salvation but because man being in his soule and powers thereof changed renewed and enabled by the precious giftes of grace shall and may cooperate to his salvation yea the Apostle dares to professe himselfe 2 Cor. 3. 9. and such like to be Gods-helpers in the ministery of salvation If God did not requyre mans good and pious conversation as a meanes and necessary way leading to salvation then should not the faculties powers of mans soule neede to be sanctified and elevated with such supernaturall giftes and graces for the working and effecting of such actions of pietie and godlines but seeing he requires them yea most necessarily requires them as welnye every page of sacred Scripture proclaimes it should seeme a kinde of iniquity in God which be farre from him to require such actions of man yea and to condemne for the want of them if hee should not by his graces be ready to enable man for the doing and performing of the same Hee doth it then and this surely by no other meanes then by investing the soule and every power of her with such divine gifts graces and vertues as so divine actions doe require Bernard truely to Bern. ser 83. in canst this purpose The soule cannot seeke after God unlesse she be prevented by grace Austen more fully Grace is therefore given not because wee have done works but that we may doe them that is not because Epist 105. a sixt to 2 circaâ—med we have kept the law but that wee may keepe the law And againe Even as man should not have wisedome understanding counsell fortitude knowledge piety the Isa 11. 2. feare of God except according to the Propheticall saying he had received the Spirit of wisedome and understanding and counsell and fortitude and knowledge and piety and the feare of God and even as he should not have vertue charity continency except he should have received the holy Spirit whereof the Apostle speaketh you have not received the Spirit of feare but of vertue charitie contineney so neither should hee have faith unlesse he had received the Spirit of faith according as it is written I have beleeved therefore Psal 115. I have spoken and we also doe beleeve and therefore wee speake So then the source roote and fountaine of all these godly actions and motions which leade to salvation are the graces of God because proceeding from his graces enabling us for them which Sap. 10. 25. graces he who hateth nothing of all that he hath made he that willeth all should be saved and come to the knowledge of his truth He who delighteth not in the 1 Timoth. 2. 4. death of a sinner but that he turne from his wickednes Ezec 33. 11. and live He who lightneth every man that commeth Ioh. 1. 9. into the world Hee who hath placed his Tabernacle in the Sunne to runne his race with swiftnes and Psaâ— 19. 6. to spread his beames with graciousnesse that nothing can scape the warmth of his illuminations He who Reve. 3. 20. standeth at the dore and knocketh that if any man open to him he will enter in sup with him and bee his guest He I say who is out of his goodnesse thus Reve. 22. 17. graciously disposed towards his creatures freely and frankely offers and presents the same unto them in a holy serious manner that they may have life yea have it more abundantly according Ioh. 10. 10. to that of himselfe I am come that they may have life and have it more aboundantly And thus it appeareth how by grace presented and received received by the efficacy of it selfe the Saints and servants of God do walke in those wayes where by they come to be saved whereby they are enabled in some good measure truely to doe that which otherwise should be impossible to nature vitiated and corrupted Austen for De grat et lib. arbitrio cap. 16 â—07 this purpose excellently thus It is certaine we may keepe the Commandements if wee will but because the will must be prepared by the Lord we must aske of him that we may have a will to do so much as wee ought willingly to doe It is certeine that we do then well when we will but he maketh us able that we may will good of whom that is written which I expressed a litle aboue The will is prepared of the Lord of whom it is said The wayes of men are directed of the Lord. And he it is that willeth their way of whom it is said It is God that doth worke in us both to will to doe It is certaine that we doe when we doe but he maketh that we may doe giving most powerfull strength and ability to the will who hath said I will make you able that you may walke in my justifications and keepe and doe my judgements Thus he most excellently declaring the working of grace in us and our working by grace Grace the reward whereof is eternall life and our good keeping of Gods Commandements in a partiall measure according to this state not in a full perfect measure of degrees Thus concluding these my meditations touching the last end of man I earnestly intreate the religious Reader seriously to thinke and meditate on the glory and aeternity of this Land of promise both shewed and promised so faithfully and seriously unto him in sacred Scriptures The glories and excellencies thereof do infinitely surpasse the fruites that were brought unto the children of Israel out of the Land of promise which Num. 13. 28. notwithstanding did so prevaile on the hearts of the faithfull that the desire to obtaine the said fruits enabled them with a spirit of courage to undergoe all perills and hazards for the attaining of them many there were indeed whom the spirit of feare and trembling restreined from going into that happy land because they heard that the sonnes of Enacim giants robustious men were therein and thereby perished deservedly for their incredulity and disobedience Oh let not the like spirit of Incredulity and disobedience have dominion over the hearts of any Christians I especially meane those who professe to know God arightly for if we know God arightly let us walke to him arightly diligently fervently O gracious God thou the onely wise and most powerfull God doe thou vouchsafe for thy deare Sonnes sake to enlarge and widen our streightened hearts by the Spirit of grace that we may runne to thee and in the end also attaine thee by the way of thy Commandements preset to us by thy selfe To my soule I say and resolue that it be praying to God the Father in his Sonns name that shee may be endewed with such a spirit of grace that enamoured with the consideration and love of this happines shee may in the imitation of that holy man ever breathe out thus O my soule if we ought continually to endure torments that we may see Christ in his glory with God the Father and to be associated to the fellowship of his Saints were it not meete patiently and willingly to suffer all that is sorrowfull that we might bee made partakers of so great a good and so great a glory Let the Devills therefore lye in waite and prepare their temptations let fastings and hard-clothings breake and sub due our bodies let labours oppresse watchings afflict let that man disquyet me this man crie out against me let cold bowe and pinch me heate burne me let my head ake my brest faint my stomacke swell my face waxe wanne pale let me in every part be weakened and let my life faile me in griefe sorrow my soule in mourning heavinesse let rottennes enter into my bones and abound under me so that I may find rest in the day of Tribulation and may ascend up to the people of God O my God giue me a spirit to awake early in the morning unto thee and that my soule may thirst after thee yea that my very flesh may be manifestly and manyfoldly even bent unto thee O be thou the Horizon of my heart at noone day the desire of my soule at midnight O let all that is within me long after thee that I may in the end come to see and behold thee as thou art in thy selfe my blessed end my happinesse the God of my heart my part and my portion for ever AMEN Recensui hunc Tractatum cui Titulus est Mans last end c. unà cum Epistola Dedicatoria ad Serenissimum Regem Carolum et praefatione ad Lectorem qui quidem liber continet pag. 83. in quibus omnibus nihil reperio sanae doctrinae aut bonis moribus contrarium quo minus cum utilitate publica imprimatur ita tamen ut si non intra septem menses proxime sequentes Typis mandetur haec licentia sit omnino irrita Ex aedibus Fulhamiensibus prid Calend. Septem 1633. Guil. Bray The Errata Page 10. lin 8. for that read and p. 20. l. 5. reade is his end pa. 57 l. 29 for him r sinne p. 82 l. 30. for roule r. walke pa. 87 r. If we be found p 99 l. 2 r. or as meâ—rits pag 100. l 31 r. table of faith p. 102 l. 29 according to diverse readings In the notes Pag 25 read presences pa 43 for Trinitate r Civitate pag 60 r q. 82. p. 68 r. 19. p. 103. r. Cor. v 16.
the God of my heart and of my salvation and my portion for ever Vpon and out of this double love of the infinite goodnesse of God both as it is in himselfe essentially himselfe and to his elect by participation not now absent from them but most intimely present with them there ariseth a double A double glorious ioy joy and gladnesse joy to see God whom they so dearely love infinitely good and happy in himselfe joy to see themselves in full and secure possession of that infinite good as their last end and the compleat object of their happinesse This joy is that wherof Augustine very excellently There is a joy which is not graunted to the August lib. 9. Confesse wicked but to those who worship thee freely whose joy thou thy selfe art and that is the very life of happinesse to joy in thee and for thee that is the blessed life and there is no other Of this we are to understand those joyous words of Christ Welcome well done good and faithfull servants you have beene faithfull Matt. 25. 21 24. in a little I will make you rulers over much enter into thy Masters joy Loe the Master of this joyous feast calls his owne joy the joy of his faithfull servants which is so great and so surpassing that holy David dareth thus by a familiar metaphore to expresse the exceeding sweetnesse of the same They shall be satiated he speakes of the Beatified with an over plentifullnesse Psal 36. 8. of thy house and with a torrent or river of thy pleasures thou shalt inebriate them and make them dronke O most dviine satiety O most sacred inebriation of the beatified soules Seeing loving delighting enjoying God of love of adoration of admiration of astonishment of content of satiety of rest of delight of joy of enjoying O blessed Spirits O Beatified Soules so satiated so inebriated that seeing and admiring they cannot but admire at and delight in so infinitely good so infinitely sweet so infinitely joyous a good Holy David considering the same could not but with an elevated Spirit cry out O how amiable are thy dwelings Psal 84. 1. 2. thou Lord of hosts my soule longeth and fainteth after the Courts of the Lord. Bernard most sweetly The sweet aboundance of that house and the Torrent of that pleasure neither eye hath seene or eare heard Bernard in dedicat serm 4. nor the heart of man hath conceived Doe not thinke therefore O man to heare that which the eare of man hath not heard neither seeke thou of man to know what that is which the eye of man hath not seene nor the minde of man hath conceived Let us rather manfully and couragiously labour in these our tabernacles that in the end we may be gloriously glorified in the house of Gods blisse and glory above and be made partakers of that joy which shall never fade nor fall away which shall be such as it shall fully satiate and yet never cloy ever be had or enjoyed and yet ever be desired not with anxiety after more or other but with a most assured continuance of the same Againe thereof Austine very divinely There shall be whatsoever shall bee worthy of love neither shall any thing Austine his 12. de â—â—â—itate be desired which shall not bee there all that shall be there shall be good and the supreame God shall be the soveraigne good and most happy it shall be to knowe and to be assecured that that good shall ever be There shall wee be at rest and see thee there shall we see and love thee wee shall love and prayse thee which shalt bee our end without end For what other is our end than to come to a kingdome which hath no end thus he Besides the above expressed actions and operations of the beatified soules and spirits I doe observe another which I call a retention or holding or possession of God which whether it be all these actions together as they are exercised upon God so intimely and gloriously present or whether there be besids them another action of conquiescency and resting in and upon God as the last and compleat end of the beatified it is not easie to distinguish Sure I am that such a rest and conquiescency there is the which in all humility and modesty I will endeavour to difference and distinguish and O most happy my Soule when I shall come clearely to behould and know the same O how with the very heartstrings of my soule do I not onely desire but long after the same O the God of my heart my Soule longeth after thee to see thee ' O love thee to delight in thee and to live and rest in thee and by thee for ever and ever O fill and replenish my Soule here so to feare thee that in the end I may attaine thee to enjoy thee Amen It cannot have beene uathought of by any who have arightly thought of their last end and of that happinesse which is layed up for all 2 Tim. 4. 8. these that love God and his comming but that they have in their soules conceived a living hope and fervent desire of attaining unto the same We glorye saith St. Paul in the hope of glory of the sonnes Rom. 5. 2. of God Iob laid up in his breast as a most pretious jewell the hope that he had that he should by himselfe see God his redeemer and Saviour We are Iob. 19. 27. Heb. 10. 23. all encouraged to hould fast the confession of our hope a hope firme and unmooveable The Apostle he desired Phi 1. 23. to be dissolved and to be with Christ. And what faithfull soule is there who longeth not for and desires not after the comming of the Lord that he may enjoy that crowne of glory and happinesse 2 Tim. 4. 8. which God hath laid up for all those that love his comming Now this hope of the last happinesse and longing after the same if it be arightly considered will be found according to the doctrine of all sound Divines to be specially an action or affection of the will of man enabled and illustrated by grace tending to and longing after God absent which affection of hope and desire ceaseth not untill the good that is desired and hoped for is obteined and made present but the good being had and attained unto then the affection of hope ceaseth for what we have and injoy we hope not for nor long after That which a man seeth that is as I interpret him seeth and by sight injoyeth how can he hope for saith the Apostle Rom. 8. 24. 25. Austen excellently Hope is a child of faith by which August de spirit et lit man hopeth from him whom he knoweth for that which he yet hath not which hope being in this state the expectation of an immortall life I do fitly call it the very life of this our mortall life the which though fortune often failes
will never faile nor in the end deceave the upright and Innocent Who because by hope he waiteth on God and hath his heart reposed upon God as Susanna Dan. 13. 35. had hers is as confident as a lion Now when as these affections of hope and desire by reason that the good which was hoped for is obteined doth end and cease there must needes Some glorious action of the will must needs succeed in roome of the action of hope in lieu and place of these former succeede and follow some other action and affection of the will which formally and respectively must answere unto the former The former was hope to this must be a tention and possession the former was desire after this must be use the former was longing after this must be fruition and injoying the former was tending to the good to attaine it this a tention rest and conquiescency in the good attained The motion of the stone to the center and the resting of the stone at or so neere the center as possibly it may is like the hope or desire and tention or possession of man to and in its last end Now as the motion of the stone to and the rest of the stone in or at the center ariseth from and is agreeing to the naturall inclination which the stone hath to its center so likewise the deliberate hope desire or inclination whether naturall and rationall and sapientiall and supernaturall of the soule and blessed spirits to their last end whether naturall or supernaturall and their rest and conquiescency in the same is from one and the same faculty of the soule to weet the will whether naturally if to her naturall end or supernaturally if to her supernaturall end shee bee enabled strengthened and illustrated for the same And although it falleth out often that the same faculty which inclines to good things doth not alwayes by it selfe attaine and apprehend the said good things but they are attained and apprehended by some other powers yet the same power and faculty that desires them and inclines to them doth rest in them and delight in them being had and attained For example the heart of man desires some rich treasure of Iewell for Matt. 6. 21. where the treasure is there is the heart also saith our Saviour and yet the hand and other powers of man take immediate possession and apprehend the same nâ—verthelesse the same being attained the heart or appetite of man takes content pleasure and rest in the Iewell or treasure obtained So likewise the will of man is that which enclines whole man either naturally by her naturall force to some naturall good or supernaturally by abundance of Grace supernaturall and sapientiall to her last end and happinesse But the attaining and apprehension thereof is by the cleare vision and fervent love of God as he is in himselfe And yet neverthelesse the eternall rest repose and conquiescency which I call fruition in the same God so clearely and intuitively sceene so sweetely beloved is immediately from in and of the glorified will whose proper action as it is to desire and hope for so it is eternally to rest and repose herselfe and all other faculties of the soule yea the soule herselfe in the last end of her happinesse and her cheefest and onely good So that it is shee that commands this conquiescency and rest unto hereselfe Be turned O my soule into thy rest For the Psa 116. 7. Lord hath done well for thee It is shee that exults This is my rest here will I abide for ever This is Psa 132. 14. my joy which no power shall take from me This this is that eternall rest and conquiescency which the Apostle adviseth us so servently to pursue Heb. 4. 10. 11. This is that happy and most sweet repose which the restlesse Ambitious Avaricious Presumptuous Contentious Blasphemous Luxurious perjurious spirits shall never injoy For as it is in the Revelation They shall have no rest neither day nor night because Revel 4. 1. 14. 11. they serve such Gods in their workes although they may have tongues and lookes as Angells of light Gods their owne lusts which shall give Ierem. 16. 13. them no rest neither day nor night On that such wretched soules who imitating Satan seeke rest in such drye places of Pride Avarice periury Blasphemy returning into themselves and repenting them of their manifold transgressions whether by their walking in the counsell of the ungodly or standing in the way of sinners or sitting on the chayres of Psa 1. the pernicious scorners would endeavour for Psa 95. 11. that rest which God hath sworne he would never give to those who haue hardened their hearts against his calls And will he then give it to those who shall willingly and deliberately either for gaine or envy forsweare themselves and abjure themselves out of his protection So helpe us God so helpe us God O the most fearefull and execrable evill of perjury of Elder and of Latter times That worthy Cardinall of Cambrey Peter de Aliaco hath a fearefull saying touching the coruption of the Popish church of his times to weet at and about the time of the Councell of Constance That the Church was come to that passe that shee was worthy to be ruled and governed by reprobates which his saying may we not interpret in respect of most fearefully Blaspheming the Majestie of heaven by most execrable false oathes and perjuryes And surely who may or can be reputed to sinne more fearefully than those who by false oathes and perjuries do willingly and premeditatly put themselves out of Gods protection If they who Matt. 10. 33. shall deny God before men shall be denyed of him before his Angells what shall or can become of them who shall deliberately abjure him before men But to returne to our purpose touching the rest and repose of the soule in God and his Graces Peeter upon the mount no sooner beheld the glorious Matt. 17. 4. transfigured body of Christ but he cryes out with a most fervent longing desire of and repose in that object Let us make here saith he to Christ three tabernacles one for thee a second for Elias a third for Moyses So naturall it is for the will to rest and content herselfe in Good present apprehended by the understanding as Good that it is impossible that the will should not according to the measure of the Good take content therein How then is it imaginable or possible but that God infinitely good being as such proposed to the will beloved dearely and enjoyed happily but that the will possessed with such a sweet trinity of sight love and joy should solacing her owne soule with infinite content thus crie out to her selfe This is my rest here Psal 132. 14. will I dwell and abide for ever The heart of man is restlesse till it come to its last end which being once attayned her aeternall rest
of the Lord. Subtilitie THis dowrie gift which is generallie called Subtilitie I would rather speaking with the Apostle call Spiritualty for in his Epistle to the Corinthians hee affirmeth thus It is sowed a naturall body but it riseth a spirituall body and againe 1 Cor. 15. 44 47. 48. 49. The first man is of the earth earthly The second man is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such also are they that are heavenly And as wee have borne the Image of the earthy wee shall also beare the Image of the heavenly Thus the Apostle whereout many excellent observations might bee made But I call it Spiritualty not as though which some falsly have affirmed the body were chaunged into the Soule and Spirit for so that which is raysed should not bee man consisting of Soule and Body but a third distinct thing different from Man and consequently the mystery of the resurrection of the flesh should bee quite taken away for Resurrection requires that the same thing which fell bee raysed up againe Neyther doe I call it Spiritualty as though the body after resurrection were made thin and rare like the wynd and ayre as the Eutychians of ould did affirme denying the bodyes glorified to bee palpable but I call it Spiritualty by reason of a more powerfull influence and that dominion which the Soule shall have into and over the Body after the resurrection then it ever had or could have in the time of her mortalitye This though it bee hard to explicate yet sure I am that in so affirming calling of it Spiritualty I speake in the phrase of the Apostle but as for Subtility 1. Cor. 15. 44. which in true and proper signification signifyes a property whereby such things as are spirituall have a penetrative and piercing vertue to passe and Aristo lib. 2. de Generat tex 50 pierce into and through the corpulent parts of any thing that hath a bodye and is corpulent having dmensions and parts I cannot see how it can bee given to the glorified bodyes which after resurrection have the same extensive and corpulent parts for quantity and fulnes of matter or bodilinesse as they had before the resurrection and can no more penetrate pierce or enter into or thorough any true bodily and corporall substance which hath the dimensions of quantity to weet thicknes breadth length then they could August tract 121 in Ioh. Chrysost hom 89. in Ioh. Ambros in 24. luc Hiâ—ar ub 3 definit Hiero-Epist ad Pammach Ioh 20 26. before their resurrection in the time of their mortality and corruption And although it may bee probably affirmed with diverse Ancient Fathers that the body of our saviour who entered into his disciples the dores beeing shut did by powerfull penetration passe thorough the doore yet wee maye not attribute the same as a thing naturall to his glorified body it having the same dimensions of quantity for bodilines and fulnes of matter which it had before but wee must with Antiquity attribute the same to the power of his Godhead Luc. 137. August Eps 3. ad Volusianum Heb. 4. 18. Iob. 37. 18 to whom no word is impossible for he that could enter into the wombe the secret of the most pure vergin not violated as Augustine and Nazianzene excellently Hee who could penetrate the heavens which are more solid and strong then brasse and yet receaue no bruise in his body nor make any rent in them wee may not doubt but that by the omnipotenty of his power hee could enter in into his disciples the dores being shut But to conculde this point wherein the holy Scriptures bee so sparing though with the Apostle wee give Spiritualty to the glorified bodyes whereby it may seeme that in truth they are become Spirituall which is true in the sense I have expressed yet are they not so Spirituall but that they are palpaple and may bee touched Luc. 24. 39. and felt Feele see sayth Christ to his Apostles for a Spirit hath not flesh and bones as you see mee to have Where I note that a body which is truly spiritual may withall bee really palpaple and bee touched and felt also though it bee against that knowen Gregor hom 26 in Euangel saying of Gregory called the great a Pope of Rome Of necessity all what so ever may bee felt or handled is subject to Corruption But perhaps hee meant that so it was ordinarily according to the course of naturall things as they are in this state of mortality The reader may here expect that I should more amply open and explicate what this Spiritualty may bee I confesse my Ignorance I had rather heare a master then bee my self a Teacher only I resolve that it is a spirituall influence into and a powerfull Dominion of a Soule Glorious over a Glorified Body whereby the Body may seeme as it were to bee freed and cleared from all such corporall imperfections and defections as are incident to substances that are bodily and Corporall I meane such imperfections and defects as doe not essentially follow the nature of quantity and Bodilines it self that is all such defects and imperfectious as precede and goe before accompany or follow after Generation Augmentation or such like corporall motions which serve for the increase or conservation of humane nature And surely most necessary it is that all such defects and imperfectious should cease for without the cessation of them it cannot bee well understood how the Beatified both in body and Soule should bee elevated into that liberty of Glory which Rom. 8. 21. Galat. 4. is promised to the childeren of God the Citisens of that Hierusalem above which is both Glorious and freed from all servitude of corruption Cleare experience teacheth that to bee most true which the booke of Wisedome complayningly Sap. 9. 15 delivereth That the Corruptible body over-loadeth and aggravateth the soule And that the earthly habitation presseth downe the mynde meditating upon many things Most necessary then it is that in that state of felicity and full liberty where the Soules Beatified incessantly see God and meditate upon God that they should bee freed from all grosse and heavy clogs and hinderances that so with all their forces and endeavours they may bend themselves to the contemplation loue and fruition of the infinit Goodnes of God so clearely and presentially proposed unto them And this is that which wee must call Spiritualty wherein if I may seeme to the Learned to be mistaken I desire from them some better and more full declaration of this dowry of Subtility Agility THis dowry gift of Agility is a glorious quality or vertue whereby the bodyes of the glorified are totally subject to the Soules as to most powerfull Movers to be moved by them without all resistance or least reluctancy that may be thought on which Agility or Facility as I conceive they have because the
thy selfe art the too to great reward thou the Crowner and the Crowne thou the promiser and the promised thou the giver and the gift thou the rewarder and the reward itselfe of aeternall felicity O be thou this to us in the truth of that glory when we shall enter into thy owne joy and see thee as thou art in thy selfe to this guide us with thy Counsell and enable us with thy Spirit of grace that running the way of thy Commandements we may in the end attaine thee the God of our hearts our parts and our Portion for ever Amen SEVENTH SECTION Wherein is breefely and in generall laid downe the meanes and way whereby eternall happinesse is to be attained FOr the more cleare handling of this point we are to suppose that whatsoever thing hath any perfection due unto it as the end and consummate perfection thereof If that perfection be not naturall and essentiall to the thing it selfe the same cannot be had without some action or motion leading thereunto for example God who Exod. 3. 14. is most essentially his owne I am that I am and whole infinite perfection is his owne being most necessarily and essentially needes not nor requires not any action or motion to any thing that is without himselfe for his end and perfection But so it is not in Creatures whose natures being limited and in themselves imperfect neede and require some action or motion to that which is without themselves for the attaining of their ends and final perfection which motion is that which now we have in handling whereby man is to attaine his last end and consummate happines For this purpose I ponder that Principle of the Apostle He that cometh to God must beleeve that Heb. 11 6. he is and that he is a rewarder of all those that enquire after him In which words I find clearely that the accession and comming to God in this life which is the way to that vision and fruition of God in the nextlife the finall end of man is by Faith and a religious inquisition of and after him which religious inquisition of and after him if I should thinke not to be cheifely by Faith hope and love as the heads of this way out of which many particular paths doe follow I should wrong the judgement of all Orthodoxe Divines whatsoever who doe distinguish the vertues that are conversant and immediately exercised upon and about God into three to weet Faith Hope and Love The later of which the Apostle himselfe termes the more excellent way writing thus to the Corinthians Cor. 12. 31. And yet shew I you a more excellent way which more excellent way alone is to be taken as the spirit and path of Faith and Faith againe is to be reputed as the head way and soule of it two individuall inseparable twinnes mutually ever imbracing each other and working each by other And though there bee infinite ianglings and questions about the vertue extent and causalitie of these severall vertues in the matter of justification and about their manner of merrit or concurrence to saluation yet doe I not remember that ever I have read of any except the ungodly Anomists August ad quod vult de heres 14. and prophane Libertines a broode of Ennomius or some indiscret Predicants who have denyed the necessitie of the two later hope and love As for the first Faith all requyre the same absolutely necessary to salvation Yea the Papists themselves require the same as the very first meanes and foundation for justification and sanctification Coun Trident Bellar Omnes Pontificii out of an absolute necessitie but not solely and alone without hope and loue The Reformed Churches generally hould her to weet faith to be the sole and onely instrumentall cause of Iustification by which as by a hand the justice righteousnesse of Christ is applyed unto the justified soule So then by confession of all an accession and motion to God there must be in this life or else there can be no possession of him in fruition in the next life The happinesse of this life is the way and motion to the happinesse of the next life The happinesse of the next life which is the happinesse of the end can be no other then the vision and fruition of God The happinesse of this life which is the happinesse of the way is also a vision and fruition of God but it is by faith and love and that which Eusebius calleth the worship of God not onely externall but especially internall and yet not so internall but that there must also necessarily Eusib de moust evanglica be externall for no man shal be crowned unlesse he shall manfully and lawfully have fought and 2 Timoth. 2. 5. againe the Spirit of God saith thus Hould that Reve. 3. 11. which thou hast lest another take thy crowne Which wee are not onely to understand of the internall sight of the soule and inward constancy of our Faith but also of the outward profession thereof Rom. 10. 10. and the externall exercise of piety and godlinesse If I be demaunded what I would call this I cannot bethinke of a better name then Christian warfare or the Imitation of Christ The holy Apostle chearing Tit. 2. 12. up the faithfull puts them in minde of a joyous expectation after the comming of the glory of the great God but he prefixes before by the way of necessary preparation that they must live soberly piously and justly in this world so that sobriety which conteines the well ordering of man in himselfe against excesse c. Piety which comprehends the whole worship of God Iustice which comprises all duties that appertaine to equity right betwixt man and man are prerequired as the very motion and way by which they shall come to the ioyous meeting and glorious enioying of the glorie Via Regni of the great God Thus then holy life and Christian workes are the very way and motion to the glorious vision and fraition of God It is said generally yea received by all Orthodoxe Divines that good and godly workes are the way to the kingdome of glorie Which we are not to understand by the way of comparison onely to the materiall way by which men in their corporall journies doe walke from place to place from Citie to citie but even by the way of comparison to the very motions walkings and passings of men upon and along the same wayes which we may call mens wayes to such and such places so the pious and godly life of the faithfull is their very moving passing and walking to their journies end the glorious vision and fruition of God And so in what manner wee may hold the movings and passings of men along their wayes necessary for their arriving to such and such places In like sort we must hould the moving and passing of man by godly life to be necessary for his arriving to the