most potent or apt to moue it as a iust ballance is alwaies farthest cast by the greatest waight But though when temptations are a farre off and our corrupt humours not stirred we say with Peter Verba viâ—ae aeternae habes Lord thou hast the wordes of eternall life and what pleasures of this transitory life should we affect in comparision of them yet we cannot alwaies approoue our sayings by actuall choice when both are offered to our tast And no maruell seeing our sence of the one is of all others the most quicke our conceipt of it distinct and proper of the other most men in this life haue no semblable apprehension no true or liuely tast but rather a smel some heare-say conceipt or imaginary representation Besides the pleasures of that bodily sence by which we liue and other desires of the flesh too deepely incorporated in our corrupt nature often lust so vehemently against the spirit inclining vs to a liking of the sood of life that we cannot doe as we would nor continue our assent vnto it as better for the time being then prosecution of some sensuall good comming in actuall competition with it lately adâ—â—dged of farre better worth whilest contrary inclinations were not swared with present oportunity of enioying their proper obiects The immediate cause of this backe starting with the remedy comes most fiâ—ly to be discussed ced in the article of euerlasting life But albeit euen the best are sometimes yea often ouertaken with this fault the habituall constitution of euery faithfull soule must be much better and our faith howsoeuer defectiue in degrees must be for essence or quality a true tast for as a learned interpreter of sacred writ hath well obserued out of Plato Omâ—is vita gustu ducitur without tast there is no life The degrees of perfection which our spirituall tast wants in respect of that bodily sence whereto it answeres in proportion is recompenced euen in this life by the greatnes of the good it apprehends or penury of eternall comfort or refreshing wherewith who so will seriously looke into the state of his owne soule shall finde it pinched euen in the abundance of worldly contentments 3. This true tast of Gods word reuealed for our good alone it is which can sweeten affliction to vs and make vs couragious to aduenture vpon all difficulties that can bee obiected to deterre vs from entering into the land of promise Such speculatiue conceipts of this food of life as we may find in the subtile disputes of greatest Schoolemen are of as little force to enflame our hearts with longing after that heauenly kingdome as poeticall descriptions of some farre Countries pleasures oâ— commodities are to make vs vndertake their Conquest yea as much lesse auaileable to this purpose as their stile is lesse apt to moue affection then the others No imperiall Law I thinke did euer prohibit any prouince to haue maps of the imperiall seat or homericall descriptions of the Emperour and his Nobles banquets though some to my remebrance haue strictly restrained all transportation of grapes or other pleasant commodities into barbarous countries least barbarians hauing experience of their sweetnes might out of loue to the Land wherein they grow be tempted to worke some mischiefe to the inhabitants as the Gals are said to haue beene drawne ouer the Alpes vpon the like temptatioÌ„ Generally euery obiect caeterisparibus moues the obiect to which it belongs so much the more and breeds an assent so much the firmer and more stedfast as the conceipt of it is more proper distinct or homogeneall Sight of beauty decent gestures or comely motion more deepely wounds the hearts of louers then the most hyperbolicall sonets that can be made in praise of feature vnseene Smell of meates is more forcible then sight to stirre the appetite because this sence hath greater affinity then the other with tast which alone can rightly iudge of meates and drinkes because the temper of it only rightly symbolizeth with their qualities 4. Euery child of Adam is an old man from his birth iust of Barzillahs temper without all tast of such dainties as the great King hath prouided for him All of vs by nature herein worse then his decrepit age that we neuer had any true rellish of them but soit is with vs vntill regenerated as if we should imagine one grieuously distempered from his cradle to whom others may truly commend sundry meates for sweet and wholesome which notwithstanding prooue distastfull bitter to his palate albeit from a good opinion of their loue and honesty that vppon experience commend them to him still retaining a confused assent to such goodnesse in them as he cannot perceiue but guesses at as many well disposed naturall men doe at the sweetnesse of the bread of life not distrusting the reports of others that so much magnifie it yet erring as much in their conceipt of it as he that had neuer seene house or towne better built then the thatched cottages of that poore village wherein hee was borne should in his imaginations of London Venice or some like famous Citie whose error best appeares when hee comes to compare his former fancies with the distinct view or sight of their greatnesse their stately and magnificent buildings Now as our naturall life beginnes and is maintained by bodily tast so is the new man framed and nourished in vs by this tast spirituall which onely rightly apprehends the nature worth and qualities of heauenly mysteries it selfe consisting in a temper of mind symbolizing with diuine goodnesse or with the heauenly mind of the second Adam Our soules and affections thus affected haue the same proportion to the seuerall branches of Gods will reuealed that euery sence or faculty hath to it proper obiect and this apprehension of our spirituall food by a proper distinct symbolicall conceipt of it goodnesse is the last and most essentiall difference wherein the nature of faith as Christian consists which cannot possibly be wrought but by the spirit of God For as the obiect is such must the assent be supernaturall otherwise it cannot haue that proportion to food spirituall that bodily tast hath to naturall The particular manner of the spirits working this alteration in our soules is a mystery at the least to my simplicitie inscrutable To the capacity of the vulgar we may resemble his working in generall to a Phisitian that restores one desperately sicke and vtterly destitute of tast to a right rellish and appetite of his meate partly by remouing the distempered humours wherein that sence of life lay buried partly by reuiuing his dead spirits by insusing of some pretious water Answerable to one of these meanes is the infusion of supernaturall grace which quickeneth vs vnto life making vs new men in CHRIST IESVS answearable to the other is practice of ordinary meanes appointed by God for mortification of the old man all which without the operation of the spirit are nothing auaileable What is required
but would seeke to merit their fauour by gratefull offices It was extraordinary in this woman firmly to belieue as shee told the messengers but resting so perswaded a worke of no perfection to make her peace with the Israelites â—ad shee doubted whether their title vnto the land of Canaan had been iust or suspected Gods donation of it vnto Abraham to haue been forged by his successors as Constantines is by the baser Roman cleargy shee might without any iust imputation for want of loue or other good works haue aduentured her life amongst her neighbours in defence of her country Or had she vpon the Israelites misdemeanours distrusted their successe she might at last in worldly policy haue rather hazarded their future displeasure then incurred present danger of death or torture of her Citizens for harbouring spies But whiles she firmly belieues both that the Israelites donation was from God that they would certainly preuaile against her people though her entertainment and concealement of them were acts of kindnesse prudence and humanity yet their omission had been properly not of faith because impulsiuely they were from faith nor could they haue been omitted but through vnbeliefe or distrust vnto Gods promises Worldlings would haue condemned her not for vvant of charitie but for excesse folly rather had shee not done as shee was perswaded By faith then those workes become righteous which without it had been traiterous And if we respect not the cause of our knowledge but the thing knowne faith did perfect the workes the workes only made the perfection of faith knowne to men In this sense it is most true of faith what some misapply to iustification of mens persons workes iustifie and perfect faith not in the nature of the thing but in the sight of man to whom they witnesse the liuelihood and perfection of faith noâ— as causes but effects and signes of our iustifiattion they are not onely signes but conditions concomitant or precedent In the same sense are these other words of the Apostle to be vnderstood As the body without the spirit is dead so faith vvithout vvorkes is dead also For if a humane bodie want spirit breath or motion we rightly gather it wants life yet are breath and motion rather effects then causes of life But the schoole-men dreaming the holy Ghost had been scholler to Aquinas or some chiefe masters of their profession take the sprit in this place for actus primus as the soule by which wee liue and breath and hence they conceiued that grosse error which the Romanist now makes an article of his beliefe to wit that works animate or at least casually perfect faith as the soule of man doth his bodie And wheras Caluin most acutely and orthodoxally infers that if faith without works or charity bedead it is not properly but equiuocally called faith They reply workes or charitie do not informe faith intrinsecally as the reasonable soule doth man for so it would follow that as he is not a man but a dead trunk which hath no soule so it should not bee true faith but an image or dead picture of faith which wants vvorkes or charitie How then do they perfect faith Extrinsecally as the soule doth the body or other halfe of man which remaines a true body though no true man after the soules departure For application of this distinction they adioine when Saint Iames affirmes faith to be dead without workes he tearmes it dead in such a sense as we say a body is dead by the soules absence and yet remains a true bodie Whence sayth Valentian the sectaries haue furnished vs with an argument against themselues Rather this answere is contrary to Valentians and his fellowes assertions for were his illustration true and pertinent workes or faith should constitute one grace and qualitie as the body and soule make one man which no Papist dare affirme of the habite of faith and charitie being graces in their iudgements specifically distinct And Valentian who stands most vpon the former illustration expresly denies that charity much lesse workes can be any proper forme of faith either intrinsecall as the reasonable soule is of man or extrinsecall as whitenesse is of the body Some perfection notwithstanding Charitie giues to Faith in which respect it may by analogie to true and proper formes bee metaphorically said to informe saith The perfection it giues hee so expresseth that the Latine Reader by his words cited at full in the margine for I will not trouble the text with them may plainly perceiue hee was desirous to say somewhat but he knew not what Arias Montanus who better vnderstood Saint Iames his phrase by the analogie of faith and forme of wholsome doctrine then Valentian did himselfe or this fictitious analogie betwixt Charitie naturall formes interprets the former place in part to our purpose To liue as Philosophers say is to operate and vitall operation proceedeth not from the bodie but from the spirit nor doth â—â—e Apostle say workes are the spirit of faith where he speakes only of the appellation or name of life His meaning is that faith without workes is as truely reputed dead as the body without the spirit is rightly sayd as it truely is dead But if wee will not wrest the letter against the Apostles meaning but rather gently apply his words to his intent the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies onely breath or motion enspired from the soule for workes in their nature are operations and are more fitly compared to breathings or motions then to the substantiall spirit or soule or the faculty whence these flow which last in proportion best answeres to faith Now as the readiest waie to â—et breath in one fallen in a swound or raise one vp out of a dead â—it is to reuiue the spirits by which vitall motions are inspired and managed so the onely way to bring forth liuing workes or fruites of righteousnes is to quicken or strengthen faith which liuely in it selfe and able to performe it proper acts as firmly to apprehend Gods power iustice and mercie will vndoubtedly giue life to all other powers and affections and impell them to their proper functions The Romanist as ignorant as the Iew of this righteousnesse which is by faith preposterously seekes to make vs new men in Christ not by reuiuing faith which is as the animall spirit by whose influence works become vitall but as if one from this principle in nature man is dead vvithout breath and motion should seeke to bring men out of swounds or dead fits by blowing breath into them with a quill or making them moue by deuises so he grosely mistaking that saying of S. Iames as the body without the spirit so faith without workes is dead also hence seekes to raise vp such as die in Adam after the same manner we haue seene them raised which fall downe dead in an anticke first by wagging one arme then another vntill the whole body moue The anticke
which doth not in heart approoue the workes Christ commaunds though who in particular are so who otherwise affected they leaue for him that onely knowes the hearts of all to iudge 12. How gricuously would subscription to this decree haue gone against Saint Cyprians conscience who accompted it a solaecisme worthy of indignation to call him a Christian that was afraid least the fountaine of his liberality his patrimonie should be exhausted by continuall refreshing his naked hungry and thirsty brethren vnto whom our bowels of compassion should neuer be shut seeing in feeding them we feast the Lord who will not take so much as a cup of cold water at our hands but with purpose euen in this life to requite it and blesse the residue as Elias did the poore widowes meale and oile which had shewed no lesse hospitality in such extreme scarcity of prouision then that other in the Gospell did her liberalitie by casting a mite into the treasury with such as doubted whether our Sauiours promise did assure them of like blessings so they would be as bountifully minded as this poore woman was the zealous father thus expostulates a whence should this incredulous thought proceed whence is this impious and sacrilegious meditation what doth a faithlesse breast in the house of faith what shall he that belieues not Christ be enstiled a Christian The name of Pharisee better befits thee for when the Lord disputed of almes and aduised vs to gaine friends with charitable expences of earthly treasures the Scripture addes All these things heard the Pharisees which were couetous and they mocked him So consonant were these collections to his orthodoxall conceipt of faith that they whose workes goe in his name consort with him in like passages as they do in that maine ground of religion the nature of faith A Christian he is not truly called saith the author of the twelue abuses that is not conformable to Christ in conuersation And hee that left vs the learned and religious treatise of twofold martyrdome vniuersally auoucheth whosoeuer saith with his mouth I beleeue in one God and serues couetuousnesse lust or luxury lies to himselfe contradicts himselfe in this profession And is it possible for any without beliefe in one God truely to beleeue in Christ or to be truely called a Christian without beliefe in Christ That the former bolt was shot by blind men which could not see where it would light it further perswades me in that it can hit none more fully then it doth Gregory the greate sometimes Pope both in the fall and at the rebound For he makes correspondency betweene profession and conuersation the true property of faith And least any sophister should except this might agree not to all true faith though to such alone or to true liue faith not to faith onely dead as to be seene in arts is proper to men yet not to all but to the learned onely he expresly tearmes such as deny in deeds what they confesse in words false belieuers yet as the belieuer is such is his faith the one being false the other cannot possibly be true Nor would Saint Gregory haue thought it any slaunder to denie false belieuers the title of true Christians Or haue we the warrant of Fathers only to secure vs from the former curse albeit we teach not indefinitely that a man without liuely faith is no Christian Doth not the Scripture say the same yes All are not Israell that are called Israell but such as doe the workes of Abraham they are the children of Abraham For hee is not a Iew which is one outwardly in the flesh but he is a Iew which is one inwardly a Confessor in deeds not meerely in name one circumcised in heart for circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Is the Gospell more indulgent to hypocrisie then the Law Is it so much more addicted to the letter which killeth then to the spirit of life that a faith as dead as Iewish ceremonies should be more effectuall to make a Christian then outward circumcision to make a Iew Or what doth the Councell meane by a Christian a dead man or one aliue in Christ one in whom Christ is not yet fully fashioned but ready to conceiue life This had beene more tollerable But one they meane which had life and hath lost it one as improperly tearmed a member of Christ as the body called a Man after the spirit is departed from it 13 Of these and many like inconueniences which no man though of the acutest wit and most audacious vnderstanding liuing durst in an indifferent auditory maintaine against any ordinary Artist that had the leasure for to stretch them had the Trent Fathers beene aware happily they would haue beene more sparing in their curses But this strange aduantage Romish Prelates haue of ours and all the world besides that be they in matters of learning and religion neuer so blinde or out of their blindnesse so bold as to runne headlong against the Analogie of faith all rules of Philosophy morall or naturall Grammar or whatsoeuer else can be named yet shall they neuer want store of excellent wits but mercenary consciences which like some people of the old world Aethiopians or Aegiptians I now remember not but more deuout and apt to supererogate will be content to put out not the right eye of nature onely but that other of art least the rarity of the spectacle might make then superiours seeme either monstrous or deformed What artist is there with vs who to be araied in scarlet to haue retinue fare reuenewes and whatsoeuer else correspondent or befitting a Cardinals state would but for some few houres aduenture to haue his face so deepely died with shame as needes it must be though armed with all the furniture of Art and Nature if in an audience not kept vnder by tyrannicall and seruile awe either for speaking what he thinkes or thinking ought becomes a free man in Christ he should mainetaine such base shuffling apologies as Valentian and Bellarmine haue made for the former illiterate decree which sought to couer one absurdity in speech with * two impious ouersights in religion but as probable The Apology before alleaged was That faith might be true though dead as a body though depriued of life is a true body a carkasse rather no body organicall or apt to be informed in the sensitiue soule though really present No more doth this faith whereof they speake containe life or grace potentially in it both must be created a new ere the party in whom it is found be a true member of Christs mysticall body For such is the nature of that faith which the Romane Catholike makes the ground of his best hopes that a Friers hood though vnlined would doe his bodie more good in his sickenesse then it can doe his soule at the houre of
of vs haue a naturall blindnesse from our birth which he alone cantake away that gaue bodily sight to such as had been shut vp in darkenesse from the wombe The first thing wee apprehend directly and euidently vpon this change is the difference betwixt the state of the sonnes of darkenesse and the sonnes of light and this appeares greater and greater as we becom more conuersant in the workes of light whence springs an eager longing after that maruellous glorie which in the life to come shall bee reuealed whose apprehension though in this present life distinct and euident it cannot possibly be yet from a cleere and certaine apprehension first of the prophets light then of the day-starre shining in our hearts it is euident vnto vs that in due time reuealed it shall be as fully as our soules could wish Beloued saith Saint Iohn now wee are the sonnes of God and yet it doth not appeare what wee shall be but wee know that when he shall appeare we shall be like him for we shall see him as he is 8. Euen vnto this great Apostle that had seene the glory of Christ as of the onely begotten Sonne of God the ioyes which hee certainely beleeued to be prepared for the godly and of which he stedfastly hoped to bee partaker were as yet vnseene But was either his beliefe or hope for this reason lesse euident then certaine Not vnlesse wee make an vnequall comparison or measure them partially referring euidence to one part or quality of the obiect belieued or hoped and certainety to another As well the manner or the specificall quality as the distinct measure of those ioyes hee belieued were vncertaine because not euident or apprehensible But that God had prepared such ioyes for his Saints as no eie had seene such as their conceipt could not enter into the heart of man whilest inuailâ—d with this corruptible flesh was most certaine to him because most euident from their present pledge that peace of conscience which passeth al vnderstanding yet kept his heart and minde in knowledge and loue of Christ Iesus being an infallible euidence of those ioyes which were not euident the sure ground of all his incomprehensible hopes This cleere apprehension of our present estate wee may call an euidence of spirituall welfare or internall sense directly answering to that naturall euidence or certaine knowledge men haue of their health or hearty cheerefulnesse when their spirits are liuely and their bodies strong not disturbed with bad humours their mindes not cumbred or disquieted with anxious carking thoughts Of errours incident to the intermediate state beetweene the sonnes of darkenesse and the sonnes of light if any such there be or to our first apprehensions of this change and of the meanes to auoide them the Reader shall finde somewhat in the two next Sections of this Booke but more particularly in the Treatise Of the triall of Faith or Certainety of inherent grace In this place wee onely suppose as there is no liuing creature indued with those animall spirits that quicken the organs of bodily sense but euidently feeles paine or pleasure so is there none truely partaker of the Spirit of God but hath or may haue an euident feeling of this ioy and griefe of conscience which is to other obiects of knowledge truly spirituall as is the touch to the rest of our senses yet may we not thinke this feeling to bee alike euident in all For one liuing creature excelleth another in apprehension of proper sensitiue obiects all alike euident in themselues but so are not the senses or apprehensiue faculties of seuerall creatures alike nimble quick or strong 9. But for mine owne part the opinion generally receiued amongst the schoole men and other learned Clarkes that faith in respect of speculation or discourse should bee an Assent vneuident hath made mee often to suspect my dull capacity in matters of secular knowledge Aristotles Philosophy I had read ouer and yet could I hardly call any conclusion in it to minde that might with greater euidence be resolued into cleere vnquestionable principles then most effects or experiments reuolution of times affoord may bee into the disposition of a prouidence truely diuine And considering with my selfe how grosly hee should often faile that would vndertake to set forth a comment of my inward thoughts by obseruation of my outward actions when as no alteration of times of persons or places euer swarued from the rules of Scripture I rest perswaded that the same diuine prouidence which guides the world and disposeth all the actions of men did set foorth these euerlasting comments which neuer change of his owne consultations or decrees concerning them Againe acknowledging this eternal diuine power alike able to effect his wil purpose by ordering the vnruly wils of this presentage though their pollicies be of a contrary mould to such as heretofore we haue heard hee hath defeated the former inference as it seemed more religious so more euident then our aduersaries make when from a supposition onely of some infallible authoritie in some present Church they presently assume it must reside in the visible Romish Church representatiue yet this collection they hold euident by the habit of Theologie albeit they admit no discourse in Assent of Faith which is their second fundamentall errour in the doctrine of life another maine roote of Romish witchery For thus farre at least all the Sonnes of God make faith to bee discursiue that fom euident experience of Gods fauours past or present they alwaies inferre a certainetie of the like to ensue To the most of them in their distresse it was euident deliuerance should be sent them although the deliuerance it selfe were not so although they distinctly apprehended not by what meanes or in what manner it should bee wrought The immutability of Gods decree concerning the saluation of his people whether generall or particular being as well knowne as the stability of his couenant for vicissitude of day and night or other seasons the godly euen while they were themselues beset with sorrow and euery where enuironed with calamity or sawe the Church almost ouerwhelmed with vniuersall deluges of affliction might resolue for the generall that all in the end should turne vnto their good that continued in faith and loue to the Redeemer as vndoubtedly as men at mid-night may gather that the Sunne shall arise though they know not in what manner whether vnder a cloud in a mist beeset with vapours or appearing in his naturall brightnesse Thus saith the Psalmist Heauinesse may lodge with vs for a night but ioy commeth in the morning Yea thus saith the Lord which giueth the sunne for a light to the day and the courses of the moone and of the starres a light to the night which breaketh the Sea when the waues thereof roare his name is the Lord of Hoasts If these Ordinances depart out of my sight then shall the seede of Israell cease from being a nation before
CHRIST as we doe but terminated his beliefe vnto the generall mercie and prouidence of God whereof the great mystery of the incarnation was the principall branch and CHRIST IESVS in the fulnesse of time exhibited in our flesh the visible fruit of life which that other IESVS did but hope for as yet in the roote not distinctly knowing it nor the vertue of it but ready actually to embrace it and feed vpon it whensoeuer it should be brought forth For as much as I haue obserued out of this speech is implied in the exegeticall repetition of it He that belieueth the Lord taketh hâ—ed to the Commaundements and hee that trusteth in him shall not be hurt there shall no euill happen vnto him that feareth the Lord but in temptation euen againe he will deliuer him 3. That wee may practice what is commaunded and yet not keepe the commandement Saint Iames hath put out of all question If yee fulfill the râ—iall Law according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well But if ye haue respect to persons ye commit sinne and are conuinced of the Law as transgressors For whosoeuer shall keepe the whole Law and yet offend in one point is guilty of all This fulfilling of the Law or keeping of the commaundements which as Solomon saith is the whole man or the whole duty whereunto man was ordained the complete and perfect Christian vertue consists of two parts a bodie and a soule The bodie is the doing of what the written Law commaunds whether by acts positiue or inhibitiue the soule is the reason or internall law of the minde which impels seuerall faculties to such acts or workes For to speake properly and scholastickely all performance of good workes commaunded or forbearance of things forbidden spring not immediately out of faith as the truncke out of the roote the branches out of the truncke or the fruit out of the branches But as the fruits of righteousnesse are of seuerall kindes and qualities so haue they seuerall faculties or affections for their proper stockes out of which they grow The auoidance of adultery fornication or whatsoeuer pollutions of the flesh with the fruites of holines contrary to these vices spring immediately from the vertues of temperance and chastity Abstinence from murder with the acts of mercy opposite to the seuerall branches thereof flourish out of the affection or vertue of humanity courtesie gentlenesse or the like So haue the acts of the affirmatiue precept contained in that negatiue thou shalt not steale as of euery other Commaundement whether positiue or inhibitiue a peculiar habite or inclination out of which they bud yet as all motion is inspired from the head albeit we goe vpon our feete or moue our hands or other member to defend our selues or serue the necessities of nature So although we are truely said to walke in Gods waies to fight his battailes or doe him seruice when we vse any facultie or affection to his glory yet is our firme assent vnto his good will and pleasure reuealed vnto vs by the doctrine â—f faith as the animall faculty which impels vs to these exercises Hence as we gather the body is dead if it want spirit or motion so as Saint Iames implies the image of God and his goodnesse or to vse another Apostles words the forme or fashion of CHRIST IESVS in vs is without life vnlesse our faith and assent vnto them haue this soueraigne commaund to impell and moue euery faculty to execute that part of Gods will whereto by the doctrine of faith it is designed And yet as the exercise of outward members increaseth internall vigor and strength and refresheth the spirits by which we moue so doe the acts of euery faculty vertue or affection righly imploied perfect faith not by communication or imputation of their perfection to it as the Romanist out of his doting loue to his faithlesse charitie dreames but by stirring vp exercising or intending its owne naturall vigor or perfection Vnlesse euery practique facultie receiue this influence from liuely faith or from the image of God or Christ which it frameth in our mindes and proposeth as a visible patterne for ouâ— imitation in all our workes thoughts and resolutions dâ—cimur vt neruis alâ—enis mobile lignum we may be operatiue as puppets are nimble in outward shew but our seeming workes of charity or best other we can pretend will be as a pish and counterfeit as their motions neither in their kinde truely vitall But as puppets are mooued wholly at his direction and bent that extends or slackes the strings whereon they dance so are our soules carried hither and thither as the diuell the world and flesh or our owne foolish affections â—osse them vsually excessiue where they should be sparing and there most sparing where they should exceed This difformity was most apparent in their workes whose reformation Saint Iames seekes for destitute of all good workes most of them were not but onely of vniformity in working They had learned to giue honour not verball but reall where honour was due duty and good respect to whom such offices belonged The rich and men of better place and fashion they did friendly and louingly entertaine which was a worke in it nature good and commendable but their abundant kindnesse towards equals or superiours became as a wen to intercept that nutriment which should haue descended to other inferiour members of CHRISTS body and by these outward exercises of magnificence their internall bowels of compassion become colde towards their poore brethren whom principally they should haue warmed and refreshed Yet such defects or difformities in their actions these halfe Christians halfe gentiles true hypocrites hoped to couer with the mantle of faith whose nature vse and properties they quite mistooke That they were not without workes the world might witnesse and no question but these enterteinments were intended as feasts of charity and with purpose to winne the fauour of the great ones with whom they liued to their profession in which respect their kindnesses might well seeme vnto themselues exercises of religion as the like doe to many of the best sort amongst vs when there is any ground of hope for gaining furtherance and countenance to good purposes as indeed with such references they are if done in fath but that this difformity in these mens workes did proceed from a precedent defect in faith is manifestly implied in that the Apostle seekes their reformation by reducing them to such an vniformity in working as can proceed onely from such true and liuely faith as hath beene described For the rectifying of faith it selfe he expresseth vnto them the exemplary forme or patterne first of the imitable perfection of the godhead then of that which is in CHRIST of both which as hath beene obserued true faith in the minde is the liue operatiue image and must imprint the like character vpon inferior faculties or affections ere their
same faith though not hypostatically yet truely vnited by such a mysticall but reall vnion as may without solecisme ground as well this denomination as our title or interest in Gods fauour More consequently by much to his owne positions might Bellarmine likewise haue granted that as we are truly the sonnes of wrath by nature albeit euery lineament of Gods image in vs be not quite razed but rather all or most much defared by Adams sinne made ours partly by reall propagation but more principally in his doctrine by imputation so we become the sonnes of God by the spirit of adoption though not so powerfull in vs as vtterly to extirpate all relickes of sin yet able so to dead the force or operation of it as it did the remainder of Gods image in vs before we were renewed by Christ Thus walking not after the flesh though in the flesh nor working sin though sin worke in vs we may through grace or this earnest of the spirit but onely for the righteousnesse of Christ whereto wee are by it vnited haue a more reall title to be enstiled his brethren sons of our heauenly father then Hee can haue as Bellarmine obiects by our doctrine he hath to be called the son of him that is the father of lies and Iesuiticall equiuocation Albeit there was no guile in him yet hee bare the punishment due to our rebellions and was not this commutation of punishment â—herby the seruants of sin are acquitted and the Lord of righteousnesse condemned sufficient to make such as are in part willing to doe for others as hee hath done for them immediately capable of absolution by his innocency of reward by his righteousnesse The a Apostle doubtlesse meant no lesse when hee saide He hath made him to be sin for vs which knew no sin that we should be made the righteousnesse of God in Him 7. The second point against which our aduersaries dash doth so euidently bewray their greatest pilots vnskilfulnesse in this hauen of saluation as euery childe that can repeate his Pater noster may easily perceiue the Trent Fathers themselues did not vnderstand it Nor can the subscribers to this decree vse that celestial prayer without plain mocking of God and Christ This imputation needs no other proofe then the cleare proposall of such positions as they now all holde de fide Take wee then one of their Catechumenies whether destitute of faith or no it skils not that hath not as yet attayned to the first iustification as they distinguish that is one destitute of habituall grace or inherent righteousnesse such a man by their Churches discipline is â—â—â—mitted or rather commanded to vse this petition amongst the rest forgiue vs our trespasses as wee forgiue them that trespasse against vs. What sinnes or trespasses doth hee request should be forgiuen him Mortall especially for their remission onely is necessary to the first iustification But how must God remit them Immediately by pardoning or forgiuing them No they are immediately remitted by actuall introduction of the contrary former grace inherent which formally expels them out of the soule as light to vse Bellarmines owne illustration of their positions in this point doth darknesse out of the aire Nor is there any possibility of remitting sinnes by other meanes left to omnipotence it selfe since the publication of Iesuiticall Comments vpon the Trent Councells decree What then is the full meaning or finall resolution of this petition whilest vttered by men as yet not iustified Lord forgiue vs our trespasses or mortall sinnes This verily and no other Lord by infusion of thy grace make vs such as shall not need of thy pardon or forgiuenesse For to holde that ouer and aboue the infusion of that grace by which the staine of sinne being clearely wiped out we are made iust Gods fauour or condonation to vse their Latine word with addition of one English letter is any way requisite for our acceptance or approbation with him is in formall tearmes the very opinion which Vasquez so peremptorily condemnes in Canus Nedina Victoria Gabriel Richardus Ariminensis Scotus and others as contradictorie to the Trent Councells oft mentioned decree and so indeede it is for by that decree being made formally iust by grace alone we become the immediate or formall obiects of Gods iustice or fidelity now strictly bound to render vs quid pro quo eternall life for grace inherent vtterly exempted from all dependance on his mercy and fauour And whereas some of their late Writers desirous to giue the Church all possible satisfaction yet partly fearing openly to wrong God or flatly to contradict his word had granted that grace infused did quite extirpate all sinne and make vs absolutely iust in our selues but yet could not by it nature or sole entitie obliterate all relation of trespasse or offence commited against God before wee had it as being vnable to make full recompence or satisfaction for them euen this opinion is now reiected as hereticall and contrary to the Councells meaning It remaines therefore that the true and full meaning of that petition in the Lords prayer forgiue vs our trespasses according to our aduersaries construction is Lord grant that we stand not in neede of thy forgiuenesse if wee suppose this petition to be conceiued either by men destitute of perfect inherent righteousnesse or such as distrust or doubt whether they haue it or no. But imagine a man could be as I thinke few Papists are more then morally certaine hee were in the state of perfect grace his vse of the same request would bee superfluous or requisite onely in respect of veniall sinnes albeit euen these if they imprint any vncomely marke or aspersion neuer so light on their soules must be taken away by introduction of the contrary forme as by acts of penitency or the like whereunto Gods concourse or aide of grace is necessarie so that his desiring God to forgiue him them is but to request his help that he may not need his fauour And though in their esteeme but a light one yet a prety mockery of God it is that after infusion of grace they should not stand in neede of his mercy or imputation of their Redeemers righteousnesse either for remitting or taking away of the staine of mortall sinnes or the punishment due vnto them and yet after God hath done all and Christs mediation as farre as concernes them fully accomplished most of them must be highly beholden to the Pope not onely in this life but after death for releasing the punishment due to veniall and petty sinnes 8 Some part of the first difficultie Bellarmine from what place of Caluin Melancthon and Chemnitius I remember not he expresseth not hath thus proposed CHRIST is our mediatour not onely in our first reconciliation but during the whole time of our life in which regard we alwayes stand in neede of his intercession and consequently alwayes sinne and transgresse the Law otherwise CHRIST after our first reconciliation
makes the body a sitte shop or receptacle for the humane soule which comes afterwards to exercise all her functions and operations in so doth the spirit vsually preorganize the heart for liuely and diuine faith to work the workes of God in it aright But as these workes are wrought immediately by faith though principally by the spirit which infuseth it so likewise is the heart organized by such morall or imperfect faith as they sometimes that had afterwards sinne against the holy Ghost but by it as the spirits instrument vsually preexistent to the faith which neuer failes or vnto the life of grace VVhatsoeuer may bee rightly ascribed vnto the man already regenerate in production of true fruits of the spirit as much I thinke we may giue without offence to our endeauours in framing this passiue capacity or disposition In the former after our regeneration wee are by consent of most diuines coworkers with the spirit of God albeit the works be of a supernatural quaility and so whatsoeuer we are we may without inconuenience be thought in the other it being of a nature as far inferior to the former works as the grace wherby it is wrought is to the spirit of sanctification But in what sense wee are said to cooperate with God by Gods assistance in it proper place where notwithstanding any captious or preiudicate surmise of this assertion it shall be made cleare that I giue as little to mans abilities in eyther worke as he that in reformed Churches giues the least But to our present purpose 2 The meere naturall man whether Infidell or carelesse liuer the excesse of his indocility supposed is so affected to the word of faith as a Barbatian that neither knows letter of booke nor other nurture is to ingenuous arts or liberall scienences Such as submit themselues to sacred discipline and heare the VVord preached with intention though but morrally sincere to profit by it are in this like little children or nouices in good literature that as these abstaine from sport or play for feare of chiding or whipping and follow their bookes sometimes onely for like motiues sometimes for shame least their equals should outstrippe them sometimes in hope of commendation or other childish reward so hee that is not yet but desires to bee regenerated eschews what Gods Lawe forbids but with difficulty and reluctance oft times for feare of ecclesiastique or humane censure sometimes vpon suspition rather then religious dread of plagues from Heauen hee addresseth himselfe likewise to the practise of affirmatiue precepts but vncheerefully and with distraction moued thereto either because he would not be vnlike those men whose vprightnes his conscience cannot but coÌ„mend or from som surmise rather then sure hope of diuine reward for so doing neuer from vniforme and sincere delight in the good it selfe enioyned or in the fountaine of goodnesse whence the iniunction was deriued Yet thus to be held in compasse and as it were bound to good outward abearance much auailes for bringing vs to our right mindes or for our recouery from hereditary madnesse from which our soules in some measure freed still take some tincture from the goodnesse of the obiects whereunto they are applyed and this restraint of desires or interposed abstinence from lusts of the flesh yeild opportunities or fit seasons for heauenly medicines to worke vpon vs which otherwise would proue but as good phisicke to full stomacks leauing no more impression of their sweetnesse in our mindes then wholsome foode doth in distempered or infected pallates The temper of the heart once seasoned with habituall grace is in respect of the word of faith like to a minde come to maturity in choicer learning and reaping fruits more sweet then hony or the pleasantest grape from seedes as bitter as the birch or willow so as now no bodilie paine or griefe not gout or stone or other disease can withdraw him from those studies vnto which smart of the rod in his yonger daies could hardly driue him To enforce or allure him to them vpon any other respects then onely for their natiue sweetnesse were as superfluous and impertinent as to threaten an ambitious man with honour or hiring a miser to fill his bagges with gold The fruits precedent and subsequent to true faith are in shape or outward forme as often heretofore hath been implyed the same but different in their taste or relish as also in their manner of production To abstaine from wrongs personall or reall from all pollution of the flesh to abiure ambitious proiects to mislike reuengefull wanton or couetous thoughts are fruits that may vniformely spring from that honesty and goodnesse of heart vsually precedent as we suppose to the internall renouation of the minde but must bee enforced as it were by art or externall culture The contrary positiue practises which â—esemble the workes of true sanctity notwithstanding all outward helps or enforcements of discipline good example or the like are seldome brought foorth without such testinesse or morosity as wee see in children breeding teeth whereas true faith alwaies brings forth her fruit with ioy Abstinence from euill to the minde once purified by it is as a perpetuall pleasant banquet to mortifie all bodily members more sweet then life accompanied with perfect health or then the liuelihood of youth the choicest pleasures the world or flesh can proffer though lawfull or freed from the sting of conscience seeme but as dregges to be able to represse them or intirâ—ly to enjoy our soules without them is the pure quintesence of that delight or ioy which others take in them But this is a peace which is not vsually gotten without long warre and many combats â—o thus composed we are in actuall league with Goâ— full conquerors ouer sinne and Sathan In the conflicts that procure it or rather are precedent to the procurement of it the flesh I take it hath not alwaies the sanctifying spirit for it antagonist these are sorrowes which vsually goe before the conception of true faith of which likewise such as are actuall participants doe not alwaies fight the good fight of faith but euen these sometimes whiles this generall sleeepes as they that haue not as yet taken anie earnest or prest money of him alwaies before regeneration offer battaile to the world diuell and flesh out of such resolutions to renounce them as haue beene obserued to be right in their kinde and suggested by the spirit as only assistant not as inhabitant in the heart But howsoeuer our finall victory ouer the flesh cannot be gotten but by the spirit dwelling in vs yet to entertaine these skirmishes or conflicts though out of resolutions not inherently spirituall is to verie good purpose For seeeing we cannot assigne the very mathematicall point how far reason directed by scripture or ecclesiastike discipline or externally guided by the spirit but not yet quickned by sanctifying grace or faith apt to iustifie can reach nor know the very instant wherein such grace or faith