat and the heauens be gathered like a scrole Yea further to me it seemes an euident demonstration from the effect that there is such a subtill Polititian as wee call the Diuell which cunningly bewitcheth or blinds the eyes of mens soules or else with golden balls auerts them from looking vnto those heauenly misteries in that they seeme either incredulous or improbable vnto such as can discerne the truth of curious and abstruse conclusions in secular arts 11. Lastly of those Articles which seeme to flesh and blood as is their distinct apprehension euen to Gods children in this life most impossible the possibility is directly euident That they shall actually be accomplished depends vpon resolution of promises made to vs in Scripture into his fidelity that hath promised whereof wee haue euident and full assurance The one ranke of especiall marks wherat these present meditations aime shal be to set forth these seueral euidences in the articles wherto they properly belong as the euidence of possibility in the Articles of creation and the resurrection of our mortall bodies the euidence of speculation in the Articles of the God-head diuine prouidence of Christs incarnation life death passion and resurrection the euidence likewise of internall sense answering to touch or taste in the doctrine of Original sinne and life euerlasting Not that Assent in respect of this obiect can be euident to mortality but that there may be a cleere distinct apprehension of such a disposition as hath been mentioned of body and minde more then naturall inclining our soules with patience to expect the accomplishment of those promises concerning ioyes vnspeakable in the world to come which though neuer formally represented may notwithstanding be fully assented vnto in this life as certainly future from sure experiments of his fidelity and ability that exhibited this present pledge or assurance whether the certaintie of future matters yet vnseene or vndistinctly apprehended can possibly in this life bee as great as the euident certaintie of their present assurances or vvhether delay or long expectation necessarily weaken faith as excesse in length makes bodies of equall strength more easie to be broken then if they were shorter hath a more fit place to be disputed in The euidence of Faith answerable to the euidence of bodily motion or impulsion must be reserued as Artists do difficult problems as an appendix to this worke finished he that is desirous of information in this kinde may finde rules not altogether impertinent to this effect in such as write of the triall of spirits or mysticall Theologie 12. Here some happily will demaund whether this Assent we treate of being of things past present and to come or of things partly seene and partly vnseene bee properly termed faith in respect of all or some of these onely For ought I haue obserued in Scripture or from the common vse of speech the name of faith is giuen to it especially in respect of things past or to come which are vnseen but this I dispute not It sufficeth that the habit of inherent grace whereby wee formally assent vnto all the obiects of Christian faith whether they include a relation vnto times present past or to come is one the same and may in part be defined an Assent vnto supernaturall truths reuealed in Scriptures firme in respect of all directly euident only in respect of some Or if any will exclude euidence from the definition because not incident to those obiects with reference to which this habit originally takes his name let him say it is a firme infallible Assent vnto supernaturall truths already past or hereafter to he manifested grounded vpon an experimentall euidence of others present or vpon a true knowledge of scriptures diuine truth or such points as they teach indefinitely considered without peculiar reference to this or that time 13. From these discussions about the imperfect euidence or certainety of some the inexhaustible capacity of all and the incomprehensiblenesse of the two finall obâ—ects of Christian faith life and death euerlasting the one distinctly apprehended in its pledge or assurance the other in its presignifications it may appeare the most natiue property of this Assent thus far differenced is admiration horror Admiration is properly of things rare and excellent knowne in part but not comprehended so as the more we know the more
on our parts that are patients is handled in the third section of this Booke Whether ability by nature we haue any or any cooperatiue with Gods spirit in this cure shall by the diuine assistance be disputed at large in the seauenth Booke of these Commentaries Here at length we may define the faith by which the iust doth liue to be a firme and constant assent or adherence vnto the mercies and louing kindnes of the Lord or generally to the spirituall food exhibited in his sacred word as much better then this life it selfe and all the contentments it is capable of grounded vpon a tast or relish of the sweetnesse wrought in the soule or heart of man by the Spirit of Christ The termes for the most part are the Prophet Dauids not metaphoricall as some may fancie much lesse aequiuocall but proper and homogeneall to the subiect defined For whatsoeuer internall affinity or reall identity of conceipt there is or can be betwixt life temporall and mortall which no man I thinke denies to be vniuocall the same may be found betwixt food spirituall and corporall if we consider not so much the phisicall matter or corpulency of the later as the metaphisicall quintessence which is one and the same in both saue onely that it is pure and extracted in the one but mixt and incorporated or in a sort buried in the other but of this analogy betwixt food corporall and spirituall in the treatise of Christs presence in the sacrament 5 Whether this Assent be virtuall or habituall I will not so much as question Be it whether the Reader list to make it question there can be none but that it admits many interruptions in acts or operations Nor doth this argue the meanes or pledges of saluation should be lesse euident then matters scientificall so long as this habit or constitution of mind is not eclipsed by interposition of carnall lusts or earthly thoughts wherunto our euidence of spiritual matters is more obnoxious then our speculatiue perswasions of abstract entities so is our bodily taste oftener corrupted then the sight and yet that Assent wee giue in perfect health vnto the distinct quality of wholsome food no lesse euident or certaine then that wee giue vnto the true differences of things seene The minde once thus illuminated with grace and renewed by faith whiles not darkned by exhalations from our naturall corruptions whiles free from passion or motion of bad affection actually moued and assisted by the spirit hath the same proportion to truth supernaturall of this inferiour ranke that the vnderstanding without supernaturall concourse or illumination of grace hath to Obiects meerely naturall nor can it dissent from the truth whiles this temper or constitution lasts as the Iesuite imagines Howbeit so great euidence of matters spirituall as others haue of humane sciences is not required in all Onely this I dare affirme that although it be in some as great or in some greater this doth not exempt their knowledge from the former definition of faith For who would question whether S. Iohn S. Peter and S. Paul had not as great euidence of misteries as either Aristotle had of philosophicall or Euclide of mathematicall principles or conclusions And yet what they so euidently knew they belieued and assented vnto by the supernaturall guifte or habit of faith and it was the greater euidence of things belieued which made their beliefe more firme and strong then ours is and enflamed their hearts with loue of God and zeale of his glorie more ardent then our weake faith is capable of CHAP. X. Of the generall consequences or properties of true Faith Loue Fidelity and Confidence with the manner of their resultance from it 1. THat the goodnesse of whatsoeuer we enioy is better perceiued by vicissitude of want then continuall fruition is a maxim whereof none can want experience Hence the Poeticall Philosopher hath wittily faigned penury and indigence to bee the Mother of Loue with which conceit the vulgar prouerbe Hunger of all sauces is the best hath great affinity For this first affection or prime symptome of sense being but a perception of want or indigence causeth a more quicke taste or rellish then full stomackes can haue of their meate But nature without further alteration or qualification of any other faculty immediatly teacheth vs to like that best which best we rellish and finde most good in Nor skils it whether this loue or liking of meates best relished reside in the sense of taste it selfe or from approbation of it immediatly result in some other faculty by way of sympathie both wayes this internall sense or apprehension of want or indigence of carnall nutriment is still the only Mother of loue to bodily meates Thus hath the folly of man which wilfully depriued himselfe of celestiall food set forth the loue and wisedome of God who hath made this want or indigence of spirituall meate whose apprehension is the first roote of our spirituall sense a meane to quicken our taste or relish of his mercies and louing kindnesse which is the principall obiect of that faith by which we liue But our taste once sharpned to relish his mercies aright without any peculiar reformation of the will or new infusion of other grace into any part of the humane soule then what is either included in faith or concomitant with it cannot but pierce our hearts with loue of his infinite goodnesse whence this sweetnesse distils Euen loue naturall or ciuill if vnfaigned betweene equalls brings forth vnity and consent of minde mutually to will and nill the same things betweene parties in condition of life or measure of iudgement or discretion vnequall a conformity of the inferiours will to the superiours direction Much more doth this spirituall loue of God thus conceiued from a true and liuely taste of his loue and goodnesse towards vs kindle an ardent desire of doing what he likes best whence vnto vs as to our Sauiour it becomes meate and drinke to do our fathers will and finish his vvorke For seeing man liueth not by bread only but by euery vvord that proceedeth out of the mouth of God thus to doe must needs be part of our spirituall foode 2. From faith thus working through loue ariseth that most generall property whose affinitie with faith is such as it takes the same name fidelitie or faithfulnesse in all the seruice of God without respect to the fulfilling of our owne particular resolutions or desires For once assenting vnto euery part of his will knowne as good and fit to be done by vs as if to do it were meate and drinke vnto our soules wee forthwith abandon all sloth and negligence much more deceit and fraudulencie in his imploiments Of this generall fidelity practice of charitable offices to our neighbours is but a part or branch though a principall one as hauing more immediate reference to the loue and goodnesse we apprehend in God towards vs the taste whereof is then sincere
of speech and in all kind of knowledge not destitute of any gift wherewith they might foile their aduersaries at their owne weapons as Moses had done the Egyptians in working such wonders as they most admired in their inchaunters But though all these gifts were from one and the same spirit from which nothing can proceed but good yet brought they forth such bad effects in these mens soules not purified from reliques of heathenisme as excellencie of secular learning vsually doth in the vnregenerate Euery one was giuen to magnifie the guifts wherein hee excelled whence as the oratour saith of Aristotle and Socrates each delighted in his owne faculty despised or which was worse hated and enuied his brother as appeares from the first and twelfth chapters of that epistle To men thus affected what duty more necessary to be inculcated then loue and vnity of soules and spirits which for this reason the Apostle so forcibly presseth vpon them from the vnity of that spirit whence they had receiued their seuerall graces Their faith was fruitfull enough in wonderous workes in healing in excellency of speeches diueisitie of tongues and learned displaies of diuine mysteries What was the reason Because they were desirous of fame and glory by manifestation of their skill in these and faith though of it selfe but weake works strongly when it hath coniunction with strong naturall affections or is stirred vp by vehement desires 5. But that their faith was not fitly quallified for the attainment of life and sauing health not such as could iustifie them in the sight of God though able to magnifie his name before the heathen and declare his wonderfull power is euident in that it did not commaund but rather serue their vainglorious desires or hopes of praise amongst men The stronger it was the prouder were they and more ambitious and the more such the more dissentious so as the strength of faith whiles it swaied this way did ouerbeare the naturall inclination to brotherly loue and kindnesse the vertue and praise whereof not with men only but with God had they knowne or rightly valued it would haue enflamed their hearts with greater loue of it then of that popular ostentation they sought after But what should haue taught them to haue valued it aright Onely faith for by it alone we â—ightly discerne good from euill and amongst good things which is best But by what faith should these Corinthians haue come to the knowledge of brotherly loue The same by which they wrought wonders or some other If by some other the Apostle in all congruity should first haue exhorted them to embrace it otherwise he had commended the beauty of Christian loue but vnto blinde men For this was a disposition so well resembling the nature of God and such a peculiar gift of his spirit as the naturall man could not possibly discerne the vertue of it If by the same faith that they already had then the same faith which with loue doth iustifie did really exist without loue in these Corinthians vntill this time which no protestant must grant This difficulty Bellarmine presseth out of Saint Augustines wordes vpon the forecited place of Iohn yee see how the Euangelist reprooues certaine whom not with standing hee tearâ—es belieuers who had they held on as they were well entred had ouercome the loue of humane glory by their proficiencie I had reason to thinke any pontifician should haue been afraid to giue vs notice of this place least we hence inferre that faith alone ouercommeth all humane glory and subiects it to the loue of God and of his praises and by this reason it was to perfect loue not loue it in these Corinthians For it was the loue of humane glory which alienated their loue from God and from their neighbour But as his manner is hee wrests this good Fathers meaning to his present purpose If proficiencie in such faith could thus ouercome the loue of humane glory it was certainely true faith euen in the Iewish rulers For faith is the same in the beginning in the progresse and in the period or perfection though not alwaies alike strong otherwise when faith increaseth it remaines not the same it was before but rather vanish and another spring vp in it place This obiection goes wide of the marke he was to aime at vnlesse we hold what we need not that faith doth iustifie by the bare essence or quality without any competent degree or measure For though we affirme That faith which iustifies cannot possibly be without charity we may interprete our selues thus faith if it be in such a degree as is required for iustification or right apprehension of Gods mercies in Christ is alwaies necessarily attended vpon with a correspondent measure of Christian loue yet so atteÌ„ded not loue but it alone laies immediat hold on life eternall But howsoeuer the obiection it selfe is idle and more sophisticall then theologicall For may not hee be said to profit in learning that brings his opinions to perfect science albeit the essences of opinion and sciences be distinct Or who would denie him to be a good proficient in moralities that brings the seed of chastitie vnto continency continencie vnto the habit of temperance The matter in all is but one the progresse most direct yet not without some rests or stations by which the naturall inclination or affection remaines neither so altogether the same nor so quite different but the old distinction of materially and formaly might resolue the doubt Euery new addition of vnities to numbers or of Angles to figures alters their formes but abolisheth not the vnities or Angles prae existent So might the beliefe whereof Saint Austen speakes be materially the same in beginners and proficients but formally diuerse as getting some alteration in the quality or better consistence then before it had and become not only stronger but more liuely and actiue In beginners because not able to ouersway selfe-loue or foolish desires of humane praises it might be without Christian charity towards God or their neighbours in proficients or such as by it had conquered loue of the world or humane glory it could not be without the loue of God and of his children But most consonantly to the forme of doctrine vsed by our Sauiour in this argument wee may in my iudgement answere to the question aboue propounded concerning these Corinthians by considering faith first according to the essence or specificall quality of it as it was sowne in their soules by the spirit secondly according to the radication or taking of it in their hearts or seate of affections which was to be wrought by the spirit but necessarily required not anie infusion of new spirituall grace numerically much lesse specifically distinct from that they had The quallity or essence of faith if we consider it preciselie as the formall tearme of creation taken as the schoolemen doe it for a momentary act not as Scriptures doe for the whole worke of
which doth not in heart approoue the workes Christ commaunds though who in particular are so who otherwise affected they leaue for him that onely knowes the hearts of all to iudge 12. How gricuously would subscription to this decree haue gone against Saint Cyprians conscience who accompted it a solaecisme worthy of indignation to call him a Christian that was afraid least the fountaine of his liberality his patrimonie should be exhausted by continuall refreshing his naked hungry and thirsty brethren vnto whom our bowels of compassion should neuer be shut seeing in feeding them we feast the Lord who will not take so much as a cup of cold water at our hands but with purpose euen in this life to requite it and blesse the residue as Elias did the poore widowes meale and oile which had shewed no lesse hospitality in such extreme scarcity of prouision then that other in the Gospell did her liberalitie by casting a mite into the treasury with such as doubted whether our Sauiours promise did assure them of like blessings so they would be as bountifully minded as this poore woman was the zealous father thus expostulates a whence should this incredulous thought proceed whence is this impious and sacrilegious meditation what doth a faithlesse breast in the house of faith what shall he that belieues not Christ be enstiled a Christian The name of Pharisee better befits thee for when the Lord disputed of almes and aduised vs to gaine friends with charitable expences of earthly treasures the Scripture addes All these things heard the Pharisees which were couetous and they mocked him So consonant were these collections to his orthodoxall conceipt of faith that they whose workes goe in his name consort with him in like passages as they do in that maine ground of religion the nature of faith A Christian he is not truly called saith the author of the twelue abuses that is not conformable to Christ in conuersation And hee that left vs the learned and religious treatise of twofold martyrdome vniuersally auoucheth whosoeuer saith with his mouth I beleeue in one God and serues couetuousnesse lust or luxury lies to himselfe contradicts himselfe in this profession And is it possible for any without beliefe in one God truely to beleeue in Christ or to be truely called a Christian without beliefe in Christ That the former bolt was shot by blind men which could not see where it would light it further perswades me in that it can hit none more fully then it doth Gregory the greate sometimes Pope both in the fall and at the rebound For he makes correspondency betweene profession and conuersation the true property of faith And least any sophister should except this might agree not to all true faith though to such alone or to true liue faith not to faith onely dead as to be seene in arts is proper to men yet not to all but to the learned onely he expresly tearmes such as deny in deeds what they confesse in words false belieuers yet as the belieuer is such is his faith the one being false the other cannot possibly be true Nor would Saint Gregory haue thought it any slaunder to denie false belieuers the title of true Christians Or haue we the warrant of Fathers only to secure vs from the former curse albeit we teach not indefinitely that a man without liuely faith is no Christian Doth not the Scripture say the same yes All are not Israell that are called Israell but such as doe the workes of Abraham they are the children of Abraham For hee is not a Iew which is one outwardly in the flesh but he is a Iew which is one inwardly a Confessor in deeds not meerely in name one circumcised in heart for circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Is the Gospell more indulgent to hypocrisie then the Law Is it so much more addicted to the letter which killeth then to the spirit of life that a faith as dead as Iewish ceremonies should be more effectuall to make a Christian then outward circumcision to make a Iew Or what doth the Councell meane by a Christian a dead man or one aliue in Christ one in whom Christ is not yet fully fashioned but ready to conceiue life This had beene more tollerable But one they meane which had life and hath lost it one as improperly tearmed a member of Christ as the body called a Man after the spirit is departed from it 13 Of these and many like inconueniences which no man though of the acutest wit and most audacious vnderstanding liuing durst in an indifferent auditory maintaine against any ordinary Artist that had the leasure for to stretch them had the Trent Fathers beene aware happily they would haue beene more sparing in their curses But this strange aduantage Romish Prelates haue of ours and all the world besides that be they in matters of learning and religion neuer so blinde or out of their blindnesse so bold as to runne headlong against the Analogie of faith all rules of Philosophy morall or naturall Grammar or whatsoeuer else can be named yet shall they neuer want store of excellent wits but mercenary consciences which like some people of the old world Aethiopians or Aegiptians I now remember not but more deuout and apt to supererogate will be content to put out not the right eye of nature onely but that other of art least the rarity of the spectacle might make then superiours seeme either monstrous or deformed What artist is there with vs who to be araied in scarlet to haue retinue fare reuenewes and whatsoeuer else correspondent or befitting a Cardinals state would but for some few houres aduenture to haue his face so deepely died with shame as needes it must be though armed with all the furniture of Art and Nature if in an audience not kept vnder by tyrannicall and seruile awe either for speaking what he thinkes or thinking ought becomes a free man in Christ he should mainetaine such base shuffling apologies as Valentian and Bellarmine haue made for the former illiterate decree which sought to couer one absurdity in speech with * two impious ouersights in religion but as probable The Apology before alleaged was That faith might be true though dead as a body though depriued of life is a true body a carkasse rather no body organicall or apt to be informed in the sensitiue soule though really present No more doth this faith whereof they speake containe life or grace potentially in it both must be created a new ere the party in whom it is found be a true member of Christs mysticall body For such is the nature of that faith which the Romane Catholike makes the ground of his best hopes that a Friers hood though vnlined would doe his bodie more good in his sickenesse then it can doe his soule at the houre of
them I leaue to the better experienced and more eloquent Pastors only of this I would admonish them that seeing the diseases are grieuous and the Patients strong it is not a milde and gentle medicine can worke their cure Much better they endured the smart of our reproofes though vnpleasant for the present then that they themselues when it shall come into their mindes to compare their resolutions and practices with their professions either made in Baptisme or renued vpon receiuing the Sacrament of Christs body and blood should out of the anguish of their soule and griefe of conscience take vp more bitter complaints then Iob or Ieremy euer vttered euen to detst the memory of that day wherein it was said a soule is added to the Church to curse the hands that brought them to this sacred lauer or lippes which there did promise or vow on their behalfe to wish hot scalding oile had beene powred vpon their heads insteed of the water wherewith they were besprinckled or that their foreheads had beene branded with some stigmaticall marke when signed they were with the Crosse in token they should neuer be ashamed to fight vnder Christs banner from whose tents notwithstanding their consciences witnesse they haue beene continuall fugitiues Doubtlesse the water which putteth away the filth of the flesh and is powred on vs as a pledge of Gods speciall fauour vnlesse by it the conscience which makes request to God be purified from these and the like dead workes of heathenisme will be a sore witnesse against vs Christians and solicit our deliuerance ouer to the euerlasting flame wherein the hypocrite and the periured shall aboue others be alwaies melted neuer purified 11. But if any man shall in this life purge himself from these he shal be a vessell vnto honor fit for euery good worke And God forbid we should take either any of these last mentioned or fowler practices for sure markes or signes of reprobation into which estate men are not drawne so much by multitude of sinnes past as by resolution to continue in them still which oft-times might be broken off and sauing Faith ingraffed in it place did not the Physicions of mens soules or others in charity bound to attend their brethren in their sicknesse giue them for dead or past recouery before their time In many appointed ouer seers of others well reformed in life and conuersation themselues there is a branch of Ethnicke incredulity or distrust of Gods prouidence vnder whole shelter the former weeds growe and prosper in inferiours For whether from a positiue error in opinion that whatsoeuer comes not to passe it was Gods will it should not come to passe we gather it is not his pleasure things long amisse shold be amended or that the christian world should grow better then it hath bin but rather worse worse or whether from a want of consideration or apprehension of his peculiar assistance promised to such as are gathered together in his sonnes name or perhaps by both meanes so it vsually comes to passe that good motions for reformation of whatsoeuer is amisse are no sooner proposed but the wiser or better experienced in the world men are or would be thought the readier they are to except that the same or like hath beene before attempted by men of farre greater place wisdome and experience and for vs to seeke the establishment of what they vpon better opportunity haue giuen for lost and desperate were to disparage their sufficiencie and arrogate too much to our owne Duties very acceptable vnto God and most necessary for time and place I haue knowne altogether neglected vpon like suggestions when as the voices of such as out of this politike humour did dash the motion without any trouble losse aad danger in the world vnto themselues without any contradiction or disturbance of other suffragants might with the generall applause of all indifferently affected and the best contentment of the greater part to be reformed haue fully ratified what was proposed Thus partly from a willingnesse to conforme our selues vnto the world partly from a perswasion that it is sufficient to reforme our selues not necessary to seeke the reformation of others we canuase secretly for the Prince of darkenesse and strengthen the faction of the world and flesh seeking as it were a maior part to disanull the Apostles Canon as out of date in our daies Greater is hee that is in vs then he that is in the world But had our predecessors beene daunted with such politike surmises or suspitions Christianitie had neuer preuailed against Heathenisme whose obiections against it were the selfe same our worldly wise men now bring against all attempts of reformation and because they are of the world the world â—eareth them and being Professors in shew deceiue manie honestly minded 12. Finally let the Christian Magistrates and Ministers pretend what other cause they list from their ignorance of Gods mercie and goodnes and want of faith it is for the most part that the people are so bad Neither haue that confidence in their God they ought but from an opinion in it selfe most true that God in these daies vsually workes by ordinary meanes or second causes we come to relie more on the appearances we see in them then on his fidelity and truth that is inuisible Were wee but as well acquainted with the fundamentall points of our profession as other professors are with theirs we mighted escrie it was the politician that foolishly dreames hee can mould states in his braine and Paracelcus-like giue life immortall to humane bodies polliticke which still spoiles the fashion of the Christian world by taking vpon him to be a grand Physician where he should be but Gods Apothecary or to be architect or chiefe plotter of those edifices wherein he should be but a labourer or handworker continually expecting the direction and instruction of that Maister builder which laid the foundation in Sion We our selues often know the matter or staffe whereon as also the tooles wherewith we see Artificers worke yet cannot learne their skill or cunning but should be ill fauouredly serued if wee tooke vpon vs to make those vtensiles our selues which they doe for vs. Thus albeit the instruments or inferiour agents God vseth to effect his will bee conspicuous and apparent his wisdome notwithstanding in their disposall or contriuance is incomprehensible to flesh and blood and it is a madnesse to thinke the like secondary meanes should alwaies produce the same effects But did the present dressers of Christs vineyard first sincerely renouncing their owne as firmely assent to the wisdome of God as the first planters did vnto his power in producing miracles they might see though not so quickely yet as certainely fruits of their faith not properly miraculous but to the wisdome of the world vntill the euent did work the truth altogether as strange and incredulous as the others did This part of the world wherein we liue with others adioining should in
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
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
CHRIST as we doe but terminated his beliefe vnto the generall mercie and prouidence of God whereof the great mystery of the incarnation was the principall branch and CHRIST IESVS in the fulnesse of time exhibited in our flesh the visible fruit of life which that other IESVS did but hope for as yet in the roote not distinctly knowing it nor the vertue of it but ready actually to embrace it and feed vpon it whensoeuer it should be brought forth For as much as I haue obserued out of this speech is implied in the exegeticall repetition of it He that belieueth the Lord taketh hâ—ed to the Commaundements and hee that trusteth in him shall not be hurt there shall no euill happen vnto him that feareth the Lord but in temptation euen againe he will deliuer him 3. That wee may practice what is commaunded and yet not keepe the commandement Saint Iames hath put out of all question If yee fulfill the râ—iall Law according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well But if ye haue respect to persons ye commit sinne and are conuinced of the Law as transgressors For whosoeuer shall keepe the whole Law and yet offend in one point is guilty of all This fulfilling of the Law or keeping of the commaundements which as Solomon saith is the whole man or the whole duty whereunto man was ordained the complete and perfect Christian vertue consists of two parts a bodie and a soule The bodie is the doing of what the written Law commaunds whether by acts positiue or inhibitiue the soule is the reason or internall law of the minde which impels seuerall faculties to such acts or workes For to speake properly and scholastickely all performance of good workes commaunded or forbearance of things forbidden spring not immediately out of faith as the truncke out of the roote the branches out of the truncke or the fruit out of the branches But as the fruits of righteousnesse are of seuerall kindes and qualities so haue they seuerall faculties or affections for their proper stockes out of which they grow The auoidance of adultery fornication or whatsoeuer pollutions of the flesh with the fruites of holines contrary to these vices spring immediately from the vertues of temperance and chastity Abstinence from murder with the acts of mercy opposite to the seuerall branches thereof flourish out of the affection or vertue of humanity courtesie gentlenesse or the like So haue the acts of the affirmatiue precept contained in that negatiue thou shalt not steale as of euery other Commaundement whether positiue or inhibitiue a peculiar habite or inclination out of which they bud yet as all motion is inspired from the head albeit we goe vpon our feete or moue our hands or other member to defend our selues or serue the necessities of nature So although we are truely said to walke in Gods waies to fight his battailes or doe him seruice when we vse any facultie or affection to his glory yet is our firme assent vnto his good will and pleasure reuealed vnto vs by the doctrine â—f faith as the animall faculty which impels vs to these exercises Hence as we gather the body is dead if it want spirit or motion so as Saint Iames implies the image of God and his goodnesse or to vse another Apostles words the forme or fashion of CHRIST IESVS in vs is without life vnlesse our faith and assent vnto them haue this soueraigne commaund to impell and moue euery faculty to execute that part of Gods will whereto by the doctrine of faith it is designed And yet as the exercise of outward members increaseth internall vigor and strength and refresheth the spirits by which we moue so doe the acts of euery faculty vertue or affection righly imploied perfect faith not by communication or imputation of their perfection to it as the Romanist out of his doting loue to his faithlesse charitie dreames but by stirring vp exercising or intending its owne naturall vigor or perfection Vnlesse euery practique facultie receiue this influence from liuely faith or from the image of God or Christ which it frameth in our mindes and proposeth as a visible patterne for ouâ— imitation in all our workes thoughts and resolutions dâ—cimur vt neruis alâ—enis mobile lignum we may be operatiue as puppets are nimble in outward shew but our seeming workes of charity or best other we can pretend will be as a pish and counterfeit as their motions neither in their kinde truely vitall But as puppets are mooued wholly at his direction and bent that extends or slackes the strings whereon they dance so are our soules carried hither and thither as the diuell the world and flesh or our owne foolish affections â—osse them vsually excessiue where they should be sparing and there most sparing where they should exceed This difformity was most apparent in their workes whose reformation Saint Iames seekes for destitute of all good workes most of them were not but onely of vniformity in working They had learned to giue honour not verball but reall where honour was due duty and good respect to whom such offices belonged The rich and men of better place and fashion they did friendly and louingly entertaine which was a worke in it nature good and commendable but their abundant kindnesse towards equals or superiours became as a wen to intercept that nutriment which should haue descended to other inferiour members of CHRISTS body and by these outward exercises of magnificence their internall bowels of compassion become colde towards their poore brethren whom principally they should haue warmed and refreshed Yet such defects or difformities in their actions these halfe Christians halfe gentiles true hypocrites hoped to couer with the mantle of faith whose nature vse and properties they quite mistooke That they were not without workes the world might witnesse and no question but these enterteinments were intended as feasts of charity and with purpose to winne the fauour of the great ones with whom they liued to their profession in which respect their kindnesses might well seeme vnto themselues exercises of religion as the like doe to many of the best sort amongst vs when there is any ground of hope for gaining furtherance and countenance to good purposes as indeed with such references they are if done in fath but that this difformity in these mens workes did proceed from a precedent defect in faith is manifestly implied in that the Apostle seekes their reformation by reducing them to such an vniformity in working as can proceed onely from such true and liuely faith as hath beene described For the rectifying of faith it selfe he expresseth vnto them the exemplary forme or patterne first of the imitable perfection of the godhead then of that which is in CHRIST of both which as hath beene obserued true faith in the minde is the liue operatiue image and must imprint the like character vpon inferior faculties or affections ere their
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
book here we suppose what there shall be prooued that while we are in the flesh wee haue sin in vs more or lesse but depriued of rule or soueraignety where faith or grace hath gotten possession in the heart 2. Man as he is rightly called a little world so hath he a true regiment in himselfe His forme of gouernment in the state of integrity may be parralelled by the imaginary model of Platoes weale publique or the vtopia his disordered state of nature before grace infused by an Anarchy or some outcountry infested by outlawes wherein the best are most exposed to spoile his state of grace by a ciuill or well gouerned kingdome or Aristocracie The best and worst Bodies politique anarchies right ordered states do not differ in that the one hath theeues malefactors and the other none but rather as some dialects in this land distinguish in that the one hath reâ—uers the other onely plaine thieues or briefly in that malefactors cannot so beare themselues out in mischiefe ouersway the Lawes or ouerrunne honest men in the one as in the other they may The times haue bin not long since wherein if any poore man in some quarters of this land should haue followed such rauinous creatures as liued by night spoiles to their dens he should haue had more to take part against him then ioine with him others knowing where there goods were who stole them durst not own them least they should seeme to challenge the felon of theft which would sooner haue endangered their liues then his or procured the burning of their houses ouer their heads or some like mischiefe The honester man more obseruant of his Princes lawes the harder in those daies was his case the ordinary course which the more crafty or politicke could take for their safety was when they saw a thiefe to consent vnto him either outputting their neighbors goods for him to driue or harbouring such as they could not but know to be bootehailers But these misorders God bee praised are much amended their memory though yet fresh fitly serues to set forth the state of the vnregerate or meere naturall man in whom sin is alwaies insolent and audacious euen openly to wound the soule and waste the conscience and persecuted by the Law of God or nature rageth the more and raiseth rebellion in the affections seeking as it were to set all the faculties of the sonie in combustion rather then it should be restrained of it wonted course The onely peace and security the carnally minded thus assaulted finds is to suffer his conscience to sleepe and the eie of reason which I may tearme faith naturall to winke at these disorders of inferiour faculties or tacitely coÌ„sent vnto them But so it is not in the state of grace which not withstanding neuer wants sinfull adherents not only in habite or affection but oftimes bursting out into action to hurt both soule and conscience as there alwaies haue been and euer will be thefts and robberies with other outrages coÌ„mitted euen in the most ciuill best gouerned parts in the land But as in them the meanâ—st subiect that can make proof of his wrongs or who did them may haue enough to take his part for prosecuting or attaching and safely vse the benefit of knowne lawes for repressing or cutting of the stoutest or proudest malefactors so the faithfull heart and conscience is alwaies resolute bold to challenge his dearest affections of euery least transgression to represse arraigne and condeâ—n them And as Carthages often prouocation of Rome cost it dearer in the setting on then other Cittie 's vanquished by the Romanes so such delights or pleasures as haue most wronged our soules or done greatest despight vnto the spirit of grace are kept vnder with greatest care and in the end throughliest moâ—tified by the law of faith Euen in the regiment of this little world that axiome hath it due force Ex malis moribus bonae leges nascuÌ„tur Euery man inuents peculiar lawes secret vowes or the like against such practises or affectioÌ„s as haue most seduced him to transgresse the lawes of his God 3. Now as the state or publike gouernment is not to be scandalized with the infamy of thieues and robbers which harbour in it so long as the magistracie is vigilant to enact and execute seuere lawes for their repression so neither are we accounted by our gratious God amongst the vniust for these sinnes which often make head against vs so long as faith thus fights against them keeps them vnderable to holde such a hand ouer them manifested known as gouernors in a wel ordered body politicke do ouer notorious open malefactors Not that such sins are not in their nature meritorious of eternal death or not sufficient if God shold deale in iustice to condemne vs but that in mercy he doth not impute them whiles thus qualified in the habite we sue for pardon in the name mediation of our Sauior Thus I dare boldly say that not the least sin against the Law of God committed after regeneration but were it possible for the regenerate to giue indulgence to it would at the least exclude them from life eternall Nor doth this argue as some captious reader will perhaps imagine that a man may fall either finally or totally from the state of grace but rather that all impossibility he hath of not so falling essentially depends vpon a like impossibility of not continuing his indulgence to knowne offences or negligence in repeating or bewailing his secret sins Euen after the infusion of faith most perfect faithfull repentance for sins committed is as absolutely necessarie to saluation as the first iususion was Nor is this heauenly pledge while dormant though truely dwelling in our soules immediately apt to iustifie their conceite of these great mysteries is to ieiune triuiall which make iustification but one indiuisible transitory act or mutatum esse from the state of nature to the state of grace In St. Pauls diuinity sure I am â—â— hath a permanent duration it is but the next step vnto hypocrisie a meere peruerting of the vse of grace thus to inferre I haue true faith therfore I shall alwayes vse it aright A wise man would rather argue thus I haue the right vse and exercise of grace therefore my faith is true and such as vvill iustifie As the first infusion of it fully remits our sinnes past and is to vs a sure pledge of GODs perpetuall fauour so in no case may wee take it as an absolute antedated pardon for sinnes to come as if they were forgiuen of God before committed by vs for they are forgiuen by the right vse or exercise not by the bare habit or inhabitation of faith in our soules Into the contrary errors men are often led by a ielousie of comming to neere the Papists if they should admit of more iustifications then one And it is true that iustification in some sence excludes plurality or
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
morall some passiue capacities are equired in vs wherewith they whom CHRIST raised were not qualified whiles naturally dead nor were they capable of renouation in life spirituall but by reassuming life naturall with it properties Nor doth it imply any shewe of contradiction that the actuall endeuours of life naturall or meerely morall in vs or the qualification resulting from them should be as meerely passiue in respect of life truely spirituall as the state of death or vtter depriuation of all sense or motion in such as CHRIST raised vp was in regard of life naturall The proportion then will holde best thus As CHRIST infused not humane life into trees stocks stones but into bodies passiuely organized and figured for the fit habitation of the humane soule so neither doth hee ordinarily bestow supernaturall grace on euerie one that hath a reasonable soule but on such only as are passiuely prepared for it Wherein this preparation consists or what our endeauours can adde vnto it is the point now in question partly to be disputed in this present more fully in discourses following To the assertion last mentioned this obseruation well sutes that in the first workes of creation the omnipotent power did obserue the orderly progresse afterwards appointed vnto nature and proceeded not per saltum but first created a common masse out of which he made the heauen and earth not trees plants or liuing creatures immediately For though these receiued life from their maker after another manner then indiuiduals of the same kinde now do yet the earth and sea affoorded their matter and substance meerly passiue Man he made of the earth but first as is probable externally figured or proportioned the woman likewise was his immediate workmanship but had her bodily or passiue beginning from the man Thus euen the most immediate workes of God presuppose ordinarily such a sub-ordination of passiue capacities as is vsually seene in matters producible by humane labour wit or industrie 3 That grace then is not generated or educed out of the soule but properly created in it ought not in any congruitie of reason to exclude all actiue though but humane endeuours precedent for the better attainment of it Nor haue I euer read of any Protestant or Papist which held mariage as either vnnecessarie or superfluous for the propagation of mankinde albeit the most and best Diuines in both religions be of opinion that the reasonable soule is not generated but immediatly created by God And notwithstanding the supposed truth of this opinion vnlesse the parents of our bodies had been as carefull for our bringing foorth as bruite beasts are ouer their broode few of vs this day liuing had euer enioied the light Now for the auoiding of Pelagianisme or iust imputation of popery in this point it is enough to disclaime all such dispositions preparations or endeauours as actually cooperate or concurre to the production of faith as temperate carriage or behauiour doe for producing the habit of temperance or naturall qualities of moisture heate and cold doe in the education of formes meerely naturall or constitution of bodies totally generable So shall he neuer be able to acquit himselfe from the error of the Stoicks or Manichees that accounts it indifferent what workes we doe or how we demeane our selues before regeneration For as God creates not the reasonable soule in euery matter so doth he not create grace in euery soule And as this inference is good vnlesse the Fathers of our bodies had beene before vs God had not created vs these soules in whose creation our fathers had no finger so likewise in this vnlesse before our regeneration we so demeane our selues as God in his word prescribes he ordinarly creates not grace in vs to whose creation neuerthelesse our best endeauours conferre no more then our parents doe to the creation of our soules or the redd earth did to the making of Adam This fully remoues the former difficulty which seemed to dull our endeauors and from this instance of the reasonable soules creation I would rather commend this meditation to the Reader As greater care is to be had of a woman with children of Queenes and Princely mothers especially then of bruite beasts great with yong albeit the fruit of their wombes be the more immediate worke or blessing of God so should our care and industry for conceiuing faith euen in that it is the sole gift of God be much greater then we vse for the attainement of whatsoeuer can by meanes naturall or ordinary be immediately atchieued CHAP. II. That circumspect following the rules of Scripture is more auaileable for attaining of true faith then the practice of morall precepts for producing morall habits That there may be naturall perswasions of spirituall truths and morall desires of spirituall good both right in their kinde though nothing worth in themselues but only capable of better because not hypocriticall 1. IN that it hath pleased the spirit to write so much for mens directions in the way of life yet not so much to instruct the faithfull what they should doe after their regeneration fully wrought as the vnregenerate what he should doe that it might bee wrought in him to conceiue it but as doubtfull whether his sacred rules were not more sufficient effectuall and complete for attaining true and liuely faith then any Philosophicall methods for planting morall vertues were to derogate as much from Gods wisdome as he should doe from his power that maintained man without direction or assistance supernaturall might worke out his owne saluation Yet shall he much wrong both himselfe and me that stretcheth this similitude further then thus As he that duely obserues philosophicall praecepts of morality shall certainely produce morall habits and become truely iust and honest by often practising acts of iustice temperance and sobriety so he that circumspectly followes rules giuen by the spirit of God for attaining faith shall haue it more assuredly produced in him euen because it is not produced by him but by his God who is more able to create new hearts in vs then the naturall or vnregenerate man to worke any morall reformation in himselfe or others All that is required of vs is onely to submit our knowledge to our Creators wisdome our naturall desires to his most holy will our weake abilities to his omnipotent power But is it not a worke of the spirit to be thus perswaded or resolued 2. That the naturall man should rightly perceiue the things of the spirit of God implies as euident a contradiction as to say a blind man should be able to see things visible For as things in themselues most visible cannot be seene without the visiue faculty so is it impossible matters spirituall should otherwise then spiritually be discerned Notwithstanding I scarce haue knowne any man so blind but might easily haue beene perswaded that he could not see or induced hartily to wish he were as other men are though in what state they were or what pleasures
that they obtained not what they desired was because they sought it amisse yet not spiritually amisse for spiritually they could not seeke it but amisse in their kinde For it is a point to bee considered that as there is a naturall desire of spirituall good so there may be and vsually is a resolution naturall or only morall to vndertake the course prescribed for attaining that qualification which is ordinarily required ere faith be infused or grace created This resolution without transgressing the limits of it owne kinde may admit many degrees as well in the feruency of the attempt as in the constancie of the pursuit As the spirituall good wee assent vnto is apprehended though but morally or confusedly as infinitely greater then any temporarie pleasure or commodity so the resolution to suffer all the grieuances wherewith the expectance of it can bee charged though but morall must euery way farre exceede all purposes of like nature all springing from the same vnsanctifyed roote that are set on obiects of another ranke otherwise all that professe they seeke make or as the Apostle sayth of the Iewes iudge themselues vnworthy of eternall life 2. Vnto what tolerance would not that flagrant speech of Cato when hee was to conduct the reliques of Pompeius forces through the scorched sands of Libia haue almost impelled anie resolute Souldier that should haue seene so graue a Senator act so hard and meane a part as he professed to make choice of Vnto farre greater certainely then we Christians in these daies either conceiue as necessarie or would resolue to aduenture vpon for attaining vnto Gods rest O quibus vna salus placuit mea castra secatis Indâ—mita ceruice mori componite mentes Ad magnum virtutis opus summosque labores Vadimus in campos steriles exustaque mundi Qua nimius Titan rarae in fontibus vndae Siccaque letiferis squalent serpentibus arua Durum iter ad leges patriaeque ruentis amorem Per mediam Libyen veniant atque inuia tentent Si quibus in nullo positum est euadere voto Si quibus ire sat est neque enim mihi fallere quenquaÌ„ Est animus tectoque metu perducere vulgus Ii mihi sunt comites quos ipsa pericula ducent Qui me teste pati vel que tristissima pulchrum Romanumque putant at qui sponsore salutis Miles eget capiturque animae dulcedine vadat Ad dominum meliore via dum primus arenas Ingrediar primusque gradus in puluere ponam Mecalor aethereus feriat mihi plena veneno Occurrat serpens fatoque pericula vestra Praetentate meo sitiat quicunque bibentem Viderit aut vmbras nemorum quicunque petentem Astuet aut equitem peditum praecedere turmas Deficiat si quo fuerit discrimine notum Dux an miles eam serpens sitis ardor arenae Dulcia virtuti gaudet patientia duris Laetius est quoties magno sibi constat honestum Sola potest Libye turbam praestare malorum Vt deceat fugisse viros Sweet mates whose wished end of life is death deuoid of thral Addresse your minds to seruice heard but valor doth you call We enter now on sterill plaines where Titans raies do sting Where too much heat makes water scant euen in the verie Spring On coasts where Bacchus nere was set nor Ceres euer sowne On drie fields destitute of grasse with Serpents ouer-growne A wofull waie but to their lawes and ruined countries loue Through mids of Lybia let them march and way-lesse wandrings prooue As many as haue no minde to scape but safety set at nought Content for pay to take their paines nor came't ere in my thought With guile to traine the simple on by couering present dread The fittest mates for me they are whom dangers seen shall lead Who to haue me spectator parts most tragicke wilaffect As Souldier-like and Romane worth my campe hee must reiect That hostage for his safety craues or life accounteth sweet Let such goe chuse some safer way his master for to meet Whilest I first foote it in the dust and tread you paths in sand Let heate from heauen mee first assaile let Serpents ' gainst me band Full charg'd with venome t is all one resolued I am to die That ye your danger by my fates more safely may foretrie Let him crie out I am a thirst that me shall spie to drinke Or him complaine of sultring heate to shade that sees mee shrinke Let him lie downe and rest himselfe that first shall see me ride Or take my place by any ods if ere it be descried Whether I as vulgar souldier march of generall to the rest This Serpent sands and scorching heate content true valour best From hardnesse patience reapeth ioy that honour is most worth Which dearest costs and breeds most paine whilest t is in bringing forth No land but Lybia could affoord such store of toile and paine That euen your flight through it may th'fame of hardy Souldiers gaine 3 The resolution although vnto the worldly wise or secular gallant it may seeme truly noble yet rightly examined will proue but turbulent or humorous because his patience to endure such hardnesse were it as great as hee himselfe oâ— perhaps the Poet for him makes profession of was but equall to his impatience of ciuill â—eâ—uitude his light regard of venimous Serpents but answerable to his seare of being beholden to Caesars curtesie And what maruell if one or more impotent desires hauing gotten absolute commaund ouer the soule do impell it to such difficulties as none fâ—ce from the like tyrannie of affections would aduenture on To haue esteemed captiuity of bodie where was no remedie a lighter burden then such misery as he now voluntarily exposed himselfe and others vnto had bin a better document of true liberty Thus enabled to brook euerie condition of life which disesteem could lay vpon him had beene entirely to possesse his soule with patience which is the best inheritance whereunto mortality can be entitled whereas now he did but striue to cast out one potent enemy by arming a band of insolent incorrigible slaues against him More heroicall yea most diuine was the generositie of our Sauiours mind that being heire of all things Lord and maker of all mankinde could entertaine seruitude contempt and scorne of baser enemies with greater peace and quietnes then Cato did his free censorship that he could suffer grieuances not of one or few kinds whereunto peculiar desires of pleasing himself in the auoidance of some much abhorred euils or in the assequâ—tion of any higher prized good might impell or sway his minde but that hee could with such constancy determine in no kind to please himselfe resoluiug to fulfill what the Prophet had sayd The reproches of them that reproched thee fell on mee Nothing distastfull to flesh and bloud whereof the meanest of Gods seruants had tasted which he swallowed not Now hee being our patterne and guide to be found in him or like
we haue most reason to reioice in our defects or infirmities seeing the lesse temptations wee haue to glory in wealth strength or wit or whatsoeuer men call their owne the better opportunities we haue to glory in him who is the Lord of life and strength the authour of wealth and onely giuer of these and euery good gift To keepe mirth though actuall and externally occasioned within the bounds of wisdome or mingle much laughter with discretion is a skill whereof many natures are not capable much harder it is to retaine such strong naturall inclination as are the fountaines of our internall and habituall delight the chiefe pillars of our glory and principall rootes of our reioicing within the compasse of natures pollitique Lawes Hence as the Philosopher obserues excellency of beauty of bodily strength of birth or abundant wealth will hardly bee subdued vnto reason With what difficulty then will such glorious prerogatiues of flesh and blood bee drawne to yeeld loiall obedience vnto the humility and simplicity of faith when as that subiection which Aristotle requires in his morall patriot is but a formality in respect of that absolute deiection or prostration which true faith requires ere our soules be capable of it presence the best seruice which our inferiour faculties owe to reason morall or meerely naturall being but as dead and liuelesse in regard of that alacrity in performances wherewith grace expects to be entertained 2. The Epigramatist acutely imputes the stoickes contempt of death vnto the slender appertenances of his poore life in whose losse there could bee no great harme For who would much desire to see himselfe without change of apparell basely clad to lodge in a sordid cabin and goe to a hard bedsted hungry and colde but had he beene a while accustomed to those pleasures of which Rome till that time had neuer scarcâ—tie and Domitians present Court greatest variety he would haue wished vnlesse the Epigrammatist rashly or vncharitably censure his disposition that his life had beene lengthened as farre beyond the ordinary course of nature as Philoxenus did his wesand might be aboue the vsuall size of other mens Yet howsoeuer it be for the particular the indefinite truth of his coniecture is confirmed by the knowne experiment of Antigonus souldier who after the perfect recouery of his health became as tenderly respectfull as any of his fellow souldiers were of life whereof whilest his body was troubled with such a loathsome disease as made his soule desire to be diuorced from it he had beene so prodigall as made his generall admire his valour It may be both of these were willing to make a vertue of necessitie or if the stoickes resolution were rather out of choice yet it comes short of that true valour which the censurer by light of nature sawe to bee truely commendable and diuinity teaches to be absolutely necessary to a Christian souldier Rebus in angustis facile est contemnere vitam Fortiter ille facit qui miser esse potest A sorry life 's soone set at naught to leaue want is no losse His soule hath marched valiantly that sinks not vnder 's Crosse What the souldier did out of humour or constraint a wise man may doe out of deliberation or choice and without controuersie great is the liberty they gaine of others in good causes that from a serious forecast and view of a better end then these men did apprehend can prize both the present possession and all future hopes of life as low as these did their bodies in their calamities 3. Some critickes willing to shew they were able to espie a fault where there were one indeed haue taxed it as an indecorum in Homer which was none to bring old Chryses into Agamemnons presence neuer daunted with sight of the Grecian armie when as men of his age are vsually timerous And it is no maruell if that courage which springs from heate of blood and makes men aduenturous in boisterous encounters doe coole as the roots of their bodily strength and agility decay Notwithstanding the short remnant of a feeble life is easily ouerswaied with calme and quiet apprehensions of an honourable death wherewith the strong hopes which fresh spirits minisâ—â—â—nto yong men of long life are seldome stirred For vnto them the fight of death is alwaies gastly vnlesse it be presented in troubled blood nor can they vsually be drawne to meet it but vpon confidence of victorie or at least of making others die before them Thus vnlesse there be some other defect the lesse way old meÌ„ haue to run the farther start they haue of youth for freedom of speech or resolution before such as can put them to death without resistance Hence another Poet bringing in an aged sire more sharply expostulating his coâ—tryes cause with a Prince of fiercer disposition then Agamemnon as if â—ec had purposely sought to preoccupate all captious or criticall censures expresseth the reason of his boldnesse Vnde ea libertas iuxta illi finis aetas Tota retro saeraeque velit decus addere morti What freedoms this A priuate man to take a Tyrant downe His race being run t' was now fit time the end with praise to crowne Could we out of mature deliberation rest perswaded of what the doctrine of faith deliuers as a truth vndoubted that promotioÌ„ comes neither from the East nor from the West that length or shortnesse of life depend not on the course of nature but on his will and pleasure who hath euery member of our bodies written in his booke able to deface all instantly with one dash of his pen that if we spare to speake before others in his cause we may want breath to plead our owne before him How easie would it bee for vs to confesse Christ by professing the truth before the mightiest amongst the sonnes of men when as now our seruile dependance on such as our Christian freedome and resolution might bring in subiecton to the truths they scorne on such as haue not power to hurt our bodies or depriue vs of food and raiment or other necessaries of priuate life but onely to repell vs perhaps from ascending higher then any opportunity of doing good seruice to our Lord and Master calls vs makes vs daylie and howerly ashamed of him and his Gospell which the great ones of this present world confesse in words mightily oppugne in deeds as we doe scandalise the power and vertue of it by our silence Great were the materials of the contentments which Hester enioyed in Ahashuerus Court so were her hopes of hauing them continued or enlarged Mordecays admonition notwithstanding grounded vpon the considerations before mentioned mooued her to hazard all and to aduenture on her gracious Kings extreame displeasure rather then preiudice the cause of Gods people by forbearance of petitioning on their behalfe Many of vndaunted courage in the open field would hardly haue pressed into the kings presence against the Lawe for though the daunger
is created in our soules we are therefore more strictly bound to perpetuall vigilancy to stand continually vpon our guard vsing such weapons as we haue alwaies imploring Gods fauour to furnish vs with better and his assistance in the vse of these still expecting his leasure for accomplishing his worke in vs or for notifying the accomplishment 3. But before the light of the heauenly kingdome be incorporated in our soules though after the habituation of greater resolutions right and good in their kinde we haue vsually many transient gleames or illuminations which inspire our hearts with secret ioy and rauish our spirits whose representations notwithstanding as quickely vanish as the sight of our owne bodily shape in a glasse Here then is a point of true wisdome accurately to obserue the circumstances or meanes vsed by the diuine prouidence for their introduction and vpon notice of them to estrange our selues from all other occasions for purchasing the like opportunities as were then affoorded vs. Some mans heart perhaps hath beene thus illuminated in his retired thoughts or vacancy from secular disturbances vacancy then is to him the field wherein this treasure lies hid which he must compasse though with losse of gainefull clients or multiplicity of businesses in humane esteeme very honourable and commodious Others it may be haue felt like motions vpon visitation of the sicke or some kinde office performed to the afflicted such it behooueth to consecrate their time before sacrificed to sport and merriment to purchase the continuance of this inward ioy by taking all occasions to visit the house of mourning The spirit sometimes instils some drops of this gladsome ointment into our solues by soft insusurrations in silent night It well befits such as haue beene inuited to these diuine cōferences to alienate some howers allotted for quiet rest to beg his returne with sighes and grones to entreat his presence with feruent praiers and entertaine his aboade with hymnes and spirituall songs Vpon what occasions soeuer the least earnest of our enheritance is proffered it stands vs vpon out of hand to make vse of that aboue all other for better entertaining the like or speedier going through with offers made Seeing by grace we can doe all things and without it nothing or to no purpose our hearts should be alwaies ready as to watch when the Lord doth knocke or giue any signe of his presence so to be doing what he commaunds vpon the first signification of his will for then we may be sure the Lord who is our strength is with vs how long to continue we cannot tell Et semper nocuit differre paratis especially when as well the preparation or furniture as the oportunities are not ours but wholly at an others disposall who vpon iust contempt or dislike may retract or with-hold them at his pleasure Now to foreslowe the purchase of a pearle so inestimable as this we seeke vpon what tearmes soeuer proffered is not onely niggardly or foolish but so demeritorious and meerely swinish as makes vs vncapable of like proffers which yet are alwaies irreuocable pledges of more reall perpetuall fauours 〈…〉 ey be respectfully accepted in due season Wisdome saith the wise man is glorious and neuer fadeth away yea shee is easily seene of them that loue her and found of such as seeke her Shee preuenteth them that desire her in making her selfe first knowne vnto them Who so seeketh her early shall haue no great trauell for he shall finde her sitting at his doores To thinke therefore vpon her is perfection of wisdome and whos◠watcheth for her shall quickly bee without care For shee goeth about seeking such as are worthy of her sheweth her selfe fauourably vnto them in the waies and meeteth them in euery thought 4. It may be doubted but not fit in this place to be discussed nor is it possible perhaps to be finally resolued in respect of all or most men whether these precedent representations or excitements bee of the same nature with the neuer fading fruites of the spirit differing onely in degrees of permanency or consistence or rather to borrow a similitude from the Mineralist resemble some lighter mettall lying nearer the day seruing to encourage vs to goe on with the worke begunne and withall directing vs to the place where the true treasure lies vntill we haue some sight or experience of the one or other our deniall of our selues and for saking all though right in it kinde is verie imperfect and as it were onely by way of sequestration appointed by order of authority which in secular matters such as haue possession are afraid to disobey though verie willing it might not interpose Thus we before our regeneration renounce the vse or fruition of such contentments as nature ciuill merit or custome haue entitled vs vnto because we feare their actuall vsurpation at least in such measure as we are capable of might defeate vs of greater hopes or cause vs incurre dangerous contempts but we retaine our right or interest in them still often desirous we might safely reape such fruites of them as others doe alwaies prone either to bee tempted with oportunities of enioying them or secretly or warily to encroach vpon the bounds of prohibition prefixed by the interpreters of Gods Law whom out of this longing humour we supect to be more scrupulous then they needed But after we come once to view the seame or veine wherein this hidden treasure lies if we be marchantly minded and not of pedling dispositions we accompt all wee possesse besides as drosse or as the Apostle speakes dung in respect of our proffered title to it for whose further assurance wee alienate all our interest in the world the flesh with all their appertinences with as great willingnes as good husbands doe base tenements or hard rented leases to compasse some goodly royalty offered them more then halfe for nothing Of wisdome saith the wise man in the person of Salomon I preferred her before Scepters and thrones and esteemed riches nothing in comparison of her neither compared I vnto her any precious stone because all gold in respect of her is as a little sand and siluer shall be counted as clay before her I loued her aboue health and beauty and chose to haue her in stead of light for the light that commeth from her neuer goeth out 5. Now as e wisdome so much more grace whereof wisdome is but a branch being but one can doe all things or rather containes all goodnesse in it and for this reason is set forth vnto vs in sundry names of things most pretious sometimes of treasure pearle hidden manna of the food of life most vsually vnder the title of the kingdome of heauen so is there scarce an inclination or affection to any transitory good or contentment but simbolizeth in some part with the right desire of this inestimable goodnesse and the industry vsed for procuring the one the desire or affection it selfe being sublimated or
worke For seeing the ministration of this seruice not onely supplieth the necessities of the Saints but also is abundant by the thankesgiuing of many vnto God he that findeth seed vnto the sower will multiply the seed which wee thus sow and encrease the fruites of our beneuolence that it may redound more and more vnto his glory As it is extreme vanity without speciall occasions or pecular necessitie of extraordinary times to giue or make away the roote whence such fruit doth grow so is it a point of spirituall folly or infidelity to imagine the stocke should perish or not prosper by often lopping or that we should forset our hold of what we enioy by due paiment of rent or tribute vnto the Lord and owner CHAP. IX That faith cannot exercise it soueraignety euer our affections or desires vntill it bee seated in the heart with briefe admonitions for bringing it into this throne 1. FRom the former and like parables put foorth by the Author and finisher of our faith wee are taught that faith if perfect must be seated in the heart or fountaine of mans vaine imaginations whence euill thoughts still issue in great abundance vntill it be cleansed by infusion of this purifying grace Most fitly doth that parable of the leauen exemplify aswell the vse of faith as the truth of this obseruation Thus much at least it directly and necessarily implies That our assent vnto the Gospell of the kingdome must bee in such a part as the vertue of it may bee diffused thence vnto the whole masse which it is ordained to sanctifie For it must season our inbred affections alter the tast of euerie appetite qualifie and strengthen our naturall inclinations vnto good Now if wee consult true Philosophy no other member in the body besides the heart can be a fit seat for such absolute commaund But whether it be possible for Assent euery way the same with that which thus renewes the minde and hath such soueraignty ouer all our faculties to lodge els where then in this palace or chiefe mansion of the soule were curiosity to dispute Yet admit the same faith should els where reside it could not exercise the like souerainty as there it doth for euery desire or concupiscence deepely rooted would in temptations ouerbeare it Nor is it the greatnesse of the good proposed if our conceipt of it be but superficiall or our desires of it admitted onely into the confines of our soules that can ouersway such naturall propensions to a farre lesse as spring from the heart or center The reason whereof as of many other assertions in this short treatise shall God willing at large appeare in the article of euerlasting life where iust occasion likewise will bee offered to rescue the heartlesse imaginations of some late diuines more then half yeelded to the authority of Galen though forsaken in that point by the most exquisite moderne professors of the noble science hee taught that the head is the principall member as if Solomon or our Sauiour had spoken more vulgarly then accurately or philosophically when they ascribe this principallity to the heart How bee it the very ground of their arguments suppose this vulgar opinion if so men will haue it to bee an vndoubted truth in nature But referring philosophicall or scholastique disputes of this point or the like to their proper place the Gymnosophists deuice to represent the peace and quiet state of a temporall monarchie by the Monarchs presence in the Metropolis and the disturbance likely to ensue his absence may serue as a vulgar or popular illustration of that soueraignety which faith once seated as hath beene said may exercise ouer euery affection at it pleasure but not so seated shall euer want whilest hee trod the corners or vtmost parts of his buls hide the depression of one did raise an other but standing once still in the middle all lay quiet Thus while our assent vnto precepts diuine floats onely in the braine or keeps residence in the borders or suburbs of the soule it may perhaps suppresse some one or fewe exorbitant passions but the expulsiue or expugnatiue force which in this case it vseth being vnweldy neyther vniforme nor well planted will occasion others as bad to stirre or mutinee Vsually whiles men striue to beate folly or vanitie of youth by the strength of Gods Word not well rooted out of the fancy they let in couetousnesse into the heart oft times seeking to keepe out couetrousnesse popularity ambition or other affection whose helpe faith wâ—â—â—â—e and unsetled commonly vseth in such expugnations will finde occasion to insinuate themselues or though â—â—iâ—iâ— not yet well sâ—â—ed were able it selfe alone to root out couetousnesse restraine lâ—uishnesse or prodigallity or loppe off lâ—â—â—riant braunches of ambition yet there is a seceet pride which vsually springs out of these stocks for manie growe inwardly ambitious of their conquest ouer ambition or rather of restraining the out-breakings of this or other vnfruitfull plant Now these inward swellings though in themselues lesse are yet commonly most dangerous beecause they come neere the heart and will neuer bee asswaged vntill true faith bee enthronized there as in the Fort or Castle of the soule where it hath euery affection or desire as it were vndershot or at such commaund as they dare not stirre to it preiudice but by stealth or some secret aduantage eipyed by the flesh vnable to stand out against it For as motion beginning at the Center diffuseth it self equally throughout the whol sphere shaking euery part vnto the circumference and from this aduantage of it originall deades the force of contrary impressions whose impulsiue causes are but equally strong so faith possessed once of the heart hauing it force vnited by close reposall therein commaunds euery affection delight or pleasure of our soules and breakes the impetuousnes of euery inclination or propension contrary to such motion as it suggests seing no hopes can bee equall to the reward which it proposeth to the constant and resolute no feares comparable to the terrors which it represents to the negligent or â—loathfull followers of such courses as it prescribes And the equalitie of hopes and feares euen of the same rancke though set vpon like obiects equally interrested in the principall â—â—anâ—ion of the soule doe equally sway or moue vs either to vndertake any good or eschew any of more euils in themselues equiualent being proposed to our choice Now though God alone giue the victory onely able to make entrance for his graces into the heart wee may not in this respect foreâ—low the siege vntill he set the gates open He and none but He did place Dauid in the Hill Sion and gaue Gedeon victory ouer the Midiaâ—ites as they hoth well knewe and firmelie beleeued but their beliefe hâ—â—reof did not as Machiauell calâ—â—â—â—â—tes Christian Religion emasculate their mindes or tâ—e their handes from vsing such naturall strength and valour as they had their personall endeauours in fight were answearable