or right mixture of our sensitiue desires or affections Or lastly seeing in true Philosophy the faculties sensitiue and intellectiue are but branches of one and the same soule or at the most but two parts of that compleat forme which distinguisheth a Man from creatures inanimate and takes from him life sense and reason all at once by it departure this Assent of faith being such as we haue sayd may most commodiously be placed in the common center wherein sensitiue and intellectiue inclinations concurre whence it may easiliest commaund the motions of both and diffuse it force and vertue throughout the whole substance and euerie faculty of the humane soule 16. If the Reader be desirous to haue the definition of faith or that part of it which naturally ariseth from this discourse comprehended as the schoole fashion is in two words he shall not much mistake if he terme it a spirituall prudence which includes as much as an Assent of the inteliectiue faculty able to ouersway and moderate the sensitiue or generally all humane affections or inclinations The Romanists conceit that Christian charity should informe true liuely faith is as preposterous as if we should say the affection doth informe the vnderstanding or vertues morall the intellectuall or if we speake of the loue wee beare to God the analogie of speech is no better then if wee should say the gratefull memory of pleasant obiects informes the faculty that perceiues them In what part of the soule soeuer this Queene of vertues lodge it hath the same commaund ouer our affections or practique powers that sense or appetite hath ouer the progressiue faculty which nature hath giuen to sensitiue creatures for accomplishmēt of their necessary desires That our Christian vertue should physically informe another is a conceit altogether dunsticall and now disclaimed in the explication of the old schoole maxim wherein without Iesuiticall comments no man but would thinke it were literally and necessarily included That Faith morally informes directs and commaunds charity as a guide appointed to it by him that is the author of both neither of them consulted by him that hath them will deny Albeit if lawfull it be to enstamp matters sacred with the exact forme of scholastique speech it is perhaps but one and the same spirituall grace which animates and enables the soule as to discerne the truth so to embrace the goodnesse of reuelations diuine and constantly to practice all kindes of Christian duties bearing diuers titles from execution of seuerall offices whiles it inspires diuers faculties of the same soule as one and the same breath hath different sounds in the seuerall pipes of the same organes or other wind instrument As it illuminates the mind or soueraigne part of the rationall soule it is tearmed faith as it moderates euery particular affection or desire it takes the name of the vertue peculiarly appointed to that charge making it of meerely morall truely Christian Vnto Parents kinsfolk acquaintance benefactors or such as wel deserue of them most men naturally are wel affected vnto all as men we owe humanitie and this affection being made conformable and subordinate to the directions of liuely faith becomes christian charity But ere it become such the same grace which as it illuminates the minde to see and strengthens it to embrace diuine truths proposed is tearmed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes is termed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes by enapting it to be ruled by faith which fixeth it only vpon such obiects as Gods word commends and in that degree it prescribes Though before we did affect others vpon such motiues as flesh and blood suggested yet afterwards wee must know no man so but all our loue is in the Lord. And though faith teach vs to enlarge our benignity or good minde towards all as well foes as friends yet it fixeth it especially on such as we deeme neerest allied vnto our Redeemer albeit their personall deserts or references towards vs be not so great In like sort doth one and the same grace perhaps for the manner physically but faith morally informe and moderates euery affection disposition or inclination that can be matter or rudiment of vertue It perfects our notions of equity and iustice it ripens and sublimates our seeds of temperance of valour of liberality For all these or other vertues are in a higher degree in minds endued with faith then in such as are destitute of it and principally set vpon such obiects as the naturall man could not affect But because loue thus informed by grace and directed or touched by faith of all christian vertues most resembles the dispositiō of our Lord and Sauiour and if in this life it could be perfect would fulfill at least the second part of the lawe if we compare it and faith as they are parts of our imperfect righteousnesse charity within its own proper sphere is intensiuely the greater or higher in this edifice as being supported held vpby faith but because our righteousnes is in it selfe imperfect and our charity towards others vnable to withstand Sathans malice against vs without externall muniments procured not by the merits of it but by faithfull prayers and supplications therfore as Christ is Alpha and Omega so is faith the first of al christian vertues in plantation and the last we must in this life rely vpon for retaining vniō with this author and finisher of faith CHRIST IESVS Briefly as he is to all the faithfull so is faith to all other vertues in this life a transcendent foundation and complement It remaines we shew first the truth of our maine conclusion by instances of sacred writ or such practices as it ascribes to faith Secondly the philosophicall premises whence we infer it to be most consonant to the phrase of Gods spirit which often teacheth vs more true philosophy in one word then Philosophers do in large volums The conclusion is we are then said rightly to belieue matters of our owne saluation when we Assent vnto them as good as necessary and worthy to be embraced not only whilst considered in themselues or in generall or without such incumbrances or occurrents as doe often interpose or hinder their practice but euen whilst actually compared with present losse of any sensual good or infliction of any transitory euill the world diuell or flesh can oppose to raise their price 17. Such must this Assent be in the habite or constant resolution though often defectiue in the act vpon disaduantages espied by Sathan But euery such defect we must account a dangerous sinne especially if we haue any distinct notice of actuall competition between carnal and spiritual good for this preposterous choice is properly not of faith but rather directly against the very nature of it as it is now defined to be an Assent vnto the meanes of
and liuely when wee feele a present benefit redounding to our selues from the good we do to others as if we actually perceiued the cooperatiue cōcurrence of diuine goodnesse in these workes of charity As well this loue of God as of our neighbours are though in different manner effects or properties of liuely faith or of that grace whereof faith it selfe is the principall stemme as it illuminates the minde or supreme faculty of the soule Our loue of God may well seeme to be an effect immanēt or residing in the same faculty with faith Loue to our neighbour an effect transient as hauing a distinct roote or originall whence it springs and takes it proper substance though quickned and moued to euery good worke by faith as the moone hath a distinct bodie of it owne more capable of light then others are but illuminated by the sunne The substance or body of loue to our neighbours is naturall humanity or kindnesse whose illumination perfection and guidance is from faith apprehending the goodnesse of God whom we immediately loue aboue all for himselfe as the onely Creator and preseruer of all the onely procurer of all good to all others in him and for him as our fellow creatures and ioint obiects with vs of his vnrecompensable loue 3. The same dependance on faith haue trust and confidence or that affection which in latine we call Fiducia Confidence in their language of whom we borrow the name implies a boldnesse or hopefull assurance of good successe in the businesse we goe about and naturally springs from a perswasion either of our owne or others sufficiencie of whose helpe or furtherance we may presume Thus the strong are vsually confident in matters of strength wise men or well experienced in matters to be tried by wit or worldly pollicie the wealthy in causes that may be swaied with bribery men well allied in businesses that may be carried best by multitude of friends But all these branches of confidence haue the cursed fig-trees hap Cursed be the man that trusteth in man and maketh flesh his arme and with-draweth his heart from the Lord. For he shall be like the heath in the wildernesse and shall not see when any good commeth but shall inhabite the parched places in the wildernesse in a salt land and not inhabited The stocke notwithstanding whence they grow being purified and seasoned by grace these lopt off and the true knowledge of God ingrafted in their steed beareth fruit vnto saluation For blessed is the man that trusteth in the Lord and whose hope the Lord is For hee shall be as a tree that is planted by the water which spreadeth out her rootes by the water and shall not feele when the heate commeth but her lease shall be greene and shall not care for the yeare of drought neither shall cease from yeelding fruit The points towards which this naturall affection whereof all participate more or lesse must be set ere it grow vp into such confidence as spreads it selfe throughout all the waies that God hath appointed vs to walke in are the articles of Gods power and wisdome ouer all the workes of his hands and his fauour towards vs. The manner how faith doth raise it the Reader may more easily perceiue if it please him call to minde or hereafter obserue that as well in the dialect of sacred writers whether Canonicall or Apochriphall as other morall Authors or common speech there is a twofold faith One passiue or obiectiue which in English we vsually call fidelitie or faithfulnesse whereunto we may safely trust another actiue or apprehensiue by which we assent vnto the former and rely vppon it as farre as our needfull occasions shall require Of this reliance or reposall confidence is but a further degree presupposing a firmer apprehension or experience of more then ordinarie sufficiency and fauour towards vs in the party to whose trust we commit our selues or our affaires Fidelity or faith passiue he well notified in part that told vs Quando fit quod dicitur tunc est fides Faithfull hee is in his sayings that hath good ground for what he speakes or called to an account is able to make such proofe of his assertions as the nature of the businesse shall require Faithfull in his doing he is that approues the truth of his promises by performance whom wee cannot better describe then the Psalmist hath done One that walketh vprightly worketh righteousnesse and speaketh the truth in his heart or as we say one whose heart goes with his mouth and changeth not his oath or promise albeit the performance of it be to his greater hinderance then he conceiued when he made it Alwaies the better opinion we retaine of this passiue fidelity or faithfulnes the greater is our actiue faith trust or reposall in it but trust or confidence in fallible or absolute wee cannot haue in any mortall man For besides that his heart or intention is vnknowne to vs such abilities as now he hath are obnoxions to change so is his purpose and resolution Not the honestest man on earth but is mutably honest at least in respect of vs and where all other conditions be equall we trust him better whose meanes are whole and sound then one of a broken or crased estate For few there be but sore pinched with pouerty will shrinke from what they promised vpon presupposed hopes of better ability And most men perhaps out of a consciousnesse of their owne mutabilitie vpon like change of fortunes or new discouery of dangers before vnknowne seeme to grant a generall pardon or dispensation to others in like cases at the least if abilities vpon such casualties be wanting ingenuous creditors doe not expect performance of promises made howsoeuer their debtors minds were affected when they made them whence as I said confidence in such men if other conditions be equall are lesse safe yet the more we trust them vpon lesse probable meanes of abilitie or vpon externall appearances of danger or suspitions cast by others of their likelihood to breake the greater eredite and honour we doe them For as loue vnlesse it proceed from a party odious and vnlouely is vsually repaid with like affection according to the olde saying V is vt ameris ama so ipsa fides habita obligat fidem Men oft times become more trusty then otherwise they would be by the trust or credence we giue vnto them God in whom only this fidelity or faith obiectiue according to the most absolute idea or perfection of it is immutable is alwaies more fauourable to such as faithfully commend themselues and their affaires vnto this care and trust And vnto faithfull reliance and reposall on his promises wee are tied by a triple bond of faith which cannot possibly breake or vntwine once surely fastened If we fully assent to his veracitie we cannot question whether he purpose whatsoeuer he promised if to his omnipotencie we cannot doubt of his allsufficiencie to performe For
this cause when the blessed Virgin onely demaunded concerning Christs incarnation how shall this be seeing I know not a man the Angell mildlie instructs her in the same termes he checked her mother Sarah there is nothing impossible with God of whose veracitie or allsufficiencie shee neuer conceiued positiue doubt onely her actuall consideration of his fidelitie or other attributes before mentioned was outstart by the vnusualnesse of the effect or suddaine apprehension of her owne integritie neuer acquainted with the onely knowne meanes vntill that time of producing it Lastly of Gods fauour towards vs we can lesse doubt seeing his mercie is ouer all his workes and he that gaue his onely Sonne for vs before we knew him what can he deny vs which we faithfully aske in his name Farre more be the promises of his fatherlie loue then are the declarations of his power faile we cannot in our hopes but only through vnbeleefe which though it befell the people to whom his promises were first directed Yet cannot the faith of God as the Apostle termes it bee without effect for they fell by vnbeleefe that we might be raised by faith Though conscious we be of our fraâ—â—ie often assaulted with others violence yet the Lord is faithfull and will establish vs and keepe vs from euill or as the same Apostle else where speakes God is faithfull by whom we are called vnto the fellowship of his sonne Christ Iesus our Lord who will also confirme vs to the end that wee may bee acquited in the day of his appearance These were the sure fests of Saint Barnards faith and in these meditations or articles his hope did safely ancher in the middest of greatest stormes Three things saith he I consider in which my hope wholly consists Gods loue whereby he adopted me the truth of his promise his power to performe Let my foolish thoughts murmure as much as they list and say How meane art thou How great is that glory by what doserts dost thou hope to obtaine it But I will confidently answere I know whom I haue trusted and am certaine that he hath adopted me in the abundance of his loue that he is true in his promises and powerfull in accomplishment for he can doe whatsoeuâ—r he will This is that triple cord which is not easily broken on which I beseech you let vs hold fast being let downe to vs into this dungeon from that country which wee seeke that by it we may be raised that by it we may be drawne within view of the glory of the great God 4. Seeing reposall or trust naturally increaseth according to the seuerall degrees of their ability fidelity and fauour towards vs on whom we rely rightly apprehended and all these in God as faith assures vs are infinite and incomprehensible our confidence of good successe in all the waies he hath appointed vs should bee without all mixture of diffidence suspition or distrust But as faith it selfe though often failing in the exercise must in the habit or for the most part be an Assent vnto diuine precepts as good and elegible at the instant of proposall before either auoidance of such dangers as accompany their execution or profession or retention of such pleasures or commodities as must be made of ere we can effect the purchase or be capable of the reward annexed so must the confidence hence growing be habitually sure and firme albeit the whole world the diuell or our owne flesh conspire to defeate the hopes we haue grounded vpon faithfull prosecution of such meanes as God hath promised to blesse Such confidence was in the Psalmist whilest assaulted with the fury and violence of mighty forreine enemies God is our refuge and strength a verie present helpe in trouble Therefore vvill not we feare though the earth be moued and though the Mountaines be carried into the midst of the sea Though the waters thereof roare and be troubled though the Mountaines shake vvith the swelling thereof Though I walke in the middest of trouble sayth another yet shalt thou refresh mee thou shalt stretch forth thine hand vpon the furiousnesse of mine enemies and thy right hand shall saue me The Lord shall make good his louing kindnesse toward me yea thy mercy O Lord endureth for euer despise not then the works of thine owne hands The like was in Dauid when the wise men of the world such as had learned the policy to blesse with their mouthes and cursed inwardly had consulted to east him downe from his dignity My soule sayth he waite thou only vpon God for my expectation is from him He is onely my Rocke and my saluation he is my defence I shall not be moued In God is my saluation and my glory the Rocke of my strength and my refuge is in God Nor was this any act of supererogation or extraordinary affection singular to him but he exhorteth the people vt to the like Trust in him at all times yee people poure out your hearts before him God is a refuge for vs. This is a point wherewith would God our Preachers would pierce the hearts of their hearers by continuall pressing it For want of confidence in good courses is that which will condemne this whole generation of hypocrisie or infidelity Nor could we distrust our doome did we but vnderstand the meaning of those words following in the same Psalme Trust not in oppression nor in robbery if riches increase set not thy heart vpon them or those in another put not your trust in Princes nor in the son of man for there is no help in them In these he trusts and not in God that vseth the helpe of his wealth or countenance of mighty friends either to abet himselfe in bad causes or ouer-beare others in good as shall hereafter be shewed Now I will conclude with the Psalmist last cited Happy is he that hath the God of Iacob for his helpe whose hope is in the Lord his God vvhich made heauen and earth the sea and all that therein is which keepeth his fidelity for euer which executeth iudgement for the oppressed which giueth food to the hungry the Lord looseth the prisoners the Lord openeth the eyes of the blinde the Lord raiseth vp them that are bowed downe the Lord loueth the righteous the Lord preserueth the strangers he relieueth the fatherlesse and widdow but the way of the vvicked hee turneth vpside downe 5. These being the liue characters of diuine goodnesse and best motiues to breed confident hope of good successe in imitation of him in workes like to those here expressed no maruell if our Sauiour so grieuously taxe the Scribes and Pharisees for non conformity vnto them Woe be vnto you Scribes and Pharisees hypocrites for yee tith the mint and the rew and all manner hearbes and leaue the weightier matters of the lawe as iudgement and mercy and fidelity these ought yee to haue done and not to haue left the other vndone
it but halfe as great as theirs was to Moses or to his apprehension as likely to be as farre misguided more lamentable then all the grieuances and afflictions they sustaine What then was the originall of their miscariage Their zeale was like the rude moderne Papists mishapen from the wombe because not conceiued by knowledge Their loue polluted in the root because it was no fruit of faith nor sprang it from hearts so qualified as their had bin on whom or rather on whose true prases and deserued â—ame it was stubbornely set Creatures sowle and most deformed are ost-times dâ—epliest striken with loue of externall beautie as if the more imperfect nature were in them the more greedily shee sought to satisfie or couer her wants by linking them with the aboundance of that perfection shee espies in others Thus the sorer this viperous brood was tainted with hypocrisie the more they magnified the integrity and sanctity of their forefathers as if to haue descended from them and thus to admire these graces in them which themselues wanted had set them aboue all degree of comparison in respect of any others that liued in the same age with them Now this foolish pride and inbred desire of praeeminence was the onely ground as of their loue to Gods Saints deceased so of their malice against his sonne manifested in their flesh and substance 2. The memory of Abraham they could not chuse but naturally reuerence he being the first Author of that glorious couenant God made with mankinde wherein they had the priuiledges of the first borne and in their owne opinion sole intire interest And this first Doner being now dead did not either by speech or action exasperate their enuious fretfull impatient minds whereby the strength of their imaginary loue might haue been abated Moses likewise they could not but haue in greatest honour as one that had talked face to face with God and had giuen them such a lawe from his mouth as the like was neuer heard of before or after for he that had not so gloriously dealt with any nations neither had the best amongst the heathen any knowledge of his lawes The religious respect they had of it made them abhorre all idoles yet as S. Paul intimates none more prone to robbe God of his honour then they alwaies desirous to array themselues with his glory and make his praises theirs by participation With reference though not expresly intended to this humour they honoured the memory of the Prophets adorned their sepulchers and sounded their commendations amongst the people For that their country in times past had brought foorth men to whom the Almighty had communicated his secret counsailes was the fairest euidence they had to shew for that prerogatiue they still chalenged aboue the Nations the principall rest they could relie vpon for out-vying the Gentiles in vaine boasting of their auntient worthies Besides the extraordinary gifts these Prophets had in foreshewing alterations in states or other euents to come they could not but seeme honourable in this peoples sight as being the Embassadours of the great Messiah in whose expectation the meanest of them gloried more then ordinary children could in sure hope of their fathers exaltation to the lawfull crowne of the kingdome wherein they liue Euery childe of Abraham they supposed in his dayes should be like one of Gedeons brethren in fashion like the children of Kings heires of the euerlasting kingdome To haue vp braided the softest spirit in that rebellious people with treachery or disloyalty against the Messias when he should be reuealed would as much haue moued his choller as to tell some forward professor amongst vs he would be tray his Lord were hee now in earth for halfe the mony Iudas did Notwithstanding all this great shewe of loue vnto their Auncestours or fidelitie in Gods couenant these Iewes prooued banckrupts in euery point of their accompt They brake first in their loue to Abraham which was no small part of their reckoning so our Sauiour rels them If you vvere ABRAHAMS children ye would doe the vvorkes of ABRAHAM And againe Yee shall see ABRAHAM and ISAAC and IACOB and all the Prohets in the kingdome of God and you your selues thrust out The tender and louing respect they pretended to haue of these deceased Patriarches estimation would haue seemed to them could they haue knowne it but as if a desperate quarreling rufâ—ian whose dissolute and vngracious courses more grieues his vertuous fathers spirit then all the opposition of his bitterest enemies should be ready to fight with euery one that did but speak a suspicious word against him They brake againe in their accompt of their fidelity toward Moses for so our Sauiour tells them had you belieued Moses you would haue belieued me for hee vvrote of me and Moses in vvhom you trust is he that accuseth you to my Father They failed likewise most grieuously in their imaginations of extraordinary loue vnto the Prophets the very rootes and poison of that spight and enmitie their fathers bare them while they liued were propagated to posteritie still increasing their malignitie in the descent as Riuers doe their streames in their course the childrens cruelty against our Sauiour was but the fulfilling of their fathers iniquity against the Prophets his blood shed by them vpon the crosse was as the Ocean whereinto that streame of blood which had runne thorough their generations from Abels to Zacharias death and so downewards was exonerated The disposition though varying it references to seuerall persons did after so many descents no more differ then doth the humour of amad dogge running through a long lane or row of people alwaies shatâ—hing not at the same parties but at such as are next vnto him Thus Saint Steuen makes but one chaine of all iniquities continued from Moses vnto Christ ye stiff-necked and of vncircumcised hearts and eares yee haue alwaies resisted the holy Ghost as your fathers did so doe you which of the Prophets haue not your fathers persecuted and they haue slaine them which shewed before the comming of that iust one of whom ye are now the betraiers and murtherers which haue receiued the Law by the ordinance of Angels and haue not kept it For had they kept it or faithfully belieued Moses which wrote it they had neither distrusted ouâ— Sauiours doctrine nor dispised his person but their naturall disposition was most contrary to Moses meekenesse and therefore could not be agreeable to that iust ones and yet their imaginary loue to this their Law giueâ— or rather their ouer â—â—â—ning conceipt of their owne worth in that they were his Disciples imboldens them to despise his Master for they reuiled the blind man which asked them if they would be his Disciples thou art his Disciple but we are Moses Disciples we know that God spake vnto Moses as for this fellow we know not whence he is Their cruelty against him was conceiued and prosecuted vpon the same ground Caines
operation become spiritually vitall Lay apart all filthinesse and superfluity of naughtinesse and receiue with meekenesse the ingrafted word which is able to saue your soules This was the word of faith which was to fructifie in their deeds wherefore he saith Be ye doers of the word not hearers onely deceiuing your owne selues And doers of it many of them were in part whence they grounded a conceipt of holinesse bringeth forth as it seemes either contemptuous or vncharitable censures of others To this disease he applies that medicine If any man among you seeme to be religious and bridleth not his tongue but deceiueth his owne heart this mans religion is vaine And seeing they held such intertainements as we speake of before because glorious in the worlds eye good and acceptable in the sight of God of whose glory and good liking they conceiued according to the customes best approued amongst men he further giueth them these imitable characters of his goodnes Pure religion and vndefiled before God and the father is this to visit the fatherlesse and the widowes in their afflictions and to keepe himselfe vnspotted from the world My brethren haue not the faith of our Lord IESVS CHRIST the Lord of glory with respect of persons This patterne Moses long before had drawne from Gods owne presence for his people to worke by circumcise therefore the foreskinne of your hearts that was to be vnspotted of the world For the Lord your God is God of Gods and Lord of Lords the Lord of glory a great God and a mighty and a terrible which accepteth no person nor taketh reward which doth right vnto the fatherlesse and widow and loueth the stranger in giuing him foode and rayment loue ye therefore the stranger for ye were all strangers in the land of Egypt 4. Want of conformity to this rule abundantly argues the leuity of their beliefe vnto such generall truths as they acknowledged The old Romane prouerbe of faith passiue or fidelitie fidem nemo perdit nisi qui non habet is more appliable to faith actiue or truely Christian No man can haue the faith of Iesus the Lord of glory with respect of persons but he that hath not the faith of Christ Iesus For he that saith he belieues CHRIT and keeps not his commaundements or rather altogether inuerts them by costly inuitations of the rich and mighty without due respect of the poore and needy is by Saint Iohns rule a liar Yet this preposterous respect of persons which is so incompatible with true faith in CHRIST as formally contrary to it patterne it was as our Apostle tels vs that made them transgressors of the Law euen whilest they did things commaunded by the Law But if ye haue respect of persons ye commit sinne and are conuinced by the Law as transgressors The head or first fountaine as well of these erroneous perswasions as of difformities in their works was want of firme assent vnto the diuine attributes or vnto the soueraigne will and pleasure of the Lawgiuer For the Apostle to prooue that assertion which containeth the reason of the former Whosoeuer shall keep the whole law and yet offends in one point he is guilty of all giueth vs that golden and metaphisicall rule by which this whole discourse hath beene framed He that said thou shalt not commit adultery said also thou shalt not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law a positiue or actuall transgressor by this act of murther a negatiue transgressor or non obseruer of the Law in his abstinence from adultery Nor could his supposed chastity or restraint of lust be a Christian action or truely vitall because not inspired by faith or firme assent vnto Gods will or commaundement whose soueraignty once faithfully acknowledged and established in his thougths would haue beene a like potent to haue restrained naturall inclination to murther or bloodshed acts altogether as displeasing and contrary to the will of God Quando serâ—us ex domini sui iust â—â— ea facit tantummodo quae vult facere non dominicam voluntatem implet sed suam saith Saluianus That a seruant goes cheerefully to the faire when he is bid or to supply his Maisters roome at a feast is no good argument of his fidelitie trust or diligence to doe his Masters will Many forward enough vpon these or like occasions commanded to goe a shorter errand vpon more waighty businesse when he had as good a desire or opportunity to sport or feast themselues at home would by their backewardnesse or grumbling bewray they had not learned to submit their wils vnto their masters or to preferre his businesse before their sport without which the doing of what is enioined is but an impotent and lame obedience f If a seruant say vnto his Master I will not doe as it pleaseth thee though afterwards hee doe it hee shall displease him that nourisheth him Knaues and catchpoles oft doe what the Law requires should be done yet are no true obseruers of the Law because this seruice they performe not out of faith and loialty to the Prince or Lawgiuer but in desire of gaine or some priuate respect alwaies as powerfull to make some obserue as others to transgresse paenall statutes If an Ambassador should transact such points of his instructions as make iointly for his owne aduancement neglecting others as necessary for the state his negligence in the latter would impeach his fidelity in the former albeit he did that which his Prince would haue done For he did it not because it was the Princes will it should be done but because his owne will was to haue some good done to him And perhaps one and the same humour of ambition feare or the like might cause his diligence in the one and negligence in the other and so may one and the same affection cause a man to obserue one commaundement and transgresse another But he alone obeyes Gods commaundements that wholly submits his will to Gods will that doth what God commaunds because he belieues he did commaund it that auoids what God forbids out of beliefe that God forbids it or because he knowes it to be displeasant to his goodnesse God commands all without exception to glorifie his name both in body and spirit as well as to honour father and mother or to abstaine from stealth Many can stand at open defiance with the world for any touch of disobedience in these latter which yet if out of faith they did obserue they would be as chast of their bodies as honest of their hands and equalize their diligence in duties towards their parents with deuotion towards Gods vnto whom zealous and religious praiers from out a chast and pure minde are more pleasant then honoring of father and mother then abstinance from theft and coozenage Faultinesse or negligence in the former argues a faulty diligence in the
should be idle but so he is not saith Bellarmine First because he alwayes ministers strength and grace by which wee doe good works Secondly hee purgeth our daily and lighter sinnes and his blood cleanseth vs from all sinnes Or if through transgression of the law we fall away from our state of righteousnes he neuer thelesse is stil the propitiation for our sins and reconciles vs not only seuen times but seueÌ„ty times seuen times to his father if conuerted by his grace we addresse our selues to serious repentance Therfore we make not CHRIST an idle mediatour in saying the Law may be fulfilled but our aduersaries truly make his benefits vneffectuall when they teach that the excellency of his obedience could not effect that the iustification which is by the Law should bee fulfilled in vs. Whatsoeuer he thought it was safest for him to professe as hee hath written because the Trent Fathers for conclusion of that session accurse all that should say their resolutions in this point did rather disparage then set foorth the excellencie of CHRISTS sacrifice or the true woorth of his merits But the more mercifull Bellarmine makes his God the readier to forgiue our frequent trespasses the greater stil is their former mockery seeing euery time they repeat that petition they implicitely yet necessarily include the appurtenances Lord make vs such as wee shall not need of thy forgiuenesse The excesse of diuine Maiesty in respect of princely dignity presupposed their mockery of God in suing for restauration of grace after relapses into mortall sinne may for the quality be resembled by imagination of some great fauourite in the Court after many bountifull rewards for little or no seruice falling to rob or steale and lastly crauing pardon in these or like tearmes I haue grieuously offended against your Crowne and dignity but by your wonted grace I beseech you bestow as good preferment on me as before I had and amends shall quickly bee made for all the wrongs I haue done vnto my fellow subiects you shall not finde matter of death in me againe so long as your bounty towards me lasts that I shall not commit some petty sinnes of wantonnesse quarrelling drinking swearing I hope your highnesse will not expect for these are not against your Law but besides it The insolency of this imagination in a malefactour could an earthly Prince knowe the heart whence it issued would make his former offence in it self and course of common iustice meritorious of death altogether vncapable of mercy otherwise easie to haue beene obtained And is it either lesse exclusiue from Gods fauour or more prouocatiue of his seuerity to beg such grace at his hands as shall wipe out all former reckonings where with he could charge vs or hauing promised sincere obedience to the Law to elude the Lawgiuer with that distinction without which Bellarmine thinkes our Writers arguments to proue the fulfilling of the Law impossible can hardly be answered They saith he which grant as Vega doth veniall sinnes to be against the Law are enforced to hold that to keepe the Law is onely possible in as much as onely the greater part of it may bee kept whence the denomination is indefinitely attributed to the whole But what can they say to that of Iames. Hee that keepeth the whole Law and offendeth in one point is guilty of all The solide answere therefore in his iudgement is that veniall sinnes without which we doe not liue are not sinnes simply but imperfectly and in a sort neither are they against the Law but besides the Law Such as first did apply this distinction to that purpose for which the moderne Romanist now misuseth it might perhaps be in part excused by the barbarousnesse of the times wherein they liued and their ignorance in Scriptures But wee haue cause to feare that Bellarmines generall skill and knowledge in them vvas punished by GOD vvith particular grosse and palpable ignorance or blindnesse rather in thinking this quiâ—ke of wit should glue together such Oracles of the Apostles as without it would mightily iarre and start asunder As that of Iames late cited He that offends in one mortally is guilty of all and this other In many things we al offend 1. venially or these two of S. Iohn He that is borne of God sinneth not If we say we haue no sin we deceiue our selues So doubtlesse they do and mightily mistake both these great Apostles meaning that thinke any in this should be so righteous as not to stand in neede of Gods fauour for absolution from sins committed against his Law but of their meaning in the Chapter following 9. These discussions may informe the Reader that Bellarmines conclusion of this controuersie wherein hee may seeme vnto the vnobseruant to attribute somewhat to Gods mercies in the businesse of iustification after grace infused was but like the first inuitation of an Italian onely for fashion sake For if his authority could haue moued any of his profession after fulnesse of grace to haue tasted the louing kindnesse of the Lord he could not be ignorant that the Trent Councell had shut the doore vpon them It is the safest way saith he * to put our whole trust in Gods mercies VVhy so because there is no trust or confidence to be put in our owne good workes or fruits of grace No rather because it is more easie to grow proud of our deeds then to be assured of our sincerity in doing them But if neither safe it be to trust in them nor by his doctrine to any purpose without them to trust in Gods mercies hee hath left his Romane Catholikes in a miserable case VVhat is it then they can hope or desire Gods mercies should doe for them To remit their sinnes How By not imputing them this is all they can condemne in vs. VVhat then to set heauen open vnto them without remission of sinnes or iustification This is more then can be laid to any heritickes charge none euer liued but granted iustification to bee a necessary gate through which all that haue sinned must enter into heauen It remaines then the onely ground of all hope or trust a Romanist can haue of any good from Gods mercies must be his precedent perswasion or beliefe of absolute and perfect righteousnesse either now inhabiting his soule or hereafter to be obtayned That is hee must trust God one time or other will be so mercifull to him as he shall not stand in neede of his mercie at the houre of death 10. He that wold clearly conuince the Romish church or her childreÌ„ of a capitall crime vsually obiected by our writers shold begin w th the vertual intentioÌ„ of the priest by rigid positions of their late writers most necessarily required to the effectual working of the Sacraments for that euidently breedeth doubt whervnto if we adioyne this absolute necessity of compleat habitual grace inherent for remission of sins it openly condemnes the Trent Councell it selfe for nursing
was exactly figured in the sacrifices of the Law daily offered euen for such as by the Law were cleane and obserued Gods commaundements with as great constancy and deuotion as any now liuing doe This might instruct vs that our persons become not immediately capable of diuine presence or approbation by infusion of habituall grace or freedome from the tyrannie of sinne these are the internall characters of our royall Priesthoood whose function is continually to offer vp the sweete incense of prayers from hearts in part thus purified by faith For by such sacrifices are wee made actuall partakers of that eternall sacrifice whose vertue and efficacy remaines yesterday to day the same for euer It being so perfect and all sufficient could not be offered more then once but through the vertue of it the offrings of our Priesthood must be continually presented vnto our God Nor can we so often lift vp our hearts towards heauen but the voice of CHRISTS blood neuer ceasing to speake better things then that of Abels still ioines with our praiers and distinctly articulates our imperfect sighs or mutterings alwaies crying father forgiue them father receiue them to thy mercy seeing they are content to bee partakers of my sufferings and seeke to bee finally healed onely by my wounds As the Apostle teacheth vs that there is giuen no other name vnder heauen besides CHRIST whereby we may be saued so was it foretold by the Prophet that this saluation must be by calling vpon his name not by mediation of grace or other fruites of the spirit obtained by inuocation but by inuocation of it in truth and spirit seeing his spirit was poured out vpon all flesh to this end that all should call vpon his name and by so calling be saued This though vsually expressed in other tearmes is the opinion of orthodoxall antiquity in this point and if my coniecture faile me not the dreaming fancies of a daily propitiatory sacrifice in the Masse was first occasioned from dunsticall or drowsy apprehensions of the primitiue dialect wherein as all theâ—â— speeches of the auncient are full of life Christs body and blood are said to be often offered not in scholastique propriety of speech but in a rhetoricall figuratiue or exhortatory sense because our daily sacrifices become acceptable to God throught it because the benefits of it are as effectually applied vnto vs by our faithfull representations of it as if it were daily offered in our sight The error of moderne Romanists hence occasioned is the same with that of the old Heathens which dreamed of as many Gods as they had seuerall blessings from the Authour of all goodnesse who is but one The Prebendes of Colen notwithstanding haue made a declaration of the third sacrifice in their masse much what to our purpose so much of it as I haue here set downe needes little correction in fauourable construction Howsoeuer it sutes verie well with their forecited opinion concerning iustification How farre dissonant or consonant that is vnto the truth I leaue it to the Readers censure As for the Iesuites resolution of the same controuersie by the Trent Councels determination it is but a further document of his Magicall faith and that hee finally vseth the grace of God but as a charme or Amulet able to expell death by the ful measure of it onely worne or carried about not by actuall operation or right vse But what marueill if hee openly renounce CHRIST for his Mediatour in the principall act of redemption when as he hath chosen the Pope for the Lord his Rocke and Redemer euen for that Rocke whereon that Church against which the gates of hell shall neuer preuaile must be founded CHAP. IX That firmely to belieue Gods mercies in CHRIST is the hardest point of seruice in christian warfare That our confidence in them can be no greater than our fidelitie in practise of his Commaundements That meditation vpon CHRISTS last appearance is the surest method for grounding true confidence in him 1. LEast the end of this discourse should misse the end and scope wherto the whole was purposely directed I must intreate the Christian Reader to pardon my feare and iealousie which from the reasons mentioned in the first chapter of this section too well experienced in the temper of this present age is alwaies great least disputation against Romish heresie cast vs into a relapse of that naturall carelesnesse or hypocrisie whereof all more or lesse haue participated But for whose auoidance hereafter if thine heart be affected as mine now is and I wish it alwaies may continue let this meditation neuer slip out of thy memory That seeing the last and principall end of all graces bestowed vpon vs in this life is rightly to belieue in CHRIST this cannot bee as the drowsie worldling dreames the easiest but rather the most difficult point of Christianity The true reason why vnto many not otherwise misaffected it seems not such is because in this time of his absence from earth our imaginary loue of his goodnesse wanting direct opposition of any strong desire or resolution to manifest the leuitie or vanity of it fancieth a like affection in him towards vs. And seeing loue is not suspicious but where it is perfect excludes all feare the very conceipt of great mutuall loue betwixt CHRIST and vs not interrupted expels all conceit of feare or diffidence Hence wee vsually rest perswaded our assent vnto Gods mercies in Him is more strong then vnto most other obiects of Faith when as indeed these being the highest it would appeare to bee in respect of them the weakest had it as many daily temptations to encounter it as wee finde in practices of other duties whose habituall performance is the necessary subordinate meane to support it All the difficulties we daily struggle vvith are but straglers of that maine armie with whose entire ioint force we are to haue the last conflict about this very point which vntill the hower of death or other extraordinary time of triall is seldome directly or earnestly assaulted But then whatsoeuer breach of Gods commaundements loue either to the world or flesh hath wrought in our soules will affoord Sathan aduantage and opportunitie for more facile oppugnation of our confidence For as euerie least sinne in it owne nature deserueth death so doth the consciousnesse of it more or lesse impell the minde to distrust of life Yet euen the greatest will be content in these dayes of peace and securitie to sleepe with vs and lie quiet in hope to preuent vs in the waking and with the ioint force of lesser to surprise the soule or gaine the start or first sway of the spirit an aduantage much preiudiciall to strength otherwise more then equall Much harder it is to retract a bodie after actuall motion begun then to restraine propensions or inclinations from bursting out into actuall motions Our often yeelding vpon foreâ— warning of their assaultes in manie pettie temptations or
that they obtained not what they desired was because they sought it amisse yet not spiritually amisse for spiritually they could not seeke it but amisse in their kinde For it is a point to bee considered that as there is a naturall desire of spirituall good so there may be and vsually is a resolution naturall or only morall to vndertake the course prescribed for attaining that qualification which is ordinarily required ere faith be infused or grace created This resolution without transgressing the limits of it owne kinde may admit many degrees as well in the feruency of the attempt as in the constancie of the pursuit As the spirituall good wee assent vnto is apprehended though but morally or confusedly as infinitely greater then any temporarie pleasure or commodity so the resolution to suffer all the grieuances wherewith the expectance of it can bee charged though but morall must euery way farre exceede all purposes of like nature all springing from the same vnsanctifyed roote that are set on obiects of another ranke otherwise all that professe they seeke make or as the Apostle sayth of the Iewes iudge themselues vnworthy of eternall life 2. Vnto what tolerance would not that flagrant speech of Cato when hee was to conduct the reliques of Pompeius forces through the scorched sands of Libia haue almost impelled anie resolute Souldier that should haue seene so graue a Senator act so hard and meane a part as he professed to make choice of Vnto farre greater certainely then we Christians in these daies either conceiue as necessarie or would resolue to aduenture vpon for attaining vnto Gods rest O quibus vna salus placuit mea castra secatis Indâ—mita ceruice mori componite mentes Ad magnum virtutis opus summosque labores Vadimus in campos steriles exustaque mundi Qua nimius Titan rarae in fontibus vndae Siccaque letiferis squalent serpentibus arua Durum iter ad leges patriaeque ruentis amorem Per mediam Libyen veniant atque inuia tentent Si quibus in nullo positum est euadere voto Si quibus ire sat est neque enim mihi fallere quenquaÌ„ Est animus tectoque metu perducere vulgus Ii mihi sunt comites quos ipsa pericula ducent Qui me teste pati vel que tristissima pulchrum Romanumque putant at qui sponsore salutis Miles eget capiturque animae dulcedine vadat Ad dominum meliore via dum primus arenas Ingrediar primusque gradus in puluere ponam Mecalor aethereus feriat mihi plena veneno Occurrat serpens fatoque pericula vestra Praetentate meo sitiat quicunque bibentem Viderit aut vmbras nemorum quicunque petentem Astuet aut equitem peditum praecedere turmas Deficiat si quo fuerit discrimine notum Dux an miles eam serpens sitis ardor arenae Dulcia virtuti gaudet patientia duris Laetius est quoties magno sibi constat honestum Sola potest Libye turbam praestare malorum Vt deceat fugisse viros Sweet mates whose wished end of life is death deuoid of thral Addresse your minds to seruice heard but valor doth you call We enter now on sterill plaines where Titans raies do sting Where too much heat makes water scant euen in the verie Spring On coasts where Bacchus nere was set nor Ceres euer sowne On drie fields destitute of grasse with Serpents ouer-growne A wofull waie but to their lawes and ruined countries loue Through mids of Lybia let them march and way-lesse wandrings prooue As many as haue no minde to scape but safety set at nought Content for pay to take their paines nor came't ere in my thought With guile to traine the simple on by couering present dread The fittest mates for me they are whom dangers seen shall lead Who to haue me spectator parts most tragicke wilaffect As Souldier-like and Romane worth my campe hee must reiect That hostage for his safety craues or life accounteth sweet Let such goe chuse some safer way his master for to meet Whilest I first foote it in the dust and tread you paths in sand Let heate from heauen mee first assaile let Serpents ' gainst me band Full charg'd with venome t is all one resolued I am to die That ye your danger by my fates more safely may foretrie Let him crie out I am a thirst that me shall spie to drinke Or him complaine of sultring heate to shade that sees mee shrinke Let him lie downe and rest himselfe that first shall see me ride Or take my place by any ods if ere it be descried Whether I as vulgar souldier march of generall to the rest This Serpent sands and scorching heate content true valour best From hardnesse patience reapeth ioy that honour is most worth Which dearest costs and breeds most paine whilest t is in bringing forth No land but Lybia could affoord such store of toile and paine That euen your flight through it may th'fame of hardy Souldiers gaine 3 The resolution although vnto the worldly wise or secular gallant it may seeme truly noble yet rightly examined will proue but turbulent or humorous because his patience to endure such hardnesse were it as great as hee himselfe oâ— perhaps the Poet for him makes profession of was but equall to his impatience of ciuill â—eâ—uitude his light regard of venimous Serpents but answerable to his seare of being beholden to Caesars curtesie And what maruell if one or more impotent desires hauing gotten absolute commaund ouer the soule do impell it to such difficulties as none fâ—ce from the like tyrannie of affections would aduenture on To haue esteemed captiuity of bodie where was no remedie a lighter burden then such misery as he now voluntarily exposed himselfe and others vnto had bin a better document of true liberty Thus enabled to brook euerie condition of life which disesteem could lay vpon him had beene entirely to possesse his soule with patience which is the best inheritance whereunto mortality can be entitled whereas now he did but striue to cast out one potent enemy by arming a band of insolent incorrigible slaues against him More heroicall yea most diuine was the generositie of our Sauiours mind that being heire of all things Lord and maker of all mankinde could entertaine seruitude contempt and scorne of baser enemies with greater peace and quietnes then Cato did his free censorship that he could suffer grieuances not of one or few kinds whereunto peculiar desires of pleasing himself in the auoidance of some much abhorred euils or in the assequâ—tion of any higher prized good might impell or sway his minde but that hee could with such constancy determine in no kind to please himselfe resoluiug to fulfill what the Prophet had sayd The reproches of them that reproched thee fell on mee Nothing distastfull to flesh and bloud whereof the meanest of Gods seruants had tasted which he swallowed not Now hee being our patterne and guide to be found in him or like
we haue most reason to reioice in our defects or infirmities seeing the lesse temptations wee haue to glory in wealth strength or wit or whatsoeuer men call their owne the better opportunities we haue to glory in him who is the Lord of life and strength the authour of wealth and onely giuer of these and euery good gift To keepe mirth though actuall and externally occasioned within the bounds of wisdome or mingle much laughter with discretion is a skill whereof many natures are not capable much harder it is to retaine such strong naturall inclination as are the fountaines of our internall and habituall delight the chiefe pillars of our glory and principall rootes of our reioicing within the compasse of natures pollitique Lawes Hence as the Philosopher obserues excellency of beauty of bodily strength of birth or abundant wealth will hardly bee subdued vnto reason With what difficulty then will such glorious prerogatiues of flesh and blood bee drawne to yeeld loiall obedience vnto the humility and simplicity of faith when as that subiection which Aristotle requires in his morall patriot is but a formality in respect of that absolute deiection or prostration which true faith requires ere our soules be capable of it presence the best seruice which our inferiour faculties owe to reason morall or meerely naturall being but as dead and liuelesse in regard of that alacrity in performances wherewith grace expects to be entertained 2. The Epigramatist acutely imputes the stoickes contempt of death vnto the slender appertenances of his poore life in whose losse there could bee no great harme For who would much desire to see himselfe without change of apparell basely clad to lodge in a sordid cabin and goe to a hard bedsted hungry and colde but had he beene a while accustomed to those pleasures of which Rome till that time had neuer scarcâ—tie and Domitians present Court greatest variety he would haue wished vnlesse the Epigrammatist rashly or vncharitably censure his disposition that his life had beene lengthened as farre beyond the ordinary course of nature as Philoxenus did his wesand might be aboue the vsuall size of other mens Yet howsoeuer it be for the particular the indefinite truth of his coniecture is confirmed by the knowne experiment of Antigonus souldier who after the perfect recouery of his health became as tenderly respectfull as any of his fellow souldiers were of life whereof whilest his body was troubled with such a loathsome disease as made his soule desire to be diuorced from it he had beene so prodigall as made his generall admire his valour It may be both of these were willing to make a vertue of necessitie or if the stoickes resolution were rather out of choice yet it comes short of that true valour which the censurer by light of nature sawe to bee truely commendable and diuinity teaches to be absolutely necessary to a Christian souldier Rebus in angustis facile est contemnere vitam Fortiter ille facit qui miser esse potest A sorry life 's soone set at naught to leaue want is no losse His soule hath marched valiantly that sinks not vnder 's Crosse What the souldier did out of humour or constraint a wise man may doe out of deliberation or choice and without controuersie great is the liberty they gaine of others in good causes that from a serious forecast and view of a better end then these men did apprehend can prize both the present possession and all future hopes of life as low as these did their bodies in their calamities 3. Some critickes willing to shew they were able to espie a fault where there were one indeed haue taxed it as an indecorum in Homer which was none to bring old Chryses into Agamemnons presence neuer daunted with sight of the Grecian armie when as men of his age are vsually timerous And it is no maruell if that courage which springs from heate of blood and makes men aduenturous in boisterous encounters doe coole as the roots of their bodily strength and agility decay Notwithstanding the short remnant of a feeble life is easily ouerswaied with calme and quiet apprehensions of an honourable death wherewith the strong hopes which fresh spirits minisâ—â—â—nto yong men of long life are seldome stirred For vnto them the fight of death is alwaies gastly vnlesse it be presented in troubled blood nor can they vsually be drawne to meet it but vpon confidence of victorie or at least of making others die before them Thus vnlesse there be some other defect the lesse way old meÌ„ haue to run the farther start they haue of youth for freedom of speech or resolution before such as can put them to death without resistance Hence another Poet bringing in an aged sire more sharply expostulating his coâ—tryes cause with a Prince of fiercer disposition then Agamemnon as if â—ec had purposely sought to preoccupate all captious or criticall censures expresseth the reason of his boldnesse Vnde ea libertas iuxta illi finis aetas Tota retro saeraeque velit decus addere morti What freedoms this A priuate man to take a Tyrant downe His race being run t' was now fit time the end with praise to crowne Could we out of mature deliberation rest perswaded of what the doctrine of faith deliuers as a truth vndoubted that promotioÌ„ comes neither from the East nor from the West that length or shortnesse of life depend not on the course of nature but on his will and pleasure who hath euery member of our bodies written in his booke able to deface all instantly with one dash of his pen that if we spare to speake before others in his cause we may want breath to plead our owne before him How easie would it bee for vs to confesse Christ by professing the truth before the mightiest amongst the sonnes of men when as now our seruile dependance on such as our Christian freedome and resolution might bring in subiecton to the truths they scorne on such as haue not power to hurt our bodies or depriue vs of food and raiment or other necessaries of priuate life but onely to repell vs perhaps from ascending higher then any opportunity of doing good seruice to our Lord and Master calls vs makes vs daylie and howerly ashamed of him and his Gospell which the great ones of this present world confesse in words mightily oppugne in deeds as we doe scandalise the power and vertue of it by our silence Great were the materials of the contentments which Hester enioyed in Ahashuerus Court so were her hopes of hauing them continued or enlarged Mordecays admonition notwithstanding grounded vpon the considerations before mentioned mooued her to hazard all and to aduenture on her gracious Kings extreame displeasure rather then preiudice the cause of Gods people by forbearance of petitioning on their behalfe Many of vndaunted courage in the open field would hardly haue pressed into the kings presence against the Lawe for though the daunger
so not exposed to flouds of violence the apter it is to suck in the deaw of Gods blessing in greatest plentie 4. The poore Galilean or vulgar Iew had liberty to follow CHRIST euery hower not ashamed to be seene at midday in his company But the conspicuous eminency of Nicodemus place compels him to repaire vnto his Lord like a thiefe by night an ill aboodance that those heauenly misteries wherewith he sought to enlighten his minde should seeme obscure This man was growne so great in Israell that he could hardly be taken downe to the pitch of childhood or infancy into which mould of necessitie he must be cast ere he can be borne anew or receiue the kingdome of heauen aright Men in our times of farre greater place then Nicodemus was may safely professe themselues CHRISTS disciples for not to be such in profession or not to shew themselues sometimes openly in the assembly of his Saints is their greatest shame and ignominy but so to strippe themselues of the flesh of the world of all prerogatiues of birth or secular emmency as they must ere they can be regenerated by the spirit or become new men in CHRIST IESVS would vtterly spoile their goodly fashion in the worlds eye in which if we might examine their hearts by their practice or auowed resolutions they onelie glorie Confesse CHRIST then in speech they may but how is it possible they should truely belieue in him when they loue the praise of men more then rebuke for his sake and receiue honour one of another not seeking that honour which commeth of God alone To beleeue CHRIST in ordinary phrase is lesse then to belieue in him yet he that seekes but in the lowest degree to belieue him must abandon that humour which he hath discouered as the principall roote of Iewish vnbeliefe or deniall of him Was that then such grosse ambition as our corrupt language onely takes notice of was it immoderate desire of greater places then they enioied or rather onely feare least they should no longer enioy these The sight of his miracles and euidence of his diuine predictions had won the assent of some euen amongst the Rulers vnto his doctrine as true whilest simply considered or compared onely with the speculatiue arguments brought against it by his aduersaries But what they belieued in part as true they did not assent vnto as good or not as better then the praise of men For saith the Euangelist they loued the praise of men more then the praise of God Did they then expect to haue their praises sounded out by some panegyricall encomiast in solemne assemblies or vnworthyly to gaine an honorable report amongst posterity No these are rewards of resolution in speech and action not of silence Iust suspition we can gather none of anie such haughty conceipt or desire so farre exorbitant seeing all they could expect for not confessing CHRIST was not to haue their good names or fame called in question or to speake as it is written because of the Pharisees they did not confesse him least they should be cast out of the sinagogue Liable they were vnto the former verdict of louing the praise of men more then the praise of God in as much as they feared the losse of their places or reputation which they enioied more then CHRISTS censure of such as are ashamed of him or his words before men Ashamed of him most of vs in our owne iudgement are not for in that grosse construction which hypocrisie suggests of this speech in deed we cannot as being brought vp in a state which as it acknowledgeth him for the Redeemer and Iudge of the world so is it able to disgrace vs and our acquaintance enduring life and both our posterities after death if we should denie him openlie before the Iew or Turke But the words which he spake and must iudge the Iew for refusing him will in that last day condemne vs also if we receiue not them Such as receiue not him receiue not God that sent him and he that receiueth not his wordes receiueth not him He that is ashamed of the one is vpon the same tearmes ashamed of the other and whilest we haue his Gospell and other Apostolicall writings not belieuing them better then these Iewes late mentioned did him it were hypocriticall euen Iewish credulity to think we should haue belieued him though we had beene eyewitnesses of his miracles or resurrection from the dead How many then of higher fortunes especiallie can we without breach of charity towards our Sauiour and the truth of his Gospell suppose this day liuing that can iustly say their hearts are free from such rootes or seedes of ambition as haue beene discouered in these Iewish rulers yet these such as admit no compossibilitie with the seede of faith What cause so good what truth so manifest or so highly concerning the honour of God what persons so deare vnto his sonne in whose furtherance or iust defence either feare of sharpe censure in a ciuill or of excommunication in an ecclesiastique court losse of their places or deiection from such rule or dignity as in Church or Common-weale they beare will not make most men either afraid or ashamed to speake at least openly to oppose their superiours in honor onely not in knowledge of CHRISTS lawes or precepts Is not this to loue the praise of men more then the praise of God to haue the faith of our Lord IESVS CHRIST the Lord of glory with respect of persons Or if the obiects of our vsuall feare be in themselues of lesse force to withdraw vs from confessing Christ before men then the temptations which these Iewes had for what to them more terrible then to bee cast out of the synagogue our faith musts needes be lesse then theirs was though theirs no better then none because it vanisheth as fast vpon the first approach or rather conceipt of persecution as the morning deaw doth at the sunnes appearance But if the Pharisees whose censure they feared would haue countenanced our Sauiours doctrine they had beene as forward Confessors as the best of vs and Christians altogether as good as any that loue the applause or feare the checke of men in authoritie when truth disgraced or destitute of assistance requires their testimony 5. If the least spice of this disease be so dangerous what mischiefe may the heat of it procure vnto the soule of man It may as it often doth enflame the heart in which it kindles with ardent desires of false martyrdome but feares the conscience that is can neuer become truely Christian vntill euery sparkle of this strange fire be extinguished and the sore it bred moistened with teares or mollified with true humilitie Mindes tainted with other corruptions seldome shrinke in defence of the truth whereto they assent vntill assaulted by violence or pinched with some reall persecution Ambition onely though in the lowest degree or but kindling in tickling loue of applause or iealousies