euidence of instinct or working alwaies manifest in the effect though the cause oft-times be hidden or doubtfull An euidence likewise there is of bodily strength eyther passiue to sustaine contrary force or violence or actiue to repell it by opposing the like Proportionall hereunto there is an euidence of conscience vpon iust examination alwaies witnessing either our strength or weaknesse to resist temptations or our vigour alacrity or dulnesse in doing of good But this kinde of euidence belongs rather vnto the triall of faith inherent or our perswasions of it after we haue it then vnto the obiects or grounds whence it ariseth 5. The Iesuite hauing defaced the image of his Creator as essentially good as true in his heart and out of the reliques of it erecting an Idoll in his braine to represent the visible Church or Pope both which he adores as gods for their veracity though not for sanctity imagines no euidence possible in matters diuine but meerely speculatiue and hence argues Faith to be an Assent ineuident or obscure because not euident after the same manner Mathematicall theorems or common naturall notions are to the speculatiue vnderstanding or the Sunne Moone or Starres of the first magnitude to ordinary sights As if an English-man Dane or German should conclude Italians French-men Spaniards or generally all forreiners to be Blacke-moores because not of the same complexion they themselues are The like loosenesse we finde in some more ancient Schoolemens collections that the obiects of faith are neither euident nor properly intelligible but only credible because neither of such propositions as euery one that heares will approue nor of euident deductions from such But the question is not of the vniuersality or extent but of the intensiue perfection of euidence and no man I thinke will denie that manie Truths altogether vnknowne to most may be as intensiuely euident to some particular dispositions as generall maxims are to all Otherwise S. Paul should haue had no exact euidence of special reuelations made to him no Prophets of their cleerest visions not CHRIST IESVS himself of his fathers will in whose bosom he was seeing he did not make that enident to the Iewes Euery mans thoughts are as manifest to himselfe as the principles of any science though he cannot so certainly manifest the one as the other to his auditours None of reformed Churches I thinke did euer auouch that he could make the Articles of faith euident to all endued with naturall reason but that the spirit of God which first reuealed and caused them to be written in Characters visible vnto all cannot as euidently imprint them vpon the hearts of all his children what reason haue we to deny Because faith is the argument of things not seene 6. A worke it were worth his paines that is not fit for very great nor necessarily engaged to other good emploiments to obserue how many opinions which could neuer haue been conceiued but from a misconceit of Scriptures haue been fastened to the Temple dore as more certaine then Propheticall oracles First by continuall hammering of Schoolemen afterwards by instruction giuen from the great Pastor to the Masters of Romish assemblies which for the most part do but riuet the nailes the other had driuen or driue such faster as they had entered not without disturbance of their opposites What a number of such opinions as the Trent Councell ties our faith vnto as Articles necessary to saluation were in ages last past meere schoole points held pro con by the followers of diuerse factioÌ„s in that profession And though these Trent Fathers doe not expresly teach vs that beliefe is an Assent ineuident and obscure yet doth it bind vs to belieue it to be such as none euer would haue conceiued but from a mistaking of the Apostles words lately cited which notwithstanding he vttered not anie waies to disparage the euidence but rather to set forth the excellency of that heauenly vertue He supposed as shall hereafter be deduced nor doth that learned Iesuite which long agoe had robbed the whole society of ingenuity and buried it with him in his graue in his Commentaries vpon that place dissent from vs that faith is an assurance or instrument by which the sonnes of God attaine vnto a kinde of sight or glimmering but euident view of diuine mysteries altogether as inuisible but more incredible to the naturall man then Galilaeus supposed late discoueries to meere countrey men vtterly destitute of all other helpes or meanes for discouering such appearances besides the eyes nature hath giuen them Hee that said faith is the argument of things vnseene did neuer deny it to include an euident knowledge or apprehension of some things present which the world sees not yet such as he there describes it is to the regenerate only or vnto them whom God hath giuen this heauenly treasure as a pledge of his future fauours But regeneration renewing of the inner man or fruites of the spirit are termes as vnusuall for the most part in their schooles as their schoole-termes in common talke of the illiterate among vs and yet before our regeneration or participation of Gods spirit wee dispute of the euidence or obscurity of faith but as blinde men may of the differences betwixt day and night not able to frame any distinct or proper conceit truely representing the face of either though daylie hearing liuely discriptions of both or learned discourses about their natures or essentiall properties But when God begins to open our hearts that we may see our naturall misery it is with vs as it was with such as being born blinde were restored to sight by our Sauiour as for illustrations sake we may suppose in the beginning of some dismall night some howers before the moons aâ—isall At the first opening of their eies they might perceiue an euident distinction betwixt the greatest darkenes inci-dent to night by tempests stormes or ouer-casting and their wonted blindnesse an euident difference againe betweene such darknesse and light shortly after ensuing vpon the remooual of cloudes or apparition of starres And albeit they did heereafter expect a cleerer distinctioÌ„ betwixt this time that which they had often heard others call the day yet easie it had beene to haue perswaded them the Moones apparance had brought the morning with it vntill the dawning had cleered the doubt during which as the Sunne did neerer and neerer approach the distinction betwixt day and night grew cleerer and cleerer Euident it was now vnto them that the Sunne should in time appeare although it selfe were yet vnseene whose actuall apparition could onely terminate the former expectation and leaue no place for further errot the brightnesse of it being able so fully to satiate the capacity of the visiue facultie and so all sufficient for presenting other visibles as distinctly and cleerely as their hearts could desire to their view 7. Though not of our outward senses yet of the more excellent internall faculties of our soules all
or properties of true Faith Loue Fidelitie and Confidence with the manner of their resultance from it p 100. CHAP. 11 Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanist pernicious error concerning the nature of it and charity whereby his in aginarie workes of merit necessarily become either dead apish or polluted p 110 SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them of the right vse of faith and other spirituall graces Pag. 135. CHAP. 10 The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention p 136 CHAP. 2 That our Assent vnto the first principles of Christianitie by profession of which the saith of auncient Christians was vsually tryed may bee to our owne apprehension exceeding strong and yet our beliefe in Christ no better then the Heathens that oppugned them that it is a matter of more difficultie to be a true Christian now then in the Primitiue Church did we rightly examine the strength â—pâ—r faith not by such points as theirs was tried but by resisting popâ—â—ar customes or resolutions of our times actully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith p 143 CHAP. 3 That we moderne Christians may hate Christ as much as wee do the memory of such Iewes as crucified him albeit readie if we were called to formall triall rather to die then openly to deny him or his Gospell what meanes are surest for iust triall whether wee be better affected towards him then these Iewes were p 163 CHAP. 4 That the fruits of righteousnesse if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale that our Assent to generalities oftimes appeares greater to our selues then indeed it is from our pronenesse or eager desires to transgresse in some particulars p 174. CHAP. 5 That true faith is the soule of good workes that it equally respects all the Commandements of God and can admit no dispensation for non-performance of necessarie duties p 192 CHAP. 6 Of difficulties arising from the former discourses in the Protestants doctrine of iustification by faith without workes That faith is as immediatly aâ—t to doe good workes of euery kinde as to iustifie Of the diuerse accepâ—ions of Iustification That the iustification by workes mentioned by S. Iames is proposed as subordinate to S Pauls iustification by faith without works The true reconcilement of these two Apostles speeches contrarie only in appearance from the contrariety of their seuerall ends or intentions p 206 CHAP. 7 Of the differences betwixt vs and the Romish Church concerning Iustification or the right vse or measure of grace or righteousnesse inherent p 229 CHAP. 8 How far the Lawe must be fulfilled in this life of the regiment of grace of the permanencie of Iustification what interruptions it may admit how these must be repaired or in what sense it may be sayd to be reiterated That euerie sinne is against Gods Law though euery sinne not incompatible with the state of grace p 253 CHAP. 9 That firmly to beleeue Gods mercies in Christ is the hardest point of seruice in Christian warfare That our confidence in them can bâ— no greater then our fidelity in the practise of his coÌ„mandements That meditation vpon Christs last appearance is the surest method for grounding true confidence in him p 272 SECTION 3. Of the right plantation of Faith page 278. CHAP. â— That Christian Faith although immediately infused by God without any cooperation of man doth not exclude but rather more necessarily require precedent humane endeauours for the attaining of it p 279 CHAP. 2 That circumspect following the rules of Scripture is more auaileable for attaining true faith then the practise 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 onely capable of better because not hypocriticall p 283 CHAP. 3 Of the fundamentall rule of Christianity to forsake all and denie our selues That the sincere practise thereof is a method more admirable and compendious for the attainment of faith then any Artist could prescribe the principles of Christianity being supposed That the want partly of instruction in the duties contained in it partly of solemne and publicke personall protestation for their performance is the principall cause of hypocrisie and infidelity p 282 CHAP. 4 That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their guiftes were better and yet his mercy iustly to bee esteemed greatest towards such as haue most excellent guifts by nature p 299 CHAP. 5 Our Sauiours Parables especially those Mat 13. Mark 4. Luk 8 most soueraigne rules for the plantation and growth of faith of vnfruitfull hearers resembled by the high-way side and stonie ground with briefe caueats for altering their disposition p 306 CHAP. 6 Of that temper which in proportion answeres to thornie ground of the deceitfulnesse of riches how difficult a matter it is to haue them and not to trust in them The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon p 310 CHAP. 7 Of the antipathy betweene true faith and ambition or selfe-exaltation That the one resembles our Sauiours the other Sathans disposition Briefe admonitions for auoiding such dangers as growe from other branches of voluptuous life p. 317. CHAP. 8 Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinarie progresse from faith natural to spirituall and the different esteeme of diuine truths or precepts in the regenerate man and him that is not but sincerely desires to bee such vacancy to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle p. 331. CHAP. 9 That faith cannot excercise it soueraigntie our affections or desires vntil â—t be seated in the hart with brief admonitions for bringing it into his throne p. 346. Places of Scripture expounded or illustrated by Obseruation in the Treatise following ⸪ Out of the Olde Testament GENESIS Cha. 22 Verse 2 TAke now thine onely sonne Isaac whom thou louest c. Section 1. chap. 7. parag 5. Verse 12 Sect. 1. chap. 8. par 9. EXODVS Cha. 10 Verse 8 9 10 Goe and serue the Lord your God but who are they that shall goe c. Sect. 2. c. 8. par 5. Verse 26 Therefore our cattell also shall goe with vs c. neither do wee know how we shall serue the Lord vntill we come thither ibid.
was as hatefull to him as theirs that wished his blood might bee vpon them for it was but one and the same in both onely with these mens affections mentioned in the sixth of Iohn the apprehension of his miracles had coniunction for a time but opposition with all at his passion when they saw all his workes and doctrine tend to an end quite contrary vnto that whereupon their desires were set euen to the vtter debasement of their lofty proud imaginations 6 As well those Iewes that crucified our Lord and Sauiour as the heathens that persecuted his followers vnto death we often accuse of deadly malice and indite of murther more then wilfull vnto which crimes euery Christian must by his faith acknowledge them guiltie in the highest degree But our hate to such as hated our Redeemer may as the Psalmist speaks be perfect and vnsaigned and yet not proue our loue towards him to be such albeit the only measure most men vse for notifying the fulnesse of their beliefe is this supposed loue they beare vnto their Sauiour which if in many it be but imaginary or swimme onely in the braine whilest reall hatred of his will reuealed no lesse offensiue to him then the despite of Iewes or heathens lodge in their hearts or beare rule in their affections their faith must needes be but a fancie onely seruing to leauen their naturall infidelitie with pharisaicall hypocrisie To begin with the gentile CHAP. II. That our Assent vnto the first principles of christianitie by profession of which the faith of auntient Christians was vsually tried may be to our owne apprehension exceeding strong and yet our beliefe in Christ no better then the heathens that oppugned them that it is a matter of more difficultie to be a true Christian now then in the Primitiue Church did wee rightly examine the strength of our faith not by such points as theirs was tried but by resisting popular customes or resolutions of our times as fully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith 1. TAke no thought sayth our Sauiour saying what shall we eate or what shall we drinke or wherewith shall we be cloathed for after all these things seeke the Gentiles for your heauenly father knoweth that yee haue neede of all these things To thinke the vvisdome of God should in these words Oratour-like make vse of his auditours detestable hatred towards the vncircumcised as an argument to disswade them from such heathenish resolutions as were disagreeable to their calling would be a glosse plausible perhaps to flesh and blood easie in this case to be thus far perswaded But who so is better acquainted with his Masters vsuall method will quickly obserue his further purpose to giue vs in this short instance these or the like maxims of life That profession of truth without conformable practice though in matters most difficult makes circumcision become vncircumcision That to put on the name or title of his Disciples not shaking off such resolutions as heathen that is men without knowledge of the true God or reliance on his prouidence is but to cloath our selues with the leaues and barke of the true Vine being full within of such sap as at the best can bring foorth but wilde grapes And if most of them which had been continuall auditors of Moses lawe trained vp in Iewish discipline were vntill they learned to liue according to this rule altogether as bad as the Gentiles what reason haue we to hope the carelesse education of moderne Christians should make them better Besides outward appearance which without internall integrity correspondent is meere hypocrisie ods we shall finde none at all betweene our selues and the Gentiles of whom our Sauiour speakes if we vnpartially consider The vsuall grounds and motiues whereupon we embrace his Gospel or The vnconsonant practises or resolutions wherewith wee continually match the profession of it or lastly which is the verie life and spirit of Gentilisme Our diffidence vnto Gods prouidence for redressing the disorders of his Church 2. What were the reasons may we thinke which so long with-held the auntient heathen from profession of Christianitie Was the doctrine of the Gospell lesse probale in their time then in ours No as God so his word is still the same alwaies alike true because alwaies most true Were the people of those Countries wherein it was first preached lesse docile by nature then we are Rather generally more witty and capable of anie other lore such especially as were most auerse from the truth wee now professe The consonancy of their morall precepts with the sacred rules of the lawe the Prophets and Euangelists was such that had they conuersed with our Sauiour and seene his doctrine so truely acted in his life they could not without contradiction of their owne principles but haue admired his wisedome and magnified his constant vnaffected contempt of all applause from men or of such vaine fashions or customes as the gentry of that world highly esteemed but these Philosophers vsually derided not without iust suspicion of sinister or preposterous desires of catching that glory at the rebound which they seemed to neglect whiles it naturally fell into their hands or mooued it selfe directly towards them as if they had held the stelth or vnderhand receipt of it more lawful or pleasant then the purchase of it in the open market Was his Gospell lesse powerfully preached in their dayes then now it is No his Apostles and their associates were indued with farre more excellent giufts of tongues of miracles of prophecying c. for manifesting the power of it to naturall men then any Preacher this day liuing is And what then could preiudice either them or their doctrine First and principally their lowe estate whose pouerty according to the fashion then most followed did ill beseeme any attempt of innouation or alteration especially of such rites and practises as had been first authorized by men of grauitie place and great iudgement countenanced by antiquitie confirmed by ioint consent of all and custome neuer interrupted Philosophers thought it a disparagement to their wit states-men and magistrates to their wisdome and experience inferiour professors losse of their studies corporations disaduantageable to their trades or priuate labours to receiue new lawes from forrainers of presence and estate so meane And albeit the integritie of Christians liues and conuersation was such that no penalties inflicted or statutes enacted against offendors for publique good could take hold of them yet because their sacred rites and profession were incompatible with authorized idolatrous practises and held as cases omitted by their law-giuers the great Pharohs of those times inuented new exactions and oppressions to stint the increase of Gods children and make the profession of Christianitie ignominious and odious euen to babes and sucklings who nuzzeled vp in this preiudice conceiued hatred against CHRIST ere they knew what manner of man he had been and
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
present danger or disagrace as not odious in the worlds sight And many scattered delights meeting in one like a multitude of broad shallow streames falling into one deepe narrow channell carry the soule with least interruption of speedy passage into the bottomlesse gulfe Vnited force is alwaies strongest and for this reason it is oft harder to renounce one sinne wherein wee delight much then a great manie we equally affect Freedome from manie vsually breeds secret presumption or indulgence to our delight in some one or few and indulgence bringeth forth hardnesse of heart Of if the worldly wise-man can curbe all his desires from bursting out into knowne euils this aboundantly contents him but so doth it not his God vnto whom this permanent luke-warme ciuill temper symbolizing onely with true religion in abstinence from actuall euill not in feruency of deuotion is more abhominable then the distemperature of publicanes and open sinners accompanied vsually with most vices yet not so firmely wedded vnto any but discouerie of their filthinesse may induce them to be diuorced from all It is much worse to be at the verie entrie into the kings banquet and retire or not goe in than to stay at home and pretend excuses A chaste infidell sayth S. Augustine is not onely lesse prayse-worthy than an incontinent belieuer in that hee is continent without beliefe but rather lyable to greater reproofe in that being continent hee doth not belieue 7. Of such vniformity in practising dueties expresly taught by the rule of faith as hitherto hath beene prosecuted is that most true which the moderne Romanist in no point destitute of one ape tricke or other to mocke God and man with a counterfait shape of true religion misapplies to curious points of speculation bearing men in hand that if they belieue not euerie point of faith alike they belieue none aright Whence many things they teach as necessarie to saluation being intricate and impossible to be conceiued with such euidence or probabilitie as may ground certaintie of faith seely soules are brought to distrust the perspicuitie of scriptures and to repose that confidence in their instructers which they should doe in Gods word and so for feare least they should haue no faith but by belieuing as the Church doth they belieue the Church only not God nor any article of faith as was deliuered in the former booke Nor can their workes if conceiued or begotten by the booke or Iesuiticall rules of life be euer acceptable in Gods sight because not inspired by true and liuely faith vniformely spreading it selfe throughout all their faculties cherishing and strengthening them as the Sunne doth plants to bring forth fruite To speculatiue points or our Assent vnto diuine reuelations as true the former rule is onely then appliable when wilfull contempt or indulgence to our owne affections doth blinde our vnderstanding He that vpon such motiues doubts of any principall article or disâ—ents from it rightly belieueth none but if for want either of naturall capacity or particular illumination of Gods spirit hee cannot so firmely Assent vnto some principall truth as others doe to whome they are more fully reuealed so hee demeane himselfe during the time of his dissent or doubt according to that measure of knowledge God hath giuen him his faith may be sincere and sound though not so farre spread as it is in other men 8. But some better minded perhaps will here demaund how farre this vniformity in practise is to be extended as whether a man may not be more prone to one sinne then another or more apt to conforme his will and desires vnto Gods wil in some points of his seruice then in others without preiudice to the sincerity or liueli-hood of his faith If this pronenesse to euill and negligence in good proceed from strength of naturall inclination or long custome his relapse into the one or holding off from the other doth not disproue his obedience in those points wherin faith hath gotten full conquest ouer his desires if his inclinations to his beloued or bewitching sins proportionably decrease or wane as his zeale or deuotion in the points of duty are augmented But euery member of the old man must be mortified ere our faith be euery way such as that whereby the Iust doe liue The manner of whose life by Faith is now necessarily to be discussed more fully then in these present meditations was intended least from some passages in the former discourses the vnobseruant Reader happily suspect the difference betwixt vs and the Romish Church in this controuersie to be but small or to consist rather in words than in substance especially if works be so necessarily included as wee suppose in that faith which iustifies Nor seems it easie to reiect our aduersaries form of doctrine without some preiudice to Saint Iames in whose tearmes their assertions for the most part are conceiued This last preiudice notvvithstanding first remooued wee are to manifest their dissent from vs and from the forme of wholsome doctrine which Gods Word prescribes to bee as great in this question as in anie For admitting their Faith vvere sound and their workes which is before refuted liuely they vtterly inuert the right vse of both and by artificiall sleights or tricks of wit not discouerable by euery eye drawe poore soules from CHRIST the onely end of the Lawe as well morall as ceremonial the sole load starre of Faith and all other sanctifying graces CHAP. VI. Of difficulties arising from the former discourses in the Protestants doctrine of Iustification by faith without workes That faith is as immediately apt to do good vvorkes of euery kinde as to iustifie Of the diuers acceptions of iustification That the iustification by workes mentioned by Saint Iames is presupposed as subordinate to Saint Paules iustification by faith without workes The true reconcilement of these two Apostles contrarie speeches in appearance from the contrarietie of their seuer all ends or intentions 1. SAint Paul as is declared at large before includes workes in faith which Saint Iames takes as hee found it in vnfruitfull hearers destitute of good workes This difference notwithstanding alone considered doth no way salue but rather remooue the seeming contradiction between the one auouching and the other disclaiming iustification by faith without workes and cause it wholy to settle in Saint Pauls assertion or in the doctrine of Protestants thence deriued For whether iustified we be by workes and faith as Saint Iames expresly speakes or by a working saith as Saint Paul implies this faith workes such righteousnes as Saint Iames requires not in others but in our selues Seeing then both faith and the righteousnesse it workes are inherent in vs how are we not iustified by inherent righteousnes if iustified by such a working faith as Saint Pauls commaunds and we haue hitherto described This which we conceiue by way of doubt our Sauiours doctrine seemes to put out of all controuersie Except your righteousnesse exceed the righteousnesse of
louing toward their neighbours is a fearefull signe that worldly affection hath got the start of faith in the spring and will hardly be ouertopped in the growth that the minde thus affected is sickely and faint yet willing to stay the working of conscience with these repasts And were it not the nature of this disease to put out the eye of reason and relie wholy vpon forced perswasions it were impossible such palpable contradictions betwixt most mens ordinary resolutions and fundamentall principles of faith as any heathen that could but vnderstand what the words of Scripture meant would vpon the first view of both clearely descry should goe so long oft times for ought we can perceiue the whole course of their liues without controle or checke and without notice of their danger He is in worse case questionlesse then the meere naturall or reasonable man euen blinded by Gods iust iudgement for his hypocrisie that can suffer himselfe to be perswaded he hath truely denied himselfe taken vp his Crosse forsaken all and made fit to follow Christ when as the world sees and his practice proclaimes he mindes nothing either so intensiuely or continually as the increasing of his wealth or raising his owne or his childrens fortunes already greater then they are Christianly capable of 8. For this againe is a fundamentall rule whereof there may be perswasions either right onely in their kinde and but naturall or truely spirituall That great estates worldly dignities or plentifull matter of carnall contentments can neuer be rightly managed or morally well vsed without great morall wisdome good education sobriety of life and discretion Much more necessarie as naturall reason rightly perswaded of Scriptures truth will acknowledge is an abundant measure of faith to vse abundance in any kinde or such prerogatiues as flesh and blood are prone to delight in to the glory of God the good of his Church and saluation of our owne soules Hence as we rightlier reckon mens wealth or competence of estate by the ouerplus of their certaine incomes compared with their necessary outlayings then by the largenesse of annuall reuenues without such allocations or deductions so must we measure the strength or efficacy of true faith not by the multitude of degrees or the intensiue perfection of the perswasion or assent in it selfe considered or with reference to it positiue obiect but by the excesse which it hath in respect of contrary desires or temptations incident to our course of life If the assent of faith be as twelue and any naturall delight in prerogatiues though spirituall such as the Corinthians had be as thirteene that mans faith is worse then nothing whereas if six degrees of the same assent should in some other match with three or foure of the like naturall delight or affection the soueraignty of his faith is much greater then the formers because better able to quell all contrary motions or rebellions of the flesh Though faith we had of force sufficient to moue mountaines yet were it possible Achans vast desires might harbour with it in the same brest a wedge of gold would ouersway it or wrest it out of it place and hale the soule wherein it lodged maugre all it force and strength to hell But he that had no minde of earth nor longed not after this bright clay might easily be aduanced to heauen by faith not able to worke any externall effects halfe so wondrous Lucifer and his wicked confederates haue perswasions of some diuine truthes so firme and strong as would almost enforce any man liuing vnto goodnesse which notwithstanding no way benefit but rather exasperate them to mischiefe because ouermatched with malicious hellish inclinations That excellent knowledge which was the ground of their first station though more firme by much then the faith whereby we stand was ouerturned by delight or pride in this their proper excellency The name of grace or faith in scriptures includes besides the quality infused this relation of excesse or soueraignety ouer the desires of the flesh But whether it be possible that grace should be the same as well for quallity as degrees in the carnally minded and truely sanctified I dispute not Howsoeuer let the nature or entitatiue perfection of it be neuer so great vnlesse it can thus conquer affection and bring the body in subiection to the spirit it is not the grace we are finally to pray for nor hath it that faith whose right plantation we seeke for it associate In this sence we may safely admit the opinion of Canus and Victoria That the entity or quality of grace may encrease without any encrease of Gods fauour or good acceptance not onely as approueable and free from Vasquez censure but as necessary and vnquestionable vnlesse our loue vnto the world and flesh or estimate of all delights and proffers they can present vniformely decay as the entity of this infused qualitie or our habituall assent vnto diuine truth encreaseth This decrease of carnall affection may as we said of other perswasions and resolutions be either naturall or truely spirituall the later kinde onely pleaseth God and is the immediate obiect of diuine approbation but through the righteousnesse of CHRIST of which because it is wrought in faith it is capable so is not our naturall resolution to abandon such delights and pleasures as others follow though morally sincere and purposely intended to the end wee may bee fitly qualified for Christs seruice CHAP. IIII. That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their gifts were better and yet his mercy iustly to be esteemed greatest of such as haue most excellent gifts by nature 1. GOds vnspeakeable wisdome in recouering the sonnes of Adam his forlorne patients by bringing them low manifested in the absolute necessitie of the former precepts being duly waighed the eunuch can haue no reason to say I am a dry tree nor the siliest catife that creepes on earth any iust cause to complaine of his wretched estate Indeed were good naturall parts whether of body or minde with such ornaments as art can put vpon them or other externall graces of wealth authority or birth bestowed on man for his owne sake or that hee might relie or trust in them hee that excels in any or many of these might haue whereof to reioice amongst his brethren so had they iust cause to be deiected that were conscious of their wants But if we consider the pronenesse of mans heart to waxe proud of good qualities and the direct opposition betwixt all pride and the fundamentall qualification before expressed for the receiuing of faith and grace that the renouncing all delight in these or other naturall dignities is but an appertenance of that precept to denie our selues and forsake all we haue we would quickely subscribe vnto our Apostles resolution that if wee must needes boast or glory we would boast in that wherein
illâ—c dâ—â—câ—atur inambulat illic amat sibi offerri victimaâ—â— puram in omni loco Et qui in hoc templum Deo sacrum eiecto Sancto Spiritu â—nducit abominationes quas in mystica visione conspexâ—â— Ezâ—â—biâ—l qui illic sedem facit Mammonae Veneri Coâ—o Baâ—cho alijsque portentis qui ibi demonibus immâ—lat spurcissimas hâ—â—â—ias veretur ingredi fanum gentiuâ— ne contaminetar Proiâ—d nemo sibi frustra â—laâ—diatur Deus non inrideâ—ur constet sibi nostrareligio nec alios detestemur ipsi graâ—ioriâ—â—â—â—â—â—â—oxâ—j criminibus vec alibi fimas religiosi timidi alibi impudenter impij Sed Christum semel professi â—â—ta vita reddamus illi testimonium vndique glorificemus illum obedientes illius praeceptis vt in hoc cognoscant homines quod vere fidimus illi quod ex animodiligimâ—â— illuÌ„ quod non simulatè ad sacrum laâ—achrum addâ—ximus nosillius militiae Author de duplici Martyrio VVhether this Treauâ—e were written as Espeâ—â—â—us â—eliâ—â—s most in his time thought by Erasmus desirous to try whether be could equalize Cyprian or by some other the opinion of antiquity concerning the nature of true Christian faith is so wel and pithilâ— expressed by him as no treatise of like quantity ancient or moderne will giue better satisfaction to the iuditious vnpartiall Reader c Continens infidelis homo non soluÌ„ minus laudandus est quia se continet dum non credat verum etiam multâ— magis vituperandus quia non credit cum se contineat August de ciuit dei lib 16. ca. 36. Hinc apparet quam parum momenti sit in rivulis externorum operum nisi ex puero interiore fonte manent L. Vines in illum locum a Math. 5. 20 b Math. 5. 17 c Verse 19. d VVhat manner of casualtie this speech includes see § 7. e 1. Iob. 3. 7 f Tertium Iestimonium Qui facit iustitiam iustus est non docet quid facit hominem formaliter iustum sed vnde possit cognosci an aliquis fit iustus Ille enim iustus est qui iustitiam facit sicut ille viâ—ens esâ— qui mouetur illa est arbor bona quia facit fructus bonos nec tamen ideo est arbor bona quia facit fructus bonos nec â—deâ— viuit aliquis quia monetur sed contra ideo mouetur quia viuit ideo facit fructus bonos quia est arbor bona Sic igitur qui facit iustitiam iustus est sed non ideo iustus quia facit iustitiam sed ideo iustitiam facit quia iustus est Belsar lib. de iustis cap. 16. a James 1. 27. * Sess 6. c. 10. * In what sence workes are said to iustifie vs in respect of men not in respect of God â—ee parag 6. a So likewise is it taken in the 12. Article of our Church Albeit that good works which are the fruits of saith follow after justification cannot put away our sins and endure the seuerity of Gods iudgement yet are they pleasing and acceptable to God in Christ and doe spring out necesâ—arily of a true liuely faith insomuch that by them a liuely faith may bee as euidently known as a tree disâ—erned by the fruit b Sect. 1. c. 10. VVorkes done in faith are acceptable to God for the merits of Christ vnâ—aignnedly a prehended as the onely author of saluation and sole end of faith vvith whom our soules seeke perfect vnion not from our perswasion of our owne saluation on such vnion already accomplished a See sect 3 cha 3 4. a Galat. 3. v. 7. Ioh. 8. 39 40. * Eos denique filiâ—s Abrahe dicit quos in iuâ—andis alendisque pauperibus operarios cernit Nam cum Zacchaeus dixisset Ecce dimidium ex substantiâ meâ do egenis si cui quid fraudaui quadâ—uplum reddoâ— respondit IESVS dixit quia salus hodie huic domuâ— fecta est quoniam hic filius est Abrahae Nam si Abraham credidit Deâ— reputatum est ei ad iustitiam Vtique qui secundum praeceptum Dei elemosynas facit Deo credit qui habet fidei veritatem seruat Dei timorem qui autem Dei timorem seruat in miserationibus pauperum Deum cogitat Operatur enim ideo quia credit quia scit vera esse quae praedicta suâ—â— verbu Dei neâ— scripturam sanctam posse mentiri arbores infructussâ—â— id est steriles homines excidi â—â— ignem mitti miserecordes autem ad regnum vocari Quia in aliâ— loco operarius fructuoses fideles appellat infructuosis verò sterilibus â—tdem deregat diceâ—s Si in iniusto mamona fideles non fuistis quod est verum quis credet vobis si in alieno fideles non fuistis quod est vestrum quis dabit vobis Sivereris metuis ne â—â— operariplurimum câ—peris patrimonie tuâ— largâ— operatione â—â—â—â—to ad penuriam forte redigaris eâ—â—â— in bac parte intrepidus esto securus Finiri non potest vnde in vsus Christi impenditur vndè opus caleste celebratur Cyprianus de opere eleemosynâ * Quid est igitur credulitas aut fides opinor hominem fideliter Christo credere est fidelem deo esse hoc est fideliter Dei mandata seruare ficut enim serui hominum diuitum â—ut procuratores quibus vel supellectiâ—â—â— copiosa vel cellaria opulenta creduntur fideles absque dubiâ— dici non queunt si res traditâ—â— deuorarent sic profecte etiam Christiani homines fideles non sunt si bona sibi a Deo assignata corrumperent Saluianus lib. 30. Rom. 8 b Rom 6. 2. 3. 4. Non obsetuance of this distinction betweene iustification presumed and accomplished or on Gods part proclaimed and sealed to vs hath made many expositors other wise men of admirable iudgement and sagacitie run counter in some passages of C. Pauls Epistles Ezech. 18. 24. d Reuel 22. 2. e Rom. 2. 13. f Mark 12. 33. 34 g James 2. 24. h ver 14. a Gen. 12. v. 1. 2. c. b Gen. 15. v. 3. 4. â— 6. c Gen. 22. v. 1â— Iames 2. v. 23. Pro. 20 9. Psal 19. v. 9. o In this sence is it taken by Saint Paul Rom. 8. ver 33. 34. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth VVho shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. d Rom. 1. v. 17. Galat. 3. 11. e Cum hoc loco propheta nomine sidei persuasionem siue assensum firmuÌ„mentis 〈…〉 fiduciam siue spem compreheaderit certum est Apostolum quoque dum ait Iustitia Dei in eo reuelatur ex fide in fidem fic accepisse fidem vt vtromque complectatur Nec detor fil apostolus sed propris vsus est vaticinio prophetae ad suae sententiae
notefie the principall errors of the Ramish Church partly because method so required partly for more commodious solution of some difficulties obiected by them in the point of instification but principally for expugning their doctrine of merits by works which as it is absolutely false so it is more abhominable in them then in vs it could bee because their workes can bee but dead being â—eparated from the life of faith by which ours so we practise as â—â—â— teach are truely quickned The controuersie itselfe I must refer to the article of CHRISTS comming vnto iudgement The second part of this Treatise aduiseth for the directing of faith aright vnto it proper end and that wee suppose to be firme adherence vnto Gods mercies in CHRIST or inseparable vnion with this our head Of this end many that seeke saluation by CHRIST vsually faile by these meanes especially First by defectiue or misgrounded perswasions of faiths inherence before they haue it or of great loue and loyalty to their Redeemer when as they remaine in the same gall of bitternesse that the heathens did which persecuted all true professors of his Gospell or the Iewes which put him to death The first roots or generall originals of these dangerous misperswasious are handled Chap. 1. The poysonous sap or iâ—â—ce of Gentilisme and Iudaisme thence propagated to most Protestants Papists or others professing the name of CHRIST and boasting themselues to be the onely braunches of the true and naturall oliue is discouered in the second and third Chapters The conclusion arising from these instances or inductions is that faith in CHRIST connot be truely notified but by sincere loue nor such loue to him otherwise knowne then by doing his fathers will or obseruing his commaundements and in obseruing some or many of these wee may be so zealous as to lay downe our liues and vndoe our selues and our posterity rather then leaue them vndone or transgresse them and yet proue but Pseudâ— Martires Ignorance of this Elench hath been the Mother of much blinde deuotion to omit the instances specified in the body of our discourse in such gallants as went to recouer the holy Land it being receiued as an vndouted maxime in the diuinity of those times that whosoeuer was slaine by the Turke or Saracen should assuredly weare a Martyres Crowne in Heauen which all that died in that warre I am perswaded did not howbe it I doe no way disparage the iust occasions of that warre onely I wish the like whensoeuer they fall out agaiue may be prosecuted with more discreet religious zeale The issue of the fourth Chap. wherein the qualification required to Martyrdome with other like points are handled at large is that the sincerity of our faith loue must be tryed by an vnpartial and vniform obseruation of all Gods commandements as is proued in the Chap. following first by the anthorities of Siracides a man well acâ—â—ainted with the sacred dialect one from whose writings we may best gather the force and extent of beleefe in Saint Paules disputes within whose limits is included that vniformity of works which Saint Iames requires vnto iustification or saluation by whose Apostolicall authority the former conclusion is refortified In perusing of this first Chapter recall to minde or haue recourse vnto the points set downe Chap. 8. Sect. 1. and vnto those passages of the eleauenth wherein the different value or diuerse acceptions of faith in Saint Paul and Saint Iames are discussed Others againe faile of the former end of faith i. vnion with CHRIST or reconciliation with God by his mediation either by inuerting the vse of faith or by mistaking the measure of sanctifying graces necessary to saluation The former error is peculiar to the Romanist who labours to misperswade himselfe and others that faith is giuen him as a bare foundation of other graces or as a talent for frewill to traffique with vntill he obtaine such a full measure of inherent righteousnesse as shall immediately acquite him of all reckonings betweene his Creator and him by expelling all reliques or slaine of sinne as vtterly out of his soule as the water doth the ayre out of the vessell which it filleth vp to the very brimme The dangerous consequences of this errour are handled at large Chap. 6. and 7. And vnto the vse and measure of faith and other graces inherent I reduce the controuersie of iustification here inserted contrary to my first intent least otherwise I might haue ministred some offence vnto the Church wherein I liue or left some scruple in the Readers minde how faith should iustifie without works the linke or bond betweene them being so strict and essentiall as I make it almost identicall The same doubt naturally offered it selfe from the discussion of Saint Iames his meaning partly in the Chapter precedent partly in the last Chapter of the the first Section Out of sundry other passages of this discourse it likewise apeares that the works required to iustification by Saint Iames are virtually included in the faith whereto Saint Paul ascribeth iustification whence it may seeme to imply a contradiction in the very tearmes to say we are iustified by faith alone without workes if in iustifying faith works necessarily he included As the Trent Councels doctrine which vpon penalty of damnation exacts a measure of inherent righteousnesse whereof mortality is not capable nurseth finall doubting or despaire so others in opposition to it minister occasion of carelesnesse or presumption either by not vrging such a measure of perfection as Gods word requires or by deeming that sufficient enough to saluation although it bee subsequent to iustification Whereas hee that can once fully perswade himselfe he is actually iustified will not easily bee brought to doubt whether he want ought necessarie to saluation All of vs that haue forsaken the Romish Church rightly acknowledge the end and vse of faith to consist in calling vpon the name of the Lord in the daie of euill and temptation and that all such as call vpon him faithfully shall bee saued But many of vs are either much mistaken by our hearers or else deceiue our selues in imagining faithfull inuocation of Gods name through Christ to be one of the easiest points or operations of faith being indeede the most difficult because the finall seruice whereunto all other obedience to his Lawes and daily wrestlings with flesh and blood doe but inure vs as souldiers in the time of peace and truce are trained against the day of battell All persecutions or exercise of our patience are in respect of this last conflict with hell and death wherein victory is obtained onely through faith in Christ but as playing at foiles in a fence schoole to better skill and courage in triall of masteries at sharpe These and like points are handled in the two last Chapters of this second section not so fully as these times require but large enough for hints to popular sermons The third and last Section shewes the necessity and
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
reuelations thus acknowledged difference there is betwixt vs and the Romanist some doubt there may be amongst our selues The Romanist will haue the obiect of Christian faith as directly to comprehend vnwritten as written reuelations diuine we take the actuall and ordinary limits of it from the plot drawn by the pens of Prophets Apostles and Euangelists Two entiâ—e moities we make of it and no more the old Testament deliuered vnto vs by the Iewe and the new acknowledged by the Romane Church The principall doubt amongst our selues the discussion whereof will naturally fall in the Article of remission of sinnes is whether our personall election predestination saluatioÌ„ or possessory right in state of grace be directly contained vnder the formal obiect of Christian faith as any proper integrall or homogeneall part therof whereunto the former Assent may be immediately terminated Examination of the difference betwixt vs and the Romish Churches comes not at all within the compasse of this present suruey 2. It is agreed on by all sides againe that euery assent vnto supernaturall trueths reuealed of what rancke soeuer suffiseth not to the attaining of supernaturall and eternall blisse which is the onely end and marke by approach whereto or declination from which the sufficiency or insufficiency of faith as christian must be measured Yea some there be so farre from thinking euery assent should fit the former purpose that they seeme scarce to vouchsafe assent any room or place in the definition of such belief or faith as we now treate of but rather suspect it as a terme though of it selfe indifferent yet abused by Popery Least I should mistake them or their followers me the point questioned I would thus propose VVhether they dislike assent should be acknowledged as the supream kinde or stock whence al particular branches of faith should lineally descend as diuers persons of the same kindred do from one and the same first progenitor or whether they would admit som other compeere with it from which true christian faith should more immediately be deriued as from a ioynt but a better or more proper originall or lastly whether they hold it an indignity for such faith to deriue its pedigree at all from assent as from any part of its first Originall If they be for this last opinion they are too nice to admit any Logicall dispute If for the second I request them to permit me my method as charitably as I allow them theirs Albeit perhaps I could guesse the originall of their disliking my termes to be onely hence that they obseruing fewer differences betwixt Assents then happily may be found think when we define Christian faith by Assent we meane only a bare Assent 3. He that would define Man to be a substance or bodily liuing creature should come farre short of the truth which notwithstanding he shall neuer be able to hit but by following the same line For man is but the complement or perfection of bodily liuing creatures as these are of materiall substances All the differences of either he hath not in him albeit nothing essentially in him which is not either a true and formall difference of Substance generally taken or some kinde of soule indued with life And the onely right way to finde out the entire nature or complete essence of Man were to seeke out as they lie in order all the proper differences whereby substances from the highest to the lowest are essentially and formally diuided In diuisiue progresses specially if they be long often shall he be enforced to cut or interfere that will follow his method which of liuing creatures made some to haue feete others none and of such as had feete some to haue feathers some none iustly taxed by the great Philosopher for what affinity haue feete with feathers kindred betwixt them there can be none direct and lineall He had framed his next steps aright had he thus proceedeed Of liuing footed creatures some haue two feet some fowre some more some fewer of both sorts some are solid footed some clouen of clouen footed creatures some haue toes some clawes others talants and of all these some more some fewer 4 But as few take notice of more discents in meaner families then fall out within their owne memory so most Writers omit this direct prosecution of genealogies in matters morall or not distinguishable by ordinary sense without accurate or laborious inspection How beit I haue euer beene of opinion that the continuall adoption of forreine differences for want of proper a fault most common to curious Dichotomists neuer allotting more then two branches to one stocke whence scarce either naturally growes doth breed as many needlesse intricate difficulties in the search of truth as frequent alienation of lands from Name to Name by often matching with vncouth families for want of succession in heir-males doth in trial of titles of Honour or inheritance Euen in the order or ranke of materiall and sensible bodies which in a sort marshall themselues vnto our view we vsually suffer the intermediate linkes of the chaine by which we should proceed to lie double and vnfoulded coupling things close together which nature had set farre asunder As what a crosse double is it we vse before we make that long leape or vast stride rather as it were with one legge shakled and another loose when proceeding from Vegetables to Creatures endued with sense we say of them some are rationall some irrationall Thus indeed wee might cast about to entangle one that would denie a manifest truth or to bee sure to encompasse a truth vndiscouered no fit method it can be for orderly suting our conceits to the reall natures whose knowledge we seeke but rather a tricke to cast off such as would artificially hunt out Natures foot-steps in her progresse as not louing to range at randome in hope to stumble vpon their game First neither is irrationality any further degree of sense nor doth sense expresse that generall notion whereto reason is a directly subordinate as meer sense SecoÌ„dly betwixt reason that general notioÌ„ of knowledge or perception by some branch or other whereof euery sensitiue creature exceeds Vegetables the intermediate degrees of sense are many yet euery one almost as directly shooting out of other as that part of the Vine branch which growes this yeere doth out of such as grew the former Vegetables haue life but perceiue not the defect or competency of that nutriment by which they liue altogether vncapable either of paine or pleasure The first ranke of such as we call sensitiue creatures are pained by defect and pleased by competency of necessary nutriment but perhaps with nothing els capable onely of contraction dilatation for lessening griefe and enlarging content otherwise immooueable Others euidently enioy the sense of touching which is the onely roote of taste alwaies furnished with motion requisite for satisfying appetite or generally for attaining such pleasures or auoiding such grieuances as accompany either of these 2.
of vs haue a naturall blindnesse from our birth which he alone cantake away that gaue bodily sight to such as had been shut vp in darkenesse from the wombe The first thing wee apprehend directly and euidently vpon this change is the difference betwixt the state of the sonnes of darkenesse and the sonnes of light and this appeares greater and greater as we becom more conuersant in the workes of light whence springs an eager longing after that maruellous glorie which in the life to come shall bee reuealed whose apprehension though in this present life distinct and euident it cannot possibly be yet from a cleere and certaine apprehension first of the prophets light then of the day-starre shining in our hearts it is euident vnto vs that in due time reuealed it shall be as fully as our soules could wish Beloued saith Saint Iohn now wee are the sonnes of God and yet it doth not appeare what wee shall be but wee know that when he shall appeare we shall be like him for we shall see him as he is 8. Euen vnto this great Apostle that had seene the glory of Christ as of the onely begotten Sonne of God the ioyes which hee certainely beleeued to be prepared for the godly and of which he stedfastly hoped to bee partaker were as yet vnseene But was either his beliefe or hope for this reason lesse euident then certaine Not vnlesse wee make an vnequall comparison or measure them partially referring euidence to one part or quality of the obiect belieued or hoped and certainety to another As well the manner or the specificall quality as the distinct measure of those ioyes hee belieued were vncertaine because not euident or apprehensible But that God had prepared such ioyes for his Saints as no eie had seene such as their conceipt could not enter into the heart of man whilest inuailâ—d with this corruptible flesh was most certaine to him because most euident from their present pledge that peace of conscience which passeth al vnderstanding yet kept his heart and minde in knowledge and loue of Christ Iesus being an infallible euidence of those ioyes which were not euident the sure ground of all his incomprehensible hopes This cleere apprehension of our present estate wee may call an euidence of spirituall welfare or internall sense directly answering to that naturall euidence or certaine knowledge men haue of their health or hearty cheerefulnesse when their spirits are liuely and their bodies strong not disturbed with bad humours their mindes not cumbred or disquieted with anxious carking thoughts Of errours incident to the intermediate state beetweene the sonnes of darkenesse and the sonnes of light if any such there be or to our first apprehensions of this change and of the meanes to auoide them the Reader shall finde somewhat in the two next Sections of this Booke but more particularly in the Treatise Of the triall of Faith or Certainety of inherent grace In this place wee onely suppose as there is no liuing creature indued with those animall spirits that quicken the organs of bodily sense but euidently feeles paine or pleasure so is there none truely partaker of the Spirit of God but hath or may haue an euident feeling of this ioy and griefe of conscience which is to other obiects of knowledge truly spirituall as is the touch to the rest of our senses yet may we not thinke this feeling to bee alike euident in all For one liuing creature excelleth another in apprehension of proper sensitiue obiects all alike euident in themselues but so are not the senses or apprehensiue faculties of seuerall creatures alike nimble quick or strong 9. But for mine owne part the opinion generally receiued amongst the schoole men and other learned Clarkes that faith in respect of speculation or discourse should bee an Assent vneuident hath made mee often to suspect my dull capacity in matters of secular knowledge Aristotles Philosophy I had read ouer and yet could I hardly call any conclusion in it to minde that might with greater euidence be resolued into cleere vnquestionable principles then most effects or experiments reuolution of times affoord may bee into the disposition of a prouidence truely diuine And considering with my selfe how grosly hee should often faile that would vndertake to set forth a comment of my inward thoughts by obseruation of my outward actions when as no alteration of times of persons or places euer swarued from the rules of Scripture I rest perswaded that the same diuine prouidence which guides the world and disposeth all the actions of men did set foorth these euerlasting comments which neuer change of his owne consultations or decrees concerning them Againe acknowledging this eternal diuine power alike able to effect his wil purpose by ordering the vnruly wils of this presentage though their pollicies be of a contrary mould to such as heretofore we haue heard hee hath defeated the former inference as it seemed more religious so more euident then our aduersaries make when from a supposition onely of some infallible authoritie in some present Church they presently assume it must reside in the visible Romish Church representatiue yet this collection they hold euident by the habit of Theologie albeit they admit no discourse in Assent of Faith which is their second fundamentall errour in the doctrine of life another maine roote of Romish witchery For thus farre at least all the Sonnes of God make faith to bee discursiue that fom euident experience of Gods fauours past or present they alwaies inferre a certainetie of the like to ensue To the most of them in their distresse it was euident deliuerance should be sent them although the deliuerance it selfe were not so although they distinctly apprehended not by what meanes or in what manner it should bee wrought The immutability of Gods decree concerning the saluation of his people whether generall or particular being as well knowne as the stability of his couenant for vicissitude of day and night or other seasons the godly euen while they were themselues beset with sorrow and euery where enuironed with calamity or sawe the Church almost ouerwhelmed with vniuersall deluges of affliction might resolue for the generall that all in the end should turne vnto their good that continued in faith and loue to the Redeemer as vndoubtedly as men at mid-night may gather that the Sunne shall arise though they know not in what manner whether vnder a cloud in a mist beeset with vapours or appearing in his naturall brightnesse Thus saith the Psalmist Heauinesse may lodge with vs for a night but ioy commeth in the morning Yea thus saith the Lord which giueth the sunne for a light to the day and the courses of the moone and of the starres a light to the night which breaketh the Sea when the waues thereof roare his name is the Lord of Hoasts If these Ordinances depart out of my sight then shall the seede of Israell cease from being a nation before
mans saluation as much better thâ—n any temporall good CHAP. VII Illustrating and confirming the conclusion last inferred by practices properly ascribed to faith in Scripture as well Canonicall as Apochriphall of hypocrisie and the contrary progresse obserued by it and Christian faith 1. YEE haue need of patience sayth the Apostle that after yee haue done the will of God ye might receiue the promise For yet a little while and hee that shall come will come and will not tarry Now the Iust shall liue by faith but if any man drawebacke my soule shall haue no pleasure in him The manner how we liue by Faith wherin that great controuersie betwixt and the Romanists consists Saint Paul in this place handles not as elsewhere he doth and we from his principles hereafter must according to the measure of abilities bestowed vpon vs. Here it shall suffice to trace out his foot-steps in vnfolding that faith by which the iust doth liue and whereby he that rightly hopes to liue must in some measure be made iust That this withdrawing whose distaste vnto our God is here intimated is a defect in faith none I presume vpon better examination will deny Not that it argues a totall apostacie from christianity or hostile reuolt vnto the aduersary but only a disesteeme or vnderualuation of those gracious promises whose accomplishment must with patience be expected whiles their future goodnes comes in actuall competition with such grieuous bodily afflictions which euery Christian did then expose and as it were bend himselfe vnto by profession of the truth Such were the conditions of those times that if their hopes had been confined to this life Christians of all the sonnes of men had been most miserable And conceit of extreame misery without sure hope of redresse can haue no fellowship with patience it admits no consolation Whiles they looked only on things which were seene they might descrie an army of enemies as many creatures almost as are visible planted against them and must haue cried out with the Prophets seruant vnto this great Teacher of the Gentiles Alas Master what shall wee doe by his owne practice he instructs them not to looke on things which are seene for they are temporall but on the things that are not seene for they are eternall Faith as he addes is the substance of things hoped for the euidence of things not seene This lower hemisphere or visible part of the world is but as the diuels chesse-board wherin hardly can our soules moue backe or foorth but he sets out one creature or other to attach them nor haue we any other means to auoid his subtilty but by looking vnto the hils whenâ—e commeth our helpe or into that part of this great sphere which is altogether hid from the worlds eyes where we may behold more for vs then those that be against vs. And seeing we come in danger of Sathans checke either by feare causing our soules to drawe backe or loue of some worldly creatures alluring them beyond the lists they are to combate in if we view that hoast of heauenly souldiers which are for vs we may alwaies haue one of the same rank more potent to remoue all feare or diminish the loue of any visible creature or other incumbrance which Sathan can propose vnto vs and which vnlesse wee be negligent in our affaires may as we say giue our Antagonist the check-maâ—e If he tempt vs vnto wantonnesse by presenting entising lookes of amiable but earthly countenances to our sight wee haue sure hopes of being as the Angels of God and consorts of the glorious vnspotted Lambe to encourage vs vnto chastitie If with pleasantnesse or commodiousnesse of our present habitations he seek to detaine vs from the place of our appointed residence or discharge of necessary duties we haue the beauty of the new Ierusalem to rauish our thoughts with a longing after it to cause vs chuse the readiest way that leads vnto it rather then take vp our rest in Princely palaces If with honour he go about to entrappe vs or terrefie vs with worldly disgrace wee may contemnâ—â—he one by looking vpon that shame and confusion of face wherewith the wicked though in this life most honorable shall be couered in the day of vengeance and loath the other by fixing the eyes of our faith vpon that glorious promise made to all the faithfull Come yee blessed of my Father inherit the kingdome prepared for you If syrants by his instigation threaten vs with feare of death which is the vtmost of their despite Faith sets another before our eyes whom we must feare more then such as can only kill the bodie If with sicknesse and languishment we may by Faith feele the inward man daily grow as the outward man decaies Finally let him assault vs what way he can the affliction can be but light and for a moment in comparison of that excellent and eternall weight of glory which we hope shall be reuealed of which hope Faith is the onely substance These are the rootes of reformation in life or manners whose seuerall branches will spread themselues more at large in the Article of euerlasting life Here it more concernes to confirme and illustrate our former inferences by sacred rules and instances subordinate to the late description of Faith 2. That Faith is appointed as Guide and Generall to all Christian vertues ordering and marshalling euery affection as is fittest for Gods seruice is implied in these speeches of the Apostle By it the Elders obtained a good report without it impossible it is to please God As the successe of resolute souldiers valour is the generals praise so is the effect of euery other worke or commendable quality here ascribed to Faith as their director or chiefe commaunder Had it been possible vnto them or were it so yet to vs without faith to make or prosecute a choice of true good or settle our desires aright no doubt our workes though imperfectly yet truly conformable vnto Christs should for his sake be acceptable vnto his Father who is so well pleased in him that for him hee cannot but be pleased with all that are in what degree soeuer truly like him The fundamentall act or radicall qualification of Faith for the formall generall seruice is the stedfast acknowledgements of Gods Being and Bounty For he that commeth to God must belieue that he is and that hee is a rewarder of them that diligently seek him This is a transcendent maxim wherein truth and goodnesse are so apparently coincident that to Assent vnto it as true and not as good to the party assenting implies an euident contradiction For if the rule of strict iustice be obserued the hire must bee as worthy the labour as the labourer the hire But where reward is properly an act of bounty or liberality it must exceede the worth of any paines vndertaken for obtaining it And being such once proposed it instantly allures the minde to motion
parens terra est lapides in corpore terrae Ossa reor dici iacere hos post terga iubemur The earth no doubt our mother is for earth all flesh doth feed She hath her bones these are stones which in her body breed These we are backwards bid to throw as Sowers do their seed Or as Hercules detesting the inhumanity of humane sacrifices offered vp painted insteed of liuing men vnto his false gods so some such image of young Isaac as Michal made of Dauid attired in his cloathes or some youngling â—ut of the flock purposely inuested with his name would to most aged fathers haue been a sacrifice good enough for their God This or like conceit being supposed a cunning sophister would haue found a falacie â— rebus ad voces a Critique would haue relieued himselfe from the etymology of Isaac name as some heathens in like case haue done from a difference in the accent For whereas their gods had prest men vnto their seruice expecting euery yeere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sacrifice these cunning muster-masters by alteration of a prick of tirtle substituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 candles in their places fit burnt offerings for the powers of darknesse Or some doting Sire of our daies wherein ardent zeale to true religion and excessiue loue vnto children consort together as man and wife though forward to professe as great obedience as Abraham made shew of would haue communicated this secret to the tender hearted mother and with her ioint voice thus haue descanted vpon the oracle Is God almighty so vnconstant or vnkinde as to giue a iewell and take it againe Nay sure he meant not Isaac our only sonne but as laughter is his name so since his birth hee hath been our onely ioy Doubtlesse wee haue surfeted of mirth and iollity in his presence and God it is likely will speedily take him from vs vnlesse wee learne to vse his blessings better and redeeme him with some other sacrifice And what can we offer more acceptable vnto our God then the sacrifice of a broken and a contrite heart Let his picture a Gods name burne to ashes and all our mirth laughter and pleasure perish with it let the rest of our wearisom pilgrimage here on earth consume with sorrow mourning for him as if he were dead indeed Though a sonne and heire we haue in whom we may take as much ioy and comfort as any of our neighbours can in theirs yet we will be as if we had none 7. Should God by his owne immediate voice call such as make most conscience of obedience in hearing his Word to offer a Sacrifice that should not cost them halfe so deare as Abraham did the examination whether this spirit were from heauen would be so scrupulous so long time would be required for better information of their vnderstandings that oportunity of doing what was commaunded would slide away ere their resolution setled But he whose faith hath got the mastery ouer his carnal affections in other conflicts as Abrahams ere this temtation had done shall vpon the first proposall know those warnings to be from God which others distrust and so relent in the triall albeit he that made them their soules exact the exercise or practice onely of their faculties But former negligence in fulfilling his manifested will addes guilt to present ignorance which cannot excuse subsequent diffidence or disobedience Euen where diuine precepts are as plaine as peremptory for the generall if we aduenture on their practice it is for the most part but vpon such termes as the late mentioned heathen couple did vpon that interpretation of the oracle which themselues had framed Coniugis augurio quamuis Tricenia mota est Spes tamen in dubio est adeo coelestibus ambo Diffidunt monitis sed quid tentare nocebit Though Pyrrha somewhat moued is with louing husbands spell Yet hope hangs doubtfull twixt them both too weake distrust to quell But sith no il can come therof to try must needs do wel Were it no harme or losse to trie we could perhaps affoord as great paines as they did and as little hope did the issue depend vpon our firme Assent to that diuine oracle God is able of stones to raise vp children vnto Abraham But true beliefe of matters spirituall as it presupposeth difficulties in attaining the principall end whereto it directs vs so it includes a forwardnesse in the choice alacrity in the attempt constance and confidence in prosecuting the meanes that leade vs to it An act it was of true and liuely faith in Saint Peter to go vpon the water vnto his master in whose construction neuerthslesse to cry out when a great waue came against him did argue a defect in the quantity as vnable to ouermatch the extremity or vtmost degree of naturall feare Why didst thou feare ô thou of little faith But to preuent quell or moderate the fits or extremities of passions or affections in like extraordinary temptations an extraordinary measure of faith though sincere and liuely is required whereas our purpose in this place onely was to shew by instances that the soueraignty of faith if it be truly Christian or such as Saint Paul commends and ascribes iustification vnto must bee absolute and vniuersall in respect of euery habituall desire or affection that can oppose it though most naturall in bred or deare vnto vs. 8. Though the obiect of Abrahams temptation was more furious and terrible to resist in the very brunt yet that which Moses afterwards ouercame was more likely to seduce vnto disloialty The prosperity he did enioy and pleasures he might haue tasted in Pharaohs court are as apt to bewitch or charme as death of dearest friends to terrifie the mind of man from going forward in obedience The one vsually disenables vs to follow that in practise which wee acknowledge for good in speculation the other so corrupts our iudgements that we cannot discerne true good from false Abraham resolued to kill his only child and Moses as it were to strangle his louing wife that borne of his flesh had been bred in his bones and nursed in his bosome when he was not maister of his owne will or affections Yet when he came to age sayth the text hee refused to be called the sonne of Pharaohs daughter and chose rather to suffer affliction with the people of God then to enioy the pleasures of sin for a season Euen to rebuke or reproach for Christs cause hee assented as good to him yea better then all the treasures of Egypt not that rebuke is such in it selfe but as it is the meanes to attaine euerlasting life or grounded vpon the internal pledge of those ioies which he saw only a farre off we nearer hand were not the prouerbe fulfilled in vs that the neerer Christs Church comes to vs the farther wee go from it But as the distance to this faith full seruant of God was greater so his sight was the
as true and good whilest considered onely in themselues without oppositions of such matters as they much value So our Sauiour telleth vs that some when they haue heard receiue the word with ioy and for a while belieue but in time of tentation depart and Saint Iohn that euen amongst the Rulers many belieued on him By true and liuely faith rooted in the heart So Bellarmine would perswade vs or otherwise wee might make the Scriptures as a nose of waxe or alter the nature of sacred phrase as wee do counters in accompts Yet if they had in heart belieued vnto righteousnesse they had confessed with their mouth vnto saluation but sayth the Euangelist because of the Pharisees they did not confesse him least they should be put out of the synagogue And was not this to be ashamed of him and of his Gospell before men And whosoeuer is so affected belieueth not in that sense the Prophet speakes whosoeuer belieueth on him shall not be ashamed for vnlesse he acknowledge them in that day they shall not only bee ashamed but confounded with vnbelieuers yea the very reason the Euangelist giues why they did not confesse him condemns the Cardinals glosse either of great folly or impietie For sayth he they loued the prayse of men more then the prayse of God vnto which latter they had assented as much better had they so belieued as our Sauiour meanes when hee demaunds of the Iewes How can ye belieue which receiue honour one of another and seeke not the honour vvhich commeth from God onely Ere our faith become such as layes sure hold on life for of such in that place he speakes wee must Assent vnto the honour that comes from God alone as so much better then that we receiue of men that the later must seem as nothing in coÌ„parison of the former The same word beliefe oft-times is taken not only as it includes these last degrees or proper differences of Assent vnto diuine truthes but as it is accompanied with it essentiall properties or with such works as impulsiuely are from it though proper acts or exercises of other vertues faculties or affections whence they spring as from their naturall roote wherein they reside as in their natiue subiect The places are obuious to euerie one conuersant in Scriptures The like latitude of perfection whether from difference of essence or diuersitie onely in degrees knowledge or vnderstanding in the vse of sacred writers admits Nor did Saint Iohn in that speech He that sayth hee knoweth God and keepeth not his Commandements is a lyar contradict our Sauiour where he supposeth that many know their masters will and do it not For the disciple speakes of true and perfect knowledge the Lord of knowledge externall or imperfect The same analogie the Fathers retaine in the vse of beliefe or faith That the Pontificians can alledge their testimonies to proue faith may bee separated from works or charity is as little pertinent to the point in question betwixt vs and them as it would bee in the schooles to vrge the authority of late Philosophers that stones and mettals did not growe or that trees and plants had no locall motion against him that out of Aristotle did maintaine all bodies endued with life were capable of growth and diminution or all with sense of locall motion He that holds the former conclusions would account stones and mettals amongst bodies inanimate and trees and plants amongst vnsensitiue Now our question is not of euery sort or degree of faith but of that by which the Iust doe liue That no Father did affirme it should be without fruites or workes of holinesse is more then my small reading in them can secure me to affirme albeit reason I haue none to thinke otherwise but iust cause so to presume by the places our aduersaries alleadge so idle they are and impertinent Howsoeuer I dare vndertake for our assertion to bring three Fathers for one or testimonies thrice as many out of the best approued as any Iesuite shall do for his And because some of them scramble at some scattered sentences in Cyprians vvorkes or others fathered vpon him I will instance at this time in him especially the rather because he sealed the truth of his profession with his blood and had least reason to bee partiall for Faith against Charitie of whose abundance in his heart euery letter in his writings almost is a character yea so he esteemed of it that hee thought it impossible for him to prooue a true witnesse of Christ though dying in his cause if hee had liued without brotherly loue How doth hee say he belieues in Christ that doth not vvhat Christ hath giuen him in charge to doe Or how shall hee ataine to the reward of faith vvhich vvill not faithfullie keepe his Commaundements And againe Seeing to see Christ is our ioy nor can our ioy haue being vntill we see him what blindnesse of heart what mad nesse is this to loue the grieuances the paines and miseries of this world not rather to make hast vnto that ioy which neuer can be taken from vs Yet all this beloued brethren comes to passe because wee haue no faith because none belieues the truth of what God hath promised who is true whose word is eternally sure to belieuers If a graue man and of good note should promise thee any thing thou wouldst rely vpon his promise thou wouldst not belieue thou shouldst be deceiued or disappointed by him whom thou knowest to be constant in his words and deeds Behold God speaks to thee and â—ost thou perfidiously wauer through incredulity of minde God hath promised thee at thy departure out of this world immortality and eternity and dost thou doubt This is to be altogether without the knowledge of God this is to offend Christ the master of the faithfull vvith the sin of incredulity this is to haue a place in the Church and to be without faith in the house of faith The like hath Bernard who speaking of the victory that is by faith thus resolues flesh and blood moouing doubts to the contrary Perchance it may tempt some in that they see so many acknowledging Christ to bee the Sonne of God still entangled with the lusts of this world How sayth the Apostle then who is he that ouer commeth the world but he which belieues that IESVS is the Sonne of God vvhen as the world it selfe belieues this truth yea do not the very diuels belieue as much and tremble but I reioine Dost thou imagine that he reputes CHRIST for the sonne of God whosoeuer hee be that is not terrified with his threats that is not allured with his promises which obeies not his commandements and rests not satisfied with his aduise doth not such a one albeit he professe he knowes God deny him by his deeds Valentian notwithstanding would perswade vs that the Fathers when they say faith without works is dead would onely giue vs to
trickes of Monckes and Friers to cousen the people by making images wagge or seeme to speake may serue as an embleme of that imposture or Gull which Satan by Gods iust iudgement hath put vpon their subtilest wits in this argument These Couseners made the people ofttimes thinke some Saint had moued or spoken when a knaue did stirre the image or vent his own vnhallowed breath through it or about it and Satan makes them beleeue they are moued by the spirit of God in such actions as are not enspired by faith but thrust vpon them by his wicked Angels Workes of charity they esteeme all such as outwardly resemble the actions of Christ or his Saints though conceiued not by faith but vpon other motiues as motion infused by art may to the eye of man exactly counterfeit motion naturall This is a maine branch of that great mistery of iniquity For by this error as their faith is neuer reuiued so their workes though faire and pompous in outward shew and such as would be most pleasant vnto their God did they spring from minds and affections renewed by liuely faith being superadded onely to this dead faith neither can perfect it nor receiue perfection from it but become like sweet flowers vsually put vpon dead corps the sent of whose corruptions hinder they may for a time but surer at length to participate thereof then communicate their fragrancieto it 10 It is a contemplation very profitable to marke what troopes of errors may issue from one place of scripture mistaken and how priuate opinions conceiued through ignorance and conceiued by negligence are oftimes established by wilfulnesse of publike authority for who but a schooleman that considers morall propositions in scriptures as if they were mathematicall definitions or indemonstrable principles no whit dependent of what went before or comes after could not at first perusall haue obserued that Saint Iames had a purpose in that Chapter to taxe his pupils as well for want of true faith as of good workes yea the workes they did to be nothing worth becouse not wrought by faith had without all respect of persons or partiality in the Law of God But the Romanist not obseruing what is a point most cleare that vniforme fidelity or faithfulnesse in all commaundements of God is the very formall effect of that faith which was in Abraham and Saint Paul so much commends First takes that dead and vaine faith Saint Iames disproues to be the same with that Saint Paul so much commends and consequently to this error denies iustification by faith but as it is informed with charity which is as much as to say we are iustified by charity and not by faith and vnto these two errors annexeth a third most pernitious concerning the nature of workes which either not conceiued by such vniformity of faith as Paul requires or not managed by a paralel vniformity become altogether Iewish and their best righteousnesse that practise them like the righteousnesse of the Scribes and Pharises Lastly to reare vp a roofe euery way answerable to the foundation they leade vs from the Gospell vnto the Law and make the eternall couenant made vnto mankinde in Christ subseruiant to the couenant made with our first parents as shall be demonstrated against them in the Article of the last iudgement And what other consequence could one expect of this error whereto noe other could be paralell which makes Charity the forme or workes the spirit of faith yet that not onely their best priuate writers but their Church representatiue is tainted with this stupide heresie this decree of the Trent Counsell will serue as a testimony vpon record If any man shall auouch that as oft as grace is lost through sinne faith is alwaies lost together with it or that faith which remaines after losse of grace to be no true faith although no liuing faith or the man that hath faith without charity to be no Christian Let him be accursed 11. If these curses could hurt any Saint Paul should haue the fulles measure of them for questionlesse he neuer thought such faith as hee commended could remaine without grace or integrity of conscience Saint Iames I thinke should hardly escape vnlesse he would subscribe to this conclusion that the Diuell was a Christian And were Scotus Ockain or Swisset now aliue they would find all the Iesuites in the world play for these hundred yeares to hold the contrary and defend the Trent Councell in this decree For such faith as the Councell requires to make a Christian may be yea is in the worst kinde of Diuels albeit Valentian hath laboured to find this difference That faith without workes or grace is in men the gift of God so is not the faith of Diuels No more was this answere of his suggested by Gods spirit or the spirit of truth For not to question whether such dead faith as Saint Iames speakes of be the gift of God or no but rather supposing it were this argues a difference onely in the cause none in the essence nature or quality That God created wants in the beginning doth not argue they were of a more excellent nature then ordinary Lions not created but propagated by nature are now of And if the quality of faith be the same in the Trent Councels Christians and in Diuels Valentian doth rather wrong the Almighty in making him the Author of it in the one then prooue either it or his owne cause to be the better by saying it is the gift of God For though it be his gift and yet may be without grace or charity and without these of necessitie as vnfruitfull as the faith of Diuels both which Valentian grants it is no more auaileable to make a Christian then the faith of Diuels is Nay in that it may be without workes theirs is more fruitfull then it for as Saint Iames tels vs theirs workes feare and trembling in them were that faith which the Trent Councell makes the forme of a Christian so operatiue in it nature it could not be as is obserued before without workes or charity For if it wrought a trembling feare of his power it would worke a reioicing loue of his mercie and impell them as to auoid the stroke of the one so to embrace the gentle strokings of the other Their owne writers obserue that to feare God in the language of Canaan is to worship him and is it lesse to beleeue in him then to feare him To conclude what ancient father is there which should not be accursed if God did not blesse where these Trent Fathers curse For though their charity would not suffer them to depriue any professing true religion of that title wherein he ioied the name of a Christian because they knew not what faith they had in their hearts yet few of them but indefinitely auouch thus much That he falsly vsurps the glorious name of a Christian or faithfull man which is not faithfull in Gods commandement
better speed let vs begin this search with serious deprecation of such bewitching thoughts as are apt to surprise soules much addicted to their case and make them dreame the first professors of Christianity were so long to wrostle with flesh and bloud and to indure a warre so lingring and terrible with powers and principalities that we their successors might enioy such peace and ease as their persecutors did or to be able to hold such a hard hand ouer Christs enemies as these haue done ouer his friends as if the former contention had bin only for earthly soueraignty security from danger or immunity from voxation Christ came not to send such peace into the would but rather to continue the warre then kindled to the would end And euery faithfull soule must in one kinde of seruice or other make accompt to abide her fiery triall and approue her selfe a true consort to the Bridegroome her head in the afflictions he sustained on earth ere her nuptiall triumphs be celebrated in heauen The exiled Poets words vnto his trusty wife commutatis commuâ—andis may be a fit poesie for the Spouses wedding ring Esse bonum facile est vbi quod vetat esse remotum est Et nihil officiss nupta quod obstat habet Cum Deus intonuit non esse subducere nimbâ— Hoc demùm est probitas hoc socialis amor An easie matter to bee good whiles will thereto is not withstood Whilest no temptation doth befall which from her charge my Spouse might call But Souldier-like to bide the shower while Caesars frowne and heauens do loure Loe this is that true sociall loue which best becomest my fairest Doue The perpetuity of these truthes That the world as it is vsually taken for the greater part of men or for the wealthier or more potent is continually set on wickednesse growing rather worse then better by long continuance that the reward prepared for the faithfull now liuing and such as haue been persecuted in former times is one and the same That God is no acceptor of persons times or nations might giue vs the reason of that conclusion whose truth experience will easily teach the obseruant That it is a matter at al times much what alike hard to be a Christian in sincerity of heart although by alterations of lawes and customes change of earthly powers aspects and other innouations which the reuolutions of time bring forth such points of Christianity as vnto the antient haue been most hard and dangerous become to others most safe and easie and contrariwise such as were to them most easie become most hard and dangerous vnto vs. To be a Christian in heart and conscience was more safe and easie in the primitiue Church then to be one in name or profession The same strength of faith which armed them with resolution to breake through the very first ranckes did fully enable them to passe through all the pikes the diuell the world or flesh could pitch against them The very name of a Christian was charged with all the odious imputations or disgraces others could inuent as most distastfull to flesh and blood it exposed the good name of true professors to reproach and infamie it marked their bodies vnto butcherie and signed their lands and possessions to confiscation and spoile and what is it besides the feare of these inconueniences or loue of contrary contentments that vnto this day hinders any man from being entirely such in all his deeds and actions as he makes shew of in profession But now the front of that maine battaile which onely was terrible vnto them is wholy turned in show for vs. To be a Christian outwardly is not onely a matter of no difficulty but not to be one so farre at least is both dangerous and disgrace full Yet such is the cunning of the worlds great Generall that euen in this respect to be entire Christians inwardly and in syncerity of heart becomes ofttimes altogether as hard for vs as it was for our predecessors to make profession of Christianity they were placed before the pikes and we betwixt them For the title becomming once generally glorious and common to all the wise men after the flesh the mighty and noble which before oppugned our calling will now be principall sharers in the glorie of it and thinke it no small disparagement to their dignities not to be arbitrators of others demeanures or resolutions in particular businesses or duties subordinate to the generall fundamentall principles of this royall profession Hence many of vs the seeke to be Christians in truth and deed become obnoxious to that distraction of minde from which the primitiue professors were free They suspected the customes or fashions of the world were not tempted with them to doe ought that might seeme preiudiciall to practise of duties enioyned by Gods law or vnto any particular rule or precept of their Sauiour If any doubt did arise about matters of opinion in religion they vsed the iudgements of such as were most spiritually minded and of knowne skill in such businesses Euen matters of ciuill wrong they might not try before the wicked and vngodly But now to repute any professing the name of Christ enioying great place in Church or common wealth for such is a slander may bring euen Gods messengers themselues within the compas of Scandalum Magnatum to dissent from them in opinions or disallow their pactise by profession of coÌ„trary resolution is though in alower degree very dangerous Whence with most moderne Christians it is oft so in cases of conscieÌ„ce as it would be with those Artists that hauing learned Philosophical rudiments or some naturall experiments of others should still be subiect to their authority for deduction of particular conclusions or Corallaries whereto perhaps their skill in logicall argumentations doth better enable themselues The examples of great men often allure and embolden vs their exhortations or iniunctions often impell vs to goe though not expresly against our conscience for these vsually yeeld vnwittingly to temptations yet directly against such sacred rules as should commaund our consciences and would easily haue wonne our Assent vnto them before any authority or power of man had we liued in those times wherein the rich did blaspheme the worthy name after which we were named and drew the professors of it before the seates of iudgement It is alwaies more easie for a resolute spirit to resist the despitefull oppositions of open though potent enemies then for an ingenuous minde to auoide the snares of seeming friends especially if set by his betters in the same profession and yet ingenuous resolution in all causes good and honest is the true edge and temper of a faithfull Christian None thus qualified but will more feare the censure of such as are by his country lawes and Christian constitutions his lawfull superiours then the curses or Anathemaes of an Aliant though a Monarch and able to doe him greater bodily mischiefe To giue others warning
CHRIST as we doe but terminated his beliefe vnto the generall mercie and prouidence of God whereof the great mystery of the incarnation was the principall branch and CHRIST IESVS in the fulnesse of time exhibited in our flesh the visible fruit of life which that other IESVS did but hope for as yet in the roote not distinctly knowing it nor the vertue of it but ready actually to embrace it and feed vpon it whensoeuer it should be brought forth For as much as I haue obserued out of this speech is implied in the exegeticall repetition of it He that belieueth the Lord taketh hâ—ed to the Commaundements and hee that trusteth in him shall not be hurt there shall no euill happen vnto him that feareth the Lord but in temptation euen againe he will deliuer him 3. That wee may practice what is commaunded and yet not keepe the commandement Saint Iames hath put out of all question If yee fulfill the râ—iall Law according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well But if ye haue respect to persons ye commit sinne and are conuinced of the Law as transgressors For whosoeuer shall keepe the whole Law and yet offend in one point is guilty of all This fulfilling of the Law or keeping of the commaundements which as Solomon saith is the whole man or the whole duty whereunto man was ordained the complete and perfect Christian vertue consists of two parts a bodie and a soule The bodie is the doing of what the written Law commaunds whether by acts positiue or inhibitiue the soule is the reason or internall law of the minde which impels seuerall faculties to such acts or workes For to speake properly and scholastickely all performance of good workes commaunded or forbearance of things forbidden spring not immediately out of faith as the truncke out of the roote the branches out of the truncke or the fruit out of the branches But as the fruits of righteousnesse are of seuerall kindes and qualities so haue they seuerall faculties or affections for their proper stockes out of which they grow The auoidance of adultery fornication or whatsoeuer pollutions of the flesh with the fruites of holines contrary to these vices spring immediately from the vertues of temperance and chastity Abstinence from murder with the acts of mercy opposite to the seuerall branches thereof flourish out of the affection or vertue of humanity courtesie gentlenesse or the like So haue the acts of the affirmatiue precept contained in that negatiue thou shalt not steale as of euery other Commaundement whether positiue or inhibitiue a peculiar habite or inclination out of which they bud yet as all motion is inspired from the head albeit we goe vpon our feete or moue our hands or other member to defend our selues or serue the necessities of nature So although we are truely said to walke in Gods waies to fight his battailes or doe him seruice when we vse any facultie or affection to his glory yet is our firme assent vnto his good will and pleasure reuealed vnto vs by the doctrine â—f faith as the animall faculty which impels vs to these exercises Hence as we gather the body is dead if it want spirit or motion so as Saint Iames implies the image of God and his goodnesse or to vse another Apostles words the forme or fashion of CHRIST IESVS in vs is without life vnlesse our faith and assent vnto them haue this soueraigne commaund to impell and moue euery faculty to execute that part of Gods will whereto by the doctrine of faith it is designed And yet as the exercise of outward members increaseth internall vigor and strength and refresheth the spirits by which we moue so doe the acts of euery faculty vertue or affection righly imploied perfect faith not by communication or imputation of their perfection to it as the Romanist out of his doting loue to his faithlesse charitie dreames but by stirring vp exercising or intending its owne naturall vigor or perfection Vnlesse euery practique facultie receiue this influence from liuely faith or from the image of God or Christ which it frameth in our mindes and proposeth as a visible patterne for ouâ— imitation in all our workes thoughts and resolutions dâ—cimur vt neruis alâ—enis mobile lignum we may be operatiue as puppets are nimble in outward shew but our seeming workes of charity or best other we can pretend will be as a pish and counterfeit as their motions neither in their kinde truely vitall But as puppets are mooued wholly at his direction and bent that extends or slackes the strings whereon they dance so are our soules carried hither and thither as the diuell the world and flesh or our owne foolish affections â—osse them vsually excessiue where they should be sparing and there most sparing where they should exceed This difformity was most apparent in their workes whose reformation Saint Iames seekes for destitute of all good workes most of them were not but onely of vniformity in working They had learned to giue honour not verball but reall where honour was due duty and good respect to whom such offices belonged The rich and men of better place and fashion they did friendly and louingly entertaine which was a worke in it nature good and commendable but their abundant kindnesse towards equals or superiours became as a wen to intercept that nutriment which should haue descended to other inferiour members of CHRISTS body and by these outward exercises of magnificence their internall bowels of compassion become colde towards their poore brethren whom principally they should haue warmed and refreshed Yet such defects or difformities in their actions these halfe Christians halfe gentiles true hypocrites hoped to couer with the mantle of faith whose nature vse and properties they quite mistooke That they were not without workes the world might witnesse and no question but these enterteinments were intended as feasts of charity and with purpose to winne the fauour of the great ones with whom they liued to their profession in which respect their kindnesses might well seeme vnto themselues exercises of religion as the like doe to many of the best sort amongst vs when there is any ground of hope for gaining furtherance and countenance to good purposes as indeed with such references they are if done in fath but that this difformity in these mens workes did proceed from a precedent defect in faith is manifestly implied in that the Apostle seekes their reformation by reducing them to such an vniformity in working as can proceed onely from such true and liuely faith as hath beene described For the rectifying of faith it selfe he expresseth vnto them the exemplary forme or patterne first of the imitable perfection of the godhead then of that which is in CHRIST of both which as hath beene obserued true faith in the minde is the liue operatiue image and must imprint the like character vpon inferior faculties or affections ere their
Of Bellarmine therefore we demaund why Saint Paul should instance in Abraham his purpose being as he and all his fellowes agree onely to shew that the first iustification is not attained by workes but by faith For inferring this conclusion the iustification of Rahab had beene more sit for in Saint Pauls dialect shee receiued the messengers by faith being as Bellarmine graunts destitute of all grace before But thus he answeres As Paul when he spake of the first iustification brought the example of Abraham which belonged to the second to prooue a maiori that no vniust man is iustified by workes without faith seeing iust Abraham was not made more iust by works without faith so Saint Iames when he spake of the second iustification where by a iust man becomes more iust brought in the example of Rahab which was per tinent to the first iustification where by an impious or vnregenerate man becomes iust to shew a maiori that a iust man is made more iust by workes and not of faith onely seeing Rahab of an harlot was made iust by workes not by faith onely For it is very probable shee was not onely an harlot but an infidell before such time as shee receiued the messengers but from that time to haue beleeued in God as being prepared to iustification by that worke of mercy yet so as that good worke done by faith was not simply meritorious of iustification but imperfectly and by way of congruity 5. Surely this Authors ill will vnto vs was greater then either the loue or reuerence he bare vnto Saint Paul vpon whose words least they should seeme to fauour our cause too much he labours to foster a meaning as ridieulous as thwart and contradictory to his purpose as the Diuell himselfe could haue deuised howbeit to acquit himselfe from suspition of partialitie or particular spleene against Saint Paul he spares not to father a sence and meaning altogether as foolish vpon Saint Iames as if the like palpable abuse offered to him had beene a satisfaction sufficient for the wrong done to his fellow Apostle The reader in the meane time cannot but hence take notice vnto what miserable plunges our aduersaries in this point are put when the sonnes are thus enforced violently to sumble against their mother fallen by dashing against the stone of offence to men Iewishly minded but the onely sure foundation of life to such as seek saluation aright as also how one absurditie suffered to passe by publicke authority imboldens inferiors to forge licences for a thousand The Trent Councell ignorant of any better hath giuen faire hints vnto her children for reconciling the former seeming contradiction betwixt S. Paul and Saint Iames as they expresly doe That S. Paul when hee affirmes we are iustified freely by faith without workes must be vnderstood of the first iustification whereby wee receiue grace without any worth or merit precedent S. Iames when he affirmes we are iustified by workes and not by faith alone implies the increment of grace or righteousnesse in the godly But what had Saint Iames to doe with this second iustification when as the parties whom he proposed to refute had altogether erred from the first Did hee intend they should accumulate iustifications as we doe degrees in schooles and be twise iustifyed at once Suppose hee did yet must the second iustifycation go in order before the first Or admitting hee spake ambiguously or indeterminately of both and authorized the Church when any controuersie should arise to dispose of his voice for either as shee pleased yet what instance could worse be fit the second iustifycation whereto the Romish Church applies his meaning then Rahab who til that time as Bellarmine grants was not onely an infidell but an harlot and therefore an impious person destitute of grace and if she were iustifyed or obtained the grace of iustifycation by this work done in faith without grace as the same writer glosses vppon this text how shal we reconcile him to the Romish church which hath peremptorily determined that the grace of iustifycation is not obtained by workes and to this purpose cites that of Paul If it bee grace then is it not of workes otherwise grace should be no grace Vnto this difficulty which thus diuides the tongs of Babell our answere is casie and consonant to the perpetuall voice of Gods spirit Rahab was iustified according to Saint Iames his minde this is presumed as iust or iustifiable as well by workes as by faith because her workes were a necessarie part of that inhere â—t righteousnesse which must be in euerie one that liues by faith for though wee liue by faith onely yet onely the Iust so liue This no way contradicts Saint Paul because she did not seeke saluation by workes but did therefore worke that shee might lay sure hold on Gods promises onely by faith which is alwaies as vnable or vnapt to iustifie to sue for grace or apprehend Gods mercies aright as it is to work when occasion is offered More repugnant is this distinction of iustification first and second to Saint Pauls minde or purpose or suppose though he did not entend or acknowledge it his discourse notwithstanding might admit of it there is lesse reason why his words should be retracted as Bellarmine doth to the first iustification then why those words of S. Iames of works a man is iustified and not of faith onely should be extended to the second or if Pauls might in part be appliable to it Dauid and Abraham which he makes the maine ground of his dispute are the most vnfit instances that could haue been chosen in all the Scriptures Abraham our aduersaries grant was iust before his beliefe of that promise which was imputed to his for righteousnes yet then reiustified not by workes though not without faith as Bellarmine minceth but by faith without workes as the Apostle strongly and peremptorily inferres For to belieue Gods promises concerning the birth of Isaac was the sole act of Faith yet by this act was Abraham iustified not the first time as Bellarmine grants Wherefore Faith without workes did iustifie him the second time vnlesse hee take iustification otherwise then S. Paul there doth And if this verie same Scripture which sayth Abraham belieued God concerning Isaacs birth and it was imputed vnto him for righteousnesse were as Saint Iames auoucheth againe fulfilled in the offering of Isaac he was iustified the third time onely by belieuing God not by his worke neuer accomplished if wee take beliefe and iustification in the same sence the holy spirit by the mouth of Paul doth in the Epistles to the Hebrewes and the Romans Though to offer vp Isaac in sacrifice were a work yet did Abraham offer him onely by faith because faith onely impelled him to this worke yea by the very same act of Faith which had beene imputed to him for righteousnesse Hee considered sayth S. Paul that God was able to raise him vp euen from
the dead from whence also he receiued him in a figure And as hee staggered not at the first promise concerning his birth through vnbeliefe so neither did he now dispute with God about the lawfulnesse of his act nor reason how he should be raised againe Iustified he was at both instants by his beliefe not as terminated to his worke or to the possibilitie of Isaacks birth and resurrection but as through them it found accesse to his birth death and resurrection whom Isaac prefigured Hauing performed Gods will in obeying his Commaund to sacrifice his onely sonne hee patiently expected the promise concer-cerning his Redeemer whose incarnation whose sufferings and exaltation are obiects of Faith not of works effected by God and not by man although to the like application of their benefits the right works as were in Abraham be most necessary seeing true beliefe of this promise as in the first section was declared virtually includes the same minde in vs that was in CHRIST a readinesse to doe workes of euery kinde which notwithstanding are no associates of Faith in the businesse of iustifycation Not to bee weake in faith not to doubt of the promise through vnbeliefe to be strengthened in faith to be fully perswaded that bee which had promised was able also to performe were pure acts of faith though virtually including works as proper thereto as forcibly excluding all other vertues from sharing with it in this businesse as can possibly bee conceiued yet sayth the Apostle euen for these acts late mentioned it was imputed to him for righteousnesse How preposterous then and basely shuffling are the glosses put by Bellarmine vpon the Apostle in this place as if his purpose had been to shew that the impious and vniust could not be iustifyed by workes onely because Abraham though iust before was not made more iust by meere workes without faith when as he leuels his whole discourse to the cleane contrarie point maintained by vs That seeing righteousnesse was imputed to Abraham by faith and not through works none after him should in this life at any time whether before or after the infusion of grace or inherent righteousnesse presume to seeke or hope for like approbation from God otherwise then onely by faith Thus much the Apostle hath as fully and plainly expressed as any ingenuous Reader can desire Now it was not written for his sake alone that it to wit the strength and full assurance of his faith was imputed to him sorrighteousnesse but also for vs to whom it the like faith shall be imputed for righteousnesse if wee belieue in him that raised vp IESVS our Lord from the dead The ground of the Apostles reason or similitude here mentioned wherein the force and strength of our argument is included supposeth all our righteousnesse whether actuall or habituall should bee as vnapt to attaine euerlasting life or saluation which is the end of all graces bestowed vpon vs as Abrahams decrepit body was to produce so many nations yet as he onely by belieuing God who was able to effect thus much and more obtained the promise and was blessed with more children from Sarahs dead wombe then the most fruitfull Parents that liued before or should come after them so wee onely by like firme beliefe in the same God which raised vp our Lord IESVS CHRIST from the dead shall bee partakers of the promise made in him heires of eternall life whereto seeing our inherent rightcousnesse hath no proportion it must for this reason still be sued for as a meere gift of God farther exceeding all desert of any supernaturall grace in vs then the mighty increase of Abrahams seed did the strength of his decaied nature 6. The first spring of all Romish errors in this argument issues out of their generall ignorance of Saint Pauls phrase amongst many of whose sayings seeming hard and incompatible with their schoole conceits that Rom. 4. of Gods iustifying the impious and vngodly ministers greatest offence and causeth them to inuert the course of their diuinitie quite contrary â—o the Apostles methodâ— To pronounce him iust that is internally impious and vniust cannot in their schoole learning stand with Gods truth but to make him which ere while was by nature vniust and impious inherently and perfectly iust by plentifull infusion of grace is an argument as they deeme of his goodnesse no disparagement to his iustice as perchance it were not might wee iudge of his purpose to saue sinners by the rules of humane reason neuer consulting the Canons of life But if wee conceiue of Gods grace by his comments in whom it dwelt in great abundance this verie conceipt of being iustified by its inherence includes extreame antipathy to the nature and vtterly peruerts the right vse of it as to restraine thâ—â— same Apostles speeches to the first iustification or prime infusion of inherent righteousnesse which is the necessarie consequent of the former error is coÌ„tradictiously to contest with the spirit by which he vttered these diuine Oracles For if belieuing him which iustifies the impious were imputed for righteousnesse vnto Abraham after he had been for a long time more righteous then the ordinarie sort of Gods Saints or Elect Abraham all this while vnfaignedly belieued himselfe to be a sinner no way iustified in himselfe but seeking to be iustified by him who if he shew not mercie vnto sinners whiles they are sinners all mankind should vtterly perish Against this poisonous leauen wherewith the Pharisee first and the Romanist his successor since hath infected the bread of life and tainted the first fruites of Gods spirit S. Paul prescribes that Catholick antidote There is no difference all haue sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption which is in CHRIST IESVS Abraham was all his life time comprehended in this catalogue and is made by the Apostle as a perpetuall so a principall instance of that finall resolution Therefore we conclude that a man is iustified by faith without the workes of the Lawe Was hee then in no sort iustified by workes Yes hee might boldly contest as Iob did and euery godly man yet safely may with others for integrity of life and plenty of workes in which hee might iustly reioice or glorie yet with men not with God In this sense their resolution which say we are iustified by workes before men not before God is most true and warranted by that place of Saint Paul let them nothence deny or occasion others to forget that such integritie or comparatiue rightcousnesse to inherent is necessarily presupposed to iustification in the sight of God and doth not only declare our faith or iustification to men seeing it implies a contradiction in the vnanimous tenent of all reformed Churches to admit faith precedent and workes onely subsequent to the iustification whereof Paul here speakes His drift and scope in that third and fowrth to the Romans
despaire of saluation In that they make such grace the sole formal cause of iustificatioÌ„ without which as all grant there is no entrance into Gods rest a Romanists trust hope or beliefe of life eternall as possible to him must first be terminated in the same degrees vnto so full a measure of grace or righteousnesse as they require either as present or possibly future He that doubts as Bellarmine confesseth â—ll mâ—st haue iust cause to doubt whether hee bee perfectly righteous or no must of necessity conceiue equall doubt of his estate in grace He that knows as who throughly examining his own heart for any space together but may know he is not able to plead for his cause with God in iustice is bound to belieue his present want of sauing grace Hee that cannot raise his heart through consciousnesse of his often transgressions much deiected to these magnanimous hopes of euer being able to fulfill the Law of God is this distrust remaining by his blinde beliefe of the Churches infalibility in this decree bound finally to despaire of saluation or any good Gods mercies or his Redeemers blood can doe him VVee are content to take Bellarmines testimony as authentique against his fellowes that our arguments prooue his former conclusion It is safest to put our whole trust and confidence in Gods mercies the vndoubted consequence whereof is that the Trent Councell did erre perniciously in so resoluing this principall point of saluation as hath beene declared But it is a wonder to behold what miraculous reconciliations the imaginary vnity of the Romane Church can worke in Iesuiticall braines Bellarmine whether out of feare of sharper censure enforced to vse this miserable shelter or so dazled with the mysticall vnity of the inerrable Church that hee could discerne no difference betwixt the Trent Councells decree and his owne conclusion takes it as approued by the Romane Church because that Church allowes the same collect wee doe vpon Sexagessima Sunday As if because he now had captiuated his vnderstanding to thinke the Church is alwaies the same and cannot erre therefore the author of that collect must needs be of the same mind the Trent Councell was when as a greater part of their best Schollers about the time it was celebrated did in this point better accord with the Auspurge confession then with it Had the doctrine contained in that collect been exhibited to the Councell by reformed Churches it had bin as peremtorily condemned as any Article of Wikliffe or Luthers doctrine but now seeing it hath slept so long in their liturgy that the sufferance of it may seeme to argue a tacite consent or approbation of that Church into whose thoughts it neuer came the author of it though for ought they know a man as obnoxious to error as we are out of all question of our opinion in the point of iustification must be thought not to haue erred in coÌ„ceiuing that praier which the Church allowes his meaning rather shall bee quite contradictory to his words More then miraculous must the composition of that body haue beene which but one in it selfe should exactly haue symbolized with euery ingredient in olde chaos yet no lesse strange may the Iesuites temper seeme were hee not homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can infallibly belieue euery opinion held for this thousand yeares by that Church which in respect of faith and doctrine is but one after the same manner chaos was one huge masse of contrarieties and confusions in this respect better consorting with Iesuiticall faith which is but a prime matter or indeficient seminary of various treachery as the whole body of his religion is but a meere hogepoge of dictinctions CHAP. VIII How farre the Law must be fulfilled in this life of the regiment of grace of the permanencie of iustification what interruptions it may admit how these must be repaired or in what sense it may bee said to be reiterated That euery sin is against Gods Law though not incompatible with the state of grace 1. SEeing that iustification which is by faith in Christ so much pressed by S. Paul presupposeth that state of integrity or qualification for acceptance with God whereunto S. Iames requireth workes or to vse his words the fulfilling of the royall Law of libertie without respect of persons or reserued indulgence to our desire it will be necessary briefly to examine how far the Law may be fulfilled by vs in this life or which is all one with what measure of inherent righteousnes or sanctifying grace that faith which onely iustifies must bee accompanied Now seeing the Law is but the image of Gods will or of that internall Law of righteousnesse which was in Christ whereunto faith as hath beene saide includes a conformity such a fulfilling of the Law in this life as may witnesse our true imitation of diuine goodnesse noâ— in good will or minde onely but in good workes is in this life not onely possible but requisite We must be perfect as our heauenly father is perfect which speech of our Sauiour cannot be vnderstood according to the measure of perfection nor was he himselfe as man so holy and perfect as God his father but according to the truth of the proposition for vero nihil verius we must be as truely perfect and holy according to that imperfect measure which our polluted nature is capable of as God is according to the infinite or absolute perfection of holinesse yet are wee not holy after the same manner Christ was holy or Adam in the state of his integrity It is a very fit distinction vsed by diuines in this argument that there is a twofolde perfection one of parts another of degrees whereof the former is as necessary as the other impossible to all in this life The perfection of parts may in generall be illustrated by a childe or infant which though wanting the strength and agility hath the true life and right proportion of man in euery part and able in some sort to moue euery member it hath though not by perfect motion Strong sound men in Christ Iesus we canot be in this life yet altogether dead monstrous or mishapen wee may not bee Howbeit if wee apply this resemblance to the point in question it better fits that opinion of the Diuines of Colen which held mens righteousnes inherent to bee imperfect onely in respect of the quantity then the doctrine of reformed Churches which with our best righteousnes admit a mixture of sin inherent so as this perfectioÌ„ of parts according to their teneÌ„ts may more aptly bee compared vnto a childe indued with life and rightly proportioned yet subiect to some disâ—aâ—e or infirmity able to walke but depraued in all his motions alwayes pâ—one to stumble or fall The maner as wel of sins inherence in our nature after infusion of grace as of its concurrence in our actions shal be declared by Gods assistance in the seuenth
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
makes the body a sitte shop or receptacle for the humane soule which comes afterwards to exercise all her functions and operations in so doth the spirit vsually preorganize the heart for liuely and diuine faith to work the workes of God in it aright But as these workes are wrought immediately by faith though principally by the spirit which infuseth it so likewise is the heart organized by such morall or imperfect faith as they sometimes that had afterwards sinne against the holy Ghost but by it as the spirits instrument vsually preexistent to the faith which neuer failes or vnto the life of grace VVhatsoeuer may bee rightly ascribed vnto the man already regenerate in production of true fruits of the spirit as much I thinke we may giue without offence to our endeauours in framing this passiue capacity or disposition In the former after our regeneration wee are by consent of most diuines coworkers with the spirit of God albeit the works be of a supernatural quaility and so whatsoeuer we are we may without inconuenience be thought in the other it being of a nature as far inferior to the former works as the grace wherby it is wrought is to the spirit of sanctification But in what sense wee are said to cooperate with God by Gods assistance in it proper place where notwithstanding any captious or preiudicate surmise of this assertion it shall be made cleare that I giue as little to mans abilities in eyther worke as he that in reformed Churches giues the least But to our present purpose 2 The meere naturall man whether Infidell or carelesse liuer the excesse of his indocility supposed is so affected to the word of faith as a Barbatian that neither knows letter of booke nor other nurture is to ingenuous arts or liberall scienences Such as submit themselues to sacred discipline and heare the VVord preached with intention though but morrally sincere to profit by it are in this like little children or nouices in good literature that as these abstaine from sport or play for feare of chiding or whipping and follow their bookes sometimes onely for like motiues sometimes for shame least their equals should outstrippe them sometimes in hope of commendation or other childish reward so hee that is not yet but desires to bee regenerated eschews what Gods Lawe forbids but with difficulty and reluctance oft times for feare of ecclesiastique or humane censure sometimes vpon suspition rather then religious dread of plagues from Heauen hee addresseth himselfe likewise to the practise of affirmatiue precepts but vncheerefully and with distraction moued thereto either because he would not be vnlike those men whose vprightnes his conscience cannot but coÌ„mend or from som surmise rather then sure hope of diuine reward for so doing neuer from vniforme and sincere delight in the good it selfe enioyned or in the fountaine of goodnesse whence the iniunction was deriued Yet thus to be held in compasse and as it were bound to good outward abearance much auailes for bringing vs to our right mindes or for our recouery from hereditary madnesse from which our soules in some measure freed still take some tincture from the goodnesse of the obiects whereunto they are applyed and this restraint of desires or interposed abstinence from lusts of the flesh yeild opportunities or fit seasons for heauenly medicines to worke vpon vs which otherwise would proue but as good phisicke to full stomacks leauing no more impression of their sweetnesse in our mindes then wholsome foode doth in distempered or infected pallates The temper of the heart once seasoned with habituall grace is in respect of the word of faith like to a minde come to maturity in choicer learning and reaping fruits more sweet then hony or the pleasantest grape from seedes as bitter as the birch or willow so as now no bodilie paine or griefe not gout or stone or other disease can withdraw him from those studies vnto which smart of the rod in his yonger daies could hardly driue him To enforce or allure him to them vpon any other respects then onely for their natiue sweetnesse were as superfluous and impertinent as to threaten an ambitious man with honour or hiring a miser to fill his bagges with gold The fruits precedent and subsequent to true faith are in shape or outward forme as often heretofore hath been implyed the same but different in their taste or relish as also in their manner of production To abstaine from wrongs personall or reall from all pollution of the flesh to abiure ambitious proiects to mislike reuengefull wanton or couetous thoughts are fruits that may vniformely spring from that honesty and goodnesse of heart vsually precedent as we suppose to the internall renouation of the minde but must bee enforced as it were by art or externall culture The contrary positiue practises which â—esemble the workes of true sanctity notwithstanding all outward helps or enforcements of discipline good example or the like are seldome brought foorth without such testinesse or morosity as wee see in children breeding teeth whereas true faith alwaies brings forth her fruit with ioy Abstinence from euill to the minde once purified by it is as a perpetuall pleasant banquet to mortifie all bodily members more sweet then life accompanied with perfect health or then the liuelihood of youth the choicest pleasures the world or flesh can proffer though lawfull or freed from the sting of conscience seeme but as dregges to be able to represse them or intirâ—ly to enjoy our soules without them is the pure quintesence of that delight or ioy which others take in them But this is a peace which is not vsually gotten without long warre and many combats â—o thus composed we are in actuall league with Goâ— full conquerors ouer sinne and Sathan In the conflicts that procure it or rather are precedent to the procurement of it the flesh I take it hath not alwaies the sanctifying spirit for it antagonist these are sorrowes which vsually goe before the conception of true faith of which likewise such as are actuall participants doe not alwaies fight the good fight of faith but euen these sometimes whiles this generall sleeepes as they that haue not as yet taken anie earnest or prest money of him alwaies before regeneration offer battaile to the world diuell and flesh out of such resolutions to renounce them as haue beene obserued to be right in their kinde and suggested by the spirit as only assistant not as inhabitant in the heart But howsoeuer our finall victory ouer the flesh cannot be gotten but by the spirit dwelling in vs yet to entertaine these skirmishes or conflicts though out of resolutions not inherently spirituall is to verie good purpose For seeeing we cannot assigne the very mathematicall point how far reason directed by scripture or ecclesiastike discipline or externally guided by the spirit but not yet quickned by sanctifying grace or faith apt to iustifie can reach nor know the very instant wherein such grace or faith
IVSTIFYING FAITH OR The Faith by which the Just do liue A Treatise Containing a description of the Nature Properties and conditions of CHRISTIAN FAITH With a discouerie of misperswasions breeding presumption or hypocrisie and meanes how faith may be planted in Vnbeleeuers By THOMAS IACKSON B. of Diuinitie and Fellow of Corpus Christi Colledge in OXFORD Galat. 3. 7. Know yee therefore that they which are of faith the same are the children of Abraham Iohn 8. 39. If yee were Abrahams children yee would doe the workes of Abraham At London Printed by IOHN BEALE dwelling in Aldersgate streete 1615. To the right Honourable Sir ROBERT SPENCER KNIGHT Baron Spencer of Wormleighton the blessings of this life and of that other to come bee multiplyed Right Honourable THe imputations which from experience of more learned writers late mishaps I see now readie to befall mee will be especially two The one my presuming to augment the superaboundant number of bookes written in this age The other my not writing more exactly I must request your Lordship to stand betwixt mee and the later that I may deale the better with the former whose force if it come but single I can easily put off thus Did I not see such men as holde all additions to the number of bookes formerly extant altogether needlesse and superfluous continually ouerlading themselues with heapes of superfluities harmefull to themselues and others I should gladly entertaine this their dislike of these or former labours as a good oportunity to ease my selfe of future paines and to aduise my fellow Ministers hereafter to spare their pens But whiles these censurers after the example of most now liuing daily manifest their incredulity to our sauiours approbation of Mary by solicitous imitation of Martha a necessitie is laid vpon vs that be his messengers and a woe will befall vs if we doe not as well by writing as speaking by all meanes possible disswade this erroneous and sinister choice I may in this regard safely affirme that the argument or drift of this present Treatise cannot iustly seeme either idle or impertinent because it teacheth as the Reader in the issue will perceiue the extirpation of those impertinencies or superfluities wherewith most in our daies wilfully intangle themselues to be altogether necessary to the sure rooting right taking or iust growth of that faith which onely brings forth the fruites of life And this aduantage these present Comments otherwise weak haue of more accurate labours directed to the same end they are These as they discouer the danger of many incumbrances which vsually beset the waie of life to be much greater then it is ordinarily thought so they giue intimations withall of meanes more immediate and effectuall for their auoidance in as much as they deriue as well our alacritie in all good performances as all preseruatiues against wicked practises more directly and more necessarily then commonly a man shall find their deriuance from the essence or internall constitution of such faith as they describe That I handle not these points so accurately as I my selfe could wish much lesse so exactly as a iudicious Reader would require The best Apologie I can make must be borrowed from that I haue already made for the vnripenes of my first fruits published vpon the same occasion these are before their time Others besides my selfe haue taken notice of your Honourable fauours and kindnesse towards mee and secret consciousnesse how slow I am in priuate testifications of my dutie either by my pen or presence hastened the conception of this more publicke and durable pledge Which notwithstanding as if haste had maymed speede by ouerrunning it in the starting hath beene now twise as long in bringing foorth or rather in comming to publique light as it was in comming to the birth So long it hath been out of my sight that the blindnesse of such affection as Parents vsually beare to their owne broode newely brought foorth is quite abated To say it were ill fauoured or mishapen is more then anie Parent will conceiue of his owne off-spring Of such defects or blemishes as the accurate spectator will discrie in it verie manie diuerse I must confesse it naturally takes from the Father but manie withall from ill hap not to haue a Mid-wife neerer to set it sooner or at such time as he that gaue it such shape and forme as it first had might haue looked on But these are faults which I must seeke to amend when God shall blesse it with more brethren This as it is I must humbly intreate your Lordship to accept as an vndoubted pledge of my indeuours to make my selfe and others such indeed as wee are in Name altogether Christians of my sincere and heartie desire to shew my selfe thankefull to your good Lordship as to an Honourable fauourer and chiefe furtherer of my studies Being now to leaue it I would onely impart this language to it alwaies to pray for a Prophets reward vnto your acceptance of it in the name of a Prophets childe From my studie in Corpus Christi Colledge in Oxford Aprill 20. 1615. Your Lordships in all dutie and seruice THOMAS IACKSON A Preface contayning the summe the Vse and end of the Treatise following Beloued Reader OF that long worke I vndertooke some yeeres agoe whether well or ill so much is after my fashion done as were it well done might iustly be accounted more then halfe In these present Meditations conceiued in the sweetest calme of minde and purest vacation from any crosse or molestation my God for manie yeers had giuen me I haue endeauoured so to set forth the nature properties and vse of Christian faith as if thou follow my method in thy practise thou shalt neuer I trust haue iust cause to feare lest thy faith ripen too fast or proue vnsound at the root Now the auoidance of these inconueniences as in the preface to my first labours is specified was amongst others one principall occasion of my writing after so manie learned writers of this age What then I purposed concerning this Argument and some what more is at large exhibited in the Treatise following For thy better direction to trace my foote-steps throughout the principall passages thereof otherwise not so much beaten as many of the like Argument are may it please thee first to view my progresse in this short map or draught Aswell of our owne as forraine writers auncient and moderne I found the most more forward to vrge a certainety of beleefe as altogeather necessarie vnto saluation then clearly to teach how this certainety could possibly fasten vpon obiects not euident to the beleeuer such notwithstanding the obiect of Christian saith are held by them that hold it morl certain then the principles of any humane science In the discussion of this difficultie Section 1. Chapter 34. 5 I doe not much differ from that graund light of the English Church whose opinion had I been aware of it before this Treatise was conceiued might happily
hane fashioned my conceipt vnto the form of words wherein he expresseth his from which my phrase or dialect doth somwhat differ In the maine point we well agree that Faith is an assent as well vnto the goodnesse as vnto the truth of matters diuine That which hee with some auncient Schoole men tearmes certainty of adherence is in my dialect stability oâ— firmnesse of beleefe which I deriue not so much from the euidence or certainty of things beleened as from their worth and goodnesse All of vs by nature adhere more firmly to things of great and knowne worth then wee could doe vnto the very same if their worth either were in it selfe or by vs esteemed lesse albeiâ— their certainty were equall The next lesson which reason will hence learne is That vnto some truths our adherence may be more firme then vnto others of greater euidence and certaintie in case the former excell the later more in goodnesse then they are exexceeded by them in euidence and certaintie But seeing with the Romanist we admit the nature of faith to consist in Assent we might perhaps be thought to confine it wholy as hee doth to the vnderstanding an error iustly abandoned by most in reformed Churches who in this respect for the most part either define it not by Assent or else to make vp one entire and compleate definition match Assent with other tearmes not so well consorting with it as the rules of art in my occasions require To this purpose rather in defence of mine owne then any waie to preiudice other mens methods which must be measured by the end at which they aime the first and second Chapters are premised But some perhaps would reply that Assent being terminated vnto truth can haue no greater alliance with goodnesse then with those differences assigned vnto it by other writers reiected by vs not as false but as not formall And the obiection to speake the truth could not be put off as impertinent did we follow the Romanist in another erroneous principle not discouered much lesse disclaimed by such as most oppugne them from which principle notwithstanding the worst inconueniences can in this argument be obiected to their doctrine directly follow and are not so cleerely or fully auoided by those that contradict them as by vs that assent vnto them in defining Christian faith by Assent Not with the moderne pontifician onely but generally amongst the schoolemen faith and works are so dissociated as if they were of linages altogether distinct and had small or no affinity Most protestant writers acknowledge them to be of entire blood yet somewhat farther remoued then in my opinion they are The principall reason whereof as I coniecture is that they esteeme more of schoole-philosophy then schoole-diuinity and with the schoole-men specially Aquinas and his followers imagine the will and vnderstanding from which faith and good works in their â—erauldry seuerally discend to be faculties really distinct like brother and sister being indeed but two names or titles of one and the same intellectuall nature as truth and goodnesse their supposed really different obiects in matters morall differ onelie in degrees of apprehension as one and the same person knowne a farre off vnder the common notion of a man is oft times cleerely discerned by his approach to be an honest man and our louing friend Sutably to this true Philosophie learned out of the best professors of that facultie and to omitte other Schoole-men out of the wise and learned Gerson I place faith neither in the wil nor vnderstanding but in the intellectual nature as subiect to both these titles or appellations The inference hence taken is that faith although it be formally an Assent may be as imediately terminated vnto the goodnesse as vnto the truth of reuelations diuine And these being of all the matters that can be reuealed or knowne both in themselues and in respect of vs far the best I make that faith which primarily distinguishethâ— true Christian from an hypocrite or fruitlesse professor of orthodoxall religion to bee an assent or adherence vnto reuelations diuine as much better then any contrary good the world the diuell or flesh can present to peruert our choice of what they prescribe for our sauing health or habitually to interrapt or hinder the prosecution of their designes By these deductions drawne forth at large in the sixth Chapter the Reader may easily perceiue the linke betweene faith and works to be most immediate and essentiall This maine conclusion whereon the most of the Treatise following depends is further confirmed Chap. 7. by instances of sacred writers ascribing all the victories of Gods Saints ouer the world Diuell or flesh vnto faith or apprehension of diuine promises better then ought could come in competition with them all backsliding into euill or backwardnesse in good courses vnto want of faith or apprehension of Gods iudgements or threatnings as more terrible then any tortures which man can deuise against his fellow creatures Briefely the whole drift or scope of the Apostle from the later part of the tenth Chapter to the Hebrewes vnto the end of that Epistle iumps fully with the former conclusion Whereunto likewise the vsuall dialect of the holy spirit when he speakes absolutely not with reference to the solecismes of hipocrites or such as haue diuorced truth from honesty or set words and works at variance is exactly consonant It is generally obserued by all interpreters of sacred writ that the termes which it vseth to expresse the proper asts or exercises of sence and vnderstanding still include those affections or practique faculties which are most homogeneall to them The true reason whereof is not because hee who sees the heart and inspires it with faith speakes more vulgarlie or grosly but rather more metaphysically then many Diuines or Philosophers doe as supposing the truth before specified concerning the identity of the wil and vnderstanding with the essentiall combination of truth and goodnesse in matters practicall The consequences hence inferred and exemplified at large in the eight and ninth Chapters are in briefe vnto this purpose As the apprehension of diuine infalibility breeds an infallibility of perswasion or sure reliance vpon his promises so assent vnto his goodnes or imitable attributes assimulates our soules to them Euery obiect rightly apprehended or vnderstood imprints it similitude vpon the apprehensiue faculty The diuine nature therfore must leaue an impression or stampe in our soules as well of his goodnesse as of his veracity otherwise wee apprehend him who is essentially as good as true without any liuely apprehension of his goodnesse This stampe or character of goodnesse diuine is as a touch to drawe the soule as the Adamant doth the iron after it selfe and in this adherence of the intellectiue nature once touched with grace vnto the celestiall promises the definition of sauing faith is accomplished Chap. 9. whose generall or cheefe properties are set foorth Chap. 10. For conclusion of the first Section Chap. 11. I
can the faith saue him The conclusion intended in both places as in that whole discourse was no more but thus No man may presume hee is already in the state of iustification or saluation vnlesse hee finde himselfe vnpartially deuoted vnto good workes of euery kinde Or albeit his faith haue once or twice shewed it selfe by his workes or readinesse to doe ods will he must not here let vp his rest or rely on what is past Abraham had obeyed Gods will once in leauing his fathers house and againe in cancelling his owne resolution for making his seruant his heire vpon Gods promise to make his seed like the starres of heauen his beliefe hereof was accounted to him for righteousnesse But did he thus iustified by faith cease to work No his faith by working became more perfect and improued his former approbation of being reputed righteous so farre as to be thenceforth called the friend of God And this was written for our instruction vt qui iustus est iustificetur adhuc that euery one which hath attained to morall hope of saluation should make his election sure by practise of such workes as perfect faith and enapt it for sure reliance on Gods promises Did Saint Paul then euer affirme that a man could be saued or iustified without such workes No he alwaies supposed them as a qualification most necessary in the party which expected finall absolution or benefit of Gods generall pardon In what sence then doth he say we are iustified by faith not by workes Not by workes ceremoniall Not by such as were the best that Abraham or Dauid euer did The forme of Salomons interrogation who can say I haue made mine heart cleane I am cleane from my sinne upposeth his father could neuer haue truely auouched thus much yea Dauid himselfe euen in his best daies and purest thoughts vnfainedly disclaimes all such purity or perfection as this briefe demaund to reserue others and the full handling of this to their proper place is for the present proofe sufficient k Who can vnderstand his faults cleanseme from my secret sinnes This assures vs there is another acception of iustification yet behind most frequent with Saint Paul to wit the actuall sentence of the iudge acquitting or absoluing or for finall absolution or actuall acquittance of the parties so qualified as Saint Iames requires And as we are not capable of Gods promises of eternall life or happinesse without workes and yet we apprehend them not by workes but by faith so this finall sentence of ioy and comfort is apprehended by faith alone although so truely apprehended it cannot be by parties destitute of workes nor doe we onely by faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of workes morall or ceremoniall we expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse we haue in vs or can hope for in this life but only for the merits of CHRIST by his sole mediation and intercession 4. The seeming contradiction betweene these two great Apostles is hence easily and cleerely thus dissolued Saint Iames affirming we are iustified by workes and not by faith alone speakes of the passiue qualification in the subiect or party to be iustified or made capable of absolute approbation or finall absolution this qualification supposed Saint Paul speakes of the application of the sentence or of the ground of our plea for absolution the one by his doctrine must be conceiued and the other sought for onely by saith the immediate and onelie cause of both he still contends not to be in vs but without vs and for this reason when hee affirmes that wee are iustified by faith alone he considers not faith as it is part of our qualification inherent or the foundation of other graces but as it includes the correlatiue tearme or immediate cause of iustification wherunto it alone hath peculiar reference or continuall aspect This is that which in other tearmes some haue deliuered fides iustificat relatiue non effectiue aut formaliter faith iustifies relatiuely not formally or by way of merit or efficiency To this purpose he alleageth the Prophets testimony the iust shall liue by his faith Faith then makes him iust and iustifies him in that sence Saint Iames meant as it is operatiue but he liues by it as it vnites him to the Lord of life yea by it alone in as much as by it alone not by it and other parts of grace as ioint supporters he trusts in Gods mercies offered in CHRIST wholly relying on them not partly on them and partly on righteousnesse inherent That the Prophet in faith included this confidence and reliance vpon Gods mercies in CHRIST was a point vnto the iudicious Sasbout so cleere that if the Apostle in the first to the Romanes had otherwise taken it he knew not how they could be reconciled That so much imports in the tenth and eleuenth to the Hebrewes is euident and will so appeare from the very proposall of his speeches Cast not away therefore your confidence which hath great recompence of reward For ye haue need of patience that after ye haue done the will of God ye might receiue the promise For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him But we are not of them who draw backe vnto perdition but of them that beleeue to the sauing of the soule That Paul wheresoeuer he attributes iustificaion to faith alone alwaies includes the principall obiect of true faith as the sole immediate cause whereby of men iustifiable because actually partakers of Gods graces we become actually iustified or absolued his coment vpon these words of Moses Abraham beleeued God and it was counted vnto him for righteousnesse doth put it out of controuersie Was it therefore such righteousnesse as deserued absolution or reward Rather rewarded as such by gracious acceptance as is there implied Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not to the loiterer or idle person No to him that faithfully workes as Abraham did and yet seekes saluation onely by firme beleefe in him which iustifies the vngodly his faith or rather his faith thus set vpon it proper obiects is imputed to him for righteousnesses But the Iesuite demaunds when is it thus imputed After grace infused or whiles it remaines inherent or at the first infusion only Not after grace infused by which in his diuinitie he ceaseth to be impious Was Abraham then destitute of inherent grace before he belieued the promise concerning Isaac Sosome Romanists consequently to their Churches erroneous interpretation of scripture haue auouched whom Bellarmine dares not follow