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
most potent or apt to moue it as a iust ballance is alwaies farthest cast by the greatest waight But though when temptations are a farre off and our corrupt humours not stirred we say with Peter Verba viâ—ae aeternae habes Lord thou hast the wordes of eternall life and what pleasures of this transitory life should we affect in comparision of them yet we cannot alwaies approoue our sayings by actuall choice when both are offered to our tast And no maruell seeing our sence of the one is of all others the most quicke our conceipt of it distinct and proper of the other most men in this life haue no semblable apprehension no true or liuely tast but rather a smel some heare-say conceipt or imaginary representation Besides the pleasures of that bodily sence by which we liue and other desires of the flesh too deepely incorporated in our corrupt nature often lust so vehemently against the spirit inclining vs to a liking of the sood of life that we cannot doe as we would nor continue our assent vnto it as better for the time being then prosecution of some sensuall good comming in actuall competition with it lately adâ—â—dged of farre better worth whilest contrary inclinations were not swared with present oportunity of enioying their proper obiects The immediate cause of this backe starting with the remedy comes most fiâ—ly to be discussed ced in the article of euerlasting life But albeit euen the best are sometimes yea often ouertaken with this fault the habituall constitution of euery faithfull soule must be much better and our faith howsoeuer defectiue in degrees must be for essence or quality a true tast for as a learned interpreter of sacred writ hath well obserued out of Plato Omâ—is vita gustu ducitur without tast there is no life The degrees of perfection which our spirituall tast wants in respect of that bodily sence whereto it answeres in proportion is recompenced euen in this life by the greatnes of the good it apprehends or penury of eternall comfort or refreshing wherewith who so will seriously looke into the state of his owne soule shall finde it pinched euen in the abundance of worldly contentments 3. This true tast of Gods word reuealed for our good alone it is which can sweeten affliction to vs and make vs couragious to aduenture vpon all difficulties that can bee obiected to deterre vs from entering into the land of promise Such speculatiue conceipts of this food of life as we may find in the subtile disputes of greatest Schoolemen are of as little force to enflame our hearts with longing after that heauenly kingdome as poeticall descriptions of some farre Countries pleasures oâ— commodities are to make vs vndertake their Conquest yea as much lesse auaileable to this purpose as their stile is lesse apt to moue affection then the others No imperiall Law I thinke did euer prohibit any prouince to haue maps of the imperiall seat or homericall descriptions of the Emperour and his Nobles banquets though some to my remebrance haue strictly restrained all transportation of grapes or other pleasant commodities into barbarous countries least barbarians hauing experience of their sweetnes might out of loue to the Land wherein they grow be tempted to worke some mischiefe to the inhabitants as the Gals are said to haue beene drawne ouer the Alpes vpon the like temptatioÌ„ Generally euery obiect caeterisparibus moues the obiect to which it belongs so much the more and breeds an assent so much the firmer and more stedfast as the conceipt of it is more proper distinct or homogeneall Sight of beauty decent gestures or comely motion more deepely wounds the hearts of louers then the most hyperbolicall sonets that can be made in praise of feature vnseene Smell of meates is more forcible then sight to stirre the appetite because this sence hath greater affinity then the other with tast which alone can rightly iudge of meates and drinkes because the temper of it only rightly symbolizeth with their qualities 4. Euery child of Adam is an old man from his birth iust of Barzillahs temper without all tast of such dainties as the great King hath prouided for him All of vs by nature herein worse then his decrepit age that we neuer had any true rellish of them but soit is with vs vntill regenerated as if we should imagine one grieuously distempered from his cradle to whom others may truly commend sundry meates for sweet and wholesome which notwithstanding prooue distastfull bitter to his palate albeit from a good opinion of their loue and honesty that vppon experience commend them to him still retaining a confused assent to such goodnesse in them as he cannot perceiue but guesses at as many well disposed naturall men doe at the sweetnesse of the bread of life not distrusting the reports of others that so much magnifie it yet erring as much in their conceipt of it as he that had neuer seene house or towne better built then the thatched cottages of that poore village wherein hee was borne should in his imaginations of London Venice or some like famous Citie whose error best appeares when hee comes to compare his former fancies with the distinct view or sight of their greatnesse their stately and magnificent buildings Now as our naturall life beginnes and is maintained by bodily tast so is the new man framed and nourished in vs by this tast spirituall which onely rightly apprehends the nature worth and qualities of heauenly mysteries it selfe consisting in a temper of mind symbolizing with diuine goodnesse or with the heauenly mind of the second Adam Our soules and affections thus affected haue the same proportion to the seuerall branches of Gods will reuealed that euery sence or faculty hath to it proper obiect and this apprehension of our spirituall food by a proper distinct symbolicall conceipt of it goodnesse is the last and most essentiall difference wherein the nature of faith as Christian consists which cannot possibly be wrought but by the spirit of God For as the obiect is such must the assent be supernaturall otherwise it cannot haue that proportion to food spirituall that bodily tast hath to naturall The particular manner of the spirits working this alteration in our soules is a mystery at the least to my simplicitie inscrutable To the capacity of the vulgar we may resemble his working in generall to a Phisitian that restores one desperately sicke and vtterly destitute of tast to a right rellish and appetite of his meate partly by remouing the distempered humours wherein that sence of life lay buried partly by reuiuing his dead spirits by insusing of some pretious water Answerable to one of these meanes is the infusion of supernaturall grace which quickeneth vs vnto life making vs new men in CHRIST IESVS answearable to the other is practice of ordinary meanes appointed by God for mortification of the old man all which without the operation of the spirit are nothing auaileable What is required
Christ is not worthy of him Yea he forsakes him in not disclaiming them in vniust courses Euen amongst men to professe greatest loue to one and take part with another in causes which equally concerne both and both alike affect is in the mildest censure it can admit a breach of friendship or forsaking of his friend Yet who can be so neere a friend to vs as our Redeemer is to truth what can they whom we loue best on earth so much affect as he doth equitie and righteous dealing Is it then hyperbolicall to affirme or rather hypocrisie either in heart or word to denie that he which for loue to his friend pâ—ruâ—rts equity transgresseth the common rule of charitie and ouerthrowes iudgement especially of the sonnes of affliction openly denies Christ who is alwaies the principall in euery controuersie of right or wrong alwaies more offended with vniust grieuances then the parties grieued are euer better pleased with doing right then he to whom right is done 5 Others againe through heat of blood or greatnes of spirit aduenturous or otherwise prodigall of life for purchase of fame can with ioy imbrace such dangers in Christs cause as would much daunt many good professors In perswasions of zeale hence grounded they might perhaps die in battell against the Infidels or in the Romish inquisition and yet doe no more for the Sauiour of their soules then they would for a strumpet or some consort of bodily lust or then malefactors haue done one for another And it is a miserable kind of martyrdome to sacrifice a stout body to a stabborne minde yet besides the vanitie of the conceipt or ouer esteeme of their owne faith or vncharitable censures of others frailties in like difficulties the very nursing of this resolution vpon these motiues disenables them either for the right fruition or resignation of life vpon others more acceptable to the Lord and giuer of life Few thus brauely minded but are more impatient of life or death attended on with disgrace of the most or such as they expect should be propagators of their fame more impotent then others to resist contempt or set light of publike scorne Howbeit the strength of faith rightly Christian is better tried by valour passiue such as appeared in our Sauiour when he willingly submitted himselfe to the taunts mockes and abuses of his enemies then by valour actiue such as Peter shewed when he smote of the high Prists seruants eare the cause in generall was most iust and the resolution bold hauing not one for three to mainetaine the quarrell but Peter at this time was more fit to make a souldier then a martyr for which seruice secular souldiers are for the most part meaneliest qualified All the circumstances of the story notwithstanding perswade me it was resolution truely noble and Christianly valourous as proceeding from liuely faith in that French Souldier who for his zealous profession of reformed religion adiudged with others to the fire and in lieu of all his good seruice to the King and state hauing this grace bestowed vpon him that he should goe to the stake gentleman-like without a with demaunds the reason why hee might not be permitted to weare such a chaine as his fellowes did esteeming this rebuke of Christ more glorious then the ensignes of Saint Michaels order Such vncorrupt witnesses of Christ were these Aluigeans mentioned in the second booke which neither out of stubborne humour of contradiction nor hope of celebritie amongst men but out of sincere loue vnto the truth gaue euidence for the recouery of Christs Gospell concealed and prescribed against by the iniquitie of former times But in Saint Cyprians time the solemne memoriall of former martyrs and that high accompt which Christians made of Confessors that had escaped did bribe others to giue testimony vnto Christs name desirous to die the death of the righteous out of loue indeed but not of that iust one but of fame and vaine glory Against this poison that religious Father and holy Martyr prepared this antidote following which I esteeme so much the more because of the good effect it wrought in himselfe Christ bequeathed peace vnto vs enioyning vs to be of one heart and one minde the league of loue and charity he commanded should be inuiolately kept He cannot approue himselfe a Martyr that holds not the band of brotherly loue and againe He is a confessor but after confession the danger is greater because the aduersary is more prouoked He is a confessor in this respect he is more stricktly bound to stand for the Gospell as hauing through the Gospell obtained greater glory of the Lord. For the Lord hath said it to whom much is giuen of him much shall be required and more seruice shall bee exacted of him on whom more dignitie hath beene bestowed Let no man perish through the confessors example let no man learne iniustice insolence or perfideousnesse from his manners He is a confessor let him be humble and meeke let him be modest in his cariage that as he is entitled a confessor of Christ so he may imitate Christ whom he consesseth for he hath said He that exalts himselfe shall bee brought low and his father hath exalted him because he humbled himselfe here on earth albeit he were the word the power and wisedome of his father and how can hee loue arrogancie which hath enioyned humility by his law and hath obtained a name aboue all names of his Father as a reward of his humility 6. Non sanguis sed causa facit Martyrem It is not the blood but the cause that makes a Martyr was a saying subscribed vnto by orthodoxall antiquity and since approued by the ioint consent of all truely religious I may adde it is not the cause or profession of whose truth and goodnesse men rest strongly perswaded but the grounds whereupon they imbrace it or motiues inducing them to giue testimony to it which makes their death acceptable vnto God Christ requires we keepe our bodies without blemish or purifie them by repentance if they haue beene spotted with the world ere we offer them vp in sacrifice vnto him He that truely Assents to the greater and more terrible of worldly euils as good and fit to be sustained in his cause will questionlesse suffer and sustaine grieuances of lesse weight at his request Now he that commands vs to deny our selues rather then him before men exacts of vs that we confesse him by integritie and fidelity in his seruice by abstinence from vnlawfull pleasures of what kinde soeuer none of which can bee so deare to vs as is life which he that for his sake renounceth by faith would by the same renounce all pleasures incident to it For he that faithfully obaies in the greater and more difficult will doubtlesse performe like obedience in the lesse We know saith Saint Iohn that we haue passed from death to life because we loue the brethren he that loueth not his
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
latter that honour so giuen to parents though in abundance was but the fruite either of such goodnesse of nature as hath beene in many heathen which neither knew God nor his lawes or of some carnall hopes to get a better portion by pleasing them that such abstinence from theft or performance of honest actions were but the ofspring either of secular feare to be disgraced or of a desire to be well reputed in the world And whosoeuer is either kept backe from euill or drawne to good vpon no better motiues then these wil when oportunitie serues be as much emboldened by them to transgresse diuine precepts of greater consequence As what sonne is there which much reuerenceth his father out of anie affection or inclination not seruiceable to faith but at his instance would aduenture vpon such actions as much dishonour God and are most displeasant to his Sauiour Or who is hee that refraines to defile his fingers with theft or cozenage onely because they are vncleanely sinnes and most obnoxious to shame and disgrace by humane lawes but would pollute his heart with legitimated sacriledge for maintenance of his credit or hope of estimation with them whose applause or sauour he must glories in 5 As there is no surer argument of liuely saith then this vniformity whereof we speake so can there bee no token of hypocrisie or crookednesse of heart more coÌ„spicuous or infallible than to be scrupulously timorous in som points presumptuous or confident in others vpon faithfull examination as doubtfull and vpon like doubt euidently as dangerous or to bee zealous and forward in some duties and negligent dull or backwards in others as necessary It is a matter as the author of the two-fold martyrdome tells vs that must be considered How mightily doe some Christians abhorre things sacrificed vnto Idoles going into prophane Temples or the Idoles themselues when as S. Paul proclaimes that neither is the Idole nor things sacrificed vnto Idoles ought much lesse is the Temples built of stone ought and yet the mindes of many are so possessed with a religion of these matters that sooner would they die than taste of things sacrificed to Idoles and they deeme their offence cannot be expiated If they goe into the Temple of Iupiter Apollo or Diana or if they doe but touch an Idole they thinke themselues grieuously polluted The religion of such men for mine owne part I cannot but approue if it be like it selfe in all points But now adaies with griefe alas wee may behold some in those points if â— might speake home superstitiously fearefull and yet in others vvhich minister iuster cause of feare too too secure The touching of Idoles going into a Temple or eating of things sacrificed to Idoles doe not in themselues pollute the soule but loue of money rauin hypocrisie and such like monsters pollute the soule immediatly His conclusion is Therefore let no man flatter himselfe God is not mocked let our religion be vniformly constant let vs not detest others being our selues obnoxious to crimes more grieuous let vs not bee religiously timorous in this or that point and in some others impudently impious But hauing taken the profession of CHRIST vpon vs let our whole life giue testimony of him let vs euery way glorifie his Name by obeying his precepts that men may hereby know wee trust him in that wee loue him from our soules and that wee did not dissemblingly consecrate our selues vnto his seruice at our Baptisme Many like passages of this Author I leaue to the Readers meditations partly sorry I had not perused him before this treatise was conceiued and otherwise finished and yet partly glad in that the Lord had put the like meditations into my heart To interfert more proofes of antiquity would be troublesome vnto me ayming especially out of Gods word to set the wâ—rpe with what speed I can and afterwards if God permit to weaue such authority of Fathers into it as his prouidence shall direct me to 6. To gather all into a briefe summe True faith first acquaints vs with the nature of God and his attributes it teacheth his will to bee the rule of goodnesse and enioines vs nothing but what is good to vs that he loues all good and hates all euill without any respect to their persons in whom they are found the greater of either kinde the more and the lesser the lesse Here then is the triall of our faith if it haue taught vs wholly to submit our wils vnto his will to like whatsoeuer hee likes to hate whatsoeuer he hates to loue that best which his word tells vs he loues most and likewise to hate that most which hee most hates though otherwise either pleasant to our naturall disposition or not so displeasant or distastfull as many other matters would bee did wee follow the faâ—â—â—ions of the world Firme Assent to these and other attributes will vniformly extend that vniuersall precept It is better to obey God than man to our owne soules and affections Nay it is the very principall or graund-stemme of faith to be in heart perswaded and resolued that it is much better at all times to obey the lawe of God than our owne affections the lusts of the flesh or the lawe of sinne And then onely we pray in faith when we say not with our lippes alone but with our hearts and soules Not our will but thy will bee fulfilled By retaining any branch of our owne wills or desires vnrenounced or not resigned vp into Gods hands wee giue him hold of vs who neuer will let hold go vnlesse we cut off the member which offendeth vs. For as one very well obserues so the snare be strong and the hold sure a bird though caught but by one clawe shall as certainly be the Fowlers portion as if she had been taken by both the wings The soule which altogether delights in it owne will not doing any part of what God would haue it doe is like a bird caught in a net or so entangled in lime-twigs that it cannot take wing or make anie shewe of escape But the â—oule which obserues most and dispenseth with some one or few branches of Gods will although for a time she may soare aloft in Pharisaical perswasions and build her nest aboue the moone is but deluded by Lucifer who as he luâ—ed her thither can at his pleasure call her downe as birds are by little children which suffer them oft-time to make some handsome flight but with a long string about their feete This is a snare which men of better place meanes and sufficiency or of more stayed iudgement had neede with watchfull care to auoid for such commonly therefore abstaine from most other actuall sinnes because they secretly delight in some one or few which out of experience perhaps of many they haue made choise of as most pleasant either because they are naturally inclined or haue been long accustomed to them or because they expose them not to
impertinent because the Moone hath no light but what shee borrowes from the sun Yet if the question were absolutely proposed why the Moone were ecclipsed as no other answere would serue so this alone were sufficient because the body of the earth which is not transpenetrable by any light is directly interposed betweene the sunne and the Moone Or if it be questioned how the Israelites being stung with serpents were saued the reply is good and formall by the signe of saluation which God had erected But some we may suppose died after it was erected what was the reason they did not stedfastly looke vpon it shall we then absolutely say the Israelites were saued not onely by this signe of saluation which God hath giuen them but by their eyesight as it was a faculty or quality inherent This was a qualification indeed so requisite in the subiect to be healed that such as were without it were depriued of ordinary meanes of preseruation yet none to speake properly and absolutely were saued by their eyesight but onely by the obiect of their sight or rather by both as they had relation to him whose victory ouer the great serpent and graund enemy of mankind the manner of the brasen serpents erection represented This last instance will apply it selfe vnto the point in hâ—nd Workes or righteousnesse inherent include no other causalâ—â—â— of iustification or saluation then the Israelites eiesight dido 〈…〉 ety their presence notwithstanding and precedence is in the same rancke or order necessary Christ onely is the true and immediate cause of healing vs from the sting of death as the brasen serpent was of the Israelites temporall recouery from the sting of deadly serpents Thus much of the agreement betweene Saint Paul and Saint Iames now of the agreements and difference betwixt the Romish Church and ours CHAP. VII Of the differences betwixt vs and the Romish Church concerning iustification or the right vse or measure of grace or righteousnesse inherent 1. BOth grant Gods decree or purpose to iustifie sinfull man to be an act of meere mercy Finall absolution or approbation they make no act of mercy but rather of iustice in God because it presupposeth absolute righteousnesse in vs. Both grant Christ to be the sole meritorious and proper efficient cause of that grace which is first infused whose reparation or increase is by their doctrine partly of grace because the foundation of it was meere grace precedent partly of debt because they merit these additions by right vse of their free wil. Whence they cannot without contradiction hold Christ to be the sole meritorious efficient cause of their second iustification or that grace whereby they become more in 〈◊〉 better approoued in the sight of God But about the vse or inâ—â—â—tance of this tearme iustification in Saint Pauls writings we â—â—â—â—ent They contend it it implies as much as to be inherently iust or righteous Many learned Protestants haue copiously shewed it to be a Law phrase equiualent to absolution from the sentence of iustice acquitall or the like To their allegations notwithstanding a wayward Papist will not yeeld because it is sometimes taken in that sence their writers alleadge as may appeare by our late instances or albeit we could by euidence of circumstance or otherwise conuince their vnderstandings that it hath the same valew with Saint Paul as with moderne Protestants yet subtile wits whereof the Romish Church hath plenty would redeeme the disaduantage and recouer their former footing by producing more instances of men absolued through the vprightnesse of their cause then we bring plâ—ces wherein the word iustification is taken for absolution or free pardon of men otherwise obnoxious to condemnation Phinehas resolute and zealous fact was imputed to him for righteousnesse and did iustifie or absolue both himselfe and the host of Israell from the abhomination committed by one of his brethren with the Midianitish woman not by non-imputation but by positiue depulsion of the crime or guilt whose infection would otherwise haue seised on him through conniuence or neutrality Let the Romanist therefore be as way ward as he list or take iustification in what sence he pleaseth that euery sonne of Adam is by nature the sonne of wrath destitute of the glory of God and liable to the sentence of condemnation he neither doth nor can denie that euery sonne of wrath must by his Almighty Iudge be absolued from the sentence of death before he can be admitted vnto life eternall he must vpon the same necessity grant The point then in which will he nill he we must ioine issue is What should be the true immediate and next cause of this finall absolution ought within vs or somewhat without vs By the immediate and next cause wee vnderstand such a cause as is necessarily accompanied by this effect and without whose participation this effect neither doth nor can befall any such a cause as whosoeuer is partaker of is by participation of it foorthwith absolued such a cause as who so can probably hope to be partaker of may vpon the same degrees of probability hope for finall absolution Such a cause as who so doubts or feares least he shall neuer be partaker of in this life must vpon the same tearmes doubt or dispaire of his absolution or saluation We denie he affirmes righteousnesse inherent to be such an absolute cause as hath beene notified of absolution or remission of sinnes of iustification howsoeuer taken Here it will not be amisse to aduise the Reader of a schoole-tricke which one that comes fresh from the arts would easily â—e use though put vpon some graue Diuines by the Romanist The question saith Bellarmine should be proposed not as Chenitius doth of the cause for which seeing that implies the efficient but of the cause by which we are iustified or absolued that is of the formall cause of iustification or absolution CHRISTS righteousnes they grant to be the efficient or meritorious cause for which not the formall by which our sinne are remitted or we iust fied They are indeed bound to assigne a formall cause by which we are truely iust because they hold vs formally iust in the sight of God and seeing they teach remission of sinnes to consist in the extirpation or expulsion of them they may in congruitie affirme that sinne is formally at least immediately remitted by habituall grace or righteousnesse inherent and remitted by CHRIST onely as the efficient cause which meriteth this measure of grace in the same forme of speech that the schooles tell vs that cold is expelled out of the water by the fire as by the efficient but formally or immediatly by the heat which the fire produceth in the water Although perhaps it may be a question whether the expulsion of cold out of the water or of sinne out of our bodies consonantly to their doctrine can haue any proper formall cause or onely an efficient by resultance but to demaund of vs what is the formall
the gifts and graces of the spirit or not right vsing them to his glory that gaue them Thus much euery conscience that hath tasted of Gods mercy and goodnesse in Christ will be ready to confesse and this truth now deliuered by vs was in effect the doctrine of the learned and religious Bucer in his conference at Ratisbone with our aduersaries Although he that is iustified hath righteousnesse through Christ inherent the faithfull soule notwithstanding doth not rely on it but onely on the righteousnesse of Christ wherewith wee are endowed without which there neither is nor can be any righteousnesse A more full declaration of his opinion in this controuersie vasquez * out of the same conference hath ready gathered to our hands When certaine propositions which the Author of that conference cals ambiguous were brought vnto him amongst which this was the first faith is the beginning of iustification his answer was if this speech be meant of inchoated righteousnes renouation of the mind which consists in faith hope and charitie with other vertues we admit it for such righteousnesse wee grant to bee a gift yea a new creature in Christ of which we participate by faith yea faith is the first part of it seeing we can neither loue God nor conceiue true hope in Him vnlesse we first know him by faith This righteousnesse of renouation notwithstanding is not that by which we become so righteous in the sight of God as life eternall should be due vnto vs for it seeing it is imperfect and cannot satisfie the Law of God during the time of this mortall life another righteousnesse is required to wit the rightousnesse of God through which wee haue confidence in our Lord CHRIST and are established in the assurance of saluation The like resolution or state rather of this controuersie he gathers out of Chemnitius words as they are related by his aduersary Tiletan We teach not that beleeuers are iustified without righteousnesse for such iustification God himselfe hath pronounced to bee an abhomination in his sight Prou. â—â— ver 15. Isa 5. ver 23. but we thinke it necessary that in iustification righteousnesse should interceed or interpose and that not euery sort of righteousnesse but such as is sufficient in the iudgement of God such as is worthy of eternall life Now seeing that righteousnesse which consists in the internall renouation of our mindes by reason of carnall imperfection and vncleannesse adherent is not such necessary it is there should be another righteousnesse through whose interuention or intercession we are iustified in the sight of God 5. From this learned writer the Diuines of Colen and many Schoolemen acknowledged by the Romish Church for her children in other points did but a little dissent as the Iesuite grants and their words are so plaine that euery one may see might these men haue been chiefe delegates in this cause the controuersie had bin quickly ended The only difference can be picked by this curious inquisitor is but this Chemnitius and Bucer made our inherent righteousnesse as he wrongfully charges them a sin the diuines of Colen made it onely imperfect or no righteousnes without the merits of CHRIST to which it serued but as an instrument by their confession CHRIST righteousnesse was not only the efficient or meritorious cause for whose sake this righteousnesse innerent was bestowed vpon vs but the sorme which did so consummate it that is our iustification was accomplished by addition of his righteousnesse vnto ours Vnto this opinion amongst the rest euen Pighius himselfe who made so light accompt of originall sinne did subscribe not induced thereto as is pretended with the sweet discourses of his aduersaries but with the euidence of the truth they taught Indeed Pighius consequently to his error concerning the nature of originall sinne did hold our righteousnesse inherent imperfectionly for the quantity whereas Chemnitius and Bucer did hold it vnsufficient besides for the quality not that it was a sin but that it had sin so adherent as it could not make vs cleane and pure though but in imperfect measure in Gods sight We wil be content to take these Diuines mentioned with that troupe of most famous schoolemen as well antient as moderne expresly yeelded vs by Vasquez as more then fully sufficient either for worth or number to ouersway the authoritie of such later Pontificians as in the conference at Ratisbone or Auspurge or in that booke exhibited vnto Charles the fift before the Trent Councell maintained the contrarie opinion now established Vnto the Trent Councels authoritie because it hath determined for these later and obscurer against the former Schoolemen and vs we will oppose the authority of Scripture and principles of faith directly acknowledged by all but indirectly ouerthrowne by the Councels decree In examining of which it may excuse our boldnesse that so many of their writers should without censure before and some I take it sinte the promulgation of it teach the contrarie The sole formall cause of iustification is the righteousnesse of God not by which he is righteous but wherby hee makes vs righteous to wit that wherewith once endued we are renewed in the spirit of our minde and are not onely reputed iust but truely denominated iust as indeed we are by receiuing righteousnesse euery one according to that measure which the holy Spirit imparts vnto vs as he pleaseth and according to our seuerall proper dispositions or cooperations The formall cause or if that be not enough the sole formall cause of our iustification is righteousnes inherent which as the Romane Catechisme set out by the authoritie of the same Councell in plaine tearmes auoucheth must be so perfect as to leaue no staine or blot of sinne inherent in vs able to present our soules if I mistake not the meaning of it truely glorious at least splendent and beautifull in the sight of God Whatsoeuer else I haue charged their doctrine with they willingly grant to be necessarie consequences of the Councels determination and condemne vs as Heretickes for contradicting them And least we should suspect it might be a matter not altogether vnpossible for the Trent fathers to erre in that peremptory decree late Iesuties would perswade vs it were a matter altogether impossible for God almighty although he should vse his absolute power to iustifie vs by any other meanes then the Councell hath defined Some in their Chuch of no meaner note then the famous victoria and Melchior Canus with other of Aquinas followers publique professors too were not ashamed or afraid to teach that grace inherent did not make vs iust or acceptable in the sight of God by it meere entity or quallity that the value or estimate of it did depend vpon the will and pleasure of him that gaue it content to accept or pronounce vs once partakers of it as iust and holy though not such in our selues or though the inherent vertue of it as money is valuable not
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
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