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
an vnpleasaÌ„t spectacle to such as delighted in setting pruning or nourishing plants But that is but a weak resemblance of this mans torture first stript of his skin hauing afterwards all the vtmost parts of his body lopped off lastly his raw bulk broiled or carbonadoed quick Yet the second sprig of the sameroot made spectator of al this misery to cause him abhor like butchery practices vpon himselfe constantly pitching the feare of God higher then any present racke or torture could raise or improue his naturall feare of tyrants rage with his mortall life breathes out that euerlasting truth which his Redeemer afterwards gaue in charge to his disciples For when hee was at the last gaspe he sayd Thou like a fury takest vs out of this present life but the king of the world shall raise vs vp who haue dyed for his lawes vnto euer lasting life The third after like derision and torments as his brothers had suffered willingly yeelds his tongue vnto the tormentour but first consecrates therewith his other members as an acceptable sacrifice vnto his God esteeming their losse as gaine for the keeping of his lawe For stretching forth his hands with boldnesse he spake couragiously these haue I had from heauen but now for the loue of God I despise them and trust that I shall receiue them of him againe Nor could like torments wrest any other confession from the fowrth â—â—r when he was ready to die he sayd thus It is better that wee should change this which wee might hope for of men and waite for our hope from God that wee may be raised vp againe by him as for thee thou shalt haue no resurrection to life The fift againe lesse feares the torments which he suffered than the scandall which might redound to Gods Church from relation of their grieuousnesse vnlesse the error were preuented Thou hast power ô king among men and though thou be a mortall man thou dost what thou wilt but thinke not that God hath for saken our nation The fixt likewise at the point of death charitably instructs the tyrant as our Sauiour afterwards did the Iewes concerning them whose blood Pilate had mingled with their owne sacrifice * Deceiue not thy selfe foolishly for wee suffer those things which are worthy to be wondred at for our owne sakes because wee haue offended our God but thinke not thou which vndertakest to fight against God that thou shalt be vnpunished But the mother sayth this Author was maruellous aboue all other and worthy of honourable memory For if by faith the Elders obtained honour and good report the weaknesse of her sexe doth witnesse the admirable strength of her faith that seeing her seauen sonnes slaine within the space of one day suffered it with a good will because of the hope that she had in the Lord. That which enspired her breast with this hope her hopes with wisdome and her womanly affections with such manly courage was her firme Assent vnto the Articles of the creation and the resurrection for with these arguments shee wisely armes them against the terrours of death or torture b I cannot tell how you came into my womb for I neither gaue my breath nor life neither was it I that formed the members of euery one of you But doubtlesse the Creator of the world vvho found the generation of man and found out the beginning of all things vvill also of his owne mercy giue you breath and life againe as you now regard not your owne selues for his lawes sake The seauenth whom Antiochus had tempted to disloialty as well by hopes of honour as threats of tortures she thus intreats in particular O my sonne haue pitty vpon me that bare thee nine moneths in my vvomb and gaue thee sucke 3 yeeres and nourished thee and brought thee vp vnto this age and endured the troubles of education I beseech thee my sonne lâ—oke vpon the heauen and the earth and all that is therein and consider that God made them of things thâ—â— were not and so was mankinde made likewise Feare not this tormentor but being worthy of thy brethren take thy death that I may receiue thee againe in mercy vvith thy bretlren Nor did her words want effect for this also esteemed obedience much better then honor or preferment yea as much dearer then sacrifice though of himselfe For he sayd I as my brethren haue done offer my body and life for the lawes of our fathers beseeching God that he wil soone be merciful vnto our notton and that thou O Tyrant by torment punishment maist confesse that he is the onely God And that in me and my brethren the vvrath of the Almighty which is righteously fallen vpon our nation may cease so he also dyed holily and put his whole trust in the Lord. That a dumbe creature shall gently and quietly licke her yong ones newly ript out of herbelly euen while the Anatomists knife did lance and dissecate her liuing members seemed to me when first I read it in an Author of this profession and practise a wondrous effect of natures force euincing the truth of our Apostles saying that loue which thus excludes all sense of paine would if perfect expell all feare but doubtlesse more then naturall was this womans loue or rather great was her faith that Gods loue vnto her sonnes and her was greater then the loue of mothers to their children which could thus out of pitty and compassion expose them to such sauage cruelty patiently behold their liue Anatomy afterwards content her selfe to be a subiect of like practises For last of all after the sonnes the mother dyed 12. So consonant to the grounds of our Apostles discourse and these late mentioned resolutions is that excellent exhortation Mattathias made vnto his sons before his death that we may without presumption presume one and the same spirit did set the seuerall parts of this lesson and tune their hearts to this consort albeit hee did not pen these latter ditties Now hath pride and rebuke gotten strength and the time of destruction and the wrath of indignation now therefore my sonnes be ye zealous for the lawe and giue your liues for the couenant of your fathers Call to remembrance what our fathers did in their time so shall ye receiue great honour and an euerlasting name Was not Abraham found faithfull in temptation and it was imputed vnto him for righteousnesse Iosephs chastity Phineas and Eliahs zeale Iosuahs valour and Calebs fidelity Dauids mercy and Daniels innocency are all ascribed to faith by him as well as Ananias Azarias and Mâ—saels safety or Abrahams late mentioned acts for after an enumeration of these particulars he thus concludes And this consider ye in all ages that none that put their trust in him shall be ouercome All that was commendable in these auncient Worthies was from their trust in the Lord and that from their firme Assent vnto his power his bounty
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
vse of humane industry for attaining vnto the faith whose nature and properties are set forth in the first notwithstanding that such faith is the sole gift of God not wrought in part by vs but wholy created by him The points whereto our endeauours must bee addressed thou shalt easily perceiue by the titles of the Chapters onely let mee request thee to beare in mind Chap. 6. of Section 1. whi est thou readest the fowrth of this third as also to compare Chap. â— of Section 1. with the â— of this Order of doctrine did require that I should set down the nature properties of that faith by which the iust doth liue before I admonish for auoidance of misper swasions concerning the present cossession right vse or regiment of it and these againe were to be preuented before I direct for the right planting of it Notwithstanding he that desires to bee a doeâ— not a hearer onely of the truth must beginne where I end and first practise the rules giuen in the last Section and so proceed to the first and second Thus he shall finde euery Section suited to the three branches of his vowe made in Baptisme as they are set downe in the Catechisme authorised by our Church The first To for sake the Diuell and all his workes the pompes and vanities of this wicked world and all the sinfull lusts of the flesh The third Section expounds the meaning of this resolution shewing withall that serious endeauours to performe it are ordinarily precedent to the infusion of faith The second To beleeue all the articles of the Christian faith The nature and properties of this beliefe are set downe in the first Section The third to keep Gods holy will and commaundements and to walke in the same all the daies of this life How beleefe of the Creed doth enable vs to this obseruance is partly shewed in the first but more fully in the second Section wherein likewise is handled at large how far we are bound to obserue Gods commaundements How necessary prayers are eyther for attaining to this perfection or for absolution from all our sins after faith is infused which is an other principall part of that Catechisme the Reader may be informed by the later part of the same Section what it shall please any well-affected to aduise me of as eyther defectiue or amisse in this Treatise shal by Gods assistance be amended in my exposition of that Catechisme a worke vpon speciall occasions lately begun for the benefit of the vnlearned Besides these generalls euery part of this Treatise hath a peculiar vse for more commodious explication of the articles following The last Section hath speciall reference to the Article of euerlasting life The second to the articles of CHRISTS death his passion and comming vnto iudgement and containes withall an Elench of those vulgar fallacies which must be auoided before we come to search what certainety of iustification or saluation may be had in this life or of whom it may be expected The handling of these fallacies in my first intention was referred in the Articles concerning Christ and remission of sinnes The first Section hath a transcendent vse throughout all the Articles following what peculiar reference the seuerall passages of it haue to particular Articles wil better apeare in their seuer a explications wherunto my next labors are now consecrated God of his infinite mercy assist meinwardly with his grace and blesse me outwardly with that measure of health of vacancy from other businesse and whatsoeuer meanes he knowes fittest for his seruice To the Author SIr according to your request I haue perused your booke I would my occasions had beene such that I might haue ouerseene the Presse also I would haue thought no paines too much for this purpose partly for the loue I beare to the Author but specially for the liking I haue of the worke You know my nature farre from flattery and I know yours as free from ambition Yet if I should speak what mine heart thinks and as the truth would giue me leaue perhaps it might be subiect to misconstruction I will only say thus much I haue profited by reading of your booke and so I thinke will hee say whosoeuer shall reade it with deliberation and vnderstanding And so I leaue you and your labours to Gods blessing Your euer louing friend HENRY MASON A Table containing the principall arguments of the seuerall Sections and Chapters contained in this Booke SECTION 1. Of the Nature Essence and properties of that Faith by which the Iust doth liue Page 1. CHAP. 1 Rules of method for the right differencing of that Assent wherein Christian faith consists page 1. CHAP. 2 The vsuall diuision of Faith or Assent into historicall and saluificall not so form all as rightly to fit the method proposed p. 5 CHAP. 3 What Assent is whence the certaintie firmenesse and stabilitie of it properly arise p 8 CHAP. 4 What correspondencie euidence and certaintie hold in Assents or perswasions what measure of either in respect of what obiects is necessarily required to the constitution of that Assent wherein Christian faith consists p 11 CHAP. 5 The seuerall kindes of euidences whereof some are appliable vnto faith in respect of certaine Articles others in respect of other That the certaintie of faith in respect of diuine truthes not euident is grounded vpon an euident certaintie of others the propertie naturally arising from this difference of Assent as it is of obiects partly knowne and partly vnknowne p 19 CHAP. 6 The mutuall affinity betwixt truth and goodnesse the reall identity of the will and vnderstanding that the Assent of faith cannot be so appropriated to the one as to be excluded from the other that admitting such a difference betwixt them as true Philosophic may approue faith in respect of some obiects must be attributed to the will in respect of others to the vnderstanding the originall of difficulties in assenting to morall obiects or of the naturall mans back wardnesse to beleeue truths diuine what dependance other Christian vertues haue on faith that to adhere vnto diuine reuelations as good not simply considered onely but comparatiuely or with opposition to anie other good is altogether as essentiall to faith rightly Christian as to beleeue or acknowledge them for true p 32 CHAP. 7 Illustrating and confirming the conclusion last inferred by practies properly ascribed to faith in Scripture as well Canonicall as Apocryphall of hypocrisie and the contrarie progresse obserued by it and Christian faith p 54 CHAP. 8 That knowledge of morall obiects in sacred dialect includes the affections concomitant The exact conformitie or correspondencie betwixt the Assent or adherence resulting from such knowledge and the proper obiect whereto it is applied p 80 CHAP. 9 What manner of knowledge it is whence the last and proper difference of that Assent wherein Christian faith consists doth result the complete definition of such faith p 92 CHAP. 10 Of the generall consequences
Sect. 3. c 8. p 5. PHILIPPIANS Cha. 3 Verse 8 9 Doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ c. Sect. 1. c 5. p 13. 1. THESSALONIANS Cha. 2 Verse 16 The wrath of God is come vpon them to the vtmost Sect. 2. c 3 par 2. HEBREWES Cha. 4 Verse 2 The word that they heard profited them not because it was not mixed with faith Sect. 1. c. 8. p. 7 Cha. 10 Verse 35 Cast not away your confidence which hath recompence of reward Sect. 1. c. 10 p. 6. Sect. 2. c 6 p. 4. Cha. 36 Verse 36 Ye haue need of patience c. Sect 1. c. 7. p. 1. Cha. 11 Verse 1 Faith is the substance of things hoped for the euidence of things not seene Sect 1. c 5. p. 5. 6. Verse 2 By faith the Elders obtained a good report Sect. 1. c. 7. p. 2. Verse 6 Without faith impossible it is to please God ibid. Verse 7 By faith Noah being warned by God of things not seene c. vnto verse 11. Sect. 1 c 7. p. 3. Verse 18 He considered that God was able to raise him vp c. ibid. p 5. Sect. 2. c. 6 p. â— Verse 24 When Moses came to age c. Sect. 1. c 7 p. 8. Verse 20 By faith Isaac blessed Jacob and Esaâ— concerning things to come c. vnto verse 36 Sect. 1 c 7 p. 10. Cha. 12 Verse 2 Yet for the ioy that was set before him hee despised the shame c. ibid. p. 9. Verse 11 No chastening for the present seemeth to be â—oious c ibid p. 2. Sect. 2. c 6. p 8 Cha. 13 Verse 3 Remember such as are in bonds Sect. 1. c. 8. p. 3. IAMES Cha. 1 Verse 5 If anie of you lacke wisedome let him aske of God c Sect. 2. cap. 7. par 13. Cha. 2 Verse 10 Whosoeuer shall keepe the whole lawe and offend in one point is guiltie of all Sect 2. c 8. p 6. Sect. 2. c 5. p 4. Verse 14 What auaileth it my brethren though a man say hee hath faith and haue no workes c. § 2. c 6. p 4. Verse 19 The diuels beleeue that there is a God and tremble Section 1 cap. 8. par 8 Verse 21 Was not Abraham our Father iustified through workes c Sect 1. c 11. par 9 Verse 24 Yee see then how a man of workes is iustified c. Sect. 2. c 6. par 3. 4. Verse 25 Likewise also was not Rahab the harlot iustified by workes c. § Sect. c. 11. par 10 1. IOHN Cha. 1 Verse 10. If wee say that wee haue no sinne we deceiue our selues c. § 2. c 7. p 8. c 8. p 6. Cha. 2 Verse 1 If anie man sinne we haue an Aduocate with the Father c. § 2 c 8. par 4. Cha. 3 Verse 2 Beloued now we are the sonnes of God c. Sect 1. c 8. p 7. Verse 6 Whosoeuer abideth in him sinneth not ib. p. 5 Verse 7 He that doth righteousnes is righteous § 2. c 6 p 1. Verse 8 He that committeth sinne is of the Diuell c § 2. c 8. p 6. Verse 9 He that is borne of God sinneth not ibid p 5. Verse 14 We know that we haue passed from death to life c. § 2 c 4 p. 5 Cha. 5 Verse 5 Who is he that ouercommeth the word c § 1 c 8 p 7. REVELATIONS Cha. 22 Verse 2 He that is righteous let him be righteous still § 2. c 6 p. 3. CHristian Reader For casualtie whether in the text or margine of this Treatise alwaies reade causalitie for casually causally If the letter S either as an affixe or note of the plurall number sometimes want sometimes redound as if thou finde Abraham for Abrahams their for theirs formalitie for formalities performes for performe doe me or the Printer the fauour either to correct or not impute these or like pettie escapes which way as easily beamended as committed Such faults as alter inuert or obscure the sence are here corrected to thy hand Errata PAge 36 line 35 for will read nill p. 39. l. â—â— as p. 41 l. 14. three p. â—3 l. 34 other p. 44. l. â— affection or p. 51. â—â— directory â—5 nurture p. 54. l. 30. which binde p. 67. â—6 for ioy râ—glory p. 63. l. 3â— cut downe p. 8 â— l. 30. Patriot l. 6. an â— p. 90 l. 2. consonantly p. 96 l. 34. faculty p. 114. l. 23. vs. p. 117 l. 2â— Isoerates p. 126 l. 10 least l. 21. for and r. of p. 129. l. 34 nursed p. 133. l. 22 dele not p 139 l. 15 vnseasoâ—â—bly p. 146. l. 29 to loue p. 162. l. 14 vse p. 165 l. 1 had p. 172. l. 1 nâ—sâ—â—able p. 173 l. 30. for itâ— we p. 174 l 1 by ouâ— p. 178 l. 3 were p. 184 l 29 euacuacion p. 185 l. 7. is in diuels p. 186 l 23 from such p. 187 l. 14. euer p. 188 l. 13 propose p. 189 l. 2 her internall p. 199 l. 12 iâ—â—â—u p. 199. l. 18 they p. 206 l. 12 Paul commends p. 109 l. 2. seemes euen l. 35 of his p. 213 l. 25. the p. 214 l. 15 not doubt p. 216. l 29 vs or p 217 l. â—5 it imports p. 222 l. 1â— the like p. â—â—4 l. 32 the l. 30. onely let p 231 l. 28 Sunne p 235. l. 32 paedanticall p. 242 l. 5. owne p. 243 l. 8 recouer l. 30 euer p. 245 l. 14 whereby l. 3â— permitted p. 248 l. 17. these p. 249 l. 27 this life p. 251. l. 9 for all must r most p. 254 l. 1â— inherence l. 36. their p. 259 l. 1 the. p. 278 l. 26. r. weomen p. 290. l 12 destiny p. 294. l. 28. materiall p 295 l. 17 dele so p. 312 l. 30. matches p. 314 l. 37 Hippocrates p. 315 l. 3 in p. 320 l 29 inuitation p 323 l 3 louer p 327 l 32 vnconscionable p 328 l â—0 fests p. 333 l. 26 had that p 332 l 31 alike p. 342 l 29. dependance l 33 deepelier Page 44 liâ—â— 17 Read with some others or knowledge of the same 〈…〉 in different Page 243 l 35. for as heathen â—â—ad which had surprised the Heathen as heathen SAVING FAITH OR The Faith whereby the Just doe liue SECT 1. Of the nature essence and properties of that Faith by which the Iust doe liue CHAP. 1. Rules of Method for the right differencing of that Assent wherein Christian faith consists THat Christian faith includes an assent to supernaturall obiects or truths reuealed by God especially concerning Christ the means of mans saluation matters of the life to come hath been declared before Nor is there or can be any dissent among professors of Christianity about the quality of this assertion seeing the acknowledgment of fuch reuclations doth primarily distinguish christians from Iewes or Infidels About the extent or quantity of the obiect assented vnto or
the well of life into the fountain of our corrupt affections otherwise then by drops whose soft instillations during the time of our infancy in CHRIST bring forth such transient apprehensions or imperfect tastes as rather breed a longing after the like againe then any waies enable vs to discerne aright the nature and quality of what is past that so the loue of these euerlasting truths neuer comprehensible in this life thus secretly kindling by degrees insensible in our soules might at length breake forth into a flame much more ardent and durable then if our apprehension at first acquaintance with them had been as euident certaine as our first Parents had of them in Paradise or Lucifer before his fall 7. Thus granting euidence and certainty to liue and die together like Hippocrates twinnes oâ— rather the latter to follow the former as closely as Iacob did Esau out of the wombe we may conclude that as well the euidence as certainty of that Assent wherein Christian faith consists is in some respects lesse in others as great as can be found in any science Both in many at least rightly enioying the name of Christians are directly much lesse whiles we compare particulars with particulars as beliefe of seuâ—rall Articles with Assent to demonstratiue conclusions The certainty notwithstanding of this generall resolution That all diuine truths proposed in Scriptures are most vndoubtedly to be embraced though with opposition to all other professions is as great as can be found in any scientificall conclusion because manifestly grounded vpon euidence as great as can be required in the vndoubted maxims or common principles of exact sciences For vnto breasts inspired with such inward comfort in this life as may nurse hope of â—oies vnspeakable in the life to come or vnto consciences so wounded with the sting of sinne as thence to conceiue fearefull expectation of horrible torments after death the wisdome of this choise most firmely and constantly to adhere vnto all diuine truthes whatsoeuer speculatiue or practique particular or generall though apprehended directly in themselues neither as euident nor certaine but in some high degree of probability rather then to endanger the hopes of life or increase feares of death eâ—erlasting either by open renouncing their profession or vnconstant wauering betweene the practices they prescribe and the contrary which the world followes is most clâ—â—re and euident In the iudgement of such as will not be partiall for sensuality against the euident testimony of meere naturall reason the reiection of the former choice vpon such experience of vncouth ioies and terrours includes more degrees of extreame folly and desperate madnesse then can be imagined of certainty in any science or of prudence in any other morall consultation No heathen Philosopher though vnwilling because wanting all such experience to renounce his profession but would haue condemned him as more brutish then any beast that hauing such would doubt to continue the former resolution Now this firmenesse or constancie of adherence vnto diuine truthes in particular thus grounded vpon an euident and certaine appehension of true wisdome in the former generall choice may serue as the first difference of that Assent which is necessary to the being or constitution of a true Christian which primarily distinguisheth him from an Hypocrite or worldling Whether more be not required to full assurance of our actuall state in grace and fauour of the sonnes of God is hereafter to be discussed CHAP. V. The seuer all kinds of euidences whereof some are appliable vnto Faith in respect of certaine Articles others in respect of other That the certainty of Faith in respect of diuine truths not euident is grounded vpon an euident certainty of others the properly naturally arising from this difference of Assent as it is of obiects partly knowne aud partly vnknowne 1. THe Conclusion last inferred as I maintaine not either against any lawfull authority that shall commaund or learned diuine that will instruct me to the contrary so left herein to my Christian liberry I would aduise men of mine owne profession not to content themselues with such generall euidence or certaintie albeit perhaps sufficient to some of their flocke honestly minded but dull in apprehension of particular diuine truthes Wherefore as well to encourage such as are come thus farre to goe further as to occasion the learned to looke more narrowly into these points it will not be amisse to set downe the seuerall kindes of euidence and which of them may in this life be had of points belieued 2. Euidence according to the Etimologie of the Latine word includes a cleere distinct and full apprehension of obiects present and is most properly applied to the objects of sight Amongst them such are most euident as are most visible or apt to inforce their apprehension vpon the eye whence the Sunne of all visibles is held most euident because such as cannot see it can see nothing and hardly canany sight be so distempered as to be mistaken in the apprehension of it Hence is this appellation translated to obiects of the speculatiue vnderstanding because that faculty hath most affinity with sight And with reference to it those things are said to be most euident that are of easiest apprehension or most apt to imprint their truth vpon it Such for the most part are mathematicall principles common notions or maxims generall to all sciences For scarcely can any distemper of body or minde phrenzy excepted worke any distrust whether the whole be not bigger then it part whether all right angles are equall or whether ademption of equal portions from things equal leaue not such equality betwixt them as it found And in this sence it will be impossible to assigne any obiect of christian faith so vniuersally euident as these maxims are for vnto the meere naturall man most diuine tâ—uthes are distastefull none so euident as to enforce their apprehension vpon his heart vntill he be cured of his naturall distemper 3. But as light to the eie so to euery other sense the proper obiect within iust distance is most euident albeit distemperance in them may more easily breed either a dulnesse in the apprehension or an error in the composition as cold in the head either obstructs or corrupts oursmel albeit odoriferous obiects be present bad humors either dead the taste or by imprinting an apprehension of themselues make meates sweete and pleasant seem bitter sower or loathsome according to the seuerall vngrateful noisome qualities which they communicate to the organ Vnto this last kinde of euidence all Assent to matters morall is more properly resembled and vpon this such as write of mysticall Theologie for the most part ground their discourses 4. Besides these sorts of euidences arising from exact proportion betwixt the passiue capacities of particular senses and the actiue force of the obiects to imprint their shapes vpon them an euidence there is of bodily impulsion or motion whereunto in the minde is answerable an
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
how long or short while after he knowes not receiue for an inheritance and he went to it not knowing whither Yet comâ—e to his iournies end he might in wisdome haue requested eiâ—â—er better assurance or leaue to returne whence he came But the same faith which moued him to go he knew not whither binds him there to expect Gods leasure for the time when he or his seed should enioy the benefit of the bequest content in the meane time with what estate the diuine prouidence should allot him For by faith he soiourned in the land of promise as in a strange land dwelling in Tabernacles or as Saint Steuen more significantly notes God gaue him none inheritance therein no not so much as to set his foote in onely he promised that he would giue him a possession for his seed after him when as yet he had no child Long delay of accomplishing this promise might well occasion Sarahs distrust to proue the Mother of a mighty nation The tentations to withdraw her Assent from the speculatiue truth whereon it was set Gods power were not terrible grieuous or painful yet not so easie to be foiled because they had got fast hold within her Barren shee was by naturall constitution and no better then dead hauing so long out-liued the naturall time of bearing children but he that without her consent or knowledge made her gaue his promise for reuiuing her dead womb and she could not continue doubtfull of the euent without distrusting his fidelity that had promised By faith therefore she receiued strength to beare seed and was deliuered of a child when she was past age The ioifull issue of her beliefe may serue as an earnest to assure vs of what Christ hath promised I am the resurrection and the life he that belieueth in me though he were dead yet shall he liue and whosoeuer liueth and belieueth in me shall neuer die He that truly iudgeth Christ faithfull in this as Sarah did God in the former promise shall see life spring from death But faithfull herein hee onely iudgeth Christ that esteemes the faithfull execution of his will deerer to him then all the pleasures of this life which is neuer without the checke of death By such a faith only as arms vs with constancy in Christs cause against all the terrors that accompany this last enemy wee are to deale withall shall we receiue strength to conceiue that immortall seede whose fruite is ioy peace and gladnesse euerlasting 5. Or if we consider the date of Abrahams life almost expired in it selfe but extraordinarily renewed in young Isaac how much more welcome had his owne cruel executioner been vnto him then the execution of this commaundement Take now thy sonne thine onely sonne Isaac whom thou louest and get thee into the land of Moriah and offer him there for a burnt offering vpon one of the Mountaines which I will tell thee of But some happely will reply God neuer puts any child of Abraham to such a desperate point of seruice as this wherein notwithstanding what was required which some Heathens haue not performed vnto their false gods The manner of training vp the father of the faithfull as it were by degrees vnto this giues vs all to vnderstand that throughout our whole course of life wee should esteeme whatsoeuer is most deare and neere vnto vs as base and vile in respect of Gods fauour of whose coÌ„tinuance none are capable but by faithfull performance of his will All his commaundements are Mercy and Truth iust and good vnto the party that vndertakes them by liuely faith which cannot rate either declination of any euill or execution of good incident to mortalitie at so high a price as obedience of which in cases wherein it is vnquestionably due it is so rigid an exacter as will admit no dispensation no not in case of grieuous sicknesse or extreamity of death So soueraigne and high a hand it likewise hath in marshalling and ranking all our affections for Gods seruice that for an aged father to kill his onely child at faiths designement becomes an act of mercy in the slayer and an exercise of pitty vppon the slaine for good it was to young Isaac to yeeld vp his life in obedience to his Father willing in obedience to his God to take it from him As CHRIST is the Way the Truth and Life so in this act of Abrahams faith fore-shadowing his future sacrifice we see an entrance opened vnto the path which must lead vs vnto this maine way of life for thither we come by treading the foot-steps of our father Abraham The point of whose supportance in these tentations whereon all the motions of his will and other acts of his obedience reuolue as the dore vpon the hinges or the heauens vpon the poles was his firme Assent vnto the Article of Gods omnipotent power For the holy Ghost assigning the cause why he that had receiued the promises should offer vp his only begotten Sonne of whom it is sayd that in Isaac shall his seed be called sayth he considered that God was able to raise him vp euen from the dead from whence also he receiued him in a figure His beliefe as hath been declared was of an obiect vnseene perhaps vnheard of in the world before but grounded vpon an euidence of the pledge exhibited in Isaacks miraculous birth We that referre all that befalls vs vnto naturall causes or contriuances of our own or others wit neuer sensibly feeling the finger of God in the procurement of our good vsually faile in the performance of seruices conditionally annexed to diuine promises And albeit we pitch our faith where Abraham did his yet when stormes of tentations arise our sensuall desires draw it being destitute of firm grounds after them as ships in great winds do their anchors cast in loose grauell or stony chanels 6. Many of our times could discourse more plausibly of Gods omnipotency more distinctly vnfold the seueral branches therof and bring arguments to conuince deniers of it more forcible then Abraham could which cannot conuince their owne diffidence or distrust in easier trials because not accustomed to rely vpon Gods prouidence or to traine their affections to obedience in lesser matters Should the practice of some duty nothing so difficult or distastfull to humane affections but altogether as subordinate to the diuine power be enioyned vs by expresse commaund from heauen we would not directly deny that God were able to effect his will but question rather whether it were he that called vs or so perswaded with those in the Poâ—â— seeke a milder interpretation of the oracle Aut fallax ait est solertia nobis Aut pia sunt nullumque nefas or acula suadent Our cunning failes if oracles should counsell vs to ill They holy are and would not we should sacred reliques spill What should they cast their mothers bones behind their back God forbid sure the oracle had some other meaning Magna
care is to cast all his care on him as on a Guardian most tenderly respecting the wel-fare of all such as with prayers vnfayned commend themselues to his tuition That these are the immediate and proper effects of Christian beliefe or Assent vnto the diuine prouidence our Sauiour enstructs vs where he attributes carking care or worldly solicitude to Gentilisme or Infidelity Take no thought saying what shall we eate or what shall we drinke or wherewithall shall we be cloathed for after all these things do the Gentiles seeke for your heauenly Father knoweth that yee haue need of all these things But seeke ye first the kingdome of God and his righteousnesse and all these things shall be added vnto you A liuely embleme of this correspondency betweene the diuine attributes and our Assent or betweene the characters of Gods will and ours the holy Ghost hath purposely set forth vnto vs in the story of Abraham The prime and fundamentall obiect of Christian beliefe was that most illustrious act of Gods mercy in offering his only sonne in whom he was vvellpleased for the sinnes of the world Now to shew what manner of Assent is on our parts required for right acceptance of this inestimable fauour he will haue the like minde in Abraham that was in himselfe ready he must bee to sacrifice his sonne his onely sonne Isaac whom hee loued ere the couenant bee concluded with him Finally seeing the man CHRIST IESVS as hath been obserued is as the abridgement or visible modell of his fathers goodnesse which is incomprehensible his heauenly disposition the idaeall patterne after whose similitude a Christians life must be framed we are then rightlie said to belieue his incarnation life death and passion when as the Apostle speakes the same minde is in vs that was in him when we are not onelie willing to lay downe our liues for the brethren as he did his for vs but when our liues and conuersations entirely expresse the true proportion of that absolute perfection which shined in his humane nature as it did in the Glory of the Godhead His fathers loue to him brought forth the like affection in him towards vs and to his lawes so must his loue to vs worke loue in vs to our brethren and to all his commaundements Herein saith he is my father glorified that ye beare much fruite and be made my Disciples As the father hath loued me so haue I loued you continue ye in my loue If ye shall keepe my Commaundements ye shall abide in my loue as I haue kept my fathers Commandements and abide in his loue Thus made conformable to him not in one or few but in all points of obedience and Christian vertues we are rightly said to be edified in faith and to haue him fashioned in vs. Nor is there any Article in this creed whose stedfast beliefe doth not in one point or other worke this conformitie as in their explications God willing shall be manifested 10. The whole platforme of diuinity or Theology we may hence gather cannot better be defined or limited then between these two lines or borders A distinct explication first of the obiects to be beleeued and their certainty secondly of the meanes whereby their image or Characters may be engrauen vpon our soules This now may suffice that vnto that assent of faith or beliefe in Christ whereby the iust must liue such a knowledge of him and his attributes is required as shall enstampe our wâ—â— and affections with the â—iue image of his goodnesse and imitable perfections as truly as matteâ—s meerely speculatiue imprint their shape vpon the vnderstanding or obiects visible theirs vpon the eye For seeing all knowledge must be commensurable to the obiects knowne in such an impression of whose entire similitude as the seale leaues in the wax the perfection of it consists Our knowledge of morall obiects diuine especially which are as essentially good as true is imperfect vâ—lesse it include a solid impression of their goodnesse as well as a superfiâ—iall resemblance of their truth From this indiuisible vnion betwixt truth and goodnesse in matters diuine their names in phrase of scripture are oft times vsed promiscnously And it is a Maxime vndoubted in Diuinity That Christ Iesus must dwell in vs by the same bond and knot we dwell in him Now it is impossible that any part of him or which is all one of his liue image should be fashioned in vs by any other meanes then by knowledge or apprehension of his incarnation life death and passion with their consequences in respect of vs impossible that he should abide in vs or we in him by any other linke or bond besides firme and stedfast aâ—sent or adherence vnto these and other truthes concerning him reu ealed and knowne CHAP. IX What manner of knowledge it is whence the last and proper difference of that assent wherein Christian faith consists doth result the complete definition of such faith 1. SEeing the word in a generall the Lord of life in a sence more peculiar is not only the obiect of our beliefe but the true food of our soules and all food essentially includes a relation vnto tast the true nature of that faith or knowledge by which we liue cannot better be notified then by such a proportion betweene our minde and the food of life as is betweene the symbole or organicall faculty of bodily tast and the quality of the meate it relisheth As our bodily tast though the same in respect of all is not alike affected with all meates but relisheth euery one according to their seuerall qualities or degrees of proportion or disproportion with it selfe so though by one and the same faith wee assent vnto all matters reuealed in Scripture as true and good yet our soules find not the like comfort or refreshing in all but some albeit presented a farre off to their sence they apprehend with horror as the dregs of that cup which is in the hands of the Lord whereof all the vngodly must bee enforced to drinke Others though they come but within smell they entertaine with admiration yet feed not on them as we lightly essay strong waters or quintescences but vse them not as ordinary drinke such are the inscrutable mysteries of the Trinity the glory and maiesty of the Godhead Others are continually longed after as their onely food more or lesse according to the seuerall degrees of their goodnes in respect of vs. 2. No man that drinketh old wine straightway desireth new for he saith the old is better And in this case it is as easie to doe as to say because one and the same faculty enclines him to like of both and the apprehension of ones rellish or sweetnes being as proper and naturall as the others that which is so indeed will be esteemed better For where the constitution of the faculty is vniformaly eâ—clined to all it is alwaies most forcibly mooued by such of it proper obiects as are
the Scribes and Pharisees yee shall in no case enter into the kingdome of heauen What righteousnesse doth he here meane Inherent questionlesse for he presseth such an vniforme obseruation of all the Commaundements as Saint Iames doth The Scribes and Pharises did as it euen seems then calumniate him as they afterwards did Saint Paul and the Pontificians do vs stil as a destroier of the Law because he reprooued their confidence in workes and sought to establish the doctrine of faith which we now reach Needfull in this respect was that eaueat Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy but to fulfill them Whosoeuer therefore shall breake one of these least commaundements and shall teach men so he shall bee called the least in the Kingdome of Heauen but whosoeuer shall doe and teach them the same shall be called the greatest If by the kingdome of heauen he meant the kingdome of grace the argument is more strong then otherwise it would be howsoeuer strong it is and not impeached by this reply That such obseruance of the Commaundements as is here required is necessarie to sanctification or saluation not to iustification That it should be more necessary to one of these then to another implies a contradiction in the termes well expressed and equally compared as it doth vnto our Sauiours purpose to say that workes are lesse necessarie before iustification then after it A man in that he is iustified is the immediaâ—e heire of saluation at the least acquitted from the sentence of death now if we affirme such righteousnesse more necessarie after he is iustified then before we should in congruitie grant that workes win heauen and faith only deliuers from hell or granting iustification to be the passage from death to life eternall the addition of such workes subsequent as were not precedent could be auaileable onely to supererogate some excesse of glory for though wee stood still at the same point where iustification found vs wee should be infallible heires of glorie Or if faith without workes obtaine iustification hauing iustified vs shall it not much more without them lay sure hold on saluation and all the degrees of ioy that do accompanie it Suppose a man should die in the very instant wherein he is iustified none would doubt either of absolution or saluation Is he then saued with workes or without them If without them our Sauiours rule doth faile vs for this man enters into the kingdome of heauen without more strict obseruance of the Commandements then the Scribes and Pharisees vsed without any part of that righteousnesse whereof they in some measure were partakers If with them their presence is necessarie to iustification and in order of nature before it because necessary ere he can be capable of entrance into the kingdome of heauen as performance of euery condition is in nature precedent to the accomplishment of what is not promised without it Againe no man denies but faith inherent in order of nature goes defore iustification in that sence we take it yet iustifying faith necessarily includes such workes in it as Saint Iames requires at the least a preparation or immediate promptnesse of minde to do them and more then so was not in the worke of Abraham which he commends seeing Isaac vvas not actually facrificed but offered vp by faith vnfaigned to bee sacrificed and this worke or rather thus much of it did goe before iustification either as the cause doth before the effect or as the meanes before the end for as Saint Iames sayth he was iustified by it But that perhaps in his language and intent was no more then to bee declared iust So would I answere were I Aquinas his scholler and held iustification to consist in habituall righteousnesse or grace infused Thus Bellarmine very well expounds the like speech of Saint Iohn Hee that doth righteousnesse is righteous Because of his deeds or his workes No but by them he is knowne to be righteous For he is said to be righteous that doth righteousnesse as he that moues is sayd to be liuing or the tree good that beares good fruit yet is not the tree therfore good because it beares good fruit nor doth a man liue because he moues but contrariwise the one moues because he liues the other brings forth good fruite because good so in like manner he that doth righteousnesse is righteous yet not righteous because he doth righteousnes but he doth righteousnesse because he is righteous This answere shaped by him for Saint Iohn would haue better be fitted Saint Iames as the gloze which they put vpon S. Iames would not altogether so il beseeme Saint Iohn That he had meant the second iustification whereby a man receiues increase of grace and is more iust had been harder for vs to disprooue though most improbable for them to affirme But that S. Iames should meane this second iustification as the Trent Councell without any shew of probability boldly auoucheth is manifestly disprooued by his instance in Rahab for the first righteousnesse shee euer wrought was the receiuing of the messengers and sending them out another way and yet by this worke was shee iustified in that sence Saint Iames meant not in the sight of men but of God For the drift of his dispute is to shew that without workes no man can be approoued in Gods sight howsoeuer he may perswade himselfe and others Abrahams and Rahabs workes are but branches of that religion whose practices he had commended to those his disciples as pure and vndefiled before whom Man onely No before God euen the Father The religion it selfe he exemplifies by obseruance of the affirmatiue and negatiue precepts as in visiting the fatherlesse and widowes in their distresse and by keeping themselues vnspotted of the world Bellarmines instance in Abrahams workes euidently refutes their opinion that thinke workes onely declare vs iust his allegation of Rahabs kindnesse or hospitality more forcibly ouerthrowes the Trent Counsell and his owne imagination that Saint Iames should meane the second iustification whereby a man of iust becomes more iust then which nothing can be imagined more contradictory to the Apostles meaning For who can thinke he reputed them for iust whom hee called vaine men in that they had faith without workes the same faith notwithstanding seconded with workes had as our aduersaries contend made them iust not more iust then before for now they were first to become iust being before vniust and transgressors of the Lawe as the Apostle prooues in that they had respect vnto persons The iustification therefore he sought by Rahabs example to bring them vnto vvas if so vve distinguish the first iustification whereby of transgressors they were to become new men in CHRIST and inwardly righteous not in the sight of man but of God for whatsoeuer this Apostle denies of faith without workes he attributes to faith with workes Now it is graunted by
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
cause of iustification by which our sinnes are formally remitted is as if we should aske one of their young pupils what were Latine for manus Iustification taken as we doe it for remission of sinnes not by inherent righteousnesse or ought within vs immediatly incompetible with them but by the externall merits of Christ is a forme or entity as simple as any formall cause can be and simple or vncompounded entities can neither haue formall causes or ought in proportion answearing to them Wherefore as I said it is either the follie or knauery of our aduersaries to demaund a formall cause of their iustification that deny themselues to beformallie iust in the sight of God For so to be iust and to bee iust onely by acceptance or non-imputation of vniustice are tearmes as opposite as can bee imagined Hee alone is formallie iust which hath that forme inherent in himselfe by which he is denominated iust and so accepted with God as Philosophers deny the same to be formally hot because it hath no forme of heate inherent in it but onely produceth heat in other bodies To be formally iust we for these reasons attribute onely vnto Christ who alone hath such righteousnesse inherent in himselfe as by the interposition of it betweene Gods iustice and sinfull flesh doth stop the proceeding of his iudgements as Phinehas zeale did stay the plague otherwise ready to deuoure the host of Israell Our aduersaries in that they acknowledge inherent righteousnesse to be the sole formall cause of iustification doe by the same assertion necessarily graunt it to be the sole true immediate cause of remission of sinnes of absolution from death and admisâ—ion to life This is the onely point from which they cannot start at which neuerthelesse whiles they stand they may acknowledge Christ come in the flesh crucified dead and buried or perhaps ascended into heauen but denie they doe the power of his sitting at the right hand of God the vertue of his mediation or intercession and more then halfe euacuate the eternity of his Priesthood as shall be shewed after this briefe explication of our assertion 2. When we teach iustification by faith and not by workes our meaning is by the doctrine of faith wee are bound to acknowledge and confesse that CHRIST IESVS by his eternall Priesthood whose offices in their seuerall places shall bee expressed is not onelie the sole meritorious cause of all graces or righteousnesse inherent requisite to finall absolution but these supposed in the party to bee absolued hee is likewise the sole immediate cause of finall absolution or iustification The latter part of this assertion may admit this ilustration Suppose a man not destitute of other senses yet ready euery moment to droupe or fall into some deadly fit vnlesse his spirits were refreshed by pleasant musicke we might truely say one in this case did liue by the sense of hearing for deafe hee should quickly die yet were musicke the sole immediate cause of his preseruation without actuall application of whose sound euen this sense it selfe by whose meanes his spirits refreshed better enable his other senses to their proper functions would foorthwith faile him In this sort doe sinfull men drawe life from CHRIST by faith alone by which likewise and not by workes wee are sayd to abide in him as being vnited in spirit to him albeit by abiding so vnited our other faculties are strengthened and viuificated to bring forth the fruits of righteousnesse The former instance notwithstanding doth not exemplifie the first part of our Assertion for musicke only continues life naturall which is supposed to haue another originall But if we speake of life spirituall maintained by saith and of which faith it selfe is a part it was originally and wholly deriued from CHRIST on whom faith and all other graces whatsoeuer tam in fieri quam infacto as well in the first production as during the time of their continuance and preseruation depend as essentially and perpetually as the light of the moone or other participated or reflected splendor doth on the brightnesse of the Sunne Nor may wee imagine that this borrowed and variable righteousnesse in vs though thus depending on the Sonne of righteousnesse is or can be euen whiles it remaines without eclipse or in such fulnesse as in this life the best men at any time are capable of sufficient for the time being to acquit or absolue vs if God should enter into iudgement with vs. This strict dependence of such righteousnesse as we haue on CHRISTS righteousnesse presupposed faith is said to iustifie vs not by any effects in vs deriued from him but by its transeunt acts reciprocally lifting vp our hearts to the fountaine whence grace and spirituall life doth flow and reflecting the beames or raies of our mindes thus illuminated vnto our mysticall head still deâ—iuing vertue from his crucified body to stint the deadly issues of sinne not vtterly to expell all reliques of vnrighteousnesse For when we take the eyes of faith of him albeit the habite of faith and other graces remaine as intire in vs as euer they were the very memory of transgressions past or the sight of sinnes inherent whilest we look on them deiect vs. According to this disferent aspect euen the best men liuing whilest this brittle glasse of mortality and mutability is in running may bee subiect to the like subalternation of hopes and feare the exiled Poâ—t hath expressed Spes mihi magna subest dum te mitissime Caesar Spes mihi respicio dum mea facta cadit Strength to my hopes doth still accrewe whil'st Caesars mildnesse I do vie we But mine owne facts whilest I beholde my heart doth faile my hopes growe colde But though sinne may often sting vs by fits and bring vs almost to deaths dore by vicissitude of despaire or dismaâ— yet we recouer as presently by faithfull looking on the glorious author as the Israelites did by beholding the visible signe of saluation 3. The controuersie hitherto proposed and declared in as scholasticke forme as our English tongue well can beare may be reduced in fewest tearmes and fittest for popular instruction vnto the right vse and immediate end of faith and other sanctifying graces We of reformed Churches with vnanimous consent of heart and minde belieue and teach and thou O CHRIST our Lord our life and strength giue iudgement out of thy throne of Maiestie whether not more agreeable to thy minde then shee which sits as Queene of heauen and brags as if she were thy best beloued Spouse or her children do That our Faith our Hope and Charitie or whatsoeuer pledges of thy fathers loue and fauour towards vs we through thy merits haue obtained were giuen vs not to alter but to better that plea we made before we had them Being by nature the sonnes of wrath and groning vnder the heauie burden of our sinnes with teares and sighes by thy precious blood by thy death and passion wee daily besought Him for
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
in performing these duties than hitherto they haue giuen proofe of may iustly feare as not altogether without the reach of possible danger for euen the righteous hardly shall be saued Altogether so bad I know none but may haue hope to escape so they will not wilfully neglect repentance or somnolently put off the euill day The gate of life as it is straite so is it continually open and wide enough to receiue all so euery one would watch his speciall opportunities or attend Gods particular callings and all of vs cast off that but then of sinne and superfluous cares wherewith vvee are laden and encumbred fewer I am certaine passe through it than it is capable of some because they striue not at all to enter in but carelesly expect God without any endeuours of their owne should drawe them through it others because they striue amisse presuming they are able to presse in by their owne strength with a little helpe of diuine attraction or some small courtesie of the spirit to stirre them vp or giue some notice when the dore were open or God at best leasure to admit them Betwixt these two erroneous extreames there is a golden meane for whose inuention wee are in the next place briefly to admonish ⸪ SECTION 3. Of the right plantation of Faith WEre it absolutely true without restraint that consultation is onely of matters which are in our power or may by our care and industrie be procured the verie title of this discourse might iustly seeme to proclaime our inconsideratenesse in vndertaking these paines altogether bootlesse in respect of men seeing faith is a gift altogether free no way procurable by their endeuors if not presumptuous in as much as it is planted by the holy Ghost and what neede hath he of our methodicall discourse or direction These and the like obiections may well bee thought to haue grounds inexpugnable in the Protestants doctrine which wholly ascribes as wel the Wil as the Deed to the operation of Gods spirit Vnto what purpose then can it be to direct men how to worke in matters wherein they do not worke at all Some countenance the same suggestions may haue from a distinction common to the Romish and reformed Churches of Faith infused and acquired For vnlesse the faith for whose right plantation wee rather seeke then giue direction may by method bee acquired to what vse can methodicall direction serue Those reasons notwithstanding perswade vs rather to say little then nothing at all in this argument vntill the difficulties about free will or mans abilitie wherewith it is linked be discussed The maine obiection if it could iustly preiudice any mans labours addressed to the same ende to which these present are might haue hindred his most that gaue vs the rule of life wheron it is grounded It is God that worketh in vs both the will and the deede But why should this deterre vs from working in matters of our saluation rather it ought to encourage all to worke some as Artificers and Directors others as labourers but both as the Apostle wils them with feare and trembling Euen of saith infuted Paul was a planter and Apollos was a waterer though God alone did giue increase CHAP. I. That Christian Faith although immediately infused by God without anie cooperation of man doth not exclude but rather more necessarily require precedent humane endeuours for the attaining of it 1. THat faith is the sole gift of God wholly infused not partly acquired by vs should rather excite then any way abate our indeuours for attaining it would we conceiue or speake of those heauenly misteries according to the language of the holy Ghost which wrot them not out of the schoole-phrase of Aristotle or Aquinas both oft-times alike full of solecisines in diuinity It is a perswasion will easily intrude it selfe into mindes apt to entertaine philosophicall rules that the power of God seeing it is infinite and if wee may so speake vncapable of resistance should introduce forms or qualities into subiects in an instant without preuiall alteration or disposition which indeed would be most true did God worke after the manner of naturall agents alwaies according to the vtmost of his power But as the Apostle tells vs hee doth all things according to the counsell of his owne vvill which is fully commensureable to his power and doth modifie it in working Some things then he createth in an instant not because his power is infinite and admits no impediment but because his wil is it should so work others though as immediately created by him are accomplished by little and little after many interpositions or delaies not that either his will or power can be crossed but that his pleasure is to haue them so wrought Such is the creation of true liuely faith in our soules For who is hee liuing that can assigne mee the very instant yea the set hower day weeke or moneth wherein his regeneration was fully wrought As life spirituall is better then temporall so for the most part it is longer in conceiuing Nor doth regeneration consist onely in the first infusion of grace or seede immortall but also in the rooting or taking of it both are the immediate workes of God both in Scripture phrase essentiall branches of creation 2. Notwithstanding if wholly both bee his sole workes the former difficulty still remaines and may bee increased by a position of Protestants in it selfe most true but too much vnlesse more watily pressed or more skilfully applied then a man shall vsually finde it For what is more often inculcated in popular Sermons or in that controuersie about free-will then that man is altogether as dead to spirituall life as Lazaâ—us was to life naturall till the same power of God raise him vp But vvhat hence followes that God before the infusion of grace requires no actions or operations at our hands more then CHRIST did of Lazarus before he restored his soule vnto him then let such as are destitute of the robes of righteousnesse cloath themselues with the image of death and spend their liues in a perpetuall slumber or get themselues downe into the graue vntill God crie vnto them by his powerfull voice as CHRIST did to Lazarus come forth or awake thou that sleepest for CHRIST is now made thine euerlasting light I maruell not if vulgar auditors make such inferences to countenance their sloath and negligences when as many vnpartiall schollers can hardly conceiue what other can be made of many zealous Pastors doctrine wresting the meaning of the Spirit by too much wringing the lettet or misapplying the former proportion betwixt such as are naturally and spiritually dead whose â—earmes if set aright stand thus As God required no vitall motion or operation of such as his Sonne did raise from naturall death so dooth hee require no operation or assent spirituall before he infuse the life of grace But in as much as we enioy the benefit of life naturall or meerly
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
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
could not bee greater then they often exposed themselues vnto against the enemie yet feare of disgrace which might ensue would in this case asswage that boldnesse whereunto hope of honour vsually animates greatest spirits Cato then and other such resolute Romans as gaue Caesar to vnderstand they had lesse dread of death then of his pardon would haue prooued but dastards in the campe of CHRIST for many principall points of whose seruice he that is more afraid of a miserable or disgraced life then of a violent or bloody death is very vnfit Now faith if it be vniformely set equally enclines vs to make choice of either station as the disposition of our lot shall fall The best ground of our qualification for vndergoing either will be with deliberate vnpartiality to rate as well the calamities or incumbrances as the prosperities or pleasures incident to this mortall life no higher then in nature they are for quality vaine and for durance momentary still weakning our naturall desires of the one and fortifying our feeblenesse or peculiar indispositions to sustaine the other Some are more easily deiected with feare of ignominy others of want or pouerty most are apt to be much moued with bodily pain but all most with that which is most contrary to the inclinations or accustomances in whose exercise oâ— practice they most delight And seeing the abundance of our desires or affectiors vsually brings forth a conceited greatnesse of the sensuall obiects whereon they are set the enfeebling or pining of internall appetites will be the readiest way to erect our spirits and ruinate all drowsie imaginations of greater terror then can really be presented to resolute and vigilant thoughts The best meanes againe to enfeeble inbred appetites or impaire the strength of naturall or customary inclinations is substraction of their fewell as much familiarity with their proper obiects or affectation of what we see most followed by others which vsually haue wit enough to accomplish their chiefe desires but want grace to account the inconueniences that without great circumspection alwaies attend on their accomplishment What though our meanes be so short as will not permit vs to fare deliciouslie our presence not so gratious as to win their fauour that behold vs our countenances not so armed with authority as to imprint awe in our inferiours our wits not so nimble as may enable vs to lead a faction our experience not so great as to compasse preferment or winde our selues out of intricate perplexed businesses yet all these defects haue this comfort annexed That although we had Diues fare and Cressus wealth Tullyes eloquence and Caesars fortune Aristotles subtilty and Achitophels policy Sampsons strength and Absolons beauty Salomons wisdome with all and all his roialty yet were we bound to vse all these blessings as if we vsed them not to employ them not to our owne but to his praise that gaue them in whom without these we may more truely delight then any can doe in their abundance For to whom much is giuen of him much shall be required This in the first place not to reioice though in miraculous effects of graces bestowed vpon him but rather in that his name is written in the booke of life in whose golden lines none are enfraunchised but such as in pouerty of spirit haue serued an apprentiship to humility Thus may the brother of lowest degree so he will not be wilfully proud nor stretch his desires beyond the measure God hath destributed to him stoope without straining to that pitch whereto euen such as are of gifts most eminent or in highest dignity must of necessity descend but by many degrees and with great difficulty seldome without some grieuous fall or imminent danger of precipitation 4. But is not this to calumniate our Creators goodnes as if he did baite his hookes with seeming blessings or set golden snares to entangle the soules of his seruants No reason taught the heathen to thinke more charitably of their supposed Goddesse Nature on whom they fathered that truth which faith instructs vs to ascribe vnto our heauenly Father Natura beatis Omnibus esse dedit si quis cognouerit vti If from true blisse thou chance to stray doe not the blame on nature lay Enough shee gaue thereto t' attaine but gifts without good vse are vaine The gifts meane or great bestowed on euery man by his maker are best for him so he would faithfullie implore the assistance of his spirit wholly submitting himselfe to his direction for their vsage His mercy is many times greatest to such as he endowes with least blessings of art or nature in that as their spirits are vsually slow their capacities shallow and abilities weake so their conquest ouer delight or pride in their own good parts in which the strength and vertue of faith consists especially is the easiest their aptitude to delight in spirituall goodnesse the greatest and their alliance to true humility most immediate His mercies againe many waies appeare most towards such as excell in gifts of nature First if they seriously addresse their best faculties to contemplate the fountaine whence they slow or to esteeme of their Creators goodnesse by his good blessings bestowed on themselues they haue a perpetuall spurre to stirre vp their alacrity in good courses a curbe to restraine them from falling into ordinary and vulgar sinnes whereinto others vsually slide through deiection of minde or opportunitie of their obscure place and low esteeme with others The best lesson I remember in old Chaucer and for ought I can perceiue the onely right vse can be made of a mans notice of his owne worth is to thinke euery offence of like nature more grieuous in himselfe then in others whom he accounts his inferiours Againe as eminencie of naturall or acquired worth exposeth men to more then ordinary spirituall danger so no question rightly emploied it makes them capable of great reward and few of this temper if free choice were left vnto themselues but would rather desire to get honour though with aduenture of an auoidable danger then to be assured of ordinary recompence for safe emploiments Briefly as their stocke or talent is greater and through indiscreet or vnthrifty courses may bring them into great arrerages at their finall accompts so watily and faithfully emploied it alwaies yeelds greater encrease to Gods glory who will not suffer the least excesse of good seruice done to passe without an ouerplus of reward That which turnes all his blessings into curses is an ouerweening conceipt of our owne worth and a perswasion thence arising that wee are sit for any fortunes whereunto industrious practices authorised by humane Law can raise vs and inwardly furnished for sustaining any place for which the dispensers of ciuill honour can be wrought outwardly to grace or qualifie vs. As the disease it selfe is deadly so is it vsually accompanied with a phreneticall symptome for like wandering Knights that seeke aduentures in vnknowne Countries we apprehend