worke For seeing the ministration of this seruice not onely supplieth the necessities of the Saints but also is abundant by the thankesgiuing of many vnto God he that findeth seed vnto the sower will multiply the seed which wee thus sow and encrease the fruites of our beneuolence that it may redound more and more vnto his glory As it is extreme vanity without speciall occasions or pecular necessitie of extraordinary times to giue or make away the roote whence such fruit doth grow so is it a point of spirituall folly or infidelity to imagine the stocke should perish or not prosper by often lopping or that we should forset our hold of what we enioy by due paiment of rent or tribute vnto the Lord and owner CHAP. IX That faith cannot exercise it soueraignety euer our affections or desires vntill it bee seated in the heart with briefe admonitions for bringing it into this throne 1. FRom the former and like parables put foorth by the Author and finisher of our faith wee are taught that faith if perfect must be seated in the heart or fountaine of mans vaine imaginations whence euill thoughts still issue in great abundance vntill it be cleansed by infusion of this purifying grace Most fitly doth that parable of the leauen exemplify aswell the vse of faith as the truth of this obseruation Thus much at least it directly and necessarily implies That our assent vnto the Gospell of the kingdome must bee in such a part as the vertue of it may bee diffused thence vnto the whole masse which it is ordained to sanctifie For it must season our inbred affections alter the tast of euerie appetite qualifie and strengthen our naturall inclinations vnto good Now if wee consult true Philosophy no other member in the body besides the heart can be a fit seat for such absolute commaund But whether it be possible for Assent euery way the same with that which thus renewes the minde and hath such soueraignty ouer all our faculties to lodge els where then in this palace or chiefe mansion of the soule were curiosity to dispute Yet admit the same faith should els where reside it could not exercise the like souerainty as there it doth for euery desire or concupiscence deepely rooted would in temptations ouerbeare it Nor is it the greatnesse of the good proposed if our conceipt of it be but superficiall or our desires of it admitted onely into the confines of our soules that can ouersway such naturall propensions to a farre lesse as spring from the heart or center The reason whereof as of many other assertions in this short treatise shall God willing at large appeare in the article of euerlasting life where iust occasion likewise will bee offered to rescue the heartlesse imaginations of some late diuines more then half yeelded to the authority of Galen though forsaken in that point by the most exquisite moderne professors of the noble science hee taught that the head is the principall member as if Solomon or our Sauiour had spoken more vulgarly then accurately or philosophically when they ascribe this principallity to the heart How bee it the very ground of their arguments suppose this vulgar opinion if so men will haue it to bee an vndoubted truth in nature But referring philosophicall or scholastique disputes of this point or the like to their proper place the Gymnosophists deuice to represent the peace and quiet state of a temporall monarchie by the Monarchs presence in the Metropolis and the disturbance likely to ensue his absence may serue as a vulgar or popular illustration of that soueraignety which faith once seated as hath beene said may exercise ouer euery affection at it pleasure but not so seated shall euer want whilest hee trod the corners or vtmost parts of his buls hide the depression of one did raise an other but standing once still in the middle all lay quiet Thus while our assent vnto precepts diuine floats onely in the braine or keeps residence in the borders or suburbs of the soule it may perhaps suppresse some one or fewe exorbitant passions but the expulsiue or expugnatiue force which in this case it vseth being vnweldy neyther vniforme nor well planted will occasion others as bad to stirre or mutinee Vsually whiles men striue to beate folly or vanitie of youth by the strength of Gods Word not well rooted out of the fancy they let in couetousnesse into the heart oft times seeking to keepe out couetrousnesse popularity ambition or other affection whose helpe faith wâ—â—â—â—e and unsetled commonly vseth in such expugnations will finde occasion to insinuate themselues or though â—â—iâ—iâ— not yet well sâ—â—ed were able it selfe alone to root out couetousnesse restraine lâ—uishnesse or prodigallity or loppe off lâ—â—â—riant braunches of ambition yet there is a seceet pride which vsually springs out of these stocks for manie growe inwardly ambitious of their conquest ouer ambition or rather of restraining the out-breakings of this or other vnfruitfull plant Now these inward swellings though in themselues lesse are yet commonly most dangerous beecause they come neere the heart and will neuer bee asswaged vntill true faith bee enthronized there as in the Fort or Castle of the soule where it hath euery affection or desire as it were vndershot or at such commaund as they dare not stirre to it preiudice but by stealth or some secret aduantage eipyed by the flesh vnable to stand out against it For as motion beginning at the Center diffuseth it self equally throughout the whol sphere shaking euery part vnto the circumference and from this aduantage of it originall deades the force of contrary impressions whose impulsiue causes are but equally strong so faith possessed once of the heart hauing it force vnited by close reposall therein commaunds euery affection delight or pleasure of our soules and breakes the impetuousnes of euery inclination or propension contrary to such motion as it suggests seing no hopes can bee equall to the reward which it proposeth to the constant and resolute no feares comparable to the terrors which it represents to the negligent or â—loathfull followers of such courses as it prescribes And the equalitie of hopes and feares euen of the same rancke though set vpon like obiects equally interrested in the principall â—â—anâ—ion of the soule doe equally sway or moue vs either to vndertake any good or eschew any of more euils in themselues equiualent being proposed to our choice Now though God alone giue the victory onely able to make entrance for his graces into the heart wee may not in this respect foreâ—low the siege vntill he set the gates open He and none but He did place Dauid in the Hill Sion and gaue Gedeon victory ouer the Midiaâ—ites as they hoth well knewe and firmelie beleeued but their beliefe hâ—â—reof did not as Machiauell calâ—â—â—â—â—tes Christian Religion emasculate their mindes or tâ—e their handes from vsing such naturall strength and valour as they had their personall endeauours in fight were answearable
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
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
was no sinne in him had they beene of God they might haue knowne him to be his sonne For hee that is of God heareth Gods word but they therefore heard them not because they were not of God In this saith Saint Iohn the children of God are manifest and the children of the diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother As this phrase to doe righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euidently imports not the bare acts but habituall practice of righteousnesse so needes must the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit sinne include an habituall practice or trade of sinne and yet to commit sinne and to sinne are vsed promiscuously as tearmes altogether equiualent in this chapter by Saint Iohn Our former conclusion therefore is most firme that the difference supposed by the same Apostle in these two places If wee say that we haue no sinne we deceiue cur selues and whosoeuer abideth in him sinneth not consists not in the act or obiect of sinne but in the habit or affection of him that sinneth The same answere fully reconciles the like speeches of Saint Iames. He that offends in one to wit habitually or indulgently is guilty of all and yet in many things we all offend actually not habitually or out of infirmity not with delight But euery offence whether actuall or habituall whether of infirmity or of purpose is directly against the Law or will of the Lawgiuer for neuer was woman I thinke so wilfull or pettish as to bee offended vnlesse her will were thwarted or contradicted onely cases altogether omitted which can haue no place in God or matters in their nature meerely indifferent can truely be said to be besides the Law or his minde that made it 7. But perhaps that passage of scripture which first instructed and since confirmed me in the truth hitherto deliuered will giue best satisfaction to the Reader Concerning that exclamation of Saint Paul O wretched man that I am who shall deliuer me from the body of this death some make question but no learned Diuine I thinke will demaund whether Dauid vttered that complaint of himselfe or of some other Who can vnderstand his errors cleanse me from my secret sinnes yet was he then borne of God for vnto him the statutes of the Lord were right euen the ioy of his heart the commaundements pare and delightfull vnto his eyes his feare able to cleanse the heart his iudgements true and righteous altogether all more to be desired then gold yea then much fine gold so liuely and quicke was the apprehension of his faith and yet vniformely enclined to practice For by the commaund ements he was warned to* beware of sinne and in keeping them he found great reward But was he enabled exactly to fulfill the perfection of the Law which had conuerted his soule or did he euer hope to attaine to such perfection as the Romanist must ere he can haue any hope of life to be altogether without any sinne deserning death No this is the height of his desire Keepe backe thy seruant from presumptuous sinnes let them not haue dominion ouer me then shall I be vpright and I shall be innocent from much transgression or as the Gospell expounds his meaning from the raigne of sinne But freed there from did he not stand in need of Gods fauour or mercy for remitting the seattered forces or vanquished reliques of the host of sinne Rather thus qualified he had sure hope his praiers for mercy should be heard yet through the mediation of the Messiah that was to come For so he concludes Let the wordes of my mouth or as the inter line ary well expresseth the propheticall dialect Then shall the words of my mouth being thus freed from the raigne of sinne and the meditation of my heart be acceptable in thy sight O Lord my Rocke and my Redeemer Thus did he of whom CHRIST according to the flesh was to come after his conuersion vnto God and long continuance in the state of habituall grace expect redemption not by infusion of inherent righteousnesse in so full measure as should make him immediately and formally iust in the sight of God but by fauourable acceptance of his praiers directed not to the throne of iustice but to the Lord his Rocke and Redeemer That such qualification as here he speakes of is a necessary condition of praiers made in faith that praiers so made whether for priuate or publike good are neuer reiected by God is elsewhere partly and shall God willing more at large bee shewed The like qualification for effectuall praiers another Psalmist hath expressed If I regard iniquity in my heart the Lord will not heare me But verily God hath heard me he hath attended to the voice of my praier In the perpetuity of praiers or meditations thus conceiued or vttered by hearts free from the raigne of sinne or guilt of indulgence to secret vnlawfull desires haue we without dissention doubtlesse from these Prophets and holy men of God placed the permanencie of iustification actuall or vertuall which are the fruites or Crowne of iustification radicall or fundamentall the onely right vse and end of all grace inherent For though faith or grace at their first infusion may assure vs our sinnes are remitted yet may we not take these or other pledges of Gods loue and fauour as a full discharge or finall acquittance of all reckonings betwixt Him and vs but rather as a stocke bestowed vpon vs to beginne the new world with for which with the increase we must still thinke our selues accomprable Though it be a truth not vnquestionable that a man once actually iustified or truely sanctified cannot finally vse Gods graces amisse yet is it very doubtfull whether one may not either abuse or not vse such gifts of God as rightly vsed or imploied to his glory might haue beene means infallible of iustification But this is a rule as vnquestionable as true that were it possible for a man to vse any extraordinary measure of inhaerent grace amisse he were to be called to a strict accompt as well for all his former sinnes as this abuse of his talent The irresiagable consequence of which vnquestionable truth is this doctrine we now maintaine The immediate qualification for remission of sinnes is not the habit or inherence but the right vse of grace or perseuerance in praiers conceiued by that faith which vnites vs vnto CHRIST If this vertuall in tention or resolution either by contrary acts or meere negligence be remitted our sinnes past whether committed before the infusion of grace or after recouer their wonted strength according to the degrees of this remission and their seuerall waight vntill we repaire our slackenesse by feruent zeale and intensiue deuotion iointly incline the minde to distrust of Gods present fauour or our sure estate in grace 8. What we haue set downe more at large
morall some passiue capacities are equired in vs wherewith they whom CHRIST raised were not qualified whiles naturally dead nor were they capable of renouation in life spirituall but by reassuming life naturall with it properties Nor doth it imply any shewe of contradiction that the actuall endeuours of life naturall or meerely morall in vs or the qualification resulting from them should be as meerely passiue in respect of life truely spirituall as the state of death or vtter depriuation of all sense or motion in such as CHRIST raised vp was in regard of life naturall The proportion then will holde best thus As CHRIST infused not humane life into trees stocks stones but into bodies passiuely organized and figured for the fit habitation of the humane soule so neither doth hee ordinarily bestow supernaturall grace on euerie one that hath a reasonable soule but on such only as are passiuely prepared for it Wherein this preparation consists or what our endeauours can adde vnto it is the point now in question partly to be disputed in this present more fully in discourses following To the assertion last mentioned this obseruation well sutes that in the first workes of creation the omnipotent power did obserue the orderly progresse afterwards appointed vnto nature and proceeded not per saltum but first created a common masse out of which he made the heauen and earth not trees plants or liuing creatures immediately For though these receiued life from their maker after another manner then indiuiduals of the same kinde now do yet the earth and sea affoorded their matter and substance meerly passiue Man he made of the earth but first as is probable externally figured or proportioned the woman likewise was his immediate workmanship but had her bodily or passiue beginning from the man Thus euen the most immediate workes of God presuppose ordinarily such a sub-ordination of passiue capacities as is vsually seene in matters producible by humane labour wit or industrie 3 That grace then is not generated or educed out of the soule but properly created in it ought not in any congruitie of reason to exclude all actiue though but humane endeuours precedent for the better attainment of it Nor haue I euer read of any Protestant or Papist which held mariage as either vnnecessarie or superfluous for the propagation of mankinde albeit the most and best Diuines in both religions be of opinion that the reasonable soule is not generated but immediatly created by God And notwithstanding the supposed truth of this opinion vnlesse the parents of our bodies had been as carefull for our bringing foorth as bruite beasts are ouer their broode few of vs this day liuing had euer enioied the light Now for the auoiding of Pelagianisme or iust imputation of popery in this point it is enough to disclaime all such dispositions preparations or endeauours as actually cooperate or concurre to the production of faith as temperate carriage or behauiour doe for producing the habit of temperance or naturall qualities of moisture heate and cold doe in the education of formes meerely naturall or constitution of bodies totally generable So shall he neuer be able to acquit himselfe from the error of the Stoicks or Manichees that accounts it indifferent what workes we doe or how we demeane our selues before regeneration For as God creates not the reasonable soule in euery matter so doth he not create grace in euery soule And as this inference is good vnlesse the Fathers of our bodies had beene before vs God had not created vs these soules in whose creation our fathers had no finger so likewise in this vnlesse before our regeneration we so demeane our selues as God in his word prescribes he ordinarly creates not grace in vs to whose creation neuerthelesse our best endeauours conferre no more then our parents doe to the creation of our soules or the redd earth did to the making of Adam This fully remoues the former difficulty which seemed to dull our endeauors and from this instance of the reasonable soules creation I would rather commend this meditation to the Reader As greater care is to be had of a woman with children of Queenes and Princely mothers especially then of bruite beasts great with yong albeit the fruit of their wombes be the more immediate worke or blessing of God so should our care and industry for conceiuing faith euen in that it is the sole gift of God be much greater then we vse for the attainement of whatsoeuer can by meanes naturall or ordinary be immediately atchieued CHAP. II. That circumspect following the rules of Scripture is more auaileable for attaining of true faith then the practice of morall precepts for producing morall habits That there may be naturall perswasions of spirituall truths and morall desires of spirituall good both right in their kinde though nothing worth in themselues but only capable of better because not hypocriticall 1. IN that it hath pleased the spirit to write so much for mens directions in the way of life yet not so much to instruct the faithfull what they should doe after their regeneration fully wrought as the vnregenerate what he should doe that it might bee wrought in him to conceiue it but as doubtfull whether his sacred rules were not more sufficient effectuall and complete for attaining true and liuely faith then any Philosophicall methods for planting morall vertues were to derogate as much from Gods wisdome as he should doe from his power that maintained man without direction or assistance supernaturall might worke out his owne saluation Yet shall he much wrong both himselfe and me that stretcheth this similitude further then thus As he that duely obserues philosophicall praecepts of morality shall certainely produce morall habits and become truely iust and honest by often practising acts of iustice temperance and sobriety so he that circumspectly followes rules giuen by the spirit of God for attaining faith shall haue it more assuredly produced in him euen because it is not produced by him but by his God who is more able to create new hearts in vs then the naturall or vnregenerate man to worke any morall reformation in himselfe or others All that is required of vs is onely to submit our knowledge to our Creators wisdome our naturall desires to his most holy will our weake abilities to his omnipotent power But is it not a worke of the spirit to be thus perswaded or resolued 2. That the naturall man should rightly perceiue the things of the spirit of God implies as euident a contradiction as to say a blind man should be able to see things visible For as things in themselues most visible cannot be seene without the visiue faculty so is it impossible matters spirituall should otherwise then spiritually be discerned Notwithstanding I scarce haue knowne any man so blind but might easily haue beene perswaded that he could not see or induced hartily to wish he were as other men are though in what state they were or what pleasures
refined as the transmutation betweene simbolizing natures is easie may well be assumed into the search of the other To instance first in such as our Sauiour proposeth to our imitation Impiger extremos currit mercator ad Indos Per mare pauperiem fugiens per saxa per ignes In hope of gaine to vtmost Indes the marchant hies And from hard need through Seas through fire and flint he flies Could he conceiue of grace as of a iewell inualuable conuerting his toilesome cares for transitory wealth into industrious desires of euerlasting treasure none more fitly qualified for the purchase of it then he If thou criest after knowledg liftest vp thy voice for vnderstanding if thou seekest her as siluer and searchest for her as for hid treasures then shalt thou vnderstand the feare of the Lord and finde the knowledge of God For the Lord giueth wisdome out of his mouth commeth knowledge and vnderstanding But hee shall shew himselfe as vnfit to traffique for this or other spirituaâ— gifts as Aesops cock to bee a Ieweller that will wrangle for them as for ordinary ware indenting before hand what he shall pay seeking to beate downe their price or so houer when God shall call him as Pharaoh did with Moses Goe and serue the Lord your God but who are they that shall goe will ye goe with your young and olde with your sonnes and your daughters with your sheepe and your cattell Nay let the Lord be so with you as I will let you goe and your children yet this is too much it shall not be so goe now ye that are men and serue the Lord for that was your desire yet after two more plagues sent his minde was a little altered Goe yee serue the Lord onely let your flocks and your heards bee staid but let your little ones also goe with you But Moses his resolute answere shewes what God requires of vs Thou must giue vs also sacrifices and burnt offerings that wee may doe sacrifice vnto the Lord our God Therefore our cattell also shall goe with vs there shall not an hoofe be left for thereof must we take to serue the Lord our God neither doe we know how we shall serue the Lord vntill we come thither Nor doe wee know when God cals vs first out of this world what peculiar seruices may afterwards be enioyned vs as whether to sacrifice our lands our goods our bodies our honour or reputation in testimony of CHRIST and his Gospell For this reason once called we must resolue to forsake Aegypt wherin we haue been brought vp and seeke after the promised land with all our heart with all our soule as well the brutish part as the reasonable with all our faculties and affections intellectuall as well as sensuall otherwise by secret reseruation of speciall desires for other purposes we make our selus liable to Pharaohs plagues or to the iudgements wherewith Ananias and Saphira were ouertaken Now although to abiure our accustomed delights or waine our desires from choicest matter of wonted contentments may see me very distastefull to flesh and blood before triall made yet did we consider that the desires or affections themselues were not to be vtterly extirpated but only transplanted that such as yeelded greatest store of choicest secular were by this transmutation apt to bring forth most pleasant spiritual fruit in gretest plenty it would much animate vs to take the same pains in a better soile The ambitious man wil patiently watch his opportunities to bow crouch giue all significations possible of good respect towards such as may further his suits which he graceth with seemly complement decent behauiour for the present with deep protestation of future endeauours to deserue any fauour that shall bee shewed him Could he but inwardly fit his soule to these outward characters of humility and bow his spirit vnto the almighty powring forth prayers and supplications with vowes of fidelity in his seruice no man more fit then hee to sue for grace the least droppe whereof suffered to sinke into his heart to make representation of these ioyes whereof it is the earnest in that forme in which the scripture sets them forth as vnder the title of a most glorious Kingdom would sublimate his aspiring thoughts once alienated from their wonted obiect into undefatigable deuotion whose gracious respect with God would much better content his soule then any reflexed splendor from the fauourable aspect of earthly Maiesty Our first inclinations vnto loue which is but a distillation or liquefaction of the soule before they become polluted with the dregges of vncleane lusts or other Sacraments of vnhallowed combinations or extracted from these with penitent teares and true contrition are verie transmutable into Christian charity by the infusion of Christs blood once shed in loue to vs but continualle able to season the bitter fountaine of this and other corrupt affections so entrance were made for it thereinto by assiduous and sober meditation of the sorrows that pierced his heart for our redemption and no man more apt to delight more in his loue then hee to whom much mispence of loue hath beene forgiuen If that inbred delight or mirth whose abundance impels all sociable and good natures especially to hunt after obiects or occasions that may stirre vp exhilerant motions if this deligh or mirth were but drawne from those corrupt issues which excesse of wine or strong drinke vsually prouoke as profane or wanton ditties exchange of vnseemely and offensiue iests it might yeild matter for more sacred melody and vent it selfe with greater ioy in Psalms Hymnes and spirituall songs Thus much in my vnderstanding our Apostle supposeth in that exhortation Be not drunke with wine wherein is excesse but fulfilled with the spirit speaking vnto your selues in psalmes and hymnes and spirituall songs singing and making melody vnto the Lord in your hearts And none in my conceipt more likely to beare his part better in the quire of Saints whether in hearty reioicing with such as haue iust cause to ioy or vnfaigned sorrowing with such as mourne then a sweet nature prone to company but preuented by grace before he fall into the sinke of good fellowship or else thoroughly cleanled from the filth hee hath caught by wallowing therein before the staine incorporate in his soule Of this alteration of inclinations naturall into spirituall hereafter or els where more particularly by the assistance of that grace whose infusion alone must worke the sublimation Here I thought good to signifie to the penitent sinner by the way that there is no plant which hath giuen good proofe or signe of fertility in Aegypt but remooued in time is apt to fructifie accordingly in Canaan Now seeing in this first resurrection to newnesse of life our corruptible affections doe not die but only put on incorruption why should it seeme grieuous vnto our Soules to for sake the world and flesh with all their pleasures or
gaudeâ—â— fit nec passiâ— esse gaâ—d â—◠〈◊〉 nisi cum vâ—aâ—râ—mus Christum quae câ—tiâ—as â—niâ—â—i 〈◊〉 mâ—ntâ—a est amâ—re pressuras pâ—naâ— lachrymas mundi non fâ—stâ—nare potius ad gaudium quod nunquam possit at fâ—ri Hoâ— autem fit fratres dilect â—â—mi quio fides dâ—â—st quid â—emâ— credit vera esse qua promiâ—â—â—t Deus 〈◊〉 est cuius sermo credentibus â—terâ—us firmus est Si tâ—â—â— vâ—r grauis 〈◊〉 aliquid â—oâ—bâ—neâ—â—r haberes 〈◊〉 〈◊〉 nec te fallâ— aut decipi ab eo crederes quem stare in 〈◊〉 atque in actâ—bus suis scires Nunc Deus â—â—cem loquitur tu mente increduâ—a perfidus â—â—â—ctuas Deus tibi deâ—â—c mundo recedenti immortalitatem atque â—â—ernâ—taâ—em pollicitur tu dubitas hoc est Deum omnino non neâ—â—e hoc est Christum credentium magistrum peccato incredulitatis offendere hoc est in Ecclesia constitutum fidem in domo fidei non habere Cyprian de Mortalit â—e Verâ—ntamen pâ—test forte mouerâ— quid tam multos viâ—emus credentes IESVM fâ—lium Dei esse adhuc tamen mund◠〈◊〉 cupid â—tatibus iâ—â—eâ—iâ—os Qâ—iâ—i ergo ait quis est qui 〈◊〉 mundum nisi qui credâ— quia Jesâ—â— est filius Dei â—um ipse iam mundus id credat An non ipsi quoâ—â—â— Damonâ—â— credunt â—ontremâ—cum Sed dico Putaâ—ne filium Dei IESVM reputat quisquis ille est hoâ—o quiâ—â—â—â— nec tâ—â—retur â—â—n miâ—â—â—ienibus nec â—â—â—rahitur â—rom ssionibus â—â—t praeceptis obtem perat nec consilâ—j aâ— quiesâ—it Nunne â—â— etiam si 〈◊〉 se nâ—sseâ— Deum â—actis tamen negat Bernard in Act Pas de 〈◊〉 Tesâ—â—â—â— in Câ—â—â— eâ— tâ—◠〈◊〉 1. b Ad sextum argumentum respondeo Patres cum dicunt fidem sine operibus non esse veram fidem tantum vèlle significare quod non sit viua perfecta qualis reuera deberet esse Nam hic loquÌ„endi modus est vsitatus vt rem quae in aliquo genere imperfecta est dicamus non esse veram in eo genere sicut gaudium aut dolore verhi gratia imperfectum aut non ita magnum dicere solemus non esse verum gaudium aut dolorem lametsi aliquod gaudium sit aut dolòr Marke 〈…〉 verse 16. * Fortasse vnusquisque apud semetipsum dicat Egoiam credidi salvâ—s ero verum dicit si fidem operibus tenet vera etenim fides est quae in hoc quod verbis dicit moribus non contradicit Hinc est etenim quod de quibusdaÌ„ falsis fiaelibus Paulus dicit qui confitentur se nesse Deum sactis autem negant Hinc Ioannes ait Qui dicit se nosse Deum maÌ„data eius non eustodit meadax est Quod cum ita sit fide inostrae veritatem in vitae nostrae considerationem debemus agnossere Tunc enim veraciter fideles sumus si quod verbis promittimus opevâ—bus complemus In die quippe Baptismatis omnibus nos antiqui hostis operibus atque omnibus pompis abrenunciare promisimus Itaqueâ—ausquisque vestrum ad confiderationem suam mentis oculos reducatâ— fi seruat post Baptismum quod ante Baptismum spoponâ—it certus iam quia fidelis est gaudeat Sed ecce si quod promisit minime seruaâ—it si ad excercendu prauâ—â— opera ad concupiscendas mundi pompas dilapsus est videaâ—us fiâ—â—m scit plangere quod errauit Apud miscricordem â—â—mnamque iudicem nec ille fallax habetur qui ad veritatem reuerti tur etiam postquam mentiturquia omnipotens Deus dum libeter paenitentiam nostram suscipiâ— ipse suo iudicio hoc quod erranimus al scondit Greg. Hom 29. in Ascen Demmi c Hiac accepisse videtur Paulus illud ad Rom IuÌ„stificati ex fide pacem habemus erga Deum nam hic sequitur Cultus Iustiuae quies siducin â—d est culâ—us seruitium seu obsequium ad iustitiam consequendam est nos â—ostiaque omnia Deo committere tanquam patri amâ—nâ—issimo cui fidem dedimuâ— quem pro De oaâ—cepimus cui obtemperare cuâ—â—â—â—legem exanimo sâ—â—uare promissimus quiqâ—os in suam fidem suscepit quibus etiam nisi in obedientes esse â—ellemus se nunquam desâ—tuâ—um â—icâ—ssim pol icitus est Haec omnia includâ—t fides Paulina cui iustitiam tribuit ipsc Forer in 32. cap Iesatae verse 17. h Rom. 5 ver 1. a Quid sit credere in hac disputatione ex alijs locis scripturae discendumest praecipue cap. 7. Johannâ— Qui credit in me sicutdicit scriptura flumina de veÌ„tre eius fluant aequae viuae Scriptura quam co locâ— respicit sâ—luatâ— habetur 2. Paralip cap. 16. vbi sic scriptum est Oculi Domim contemplantur vniuersam terram prebent fortitudinem ijâ— qui cordâ— perfecto credunt in cum Corde autem perfecto credunt qui non soluâ—s fidem adhibent illis quae dicuntur in scripturis vel alias diuinitus reuelantur sed praeterea omnes animae vires accomodant vt faciant quod habes fides vel quod â—a prescribit Atque hoc modo accipitur a Paulo credere videlicet vt sit edauditum verbum commoneri tota anâ—mi adhaesione complecti id quod dicitur Sasbout in vers 17. 1. ad Rom. i Psa 78. ver 9. c 1. Cor. â—â— k 1. Cor. 1. v. 5. * Adde vltimò etiaÌ„ comentarium S. Augustini vt aliâ—s interim pretermittam Nam tractat 53. in Iobannem Vidite inquit Augustinus quemadmodum notauerit Euangelista improbaueâ—it quosdam quos tamen in eum â—â—â—did sse dixit qui in hoc ingressu fidei si proficerent amorem quoque humanae gloriae proficiendo superarent Quod â—â— fides ista proficere poterat amorem humanae gloriae proficiendo superare certe vera fideâ— erat â—adâ—m eâ—im est fide◠〈◊〉 〈◊〉 perfâ—â—â—â— sed â—oâ—â—â—mper â—que magna 〈◊〉 â—â— fidâ—◠〈◊〉 〈◊〉 nonâ—â—t â—adem qu◠〈◊〉 noâ—â—â—â—e 〈…〉 de 〈…〉 * If the Reader well obserue the nature and properties of faith before explicated he cannot possibly bee ignorant that euery least degree of faith brings forth a correspondent degree of loue that it is as impossible loue should increase without a correspondeÌ„t increase of faith precedent as that inequality betwixt two subiects should grow greater without any variation of their quantities * Creation applied vnto this subiect more properly in Scripture phrase includes the renouation it selfe wrought in our hearts then the grace or quality infused by which it is wrought for whether that be of one and the same nature in all God onely knowes bound we are to beleeue that he is able to câ—eate new hearts in diuers persons by meanes whether externall or internall and infused in nature quality much different See section 3. chap. 1. â— 1. Cor. 3. b Galas 6. ver 14. a Mark 16. 17. 18 b