for the nature physicall properties or the quantitie of the mettall but for the princes estimate whose image and superscription it beares One corallarie of this conclusion gathered by these authors themselues was that the entitie or qualitie of grace might increase without any necessarie increase of the value or estimate of it with God as the kings maiesty if it should please him might make the same portion of siluer which now goes for a shilling to be currant but for nine pence or rather make that peece as large as the shilling though retaining the same value inscription it now beares We shall perchance no way crosse these professours tenent but onely better illustrate our owne if we say As it is not the legall instrument though bearing the sâ—ale or inscription royall but the princes will and pleasure thereby authentiquely testified which frees the malefactor from sentence of condemnation so neither is it grace or righteousnesse inherent though these be the image and character of our righteous Iudge but the mercy and free pardon of our God proclaimed indefinitely to all the penitent but sealed to euery faithfull soule in particular by those pledges of the spirit which finally absolues vs from the curse laide vpon vs by the Law and enstates vs in the promises of the Gospel In both pleas the sanctified soule vseth saith all other graces or parts of righteousnes inherent no otherwise then a penitent malefactor would doe the instrument wherein the princes pleasure is contained if he were to plead his cause before the prince himselfe in whose presence though with ordinary Iudges they will sometimes be too bold I presume no malefactor would stand vpon tearmes of integrity or present innocency because he had his pardon vnder seale seeing that was giuen him to plead for mercy not for iustice Not altogether different from these exemplifications of our assertion some schoolemen though seeking to come as neer the Romish Church present tenents as they could thought it no inconuenience to hold that the grace wherby men become truely and inherently iust was not of it owne nature absolutely incompatible with all degrees or reliques of sin in respect of which we might stand in need of Gods fauour and mercy after communication of grace But this and the like opinions are vtterly destroyed root and branch by the thunderbolt of the former decree and their authors and followers censured by Vasquez for holding it but as possible to the absolute power of the Almightie to replenish our soules vvith grace and not take away all staine of sinne for that any reliques of the one should lodge in the same brest with the other implies a contradiction in his diuinity which vaine surmise shall be refuted when we come to handle the nature of sin and the necessity of grace How friuolously he alleageth that of Saint Iohn whosoeuer is borne of God sinneth not to this purpose the Reader may perceiue by the true interpretation of that place in the Chapter following 6. For the time I would request as many as feare the shipwracke of faith and conscience to rest contented with this short discouery of two rocks against which all that follow the Trent Councels direction ineuitably dash The first an cuacuation of Christs priesthood for by their doctrine after grace is infused and remaines inherent a man may bee iustified saued and glorified without any more reference to Him then Adam in the state of integrity had Christ say they hath restored vnto vs what we lost in Adam What was that Inherent righteousnesse so we grant with the Antient. But in what measure In as full and perfect as Adam had it before his fall or without admixture of corruption drawne from his loynes So farre the Romanists seeks to extend the authoritie of some Fathers The best vse and end then of grace in his construction is to passe ocuer the euerlasting Couenant of grace in Christ that wee may recoue the state which our first Parents forfeited This is the most immediate and necessarie consequence of the Trent Fathers determination for if habituall grace be as they decree the sole formall cause of iustification that once gotten will exclude all necessity or vse of any other cause or meanes of reconciliation or acceptance with God Agreeable hereto as Vasquez disputes at large they admit no application of Christs merits but onely in the collation of gifts inherent or infusion of Charity Admitting then one of their Church should remaine in the state of habituall grace a weeke or two before his death let vs suppose as for disputation sake or sure tryall of a true formall cause it is lawfull by their rules giuen to this purpose to suppose any impossibility that Christ had neuer beene incarnate crucified raised from the dead or set at the right hand of God the former party notwithstanding should be as certainly saued as hee can be by beliefe of all these Articles and become heire infallible of as great glory and felicity as wee hope for by incorporation into Christs body Nor doth Christ if their opinion may stand sit at the right hand of his Father to make intercession for vs after grace is infused or whiles wee retaine it but that it may be infused and recouered if it should chance to be lost Now what heresie was there broached more blasphemous against Christ than this which abolisheth the principall part of his mediation what could more directlie cuacuate that great mysterie of the true and reall vnion betwixt the head of the Church and the members By this doctrine neither are our persons in this life reconciled to God nor our nature exalted to dignity in the life to come by being vnited to Christ but immediately by our inherent righteousnesse without any intermediation of his person his sacrifice merites or other benefit of his passion as any cause at all or bond of our vnion or acceptance with God after the infusion of grace which is the onely formall linke betwixt the diuine nature and ours whence it necessarily followes that our humane nature must though by another kinde of vnion and lesse measure of an inferiour grace bee as immediately vnited to God as immediately approued for iust as immediately meritorious of glory as immediately capable of Gods presence as Christ was Might not that great Schooleman for such I haue euer accompted Vasquez with lesse danger to his soule or repugnancie to this great mysterie â—hole truth directly to deny he durst not or other tenents maintained by him haue granted that as Christ is truely reputed holy not onely from the Holinesse formally inherent in his humane nature but from the vnction of the deitie or vncreated holinesse whereto hee is hypostatically vnited so might all partakers of such faith as Saint Paul ascribes righteousnesse vnto bee truely and properly called and reputed righteous in the sight of God from the absolute righteousnesse of Christ as man to whom they are by the
the meere dispelling of ignorance which is as blindnesse to the minde or cleere manifestation of truths how abstract simple soeuer if before obscure and vnknowne 〈◊〉 〈◊〉 the vnderstanding and therefore containe as many 〈◊〉 of goodnesse as they quench of our naturall thirst after knowledge â—â— true it is what was intimated before that the most slender truth we can imagine is a surface not meerely Mathematicall but Physicall of goodnesse the greatest good we can desire but a solidity of truâ—â— Whence as truth and goodnesse are one in that incomprehensible fountaine from which they flowe so shall our apprehensions of them when we come to a distinct view thereof be coincident For it includes a contradiction that we should apprehend the truth of that obiect in whose actuall contemplation or apprehension consists the greatest felicity out humane nature is capable of otherwise then as the greatest good conceiueable Such is the glory of the God-head bodily dwelling and personally shining in the Man CHRIST IESVS This is a truth so cleere so sweet and solid as will in the first moment of its distinct apprehension throughly quench our extreame thirst after knowledge and at once more fully satiate all our desires whether of truth or goodnesse then the light of the Sunne in his strength doth the appetite of sight So strict is the cleere vnion of his truth and goodnesse both infinite in him and will fill euery corner and angle of our apprehensiue faculties euen whiles the sight thereof enlargeth our capacities to comprehend ten thousand times more then before they could So forcible againe is the attractiue influence thence diffused throughout our soules as will perfectly vnite our most distracted appetites or inclinations into one maine flame of desire to continue holy as he is holy we shall not then say This is profitable That is pleasant but yonder other truly good and honest For this sanctitie whereby we are made conformable to that Holy one and capable of his glorious presence shall become all in all as it were a perfect vnity of the former Trinity 8. But in this life from imperfection partly of the obiects apprehended partly of our apprehension we frame vnto our selues distinct conceits as of profit pleasure and honesty so likewise of truth and goodnesse That truly is a morall good and absolutely honest which qualifies our soules for better attaining that blessed sight of our Redeemer To our nature taken in this life as it is all that generally is good and the compleate obiect of mans corrupted will which besides the delight directly arising from the representation of its nature or possession of its right shape or resemblance inflames other parts of the soule with a desire of further vnion with it or more reall fruition of it and emploies our motiue or practique faculties for bringing the match about Rightly to apprehend or finde out the true conceit or notion of Temperance or that harmony of affections which is required to this or other morall vertues doth as much delight the soule as contemplation of those Mathematicall proportions betwixt sounds whence melody resultes But so to apprehend this vertue as to take denominatioÌ„ from its acquaintance includes further such a loue and liking of this Idea or image in the braine as causeth vs submit all our affections to it to addict our best abilities to the seruice of it and direct our actions to attaine familiarity with so beautifull and chaste a mistris as it represents All morall knowledge if it be perfect includes as great a delight in the exercise or practice of duties subordinate or the internall sense of that consort or concordance the sensitiue affections haue one with another and all with reason as men vsually take in the hearing of melodious sounds For practice or right composall of affections being the end as the Philosopher teacheth of all morall discipline knowledge in that subiect is imperfect vnlesse it bring foorth good actions with ioy Whence a meere contemplator of moralities and a moralist differ as if a Musitian besides his skill to set a graue or pleasant lesson should further out of the honesty of his minde desire to heare it perpetually sung or to haue his spirits alwaies so composed as they are whilst externall harmony workes vpon them But as a man either by dulnesse of hearing farre distance or intentiuenesse on other obiects may perceiue the sound indistinctly and yet be nothing at all affected with the melody so may he likewise as most haue an imperfect or confused notion of morall doctrines as true without delight in their practice neuer moued with that internall harmonie of affections which is most sweet and pleasant to all such as haue their wits at home and their mindes attentiue to such musicke 9. That this sufferance of our imaginations to wander abroad or fixing our desires on forraine obiects doth either altogether hinder the forcible impressions of morall truths vpon our soules or worke such disturbance in our conceits as great noises do in men intentiue vnto contemplations needs no further confirmation then euery mans owne experience The reason is as plaine as the thing it selfe is true for euen our most abstract speculations or apprehensions suppose an inclination of the soule though this in some be scarce sensible because but weake as the obiect is but slender in others much weakned either for want of positiue attention or renitency of some contrary inclination The ground of this assertion we take as granted by all because for ought we know neuer denied by anie that whether the vegetatiue sensitiue and intellectiue faculties haue their distinct soules or substances for their seuerall originals or all spring from one the inclinations of all three are so vnited in one common center that the intention of one doth alwaies hinder the execution of what another intends and diminish the natiue force of the soule in all by dissipation or distraction Thus intention of minde as hard students know much weakens the digestiue faculty by this meanes comming euen with the belly whose seruice most binders all true deuotion or contemplation But more offensiue are the contrary inclinations of one and the same facultie when they come to band directly one against another From this diuision of inclinations within vs it is that Mathematicall truths are easily assented vnto by youth which as the Philosopher obserues rather recite morall duties by rote then belieue them because these in his phrase of speech are not knowne but by experience And seeing experience as he elsewhere notes ariseth from many memories of the same obiect all presupposing distinct apprehensions of its truth Impossible it is youth should either haue experience or true knowledge of moralities vntill affection or passion bee asswaged Nor doe these whilest vnnurtured disenable young men onely for action or practice of what is good as the same Philosopher or some for him may seem to say Rather euen this backwardnesse to practice they especially
vse of humane industry for attaining vnto the faith whose nature and properties are set forth in the first notwithstanding that such faith is the sole gift of God not wrought in part by vs but wholy created by him The points whereto our endeauours must bee addressed thou shalt easily perceiue by the titles of the Chapters onely let mee request thee to beare in mind Chap. 6. of Section 1. whi est thou readest the fowrth of this third as also to compare Chap. â— of Section 1. with the â— of this Order of doctrine did require that I should set down the nature properties of that faith by which the iust doth liue before I admonish for auoidance of misper swasions concerning the present cossession right vse or regiment of it and these againe were to be preuented before I direct for the right planting of it Notwithstanding he that desires to bee a doeâ— not a hearer onely of the truth must beginne where I end and first practise the rules giuen in the last Section and so proceed to the first and second Thus he shall finde euery Section suited to the three branches of his vowe made in Baptisme as they are set downe in the Catechisme authorised by our Church The first To for sake the Diuell and all his workes the pompes and vanities of this wicked world and all the sinfull lusts of the flesh The third Section expounds the meaning of this resolution shewing withall that serious endeauours to performe it are ordinarily precedent to the infusion of faith The second To beleeue all the articles of the Christian faith The nature and properties of this beliefe are set downe in the first Section The third to keep Gods holy will and commaundements and to walke in the same all the daies of this life How beleefe of the Creed doth enable vs to this obseruance is partly shewed in the first but more fully in the second Section wherein likewise is handled at large how far we are bound to obserue Gods commaundements How necessary prayers are eyther for attaining to this perfection or for absolution from all our sins after faith is infused which is an other principall part of that Catechisme the Reader may be informed by the later part of the same Section what it shall please any well-affected to aduise me of as eyther defectiue or amisse in this Treatise shal by Gods assistance be amended in my exposition of that Catechisme a worke vpon speciall occasions lately begun for the benefit of the vnlearned Besides these generalls euery part of this Treatise hath a peculiar vse for more commodious explication of the articles following The last Section hath speciall reference to the Article of euerlasting life The second to the articles of CHRISTS death his passion and comming vnto iudgement and containes withall an Elench of those vulgar fallacies which must be auoided before we come to search what certainety of iustification or saluation may be had in this life or of whom it may be expected The handling of these fallacies in my first intention was referred in the Articles concerning Christ and remission of sinnes The first Section hath a transcendent vse throughout all the Articles following what peculiar reference the seuerall passages of it haue to particular Articles wil better apeare in their seuer a explications wherunto my next labors are now consecrated God of his infinite mercy assist meinwardly with his grace and blesse me outwardly with that measure of health of vacancy from other businesse and whatsoeuer meanes he knowes fittest for his seruice To the Author SIr according to your request I haue perused your booke I would my occasions had beene such that I might haue ouerseene the Presse also I would haue thought no paines too much for this purpose partly for the loue I beare to the Author but specially for the liking I haue of the worke You know my nature farre from flattery and I know yours as free from ambition Yet if I should speak what mine heart thinks and as the truth would giue me leaue perhaps it might be subiect to misconstruction I will only say thus much I haue profited by reading of your booke and so I thinke will hee say whosoeuer shall reade it with deliberation and vnderstanding And so I leaue you and your labours to Gods blessing Your euer louing friend HENRY MASON A Table containing the principall arguments of the seuerall Sections and Chapters contained in this Booke SECTION 1. Of the Nature Essence and properties of that Faith by which the Iust doth liue Page 1. CHAP. 1 Rules of method for the right differencing of that Assent wherein Christian faith consists page 1. CHAP. 2 The vsuall diuision of Faith or Assent into historicall and saluificall not so form all as rightly to fit the method proposed p. 5 CHAP. 3 What Assent is whence the certaintie firmenesse and stabilitie of it properly arise p 8 CHAP. 4 What correspondencie euidence and certaintie hold in Assents or perswasions what measure of either in respect of what obiects is necessarily required to the constitution of that Assent wherein Christian faith consists p 11 CHAP. 5 The seuerall kindes of euidences whereof some are appliable vnto faith in respect of certaine Articles others in respect of other That the certaintie of faith in respect of diuine truthes not euident is grounded vpon an euident certaintie of others the propertie naturally arising from this difference of Assent as it is of obiects partly knowne and partly vnknowne p 19 CHAP. 6 The mutuall affinity betwixt truth and goodnesse the reall identity of the will and vnderstanding that the Assent of faith cannot be so appropriated to the one as to be excluded from the other that admitting such a difference betwixt them as true Philosophic may approue faith in respect of some obiects must be attributed to the will in respect of others to the vnderstanding the originall of difficulties in assenting to morall obiects or of the naturall mans back wardnesse to beleeue truths diuine what dependance other Christian vertues haue on faith that to adhere vnto diuine reuelations as good not simply considered onely but comparatiuely or with opposition to anie other good is altogether as essentiall to faith rightly Christian as to beleeue or acknowledge them for true p 32 CHAP. 7 Illustrating and confirming the conclusion last inferred by practies properly ascribed to faith in Scripture as well Canonicall as Apocryphall of hypocrisie and the contrarie progresse obserued by it and Christian faith p 54 CHAP. 8 That knowledge of morall obiects in sacred dialect includes the affections concomitant The exact conformitie or correspondencie betwixt the Assent or adherence resulting from such knowledge and the proper obiect whereto it is applied p 80 CHAP. 9 What manner of knowledge it is whence the last and proper difference of that Assent wherein Christian faith consists doth result the complete definition of such faith p 92 CHAP. 10 Of the generall consequences
apply them to vs in particular then we our selues possibly can doe by beginning our faith at this particular application where it must end The next thing then to be sought out is the nature of Assent in generall and what manner of Assent this is which we require as due to sacred Historians or matters related by them CHAP. III. What Assent is whence the certainety firmenesse and stability of it properly arise 1. CReatures of euery kinde haue seueral propensions or inclinations to such others as suite best vnto their natures and hardly admit of anie rest vntill they get some manner of vnion or coniunction with them That which in substances liuelesse or meerely naturall wee call propension descending to such as are endued with knowledge or apprehension is differenced by the title of desire The propension most natiue to the intellectiue faculty is desire of truth vnto which found out the adherence must needs be correspondent and this adherence we properly call Assent which notwithstanding by a great Artist is defined to be a knowledge or apprehension of conuenience betwixt things compared in any enuntiation But this definition he chiefely intended in oposition to such as restrain Assent onely vnto the reflexiue or examinatiue acts of the vnderstanding Neither I think would haue denyed this adherence wherein Assent more properly consists then in knowledge which it necessarily supposeth to be an vnseperable concomitant to all acts of knowledge whether reflexiue or direct especially if their obiects bee worth the contemplation For vnlesse that proportion which breeds a mutuall liking betwixt the obiects apprehended and the apprehensiue facultie varie continuance of vnion is alwaies as much desired after it is gotten as the vnion it selfe was before Wherefore as desire of truth brings foorth motion by impelling our soules vnto the search of it so the apprehension of it necessarily infers a setling or fastening of them to it found For as test terminates the naturall motions or actuall propensions of liuelesse bodies so the desires of the sensitiue or intellectiue nature attaining their proper obiects are alwaies crowned with ioy pleasance and complacency in their purchase 2. That such is the nature of Assent as wee haue said may appeare from its contrary dissent which ouer and aboue knowledge or apprehension includes an auersion in the intellectiue facultie or a bearing off from what it apprehends as false Whence he that beares testimony to an vntruth may as truely be said to assent vnto it as his action may bee accounted voluatarie that casts his goods ouerboord in a storme which kinde of action the Philosopher makes to be mixt though more inclining vnto voluntary because it takes the denomination especially from the present resolution So likewise in the former testimony there is a mixture of Assent because albeit the partie simply knew it for vntrue and therefore dissonant to his intellectiue nature which can no better brook the apprehension of apparant disconuenience betwixt things compared in enunciations then the sense of touch can the impression of heate and cold together yet for the time present hee is not auerse from it but rather adheres vnto it as it lies in his way to honor gaine promotion or other sinister ends vpon which his minde is mole strongly set then vpon truth 3. Doubt likewise which is the meanes betwixt Assent and dissent if it proceed from want of examination is but a suspence or inhibition of the soule from any determinate inclnation one waie or other if from apprehension of reasons diuerse or contrarie drawing neer to an equality in strength it is but a tremulous motion of the vnderstanding not finding where to settle or fixe its approbation 4. Certainty is but an immunity from change or mutabilite and according to this generall notion vniuocally agrees as well to the obiect knowne as vnto assent or adherence to their knowledge Those obicts are in thēselues most certain whose nature is least obnoxious to alteration Assent most certaine we likewise account all of whose mutability or change there is no danger as admitting no possibility or preiudice by oppositions of contrarie oppinions whence we must of necessity distinguish between the Certainety the Stability the Strength or vigor of assent or adherence vnto known truths Certainty ariseth from cleernes of apprehensiō Stability from the immutability or setlednes of the exact proportion betwixt the apprehensiue facultie and the obiect on which the cleerenesse of apprehension is grounded The Strength or vigour of euery Assent springs from the woorth or right valuation of the obiect For vnto all truthes alike cleerely apprehended our adherence is not equall but greater to such as are apprehended of greatest vse or worth albeit the danger or possibility of dislike or disproportion betweene the obiect and the apprehensiue faculty be more then is betweene it and other obiects the cleere apprehension of whose certaine truth may much lesse affect the soule 5. That the certainety of Assent doth accrewe partly from the certainety of the obiect but more immediately from our apprehension of it is set down at large in the first section of our first booke that the strength of our Assent or adherence vnto supernaturall obiects doth naturally spring from a right apprehension or estimate of their worth was intimated in the second Section of that Booke and will manifest its truth throughout this whole discourse what temper or disposition of the apprehensiue faculty is fittest for grounding the stability of certaine adherence vnto diuine truths shall be generally shewed in the last section of this Booke more particularly in the seuerall Articles wherinthe danger of dissent or dislike is greatest Now seeing certainety is the onely sure ground of all stability or strength in perswasions without which supposed to their beginnings the greater they are the worse they proue in their endings the subiect of the next enquirie is what measure of certainety or eui dence is required to the nature of that assent wherein Christian faith consists CHAP. IIII. What correspondencie euidence and certaintie hold in Assent or perswasions what measure of either in respect of what obiects is necessarily required to the constitution of that Assent wherein Christian faith consists 1. ASsents as all agree are most properly differenced by the diuers measures of their credibility certainty or perspicuity whose growth in matters secular is alwaies equall That the obiects of our beliefe are all in themselues most certaine were damnable to doubt But whether vnto the nature of that Assent whose differences or properties we seeke such exact certainty be so necessarily required that without it we cānot truly be said to haue Christiā beleef is somwhat doutfull Or if such certainty be so necessary the doubt is greater whether the euidence must or if it must how possibly in this life it can be thereto commensurable But by apprehension or representation there can bee no beliefe or knowledge of any truth And if we seeke all the
care is to cast all his care on him as on a Guardian most tenderly respecting the wel-fare of all such as with prayers vnfayned commend themselues to his tuition That these are the immediate and proper effects of Christian beliefe or Assent vnto the diuine prouidence our Sauiour enstructs vs where he attributes carking care or worldly solicitude to Gentilisme or Infidelity Take no thought saying what shall we eate or what shall we drinke or wherewithall shall we be cloathed for after all these things do the Gentiles seeke for your heauenly Father knoweth that yee haue need of all these things But seeke ye first the kingdome of God and his righteousnesse and all these things shall be added vnto you A liuely embleme of this correspondency betweene the diuine attributes and our Assent or betweene the characters of Gods will and ours the holy Ghost hath purposely set forth vnto vs in the story of Abraham The prime and fundamentall obiect of Christian beliefe was that most illustrious act of Gods mercy in offering his only sonne in whom he was vvellpleased for the sinnes of the world Now to shew what manner of Assent is on our parts required for right acceptance of this inestimable fauour he will haue the like minde in Abraham that was in himselfe ready he must bee to sacrifice his sonne his onely sonne Isaac whom hee loued ere the couenant bee concluded with him Finally seeing the man CHRIST IESVS as hath been obserued is as the abridgement or visible modell of his fathers goodnesse which is incomprehensible his heauenly disposition the idaeall patterne after whose similitude a Christians life must be framed we are then rightlie said to belieue his incarnation life death and passion when as the Apostle speakes the same minde is in vs that was in him when we are not onelie willing to lay downe our liues for the brethren as he did his for vs but when our liues and conuersations entirely expresse the true proportion of that absolute perfection which shined in his humane nature as it did in the Glory of the Godhead His fathers loue to him brought forth the like affection in him towards vs and to his lawes so must his loue to vs worke loue in vs to our brethren and to all his commaundements Herein saith he is my father glorified that ye beare much fruite and be made my Disciples As the father hath loued me so haue I loued you continue ye in my loue If ye shall keepe my Commaundements ye shall abide in my loue as I haue kept my fathers Commandements and abide in his loue Thus made conformable to him not in one or few but in all points of obedience and Christian vertues we are rightly said to be edified in faith and to haue him fashioned in vs. Nor is there any Article in this creed whose stedfast beliefe doth not in one point or other worke this conformitie as in their explications God willing shall be manifested 10. The whole platforme of diuinity or Theology we may hence gather cannot better be defined or limited then between these two lines or borders A distinct explication first of the obiects to be beleeued and their certainty secondly of the meanes whereby their image or Characters may be engrauen vpon our soules This now may suffice that vnto that assent of faith or beliefe in Christ whereby the iust must liue such a knowledge of him and his attributes is required as shall enstampe our wâ—â— and affections with the â—iue image of his goodnesse and imitable perfections as truly as matteâ—s meerely speculatiue imprint their shape vpon the vnderstanding or obiects visible theirs vpon the eye For seeing all knowledge must be commensurable to the obiects knowne in such an impression of whose entire similitude as the seale leaues in the wax the perfection of it consists Our knowledge of morall obiects diuine especially which are as essentially good as true is imperfect vâ—lesse it include a solid impression of their goodnesse as well as a superfiâ—iall resemblance of their truth From this indiuisible vnion betwixt truth and goodnesse in matters diuine their names in phrase of scripture are oft times vsed promiscnously And it is a Maxime vndoubted in Diuinity That Christ Iesus must dwell in vs by the same bond and knot we dwell in him Now it is impossible that any part of him or which is all one of his liue image should be fashioned in vs by any other meanes then by knowledge or apprehension of his incarnation life death and passion with their consequences in respect of vs impossible that he should abide in vs or we in him by any other linke or bond besides firme and stedfast aâ—sent or adherence vnto these and other truthes concerning him reu ealed and knowne CHAP. IX What manner of knowledge it is whence the last and proper difference of that assent wherein Christian faith consists doth result the complete definition of such faith 1. SEeing the word in a generall the Lord of life in a sence more peculiar is not only the obiect of our beliefe but the true food of our soules and all food essentially includes a relation vnto tast the true nature of that faith or knowledge by which we liue cannot better be notified then by such a proportion betweene our minde and the food of life as is betweene the symbole or organicall faculty of bodily tast and the quality of the meate it relisheth As our bodily tast though the same in respect of all is not alike affected with all meates but relisheth euery one according to their seuerall qualities or degrees of proportion or disproportion with it selfe so though by one and the same faith wee assent vnto all matters reuealed in Scripture as true and good yet our soules find not the like comfort or refreshing in all but some albeit presented a farre off to their sence they apprehend with horror as the dregs of that cup which is in the hands of the Lord whereof all the vngodly must bee enforced to drinke Others though they come but within smell they entertaine with admiration yet feed not on them as we lightly essay strong waters or quintescences but vse them not as ordinary drinke such are the inscrutable mysteries of the Trinity the glory and maiesty of the Godhead Others are continually longed after as their onely food more or lesse according to the seuerall degrees of their goodnes in respect of vs. 2. No man that drinketh old wine straightway desireth new for he saith the old is better And in this case it is as easie to doe as to say because one and the same faculty enclines him to like of both and the apprehension of ones rellish or sweetnes being as proper and naturall as the others that which is so indeed will be esteemed better For where the constitution of the faculty is vniformaly eâ—clined to all it is alwaies most forcibly mooued by such of it proper obiects as are
the dead from whence also he receiued him in a figure And as hee staggered not at the first promise concerning his birth through vnbeliefe so neither did he now dispute with God about the lawfulnesse of his act nor reason how he should be raised againe Iustified he was at both instants by his beliefe not as terminated to his worke or to the possibilitie of Isaacks birth and resurrection but as through them it found accesse to his birth death and resurrection whom Isaac prefigured Hauing performed Gods will in obeying his Commaund to sacrifice his onely sonne hee patiently expected the promise concer-cerning his Redeemer whose incarnation whose sufferings and exaltation are obiects of Faith not of works effected by God and not by man although to the like application of their benefits the right works as were in Abraham be most necessary seeing true beliefe of this promise as in the first section was declared virtually includes the same minde in vs that was in CHRIST a readinesse to doe workes of euery kinde which notwithstanding are no associates of Faith in the businesse of iustifycation Not to bee weake in faith not to doubt of the promise through vnbeliefe to be strengthened in faith to be fully perswaded that bee which had promised was able also to performe were pure acts of faith though virtually including works as proper thereto as forcibly excluding all other vertues from sharing with it in this businesse as can possibly bee conceiued yet sayth the Apostle euen for these acts late mentioned it was imputed to him for righteousnesse How preposterous then and basely shuffling are the glosses put by Bellarmine vpon the Apostle in this place as if his purpose had been to shew that the impious and vniust could not be iustifyed by workes onely because Abraham though iust before was not made more iust by meere workes without faith when as he leuels his whole discourse to the cleane contrarie point maintained by vs That seeing righteousnesse was imputed to Abraham by faith and not through works none after him should in this life at any time whether before or after the infusion of grace or inherent righteousnesse presume to seeke or hope for like approbation from God otherwise then onely by faith Thus much the Apostle hath as fully and plainly expressed as any ingenuous Reader can desire Now it was not written for his sake alone that it to wit the strength and full assurance of his faith was imputed to him sorrighteousnesse but also for vs to whom it the like faith shall be imputed for righteousnesse if wee belieue in him that raised vp IESVS our Lord from the dead The ground of the Apostles reason or similitude here mentioned wherein the force and strength of our argument is included supposeth all our righteousnesse whether actuall or habituall should bee as vnapt to attaine euerlasting life or saluation which is the end of all graces bestowed vpon vs as Abrahams decrepit body was to produce so many nations yet as he onely by belieuing God who was able to effect thus much and more obtained the promise and was blessed with more children from Sarahs dead wombe then the most fruitfull Parents that liued before or should come after them so wee onely by like firme beliefe in the same God which raised vp our Lord IESVS CHRIST from the dead shall bee partakers of the promise made in him heires of eternall life whereto seeing our inherent rightcousnesse hath no proportion it must for this reason still be sued for as a meere gift of God farther exceeding all desert of any supernaturall grace in vs then the mighty increase of Abrahams seed did the strength of his decaied nature 6. The first spring of all Romish errors in this argument issues out of their generall ignorance of Saint Pauls phrase amongst many of whose sayings seeming hard and incompatible with their schoole conceits that Rom. 4. of Gods iustifying the impious and vngodly ministers greatest offence and causeth them to inuert the course of their diuinitie quite contrary â—o the Apostles methodâ— To pronounce him iust that is internally impious and vniust cannot in their schoole learning stand with Gods truth but to make him which ere while was by nature vniust and impious inherently and perfectly iust by plentifull infusion of grace is an argument as they deeme of his goodnesse no disparagement to his iustice as perchance it were not might wee iudge of his purpose to saue sinners by the rules of humane reason neuer consulting the Canons of life But if wee conceiue of Gods grace by his comments in whom it dwelt in great abundance this verie conceipt of being iustified by its inherence includes extreame antipathy to the nature and vtterly peruerts the right vse of it as to restraine thâ—â— same Apostles speeches to the first iustification or prime infusion of inherent righteousnesse which is the necessarie consequent of the former error is coÌ„tradictiously to contest with the spirit by which he vttered these diuine Oracles For if belieuing him which iustifies the impious were imputed for righteousnesse vnto Abraham after he had been for a long time more righteous then the ordinarie sort of Gods Saints or Elect Abraham all this while vnfaignedly belieued himselfe to be a sinner no way iustified in himselfe but seeking to be iustified by him who if he shew not mercie vnto sinners whiles they are sinners all mankind should vtterly perish Against this poisonous leauen wherewith the Pharisee first and the Romanist his successor since hath infected the bread of life and tainted the first fruites of Gods spirit S. Paul prescribes that Catholick antidote There is no difference all haue sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption which is in CHRIST IESVS Abraham was all his life time comprehended in this catalogue and is made by the Apostle as a perpetuall so a principall instance of that finall resolution Therefore we conclude that a man is iustified by faith without the workes of the Lawe Was hee then in no sort iustified by workes Yes hee might boldly contest as Iob did and euery godly man yet safely may with others for integrity of life and plenty of workes in which hee might iustly reioice or glorie yet with men not with God In this sense their resolution which say we are iustified by workes before men not before God is most true and warranted by that place of Saint Paul let them nothence deny or occasion others to forget that such integritie or comparatiue rightcousnesse to inherent is necessarily presupposed to iustification in the sight of God and doth not only declare our faith or iustification to men seeing it implies a contradiction in the vnanimous tenent of all reformed Churches to admit faith precedent and workes onely subsequent to the iustification whereof Paul here speakes His drift and scope in that third and fowrth to the Romans
is onely this That although men may bee truely iust and holy in respect of others and rich in all manner of workes that are good as Abraham was thus farre known and approued not by men onely but by God yet when they appeare before his tribunal who best knows as wel the imperfectioÌ„ as the truth of their integritie they must still frame their supplications sub forma pauper is yea sub forma impij alwaies acknowledging themselues to be vnprofitable seruants alwaies praying Lord forgiue vs our sinnes and bee mercifull to vs miserable sinners The onely complement of all inherent righteousnes possible in this life is this perpetuall vnfaigned acknowledgement of our vnrighteonsnesse whereby wee are made immediately capable of his righteousnesse which alone can couer our sinnes as being alone without all staine or mixture of impiety The like vnfaigned acknowledgement of their sinnes or faithfull plea for mercy the hypocrites or men deuoid of faith or grace inherent cannot possibly make as shall anon be declared This absolute necessity and vtter insufficiency of workes or righteousnesse inherent to iustification in the sight of God is as perspicuous from the Apostles instance in Dauid who had resolued this doubt Lord who shall dwell in thy Tabernacle who shall rest in thine holy mountaine with S. Iames He that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart Hee had pronounced a blessing to the man that walketh not in the counsell of the wicked but setteth his delight in the Lawe of the Lord shall we imagine such a man to be without workes The Lord as he addes knoweth the way of the righteous which is as much as Saint Iames meant by iustification as much as was said to Abraham vpon that fact by which as the Apostle sayth hee was iustified For that God should know their wayes implies his approbation of their persons for men vpright and intire in respect of hypocrites and fruitlesse hearers of their workes for such as hee requires in the parties to be iustified by him Were they therfore iustified or finally acquitted by or for their works If finally acquitted then blessed likewise for them Now in opposition to this Pharisaicall conceit S. Paul directed by the Spirit who best knew the Psalmists full meaning in euery passage vpon what occasions and vnto what point hee spake directly brings in Dauid himselfe deriuing the blessednesse vsually pronounced in Scriptures to the intire and vpright in heart from Gods mercies as from it onely true and immediate cause not from their vâ—rightnesse or integrity with which it hath connexion onely finall as being applied onely to parties thus qualified none originall To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth no finne The man then in whose spirit is no guile for of such the Psalmist speaketh is iustified not because of his sincerity but because the Lord imputeth not that sinne vnto him which he still vnfaignedly acknowledgeth to bee in him continually praying Lord enter not into iudgement with thy seruant alwaies confessing Lord in thy sight no flesh liuing shall be iustified to wit otherwise then by not entering into iudgement or by nonimputation of his sinnes Thus you see euen the best of Gods saints seeke iustification onely by faith with Saint Paul and yet require thereto with Saint Iames Pure Religion and vndefiled in the sight of God euen the Father 7. This reconcilement of the seeming contradiction betweene these two Apostles hitherto prosecuted doth voluntarily present it selfe to such as consider the seuerall occasions of their writings and take not their speeches as they now lie most commodiously for application vnto moderne oppositions For one and the same Physician to prescribe medicines much different to diseases altogether diuerse or quite contrarie would neither impeach him of vnskilfulnesse or vnconstancy The very contrarietie of their errors with whom these two Apostles had to deale would drawe speeches from any one of vs that should seuerally entend their refutation in forme as contradictorie as theirs be yet both fully consonant to the truth because rightly proportioned to their opposite ends The Iew whose heresie S. Paul labours to auert from the Romaines and to â—oot out of the Galathians looked for a Messias immediately to crowne the conceited perfection of their workes with honour on earth and glory in heauen not one that should be the end and perfection of the Law to free them from the curse it had brought vpon them or to reconcile them vnto God by his righteousnesse To beate downe this pride there was no remedy possible besides faith in CHRIST no method so auaileable as that hee vseth first setting foorth the haynousnesse of sinne and necessity of it inherence whose consideration might deiect them afterwards prâ—ssing Gods mercies in CHRIST offered to all that would denie themselues confesse their sinnes and by faith vnsaigned relie on their Redeemers satisfaction Saint Iames disputes against the opposite error of the Libertines who presumed the merits and perpetuall mediation of CHRIST to be not onely most necessary but in themselues sufficient to saue all that did apprehend them as true although destitute of such workes as their calling required and as Gods decree exacted for the effectuall application of Christs allsufficient merits which for this reason are scarce mentioned by this Apostle because magnified they were though not too much yet amisse by the parties whom he refutes Their contempt or wanton inuerting of Gods graces offered or in part receiued was no lesse hainous or preposterous then if Bartimeus or others in his case called by our Sauiour in hope to recouer their sight should haue desired Him rather to haue made such a new sun as might make blind men see without any internall light in the eye or alteration in the organ of sight Not by any necessity of nature but by the will and purpose of the Almighty grace and righteousnesse inherent though imperfect are as necessary for effectuall adherence or vnion to CHRIST as the Christall humor of the eye or right constitution of the whole organ is for perception of colours or light externall Hence is the seeming inconuenience arising from Saint Iames his causall forme of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easilie answered For the immediate and principall cause presupposed it is vsuall to attribute a kinde of causality to the qualification of the subiect though requisite onely as a meere passiue disposition without which the principall or sole agent should want his efficacie To one demaunding why the Moonâ— should be ecclipsed when the earth is directly interposed betweene it and the body of the sunne this forme of speech would neither be improper nor
so may the end which we earnestly intend be exceeding good and yet the intention of it very naught Though Atheisme be the vsuall fruit of ambition come to full growth or throughly ripe yet many in a lower degree ambitiously minded often seeke after good places in Churches or Common-weale with earnest desire to doe more good in them then others would howbeit the verie accomplishment of these seeming good desires or intentions makes them worse men then they were before and their Countrey can neuer gaine much by such exchanges as that Emperour intimated to his souldiers bonum militem perdidistis imperatorem pessimum creastis by loosing a good pastor for a corrupt prelate or a tolerable priuate man for a naughty Magistrate Admit the partie thus aduanced might empty the Common-weale of manie enormities wherewith it had beene and without him might be continually pâ—stered yet the vsuall cousequences of high aduancements vpon so bad foundations which like eclipses haue not their farre spreading effects till many yeares after adde much to the fulfilling of their iniquitie with whom they liue and cause Gods secret iudgements to hasten their pace Did we not looke more on the visible meanes whereby good or euill seemes to be wrought then on his inuisible power that can contriue our finall happinesse by misfortunes and dispose aduantages to our vtter vndoing his will reuealed against selfe-exaltation and ambition would warrant the oxthodoxall truth of this paradox that how sincere socuer mens purposes may seeme vnto themselues or how successefull soeuer their proiects may be held in politique guesse yet whosoeuer he be that shall affect higher dignities in Churhc or common weale before he haue fully conquered all temptations whereto these lower mansions are exposed doth seeke a certaine mischiefe to himselfe and others But for a positiue rule to secure our hears from all contagion of this hellish weed it sufficeth not that our consciences can giue vs full assurance we haue beene most vigilant trustie and carefull in our former callings ere wee looke after greater matters for though this rule hold negatiuely true none can be fashioned for greater honour but by faithfull discharge of lesser offices manie notwithstanding may be fitly qualified for the one and yet very vnapt for the other as diuers plants well taken and likely to thriue euery day better then other in the soile wherein they haue been first set would hardly prosper in another more commodious for better purposes Besides this perfection of sinceritie or hopes of it encrease in our accustomed calling vnto such a qualification for an higher as shall not endanger the growth of faith to compare as well the quality as the strength of our present inclinations with the seuerall impulsions or allurements of that promotion we desire is very requisite Euen after we be secured vpon calculation most exact of our force and skill to resist or preuent these the very desire of rising higher vnlesse suggested by the concurrence of Gods prouidence or some peculiar instinct free from all suspitious attendants or rather accompanied with good thoughts or other pledges of internall comfort is very dangerous To follow the naturall or vsuall working of our will forecasting means of our aduancement is to exalt our selues and that in the issue is to desire to be brought low The Iewes pressing for the highest places at feasts was but a symptome or manifestation of this inward distemper of heart vnto which our Sauiour applies this medicine When thou art bidden of any man to a wedding sit not downe in the highest roome lest a more honorable man then thou bee bidden of him And he that bade thee and him come and say vnto thee Giue this man place and thou beginne with shame to take the lowest roome But when thou art bidden goe and sit downe in the lowest roome that when he that hade thee commeth hee may say vnto thee friend goe vp higher then shalt thou haue worship in the presence of them that sit at meat with thee For whosoeuer exalteth himselfe shall be abased and he that humbleth himselfe shall be exalted It was not his purpose at this or other time to giue any rules for ciuill complement or fashionable behauiour amongst strangers at the table but such as were parabolicall and had especiall reference to the internall frame or composall of mens resolutiens The true meaning of the former parable is this that seeing here we haue no abiding City but continues as Pilgrimes Gods Hospitals or Almesmen the meanest estate furnished with a tolerable supply of necessaries should best content our priuate choice alwaies referring our aduancement to the sweet disposition or imitation of the diuine prouidene Our Sauiour himselfe though exactly accomplished for the right gouernance of more worlds then this world hath prouinces did not take vnto himselfe the honor to be made high Priest but he that said vnto him this day haue I begotten thee did thereto call him And seeing to simbolize with the imitable perfections of his humane nature in the daies of his humiliation is the most immediate and formail effect of faith he that desires to haue it prosper in his heart should first seeke to frame the like minde in himselfe that was in CHRIST euen to euacuate his breast though not of all hopes yet of all present desires or actuall addressements to raise his estate or fortunes grounding his expectation of future glorie in true humilitie and contentâ—dnesse with the lowest place amongst Gods people not taking honour to himselfe vntill he be called of God as was Aaron 2. But to speake of an inward or particular calling to anie course of life seemes but as a relation of some dreame or fancie in these wretched times wherein of such as would be thought religious and beare the names of Diuines the most are more ready to impeach their owne loyalty towards CHRIST and make wilfull forfeiture of faith and honesty by open profession of ambitious and vnconscionable aspiring resolutions then to disparage their wit or sufficiency as they conceipt it in the worlds iudgement by renouncing their slender vncertaine hopes or remote interest in promotion which cannot be sought for without excessiue paines and trouble and these alwaies great with pining care how to maintaine or keepe it gotten before they can be sure to get it Ye are of your Father the diuell saith our Sauiour to the Iewes and his workes you fulfill for hee was a murtherer from the beginning yet was his rebellious pride and ambition the Mother of his murtherous minde The lowest rancke of his fellow Angles neuer affecting to climbe higher then the places first appointed them remaine to this day loyall towards God louing one towards another and kinde to man their neighbour though inferiour creature But for Lucifer to shine as the morning starre amongst his brethren did not suffice vnlesse he farre exceed the Moone and become like the midday Sunne in glory According to the exorbitancie