mans saluation as much better thâ—n any temporall good CHAP. VII Illustrating and confirming the conclusion last inferred by practices properly ascribed to faith in Scripture as well Canonicall as Apochriphall of hypocrisie and the contrary progresse obserued by it and Christian faith 1. YEE haue need of patience sayth the Apostle that after yee haue done the will of God ye might receiue the promise For yet a little while and hee that shall come will come and will not tarry Now the Iust shall liue by faith but if any man drawebacke my soule shall haue no pleasure in him The manner how we liue by Faith wherin that great controuersie betwixt and the Romanists consists Saint Paul in this place handles not as elsewhere he doth and we from his principles hereafter must according to the measure of abilities bestowed vpon vs. Here it shall suffice to trace out his foot-steps in vnfolding that faith by which the iust doth liue and whereby he that rightly hopes to liue must in some measure be made iust That this withdrawing whose distaste vnto our God is here intimated is a defect in faith none I presume vpon better examination will deny Not that it argues a totall apostacie from christianity or hostile reuolt vnto the aduersary but only a disesteeme or vnderualuation of those gracious promises whose accomplishment must with patience be expected whiles their future goodnes comes in actuall competition with such grieuous bodily afflictions which euery Christian did then expose and as it were bend himselfe vnto by profession of the truth Such were the conditions of those times that if their hopes had been confined to this life Christians of all the sonnes of men had been most miserable And conceit of extreame misery without sure hope of redresse can haue no fellowship with patience it admits no consolation Whiles they looked only on things which were seene they might descrie an army of enemies as many creatures almost as are visible planted against them and must haue cried out with the Prophets seruant vnto this great Teacher of the Gentiles Alas Master what shall wee doe by his owne practice he instructs them not to looke on things which are seene for they are temporall but on the things that are not seene for they are eternall Faith as he addes is the substance of things hoped for the euidence of things not seene This lower hemisphere or visible part of the world is but as the diuels chesse-board wherin hardly can our soules moue backe or foorth but he sets out one creature or other to attach them nor haue we any other means to auoid his subtilty but by looking vnto the hils whenâ—e commeth our helpe or into that part of this great sphere which is altogether hid from the worlds eyes where we may behold more for vs then those that be against vs. And seeing we come in danger of Sathans checke either by feare causing our soules to drawe backe or loue of some worldly creatures alluring them beyond the lists they are to combate in if we view that hoast of heauenly souldiers which are for vs we may alwaies haue one of the same rank more potent to remoue all feare or diminish the loue of any visible creature or other incumbrance which Sathan can propose vnto vs and which vnlesse wee be negligent in our affaires may as we say giue our Antagonist the check-maâ—e If he tempt vs vnto wantonnesse by presenting entising lookes of amiable but earthly countenances to our sight wee haue sure hopes of being as the Angels of God and consorts of the glorious vnspotted Lambe to encourage vs vnto chastitie If with pleasantnesse or commodiousnesse of our present habitations he seek to detaine vs from the place of our appointed residence or discharge of necessary duties we haue the beauty of the new Ierusalem to rauish our thoughts with a longing after it to cause vs chuse the readiest way that leads vnto it rather then take vp our rest in Princely palaces If with honour he go about to entrappe vs or terrefie vs with worldly disgrace wee may contemnâ—â—he one by looking vpon that shame and confusion of face wherewith the wicked though in this life most honorable shall be couered in the day of vengeance and loath the other by fixing the eyes of our faith vpon that glorious promise made to all the faithfull Come yee blessed of my Father inherit the kingdome prepared for you If syrants by his instigation threaten vs with feare of death which is the vtmost of their despite Faith sets another before our eyes whom we must feare more then such as can only kill the bodie If with sicknesse and languishment we may by Faith feele the inward man daily grow as the outward man decaies Finally let him assault vs what way he can the affliction can be but light and for a moment in comparison of that excellent and eternall weight of glory which we hope shall be reuealed of which hope Faith is the onely substance These are the rootes of reformation in life or manners whose seuerall branches will spread themselues more at large in the Article of euerlasting life Here it more concernes to confirme and illustrate our former inferences by sacred rules and instances subordinate to the late description of Faith 2. That Faith is appointed as Guide and Generall to all Christian vertues ordering and marshalling euery affection as is fittest for Gods seruice is implied in these speeches of the Apostle By it the Elders obtained a good report without it impossible it is to please God As the successe of resolute souldiers valour is the generals praise so is the effect of euery other worke or commendable quality here ascribed to Faith as their director or chiefe commaunder Had it been possible vnto them or were it so yet to vs without faith to make or prosecute a choice of true good or settle our desires aright no doubt our workes though imperfectly yet truly conformable vnto Christs should for his sake be acceptable vnto his Father who is so well pleased in him that for him hee cannot but be pleased with all that are in what degree soeuer truly like him The fundamentall act or radicall qualification of Faith for the formall generall seruice is the stedfast acknowledgements of Gods Being and Bounty For he that commeth to God must belieue that he is and that hee is a rewarder of them that diligently seek him This is a transcendent maxim wherein truth and goodnesse are so apparently coincident that to Assent vnto it as true and not as good to the party assenting implies an euident contradiction For if the rule of strict iustice be obserued the hire must bee as worthy the labour as the labourer the hire But where reward is properly an act of bounty or liberality it must exceede the worth of any paines vndertaken for obtaining it And being such once proposed it instantly allures the minde to motion
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
wee desire to know of them This affection it was which first brought forth philosophy according to the dunsticall prouerbe propter admiraricaeperunt homines philosophari and as an excellent Philosopher tels vs mindes naturally disposed to admire things strange secret oâ— vncouth are the fittest for this study Belike want of this disposition in moderne wits hath beene the cause we haue added so little to the inuention of the ancient in this noble science Nor should I much deplore this defect in vs that haue giuen our names vnto diuinity if the lesse wee minded such problems as nature propounds the more earnestly wee set our affections vpon heauenly things or more faithfully employed our best faculties in discouering these celestial obiects in themselues much more worthy of contemplation as distinctly apprehended in part albeit the latitude length and profundity of their internall credibility be infinitely more incomprehensible In all which respects they are more apt as to begin so to continue a longing after that which is behinde But I know not how the Philosophers fields looke like gardens and the Paradise which wee are set to dresse like an heath or wildernesse The theoricall part of Theologie becomes loathsome vnto many being for the most part wholy attired in slouenly tearmes of triuiall Arts whiles the beauty of the practique is thought chiefely to consist in the flourish of Scripture phrases or embellishment of popular discourses with diuine sentences most admirable I must confesse in themselues but like Scanderbegs sword in a weakelings arme vsually loosing their edge and strength whilest not mannaged by that affection or disposition from which they sprung Nor is it possible the Prophets flowers should retaine their natiue odour of life in our lippes without such influence from our hearts as they had from theirs Nor can our hearts be fitly qualified for this purpose without a deepe and penetrant apprehension of what they haue discouered or new discoueries of our owne without assiduous and accurate obseruation of that heauenly order exact proportion and sweet aspect which the seuerall rowes of these plants of life growing in this great nurserie of wonderment and admiration haue each with other He that thinks as much hath been as can be said concerning these diuine mysteries hath doubtlesse forgotten who is their author and saith in his heart God is growne old or the spirit weary of teaching his children Let vs therefore as many as be or would be perfect be so minded as the Apostle was Doubtlesse saith he I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe â—udge them to be dung that I might win Christ That I may knowe him and the vertue of his resurrection and the fellowship of his afflictions and be made conformable vnto his death If by any meanes I might attaine vnto the resurrection of the dead not as though I had already attained vnto it or were already perfect but I follow if that I may comprehend that for whose sake also I am comprehended of Christ Iesus Brethren I count not my selfe to haue apprehended but this one thing I doe forgetting those things which are behinde and reaching forth vnto those things which are before I presse toward the marke for the price of the high calling of God in CHRIST IESVS This obseruation in this place I rather touch because who list to examine shall vpon sure triall finde that admiration springing from calme and quiet contemplation of harmony amongst these heauenly mysteries wil be as an armour of proofe to his most firme and best Assent better enabling it to resist all the fiery darts of Sathan especially to neglect the wanton allurements of the flesh or fairest proferres the world can make then the strongest perswasions he can enforce vpon himselfe by perpetuall gazing vpon that point whereat we all hope to arriue but from whose direct aspect it would argue no error sometimes a little to deflect our course to haue our sailes filled with these sweete and gentle blasts which may well stretch our harts with ioy but neuer puffe them vp with pride 14. As for the contrary affection of horror and astonishment arising from the sting of conscience imperfectly representing the vnknowne terrors of that dreadfull day and casting our soules as it were into a spice or grudging of that deadly scorching feuer wherwith the wicked and impenitent shall euerlastingly be tormented the best course were to stop the progresse of it by subcracting the fewell Yet seeing these our mortall bodies can neuer be free from matter too much of this disease it will not be much amisse for the best of vs to allot selected howres for the attentiue hearing of such complaints as our own consciences vpon iust occasions will present vnto vs or otherwise when none are offered to addresse our contemplations to take a perfect view of that infernall region where no goodnes growes nor misery euer fadâ—s No danger can accrew froÌ„ either practice but rather great aduaÌ„tage to sinful soules if not possessed with preiudicial coÌ„ceits of vtter exclusion from that eternall league of grace and peace or of abâ—olute damnation to that lake from which is no redemption But to what vse the contemplation of hell torments may serue Gods children at the full by Gods assistance in the last Article of this Creed CHAP. VI. The mutuall affinity betwixt truth and goodnesse the reall Identitie 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 Philosophy may approue faith in respect of some obiects must be atributed to the will in respect of others to the vnderstanding the originall of difficulties in assenting to morall obiects or of the naturall mans backwardnesse 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 any other good is altogether as essentiall to Faith righly Christian as to beleeue or acknowledge them for true VNto some not ill affected towards the truth we seeke perhaps the manner of the search may seeme iniurious vnto Christian faith in that restraining it to Assent we may be thought to confine it wholy to the vnderstanding the greatest glory of whose prerogatiue consisteth in reformation of the will and this a cure in some mens iudgements not dischargeable but as it were by personall residence in that part or faculty of the soule And vnto some great Diuines it seemes improbable if not impossible that faith being no aggregated accident but one pure immixt simple quality should haue it seate in two diuers subiects or mansions for such they account the will and vnderstanding because as they suppose two seuerall parts or faculties of the reasonable soule really distinguished one from another But in
as true and good whilest considered onely in themselues without oppositions of such matters as they much value So our Sauiour telleth vs that some when they haue heard receiue the word with ioy and for a while belieue but in time of tentation depart and Saint Iohn that euen amongst the Rulers many belieued on him By true and liuely faith rooted in the heart So Bellarmine would perswade vs or otherwise wee might make the Scriptures as a nose of waxe or alter the nature of sacred phrase as wee do counters in accompts Yet if they had in heart belieued vnto righteousnesse they had confessed with their mouth vnto saluation but sayth the Euangelist because of the Pharisees they did not confesse him least they should be put out of the synagogue And was not this to be ashamed of him and of his Gospell before men And whosoeuer is so affected belieueth not in that sense the Prophet speakes whosoeuer belieueth on him shall not be ashamed for vnlesse he acknowledge them in that day they shall not only bee ashamed but confounded with vnbelieuers yea the very reason the Euangelist giues why they did not confesse him condemns the Cardinals glosse either of great folly or impietie For sayth he they loued the prayse of men more then the prayse of God vnto which latter they had assented as much better had they so belieued as our Sauiour meanes when hee demaunds of the Iewes How can ye belieue which receiue honour one of another and seeke not the honour vvhich commeth from God onely Ere our faith become such as layes sure hold on life for of such in that place he speakes wee must Assent vnto the honour that comes from God alone as so much better then that we receiue of men that the later must seem as nothing in coÌ„parison of the former The same word beliefe oft-times is taken not only as it includes these last degrees or proper differences of Assent vnto diuine truthes but as it is accompanied with it essentiall properties or with such works as impulsiuely are from it though proper acts or exercises of other vertues faculties or affections whence they spring as from their naturall roote wherein they reside as in their natiue subiect The places are obuious to euerie one conuersant in Scriptures The like latitude of perfection whether from difference of essence or diuersitie onely in degrees knowledge or vnderstanding in the vse of sacred writers admits Nor did Saint Iohn in that speech He that sayth hee knoweth God and keepeth not his Commandements is a lyar contradict our Sauiour where he supposeth that many know their masters will and do it not For the disciple speakes of true and perfect knowledge the Lord of knowledge externall or imperfect The same analogie the Fathers retaine in the vse of beliefe or faith That the Pontificians can alledge their testimonies to proue faith may bee separated from works or charity is as little pertinent to the point in question betwixt vs and them as it would bee in the schooles to vrge the authority of late Philosophers that stones and mettals did not growe or that trees and plants had no locall motion against him that out of Aristotle did maintaine all bodies endued with life were capable of growth and diminution or all with sense of locall motion He that holds the former conclusions would account stones and mettals amongst bodies inanimate and trees and plants amongst vnsensitiue Now our question is not of euery sort or degree of faith but of that by which the Iust doe liue That no Father did affirme it should be without fruites or workes of holinesse is more then my small reading in them can secure me to affirme albeit reason I haue none to thinke otherwise but iust cause so to presume by the places our aduersaries alleadge so idle they are and impertinent Howsoeuer I dare vndertake for our assertion to bring three Fathers for one or testimonies thrice as many out of the best approued as any Iesuite shall do for his And because some of them scramble at some scattered sentences in Cyprians vvorkes or others fathered vpon him I will instance at this time in him especially the rather because he sealed the truth of his profession with his blood and had least reason to bee partiall for Faith against Charitie of whose abundance in his heart euery letter in his writings almost is a character yea so he esteemed of it that hee thought it impossible for him to prooue a true witnesse of Christ though dying in his cause if hee had liued without brotherly loue How doth hee say he belieues in Christ that doth not vvhat Christ hath giuen him in charge to doe Or how shall hee ataine to the reward of faith vvhich vvill not faithfullie keepe his Commaundements And againe Seeing to see Christ is our ioy nor can our ioy haue being vntill we see him what blindnesse of heart what mad nesse is this to loue the grieuances the paines and miseries of this world not rather to make hast vnto that ioy which neuer can be taken from vs Yet all this beloued brethren comes to passe because wee haue no faith because none belieues the truth of what God hath promised who is true whose word is eternally sure to belieuers If a graue man and of good note should promise thee any thing thou wouldst rely vpon his promise thou wouldst not belieue thou shouldst be deceiued or disappointed by him whom thou knowest to be constant in his words and deeds Behold God speaks to thee and â—ost thou perfidiously wauer through incredulity of minde God hath promised thee at thy departure out of this world immortality and eternity and dost thou doubt This is to be altogether without the knowledge of God this is to offend Christ the master of the faithfull vvith the sin of incredulity this is to haue a place in the Church and to be without faith in the house of faith The like hath Bernard who speaking of the victory that is by faith thus resolues flesh and blood moouing doubts to the contrary Perchance it may tempt some in that they see so many acknowledging Christ to bee the Sonne of God still entangled with the lusts of this world How sayth the Apostle then who is he that ouer commeth the world but he which belieues that IESVS is the Sonne of God vvhen as the world it selfe belieues this truth yea do not the very diuels belieue as much and tremble but I reioine Dost thou imagine that he reputes CHRIST for the sonne of God whosoeuer hee be that is not terrified with his threats that is not allured with his promises which obeies not his commandements and rests not satisfied with his aduise doth not such a one albeit he professe he knowes God deny him by his deeds Valentian notwithstanding would perswade vs that the Fathers when they say faith without works is dead would onely giue vs to
vnderstand that it is not liuely and perfect such as indeed it should be He meanes they denie it not to be numerically the same without workes and with them as the body in his conceipt is one and the same without the soule and with it And it is a manner of speech in his obseruation vsuall to account that which is imperfect in any kinde not to bee true in the same kinde As for example wee vse to say ioy or griefe imperfect or little is no true ioy or griefe although it be some ioy or griefe Who vseth to say so but dunces or who but haeretickes would denie the least degree of spirituall ioy to be true ioy the least sting of conscience to be true griefe Things little in any kinde actually compared with others incomparably greater we vse to reckon as none so we might say the ioy of the godly in this life is as none in respect of that which shall be reuealed But yet the least measure of our internall ioy truely denominates vs ioyfull if we speake absolutely as the Fathers doe when they denie faith without workes to bee true faith For they denie withall that it then denominates as truely faithfull or belieuers as is euident from that obseruation of Gregory vpon those wordes of our Sauiour He that shall belieue and be baptized shall be saued It is likely euery one of you will say within himselfe I haue beleeued therefore I shall be saued He speakes the truth if he haue faith with workes For that is true faith which in manners or deedes contradicts not what it thus professeth in wordes Hence it is that Paul saith of certaine false beleeuers They confesse they know God but denie him by their workes Hence saith Iohn He that saies he beleeues God and keepes not his commandements is a liar This should teach vs to acknowledge the truth of faith in examination of our life For then we are truely faithfull or belieuers when we fulfull in deed what we promised in word For in the day of baptisme wee promised vtterly to forsake all workes and pomps of the old enemy Therefore let euery one of you turne the eies of his minde vnto the former examination and if after baptisme he haue kept his promise made before then let him reioice being thus assured that he is faithfull He ads with all that he which knowes to bewaile his offences past shal haue them couered in the day of iudgement 2. This last testimony will direct the reader to gather the like in other Fathers from their expositions of those passages wherein mention is made of that faith whereunto our Sauiour ascribes eternall life or his Apostles righteousnesse The euidence of which places is in it selfe to such as weigh the circumstances co 〈…〉 nt and praecedent or compare one place with another so forsible that it oft times extorts confessions from pontifician expositors against the most receiued Tenents of their Church first hatched by the schoolemen which neuer saw the light of heauen but through the darke painted glasses of the Cels wherein they were imprisoned and hence imagine our Sauiours forme of doctrine to be of the same hew with midnight Dunsery or grossest ignorance of sacred dialects One vpon these wordes of the Prophet The worke of righteousnesse shall bee peace and the effects of righteousnes quietnes and assurance for euer saith that faith whereto S. Paul ascribeth righteousnes includes all these branches to commit our selues and all our waies vnto God as to a most louing father to whom we haue plight our faith whom we accept for our God sincerely promising to obey him and obserue his lawes He thinks withall that the Apostle did borrow this speech Being iustified by faith wee haue peace with God through our Lord Iesus Christ from the former place of the Prophet Yet this Commentator stiffely denies iustification by such faith alone how inconsequently to this obseruation shall hereafter be examined It well fits our present purpose that the righteousnesse herespoken of by the Prophet is included in Saint Pauls faith 3. Another vpon those wordes of the same Apostle The Gospell of Christ is the power of God vnto saluation counsels vs to learne the right signification of this tearme to belieue as it is vsed in Saint Paules disputes from other places of Scripture especially from that speech of our Sauiour Hee that belieueth on me as the Scripture hath said out of his belly shall slow riuers of liuing water The scripture saith this iudicious pontifician expositor whereto our Sauiour had respect is in the sixteenth Chapter of the second of Chronicles Thâ—â—â—ies of the Lord behold the whole earth and giue strength to such as belieue on him with a perfect heart Now they belieue with a perfect heart which doe not onely giue credence to what the Scripture saith or is otherwise reuealed from aboue but further addresse all the faculties of their soules to doe what faith requires or praescribes And in this sence doth Saint Paul vse this word belieue as if it were to be moued at the hearing of the vvord and to embrace vvhat is said vvith an entire adhaerence of the soule Very fitly to this purpose doth our English translation in the booke of common praier render that place of the Psalmist whose spirit cleaueth not stedfastly vnto God Which the vulgar latine seeking to expresse the hebrew word by word hath rudely expressed non est creditus cum Deo spiritus eius 4. Two places of Scripture onely there be with whose difficultie or obscurity the Iesuite or other of the Trent Councels vassailes hope to extinguish the light and euidence of all the rest so pregnant for vs. The first is that of Saint Paul though I speake vvith the tongues of men and Angels and haue not charity I am become as sounding brasse or as a tinckling cymball He that supposeth all faith may be without charity saith Valentian excepteth none But our writers reply That the faith by which miracles of what kind soeuer are wrought is here onely mentioned and such faith though neuer so entire and perfect may be as in these Corinthians it was without true loue The truth of which answeare most probable from the circumstances of the place as it needs perhaps no further confirmation so for the fuller illustration of it impertinent it will not be for the reader to obserue that of all the Churches which Saint Paul had planted of all he wrote vnto or vouchsafed any mention this of Corinth did most abound in all those extraordinary gifts of the spirit which might set forth the glory of Christ and his gospell before heathen and vnregenerate men especially such as these Corinthians by nature and education weere earnestly addicted to humane arts and sciences wherewith that City at this time flourished most for which reason the Lord in his wisdome would haue the messengers of his truth vnto that place rich in all kind
or properties of true Faith Loue Fidelitie and Confidence with the manner of their resultance from it p 100. CHAP. 11 Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanist pernicious error concerning the nature of it and charity whereby his in aginarie workes of merit necessarily become either dead apish or polluted p 110 SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them of the right vse of faith and other spirituall graces Pag. 135. CHAP. 10 The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention p 136 CHAP. 2 That our Assent vnto the first principles of Christianitie by profession of which the saith of auncient Christians was vsually tryed may bee to our owne apprehension exceeding strong and yet our beliefe in Christ no better then the Heathens that oppugned them that it is a matter of more difficultie to be a true Christian now then in the Primitiue Church did we rightly examine the strength â—pâ—r faith not by such points as theirs was tried but by resisting popâ—â—ar customes or resolutions of our times actully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith p 143 CHAP. 3 That we moderne Christians may hate Christ as much as wee do the memory of such Iewes as crucified him albeit readie if we were called to formall triall rather to die then openly to deny him or his Gospell what meanes are surest for iust triall whether wee be better affected towards him then these Iewes were p 163 CHAP. 4 That the fruits of righteousnesse if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale that our Assent to generalities oftimes appeares greater to our selues then indeed it is from our pronenesse or eager desires to transgresse in some particulars p 174. CHAP. 5 That true faith is the soule of good workes that it equally respects all the Commandements of God and can admit no dispensation for non-performance of necessarie duties p 192 CHAP. 6 Of difficulties arising from the former discourses in the Protestants doctrine of iustification by faith without workes That faith is as immediatly aâ—t to doe good workes of euery kinde as to iustifie Of the diuerse accepâ—ions of Iustification That the iustification by workes mentioned by S. Iames is proposed as subordinate to S Pauls iustification by faith without works The true reconcilement of these two Apostles speeches contrarie only in appearance from the contrariety of their seuerall ends or intentions p 206 CHAP. 7 Of the differences betwixt vs and the Romish Church concerning Iustification or the right vse or measure of grace or righteousnesse inherent p 229 CHAP. 8 How far the Lawe must be fulfilled in this life of the regiment of grace of the permanencie of Iustification what interruptions it may admit how these must be repaired or in what sense it may be sayd to be reiterated That euerie sinne is against Gods Law though euery sinne not incompatible with the state of grace p 253 CHAP. 9 That firmly to beleeue Gods mercies in Christ is the hardest point of seruice in Christian warfare That our confidence in them can bâ— no greater then our fidelity in the practise of his coÌ„mandements That meditation vpon Christs last appearance is the surest method for grounding true confidence in him p 272 SECTION 3. Of the right plantation of Faith page 278. CHAP. â— That Christian Faith although immediately infused by God without any cooperation of man doth not exclude but rather more necessarily require precedent humane endeauours for the attaining of it p 279 CHAP. 2 That circumspect following the rules of Scripture is more auaileable for attaining true faith then the practise of morall precepts for producing morall habits That there may be naturall perswasions of spirituall truths and morall desires of spirituall good both right in their kinde though nothing worth in themselues but onely capable of better because not hypocriticall p 283 CHAP. 3 Of the fundamentall rule of Christianity to forsake all and denie our selues That the sincere practise thereof is a method more admirable and compendious for the attainment of faith then any Artist could prescribe the principles of Christianity being supposed That the want partly of instruction in the duties contained in it partly of solemne and publicke personall protestation for their performance is the principall cause of hypocrisie and infidelity p 282 CHAP. 4 That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their guiftes were better and yet his mercy iustly to bee esteemed greatest towards such as haue most excellent guifts by nature p 299 CHAP. 5 Our Sauiours Parables especially those Mat 13. Mark 4. Luk 8 most soueraigne rules for the plantation and growth of faith of vnfruitfull hearers resembled by the high-way side and stonie ground with briefe caueats for altering their disposition p 306 CHAP. 6 Of that temper which in proportion answeres to thornie ground of the deceitfulnesse of riches how difficult a matter it is to haue them and not to trust in them The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon p 310 CHAP. 7 Of the antipathy betweene true faith and ambition or selfe-exaltation That the one resembles our Sauiours the other Sathans disposition Briefe admonitions for auoiding such dangers as growe from other branches of voluptuous life p. 317. CHAP. 8 Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinarie progresse from faith natural to spirituall and the different esteeme of diuine truths or precepts in the regenerate man and him that is not but sincerely desires to bee such vacancy to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle p. 331. CHAP. 9 That faith cannot excercise it soueraigntie our affections or desires vntil â—t be seated in the hart with brief admonitions for bringing it into his throne p. 346. Places of Scripture expounded or illustrated by Obseruation in the Treatise following ⸪ Out of the Olde Testament GENESIS Cha. 22 Verse 2 TAke now thine onely sonne Isaac whom thou louest c. Section 1. chap. 7. parag 5. Verse 12 Sect. 1. chap. 8. par 9. EXODVS Cha. 10 Verse 8 9 10 Goe and serue the Lord your God but who are they that shall goe c. Sect. 2. c. 8. par 5. Verse 26 Therefore our cattell also shall goe with vs c. neither do wee know how we shall serue the Lord vntill we come thither ibid.
shall be giuen c. § 3 c 5. p 1. Verse 19 When one heareth the word of the Kingdome and vnderstandeth it not c. ibidem Cha. 18 Verse 15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him c. § 2. c 2. p 9. Cha. 23 Verse 23 Woe be vnto you Scribes and Pharises Hypocrites for ye tith the mint and the rew and all manner of hearbes c. § 1. c 10 p 5. Cha. 25 Verse 44 Lord when saw we thee naked or an hungred c. § 2. c 3 p 5. MARKE Cha. 8 Verse 3 What doth it aduantage a man to winne the whole world and to loose his owne soule § 3. c 7. p 3. Cha. 10 Verse 17 Master what shall I doe that I may possesse eternall life § 3. c 6 p 3. Verse 23 How hardly doe they which haue riches enter into the kingdome of Heauen ibidem Verse 29 Verily I say vnto you there is no man that hath left house or brethren for my Names sake c. § 3. c 8. p. 5. Cha. 12 Verse 33 Thou art not farre from the Kingdome of God § 2. c 6. p 3. Cha. 13 Verse 13 Yee shall bee hated of all men for my Names sake § 3 c 3. p 4. Cha. 16 Verse 17 These signes shall follow them that beleeue In my name shall they cast out diuels they shall speake with new tongues c. § 1 c 11. p 5 LVKE Cha. 5 Verse 39 No man that drinketh old wine straightway desireth new c. § 1. c ◠p 2. Cha. 6 Verse 22 Blessed are ye when men hate you and separate you c. § 3. c 7 p. 5. Cha. 8 Verse 15 That which fell in good ground are they which with an honest and good heart c. § 3. c 8. par Cha. 12 Verse 33 Prouide your selues bagges which wax not olde c. § 3. c 8 p 6. Verse 48 To whom much is giuen of him much shall be required § 3. c 4 p. 3. Cha. 14 Verse 8 9 When thou art bidden of any man to a wedding c. § 3. c 7 p 1. Verse 12 13 When thou makest a dinner or a supper c. § 2. c 2. p 8 Verse 33 Whosoeuer denieth not himselfe and for saketh all he cannot be my Disciple § ◠c 3. p 5. Cha. 18. Verse 14 Euery one that exalteth himselfe shall bee brought low § 1 c 10. p ◠§ 3. c 7. p 1 Cha. 21 Verse 36 Watch therefore and pray alwaies c. § 2 c 9. p 4. IOHN Cha. 2 Verse 24 Many when they saw his miracles beleeued in him c. § 1. c. 11. p 1. Cha. 3 Verse 15 VVhosoeuer beleeueth in him shall not perish but haue euerlasting life § 1. c 8. p 7. Cha. 4. Verse 34 It is my meate and drinke to doe my fathers will and finish his worke § 1. c 10. p 1. Cha. 5 Verse 44 How can yee beleeue which receiue honour one of another c. § 1. c 11. p 1. Verse 46 Had you belieued Moses you would haue belieued mee c. § 2. c 3. p 2. Cha. 6 Verse 14 Of a truth this is that Prophet which should come c. § 2. c 1 p. 5. Cha. 7 Verse 38 Hee that belieueth in mee as the Scripture hath said out of his belly c. § 1. c 11. p ◠Cha. 8 Verse 34 VVhosoeuer committeth sinne is the seruant of sinne c. § 2. ◠8 p ◠Verse 39 40 If yee were Abrahams children yee would doe the workes of Abraham § 2. c 6. p 2. Verse 44 You are of your father the diuell and the lusts of your father you will fulfill § 2. c 3. p 2 § 2. c. 8 p 6. Cha. 11 Verse 25 26 I am the resurrection and the life hee that beleeueth in mee c. Sect. 1. c. 7 p 4. Cha. 12 Verse 32 Euen amongst the Rulers many beleeued in him Sect. 1. cha 11. par 1. Cha. 14 Verse 21 Hee that hath Christs commaundements and keepeth them c. Sect. 1. c 8. p 7. Cha. 17 Verse 3 This is life eternall that they may know thee the onely true God c. ibid. ACTS Cha. 7 Verse 5 God gaue Abraham none inheritance c. Sect. 1 c. 7. p. 4. Verse 51 Ye stiffenecked and of vncircumcised hearts c. Sect. 2. c 3. par 2. Cha. 20 Verse 35 It is more blessed to giue then to receiue Sect. 2 c. 4. p 2. Cha. 24 Verse 25 VVhen Paul preached of righteousnes Felix trembled c. Sect. 1. c 6 p. 12. ROMANES Cha. 1 Verse 16 The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth Sect. 1 c. 11. p 9. Cha. 2 Verse 13 The hearers of the law are not righteous before God c. Sect. 2 c. ◠p 3. Verse 28 He is not a Iew which is one outwardly c. Sect. 1. chap 11 par 9. Cha. 3 Verse 3 The faith of God cannot be without effect Sect. 1 c 10. p. 3. Verse 23 There is no difference all haue sinned c. Sect 2. c 6. p 5. Verse 28 Therefore we conclude that a man is iustified by faith c. ibidem Cha. 4 Verse 3 Abraham beleeued God and it was counted vnto him for righteousnes ibidem p. 4 Verse 5 6 To him that worketh not but beleeueth in him c. ibidem par 6. Cha. 5 Verse 1 Being iustified by faith we haue peace with God c Sect. 1. c. 1◠par 2. Cha. 6 Verse 2 3 How shall we that are dead to sinne liue yet therein c. Sect. ◠c. 6. p. 2 Cha. 7 Verse 18 To will is present with me but I find no meanes to performe that which is good Sect. 1. c 6. p 5. Cha. 8 Verse 30 Whom he predestinated them also he called and whom hee called them also he iustified Sect. 2 c 6 p 3 Cha. 9 Verse 6 All are not Israell that are called Israell Sect 1 c 11 p 12. Cha. 10 Verse 10 With the heart man beleeueth vnto righteousnesse Sect. 2. chap. 5 par 1. Cha. 13 Verse 10 Owe nothing vnto any man but loue Sect 2 c 4. p 2. 1. CORINTHIANS Cha. 9 Verse 9 God is faithfull by whom wee are called vnto the fellowship of his sonne Christ Iesus c. Sect. 1. c 10. p 3 Cha. 12 Verse 31 Couet ye earnestly the gifts c. Sect. 1 c 11. p. 6. Cha. 13 Verse 1 2 Though I speake with the tongues of men and Angels c. ibid. p 4. 17. 2. CORINTHIANS Cha. 5 Verse 21 Hee hath made him to be sinne for vs which knew no sinne c. Sect. 2. c. 7. p. 6. GALATHIANS Cha. 3 Verse 7 Such as doe the workes of Abraham they are the children of Abraham Sect. 1. c 11. p 12. Sect. 2. c. 6. p. 2 EPHESIANS Cha. 5 Verse 18 Be not drunke with wine wherein is excesse c.
differences or properties of apprehension or representation what any of them besides such clearenes or perspicuity as satiates the passiue capacity of the apprehensiue faculty should conferre vnto the certainty of knowledge or assent thence resulting is inexplicable Euen the most acute amongst the Schoolemen whiles they seeke to cleere this doubt doe but faulter or tautologize or finally confound the strength of adhaerence which ariseth from the worth or amiablenesse of the obiect with the certainty of perswasion or credence which is the proper consequent of cleerenesse in apprehension or representation 2. If it be replied that the certaintie of our beliefe depends vpon the authorities of the teacher the doubt still prosecutes the solution For either must our apprehension of his skill and fidelity be cleere and euident or else our perswasion of it remaines vncertaine and our beliefe at the best but conditionally certaine Notwithstanding it hath beene generally held in the schooles that faith is no euident assent because of obiects not euident or apparent vnto which tenent we did thus farre in the beginning of this worke subscribe that it was not directly euident which opinion whether it be true of all or of some principall obiects of our faith or how farre of any we are now further to discusse 3. The Romanist exacts a certaintie of Assent in the belieuer more exact then demonstratiue sciences affoord and yet makes diuine reuelations not onely not euident but ineuident and obscure the method of faith euen a labyrinth of obscurities And for ought I can perceiue this obscurity in respect of euery Article is a like to all euen whiles the Assent becomes most certaine and infallible Yet questionlesse whether the immediate ground of our Assent be euidence of truth in the obiect or some inferiour degree of distinct apprehension approaching thereto the growth of certainety in the perswasion is alwaies turbulent and preposterous vnlesse the apprehension of truth in the obiect growe more and more perspicuous and so come nearer and nearer to the nature of euidence properly so called Euery degree of certainty we get in beliefe not thus grounded is but a step to sorcery For what is the Sorcerers fault but that he belieues those things most firmly of whose truth he can haue no distinct apprehensions but some pretences of warrant from the authority of scriptures or practices of holy men therein recorded This grosse error in compounding faith of obscurity and exact certainty is one especiall roote of popery in graine as els where I am to shew And this certainty of perswasion which they thus enforce vpon themselues without proportionall encrease of euidence or perspicuity apprehended in the obiect hath the same proportion to liuely faith that stubborne foole-hardinesse vnto true valour Few of Iesuiticall instruction but are as aduenturous as most of Gods Saints haue beene were the causes they manage as good their motiues to vndertake them as euidently warrantable or their intensions as sincerely sound But the Iesuite or his Catechist nursing a conceit of obscurity in the obiect of beliefe to ground a title vnto merite for what reward were it worth to belieue an euident truth out of the stubbornenesse of his forced perswasions or violent certainty meeting with this vaile of darkenesse wherewith he purposely hoodwinks himselfe runnes vpon any mischiefe his Superiors shall designe him vnto as stoutly and boldly as blind Bayard rusheth into the battell which way hee should goe he sees not he cares not saue onely as his Rider spurs him or rather as the diuell driues him destitute of cleere ayme by the word of God he desperately flies like an instrument of battery whither his liuing rule of faith shall leuell him though it be to ruinate the state wherein hee was borne or ouerthrow that Church which gaue him Christendome 4. But a great deale more easie it is to discerne the grossenes of error come to full growth then to discouer the first roote whence it springs or assigne the originall breach betwixt it and truth commonly vnited in the same trunke like the two opposite branches of Pithagoras letter As much as in reason can be required of vs will be to guesse or giue aime as our custome is grosso modo leauing the exact designation of that Mathematicall point or angle wherein truth and error in this present busines are first diuided vnto more accurate eye-sights Seeing Euidence besides cleerenes or perspicuity directly and formally included in it prime and natiue signification collaterally drawes with it a conceit of such plenary comprehension of the obiect knowne as fully satiates our desire of its knowledge for euident wee hardly accompt that knowledge which leaues the apprehensiue faculty capable of further or better information then it already hath from the particulars which we desire to know In the first place it may be questioned whether that apprehension we haue in this life of obiects supernaturall though neuer comming to such full growth as may deserue the title of euidence may not ground a greater certainty thē that we haue of things les certain or credible in themselues yet euidently apprehended or rather exactly comprehended according to the ful measure of that certainty or credibility they haue For if certainty of Assent amount proportionably to the degrees of credibilitie inherent in the obiect distinctly apprehended by vs that Assent whose euidence is defectiue or imperfect in respect of its proper obiect containing as is supposed almost innumerable degrees of Veracity Certainty or Credibilitie may be more certa ne then the most exact and euident knowledge that can bee had of other matters the full measure of whose internall certainty or veracity containes fewer degrees then wee did apprehend in the former Of this assertion there could be no doubt were the apprehension of seuerall degrees in both a like cleere and distinct whence of such as hold the euidence of our Assent vnto reuelations diuine to be lesse then that wee giue to humane sciences many perhaps meane no more then this that the apprehension we haue of them in this life is for euidence very imperfect in respect of that which may bee had of them in the life to come whereas the euidence of some scientificall principles or conclusions mathematicall especially is already as great as it possibly can be ◠Thus some opinions seeming contrary may perchance bee reconciled with this distinction our assent to the truth of reuelations diuine is lesse then that we giue to conclusions in humane sciences if we compare either euidence as it is found in vs with the capacity of its proper obiect yet altogether as great if we compare the seuerall qualities or degrees of euidences onely betwixt themselues As 8 while it is compared with 7 is a greater number because consisting of more vnities yet the Octonary number applied to nine is lesse then the Septenary applied to seauen materiall numerables Or to illustrate our purpose by a comparison
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
effect by disenabling their apprehensions For knowledge or perfect apprehension applied to these subiects we speake of besides a representation of their logicall truth or correspondencie includes an impression of their esteeme vpon that part wherein the affection is seated The want of disposition to receiue such impression or rather the temper most opposite to it is that which in Scripture is called hardnesse of heart 10. From these grounds of true Philosophy we may reduce the reasons why the naturall man so hardly assents to matters of his owne saluation vnto these two heads The one because they are so directy opposite to the chief obiect of his corrupt desires the other because these are so strong and deeply diffused throughout the substance of our soules For all affections set on matters contrary to these we should affect according to the degrees of their strength more or lesse either mussle or sheath the edge of our wits that they cannot pierce into truth or goodnesse or weaken that intention of mind which should whether actiuely or passiuely worke the mutuall penetration betwixt truths proposed and the apprehensiue facultie Thus we see by experience that men proue most expert in those arts or sciences whereto they are most inclined by nature and are though otherwaies dull oft-times very witty in that subiect whereon their desires are chiefly set their conceits in others being vsually but forraine and borrowed from their delightful apprehensions of matters most familiar Our readinesse againe to belieue whatsoeuer is plesant to our nature or lies in the way to our especiall purposes plainly argues the backwardnesse of our beliefe in diuine misteries to be vsually if not wholly from naturall propensions to sensuality or secular contentment And that the former vnaptnes in youth especially to perceiue truths morall or theologicall doth not spring from any inherent dulnesse in the Intellectiue faculty were the motions of it towards such points proposed free vnfettered is euident in that their wits are in that age for the most part sharpest and able with ease to perceiue the truth of such Mathematicall conclusions as will hardly enter into riper iudgements much lesse doth this inconuenience spring from any faintnesse in their endeuours for their spirits are most liuely therefore onely from the abundance of affection or heat of passion which secretly disswade their vnderstandings from all acquaintance with such obiects as are repugnant to themselues Of laughter sayth the wise King thou art madde and of ioy and pleasance what is this thou doost Now these being the chiefe markes whereunto young men stretch their wits seldome haue we seene any of that ranke without extraordinary education to recouer their right mind in matters pertaining to God vntill he binde them on their beds of sorrow and scourge them with the roddes of affliction But then they become more docile auditors of sacred lore then men of mature age are vnlesse formerly accustomed to penitency or long trained in the scholle of Christ because the affections of youth though more violent in their motion are not so stiffe or stubborne in the habit and young mens hearts euen because vnconstant or lesse setled are more apt to repent then old mens are oft-times hardned by affliction through too much constancy in their wonted courses No man I thinke hath either so much or little acquaintance with suddaine passions as to be ignorant that their violence for the time being quite blinds the soule in such matters as at other times it sees most cleerely and drawes it oft-times to a liking of what it otherwise hath condemned From which experience reason free from partiality will collect that strength of habituall affection makes vs vncapable of diuine knowledge partly by hindering the natiue cleerenesse of the apprehension partly by weakning the Assent or adherence to what we apprehend partly by breeding an obstruction in the soule or by resisting the impression of such truths as contradict and countersway them For suddaine or violent passions differ from strong habituall affections or desires but as actuall motions do from inclinations or propensions 11 From these considerations we may gather that the vsuall distinction betweene the speculatiue and practique vnderstanding and the will ariserh not from any diuersitie in the faculty but onely in the obiects willed or vnderstood For of them some haue affinity or repugnancy to affections or propensions to their obiects and with referrence to these the intellectiue nature is denominated practique and is said to will or nill These termes in vsuall speech including alwaies a competition betwixt seuerall goodnesses proposed Others haue neither affinity or repngnancy at least directly with any sensitiue affection a naturall inclination saue onely that contemplation of the truth causeth such a transcendent delight in the intellectiue nature as euery conuenient obiect doth in its proper faculty and in respect of these the vnderstanding is denominated speculatiue A scholler might make shew of curious skill in metaphisicall contemplations as many yeers together as Scotus is said to haue studied the naturall motion of bodies before any practicall wit or polititian did either enuie or contradict him vnlesse it were to make himself sport whereas should he but defend som paradoxes of the like subiect in the Schools or seeme to know more of such matters then others of his profession doe he should quickly perceiue that he had stird a wasps nest Now as in the ciuell conuersation abroade or in publique societies a man may professe skil or insight in diuerse matters without emulation or corriualshippe but shall bee instantly crossed and thwarted if he seeme but desirous of acquaintance of some others or knowledge of the same truths in different companies so may our intellectiue faculty within this little world or domestick common-weale euery one of vs carries about with him affect some obiects without check of any contrarie desire or inclination but others he cannot so much as seriously think vpon without ielousies discontents reluctations or distractions The obiects whose contemplations exasperate no opposite propensiōs either to obscure their apprehensions retradate their assent or dull their impression are matters most abstract from vse of moral or religious life especially the mathematiques whereunto many Gentlemen are happily therefore most addicted because the most curteous studies they could conuerse with Their truth is certaine and their delight resulting from the apprehension of it sincere because not preiudiced by opposition of other desires Knowledge of generall Theorems breeds a longing after more particular corrolaries or conclusions which from the highest to the lowest as little controule any ambitious thought or wanton purpose as the most vniuersal principles in that faculty So is it not in moral discipline no not in the most vseful Poets or Historians in which many things wil often apply themselues and such as delight in the general wil be loath to diue too farre into particulars least they find the pictures of their owne passions or resolutions truly
Salomons raigne that he deemed vs sufficiently charged with thankefulnesse to our Creator in that we were enioined to remember him and vpon this consideration he exhorts vs to take the inuentory of what we receiued from him in our creation in those dayes wherein we most delight in which the characters of his blessings bestowed vpon vs and their true worth are most fresh and sensible in all our faculties well knowing that if wee deferred this suruey til old age come vpon vs in which life it self becomes a burthen our returne of thanks for fruition of it and the vnpleasant appertinencies would be but wearyish Remember now thy Creator in the dayes of thy youth while the euil daies come not nor the yeeres drawe nigh when thou shalt say I haue no pleasure in them While the sun or the light or the moone or the starres be not darkned nor the cloudes returne after the raine c. 4 In like sort as well in sacred as common though lesse in the schoole language the greater the schoole-mens folly to know or belieue include not only a logicall conceit of the things we know or of their truth considered in themselues but withal a right esteeme of their worth or consequence in respect of vs. The originall of these scholastique solecismes in morall or sacred arguments iâ— I mistake nor ariseth hence that intentionall or abstract truths whereunto in younger daies wee are most accustomed being most comprehensible and best known we vse our apprehension or conceit of them because definite and vnuariable as the fittest scale to measure matters of morality not considering that these require more dimensions then obiects meerely speculatiue that their degrees are of another size and oft-times asymmetrall with the former that our soules for the exact discernment of their quality require a more peculiar touch then that light tincture or impression they haue taken from matters logicall mathematicall or meerly secular albeit all true knowledge euen of these must be commensurable to the subiect we professe to know rightly propâ—â—â—tionate or rather actually reaching to that end where at it leâ—els Euen in matters secular or most abstract if we wel obserue that conceit or knowledge which in respect of one obiect or some subordinate end thereof is exact and perfect applied either to an obiect altogether different or to an other end of the same will appeere to be meer ignorance or knowledge either imperfect or impertinent 5 Know we may the length or circumference of some plot of ground to an haire-breadth and this abundantly sufficeth euen curiosity it selfe in him that hath no other intent then to course or exercise in it In iourâ—ying or shooting wee examine not how wide but how long the countrie is through which we roue or trauâ—il but the exact knowledge of this dimension would little auaile a surueier vnlesse he haue skil withall to gather the iust quantity of the whole surface from the breadth as accurately knowne as the length or he that could from these two dimensions curiously calculate thus much should be accounted meerely ignorant in measuring timber or other solids vnlesse he knew th 〈…〉 icknesse of them and from the distinct knowledge of all three dimensions to notifie the iust quantity of the whole masse or substance the most accurate knowledge whereof vvere little pertinent to him that stands more vpon their weight then magnitude both which onely to know vnto a scruple would argue ignorance in him vnto whose purpose or profession the notification of their qualities vse or operation were only or principally necessary 6. Such a difference as I haue specified betweene knowledge of lines and plaine figures betweene them and solids or betweene the quantity of such bodies as their weight or quality we must imagine betweene the knowledge of truths speculatiue and morall or betweene meerely morall and diuine concerning our owne saluation The conceit or knowledge of these last how exact soeuer it be if it be only in the braine and imprint not the true character of it selfe vpon the affection is no better to a Christian then it would be for a Carpenter to know the length oâ— bredth of a peece of timber without the thicknesse or all three dimensions without any iudgement whether it were sound or faulty whether rightly seasoned or vnto what vse it would best serue in building It would be all one as if a Physitian or Apothecary should know the picture shape or colour of any hearbe in Mathiolus or other Herbalist ignorant of its vertue or operation or how it should be prepared for medicine Or as if a Merchant or Auditor should be able to display all the perfections nature hath bestowed on goâ—d 〈…〉 other mettals not acquainted with the worth of it 〈…〉 ents or in what countries it is most currant Briefly seeing all knowledge must be measured by the vse or end and this in the subiect we treat of is the saluation of our soules whereunto we growe by newnesse of life our knowledge cannot be perfect vnlesse terminated to a right structure of affections in the heart answerable to the Idea or modell of truth in our braines vnlesse it bring forth readinesse or promptitude in euery faculty to put such precepts as require their seruice in execution Of these two parts of Christian knowledge the one in the head the other in the heart much better the former were defectiue then the latter He that knowes rightly to husband the ground he enioyes what part is good for medow what for pasture what for corne what for this kinde of graine what for that how euery parcell may bee imploied to the best commodity of the owner may be ignorant in suruaying or drawing a right plat-forme of it with lesse losse then he that could suruey it most exactly but hath no experimentall skill at all in tillage or husbandry Now seeing our Sauiour tels vs his father is an husbandman and is best glorified by such fruites as we shall bring forth vnto saluation the true end of Christian knowledge he may be truly sayd to know more at least better then others doe that can improue whatsoeuer he heares or reades to the benefit of his owne soule and imploy those faculties God hath giuen him to his seruice It shall be little or no preiudice to such a man albeit hee cannot draw a map or perfect systeme of diuinity or deduce one diuine attribute from another Albeit he that can do this and leaue not the other vndone shall receiue his reward according to the measure of his talent rightly imployed But if his chiefe knowledge consist in distinct conceiuing of the deity or methodicall discoursing of diuinity this glorifies God but as the Painter doth the party whose picture hee hath exactly taken whereas our Creators glory must shine not in liuelesse painted words but in our workes patternized to his image renewed in our minds as towardly children expresse their noble ancestors worth by liuely resemblance of
matter of moment to his care and trust then vnto others whom we know as well or perhaps better yet not to be so wise so honest or well affected towards vs. Speake we of what knowledge we list sensitiue or intellectuall to know any obiect and not to be affected with such attributes or qualities of it as are dissonant or agreeable to our natures is indeed to know it and not them To know that which in it selfe is terrible and not to be terrified with it is not to know the terrour of it The Beare and Lyon know the wolfe by sight as well as the seely lambe which no sooner sees him but is affrighted for of these three this poore soule only knowes him as terrible an enemy to his nature Rattes know that baite which is their bane but as sweet not as poisonous for were it as bitter in their mouth at the first tasting as it afterwards proues in their bellies they would auoid it The diuels saith S. Iames belieue that there is a God and tremble whether he speake of beliefe properly so called or of some greater knowledge certaine it is they tremble because they belieue and know him to be a terrible and powerfull Iudge Did they as firmely belieue or know he had mercy for them in store would they not loue him and seeke to auoide his displeasure If our knowledge both of his iustice to the wicked and disobedient and of his mercy to the penitent amongst the sonnes of men whose nature his sonne hath taken vpon him were but such as these infernall spirits haue of his seuerity towards them it would commaund all our affections of loue of feare of thankfulnesse and bring forth intire fidelity in his seruice Though they say the Lord liueth saith the Prophet yet they sweare falsly Yet what truth more vndoubted then that the Lord liueth But swearing this they professed a beliefe or knowledge of it which they had not otherwise they had executed iudgement and sought the truth they had sorrowed when the Lord had smitten them receiued correction when he had consumed them But this people as the Prophet ads had an vnfaithfull and rebellious heart they are departed and gone For they say not in their hart let vs now feare the Lord our God that giueth raine both early and late in due season he reserueth vnto vs the appointed vveekes of the haruest 9. Why supernaturall concourse seeing it is as necessary as diuine reuelation to produce the acts should not as properly belong to the obiect of beliefe some schoole-men giue this reason because of these two the diuine reuelation onely is the ideall or exemplary cause of our faith and this ideal casualty herein consists That as the truth and reuelation diuine is in it self so must our Assent vnto it be most infallible That they extend this conformity betwixt the obiect belieued and our beliefe of it no further is not disagreeable to their intentionall or superficiall conceit of this celestiall vertue But constantly to our former declarations of that indissoluble combination betwixt truth and goodnesse in moralities and the intrinsecall identity of the wilâ— and vnderstanding wee make not onely trueth but goodnesse also diuine with the seuerall branches of it the exemplary cause of our Assent The former conformity betweene the infallible veracitie of the God-head and our beliefe of whatsoeuer it shall say or teach wee take as transcendent and included in euerie Assent wee giue vnto other particular attributes This mutuall infallibility is as the authentique instrument or legall forme of our assurance but renewing of Gods image communication of his goodnesse and mercy in Christ is the patrimony or legacy conuâ—ied vnto vs. This is as a wrest or screw to fasten our soules vnto his other attributes all as apt if closely applyed to imprint their figure vpon them as the former Betwixt euery obiect assented vnto whether as good or true and the faculties of our soules which it concernes there must be such a correspondencie as is betweene the Character and the letter enstamped Our Assent vnto Gods long suffering and forbearance of obstinate sinners will quell vnaduised anger against our brethren our infallible beliefe of his mercy towards our selues and his readinesse to forgiue our trespasses though in number infinite against his most infinite Maiesty will cause vs forgiue our fellow seruants their offences against vs not vntill seauen times only but vnto seauenty times seauen times Our infallible beliefe that hee is good and bountifull as well to the vniust as iust will imprint a like desire in vs of doing good though to vngratefull persons This is our Sauiours inference vpon the explication of this attribute But I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despightefully vse you and persecute you that yee may be the children of your Father which is in heauen for he maketh his sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust For if ye loue them which loue you vvhat reward haue yee Doe not euen the Publicanes the same And if ye salute your brethren onely what doe ye more then others Doe not euen the Publicanes so Be ye therefore perfect euen as your father which is in heauen is persect not in some onely but in all parts of his goodnesse reuealed or proposed to our imitations His incommunicable attributes of maiestie honour and glory we are with reuerence to adore not to imitate Albeit euen vnto these his infallible veracity is as the handle by which firmly apprehended they haue their peculiar waight and force vpon our soules and affections imprinting on them a generall disposition to receiue the stamp of his perfections imitable or communicable an vniuersall inclination to performance of his will reuealed Thus in the language of Canaan he is sayd to ascribe praise and glory vnto God that euacuates his heart of pride and vaine-boasting in such perfections as he hath receiued from his immensity whence euery good gift dooth flowe and whither in thankfulnesse it must returne he ascribeth strength and maiesty that renounceth all confidence in man or other creature and humbles himselfe vnder his mighty hand And seeing wee must not only belieue the Essence but the attributes of the God-head and all beliefe presupposeth knowledge consonant to the language of nature late mentioned in matters wherein she is â—est seene and least corrupt is the dialect of grace Hee is sayd to belieue or know God as iust that seares him as a Iudge most vnpartiall and vncorrupt and is afraid to be vniust least he take vengeance He rightly belieues his power that honours him as a king most omnipotent hee his tender mercy and compassion that reuerenceth him as a most louing Father he his prouidence that commends his soule vnto him as to a faithfull Creator he vvhose chiefe
regeneration may be one and the same in such as perish and those that are saued so cannot the radication or working of it be so the seed which fell by the high way side in stony ground among thornes and in good soile is supposed by our Sauiour one and the same but the radication of it was in some none in others too shallow in others it failed in the setling or taking Thus charity was to be raised in these Corinthians hearts by faith for essence and quality one and the same with that whereby they wrought miracles but by the same faith rightly set firmâ—lier rooted and better taken in their harts or center wherein naturall desires concurre so as it might spread it selfe vniformely with them directing them vnto obiects spirituall and good and fix them fastest vpon such as it adiudged best and most effectuall for edifying themselues and others For had these Disciples by Saint Pauls example a affected no knowledge so much as to know Iesus Christ and him crucified had they gloried in nothing saue in the crosse of the Lord Iesus Christ cructfying them vnto the world and the world vnto them both which were principall lessons of faith or had their Assent or adhaerence vnto Gods loue and mercies in Christ beene as firme and sure as their perswasions of his power to produce effects beyond the course of nature it had wrought as great miracles in themselues as it did in others euen the same minde which was in Christ Iesus such loue to all his members though their corriuals in spirituall guifts as he bare to them when they were his enemies and that was a loue truely wondrous The arguments brought by Pontificians to prooue the faith which worketh miracles and iustifies vs to be the same make in my iudgement most against themselues if we consider that these ministeriall effects wrought vpon others were but emblemes of those internall miracles which faith once rooted in the heart and set vpon it proper and more principall obiects alwaies workes in the belieuers themselues To cast out diuels was but a signe of that conquest which true faith in Christ alwaies obtained ouer hell and death to speak with new tongues but a pledge of that renouation which true faith alwaies workes in the heart and conscience to take away serpents a document of the vertue of faith in resisting or deading such temptations as made way for death into the world the drinking of deadly poison without hurt a sensible token of that soueraign antidote which true faith affords against all the infections our eares are often enforced to sucke from others pestiferous perswasions health restored to others by laying on of hands an irreuocable earnest of that eternall saluation which Faith if firme and rightly set neuer failes to take sure hold of as Gregory excellently expounds that saying of our Sauiour And these signes shall follow them that belieue In my name shall they cast out Diuels they shall speake vvith newe tongues they shal take vp serpents and if they drink any deadly thing it shall not hurt them they shal lay hands on the sick they shal recouer 6. Howsoeuer vpon these reasons the Apostle grounds that exhortation in his very entrance into that discourse couet ye earnestly the gifts and yet shew I vnto you a more excellent waâ—e Loue he meant wherein they might eagerly striue to excell each other without any danger of dissention Many admirable commendations he bestowes vpon it in the words following to kindle a desire of it in their harts as well knowing their faith to be strong enough in matters they much affected but not qualified for iustification because not rightly planted noâ— set on such obiects as would bring forth Christian loue and true humility but rather pride and contention Far was it from his thoughts that the ardour of this sweet affection could otherwise kindle then froÌ„ a firm beliefe ful adhereÌ„ce to the loue of God For we loue him because he loued vs first yea because d vve haue knowne and belieued the loue that God hath to vs for God is loue nor can we faithfully apprehend this attribute in him but it will prodâ—ce the like affection in vs. And yet for the right planting and radication as well of faith as loue spirituall thence springing the exercise of brotherly kindnesse or nourishing of good naturall affection is alwaies auaileable and was peculiarly necessarie vnto this people whose contentious spirits did hinder the right growth and peruert the vse of that faith which God had giuen them Generally the ordinary meanes appointed by God for the right fashioning of Christ in our hearts is the precedent practice of those duties which the doctrine of faith enioines vs as shall hereafter be shewed 7. To such as waigh the circumstances aboue expressed Saint Pauls meaning in the words late cited may best be gathered from the like speech of S. Iames He that keepes the vvhole laâ—e and yet faileth in one point is guilty of all seeing his failing in the one as shall appeare witnesseth he keeps none aright The ground of this inference presupposed these words If I had all faith so that I could moue Mountaines and had not loue I vvere nothing sound as if the Apostle had sayd though I had faith of force enough to produce variety of miracles and all other effects whatsoeuer and yet not effectuall to bring forth Christianloue neither I nor it were anie thing vvorth For in that it works not loue it is apparently dead in it selfe vnable to giue life to any but once firmely belieuing Christ loued vs it is impossible we should not loue him againe and for him our neighbours not belieuing this truth aright wee cannot belieue any other point as we should nor by that faith which rooted as our Sauiour speakes in an honest heart brings forth fruit with patience to saluation Is there any Iesuite that will or dare affirme that faith the Corinthians had was altogether such as Saint Paul ascribes righteousnesse vnto such as the Prophet speakes of when he sayth the iust shall liue by his faith For of that faith Paul being witnesse the performance of Gods will and patient expectation of his promises or as Romish writers confesse feare of God entire submission of our mindes vnto his will and stedfast reliance vpon his prouidence are infallible consequences 8. The Schoole-mens collections from the former place of Saint Paul that charity is as it were the soule and perfection of faith are of as little validity as if from this of Saint Iames late cited I should inferre some one Commandement to be the form or soule of all the rest because if we transgresse one that for example Thou shalt do no murther our obseruation of all the rest should profit vs nothing to saluation Or if the Reader will remember the definition or proprieties of faith last set down this conceit is as preposterous as if we
them I leaue to the better experienced and more eloquent Pastors only of this I would admonish them that seeing the diseases are grieuous and the Patients strong it is not a milde and gentle medicine can worke their cure Much better they endured the smart of our reproofes though vnpleasant for the present then that they themselues when it shall come into their mindes to compare their resolutions and practices with their professions either made in Baptisme or renued vpon receiuing the Sacrament of Christs body and blood should out of the anguish of their soule and griefe of conscience take vp more bitter complaints then Iob or Ieremy euer vttered euen to detst the memory of that day wherein it was said a soule is added to the Church to curse the hands that brought them to this sacred lauer or lippes which there did promise or vow on their behalfe to wish hot scalding oile had beene powred vpon their heads insteed of the water wherewith they were besprinckled or that their foreheads had beene branded with some stigmaticall marke when signed they were with the Crosse in token they should neuer be ashamed to fight vnder Christs banner from whose tents notwithstanding their consciences witnesse they haue beene continuall fugitiues Doubtlesse the water which putteth away the filth of the flesh and is powred on vs as a pledge of Gods speciall fauour vnlesse by it the conscience which makes request to God be purified from these and the like dead workes of heathenisme will be a sore witnesse against vs Christians and solicit our deliuerance ouer to the euerlasting flame wherein the hypocrite and the periured shall aboue others be alwaies melted neuer purified 11. But if any man shall in this life purge himself from these he shal be a vessell vnto honor fit for euery good worke And God forbid we should take either any of these last mentioned or fowler practices for sure markes or signes of reprobation into which estate men are not drawne so much by multitude of sinnes past as by resolution to continue in them still which oft-times might be broken off and sauing Faith ingraffed in it place did not the Physicions of mens soules or others in charity bound to attend their brethren in their sicknesse giue them for dead or past recouery before their time In many appointed ouer seers of others well reformed in life and conuersation themselues there is a branch of Ethnicke incredulity or distrust of Gods prouidence vnder whole shelter the former weeds growe and prosper in inferiours For whether from a positiue error in opinion that whatsoeuer comes not to passe it was Gods will it should not come to passe we gather it is not his pleasure things long amisse shold be amended or that the christian world should grow better then it hath bin but rather worse worse or whether from a want of consideration or apprehension of his peculiar assistance promised to such as are gathered together in his sonnes name or perhaps by both meanes so it vsually comes to passe that good motions for reformation of whatsoeuer is amisse are no sooner proposed but the wiser or better experienced in the world men are or would be thought the readier they are to except that the same or like hath beene before attempted by men of farre greater place wisdome and experience and for vs to seeke the establishment of what they vpon better opportunity haue giuen for lost and desperate were to disparage their sufficiencie and arrogate too much to our owne Duties very acceptable vnto God and most necessary for time and place I haue knowne altogether neglected vpon like suggestions when as the voices of such as out of this politike humour did dash the motion without any trouble losse aad danger in the world vnto themselues without any contradiction or disturbance of other suffragants might with the generall applause of all indifferently affected and the best contentment of the greater part to be reformed haue fully ratified what was proposed Thus partly from a willingnesse to conforme our selues vnto the world partly from a perswasion that it is sufficient to reforme our selues not necessary to seeke the reformation of others we canuase secretly for the Prince of darkenesse and strengthen the faction of the world and flesh seeking as it were a maior part to disanull the Apostles Canon as out of date in our daies Greater is hee that is in vs then he that is in the world But had our predecessors beene daunted with such politike surmises or suspitions Christianitie had neuer preuailed against Heathenisme whose obiections against it were the selfe same our worldly wise men now bring against all attempts of reformation and because they are of the world the world â—eareth them and being Professors in shew deceiue manie honestly minded 12. Finally let the Christian Magistrates and Ministers pretend what other cause they list from their ignorance of Gods mercie and goodnes and want of faith it is for the most part that the people are so bad Neither haue that confidence in their God they ought but from an opinion in it selfe most true that God in these daies vsually workes by ordinary meanes or second causes we come to relie more on the appearances we see in them then on his fidelity and truth that is inuisible Were wee but as well acquainted with the fundamentall points of our profession as other professors are with theirs we mighted escrie it was the politician that foolishly dreames hee can mould states in his braine and Paracelcus-like giue life immortall to humane bodies polliticke which still spoiles the fashion of the Christian world by taking vpon him to be a grand Physician where he should be but Gods Apothecary or to be architect or chiefe plotter of those edifices wherein he should be but a labourer or handworker continually expecting the direction and instruction of that Maister builder which laid the foundation in Sion We our selues often know the matter or staffe whereon as also the tooles wherewith we see Artificers worke yet cannot learne their skill or cunning but should be ill fauouredly serued if wee tooke vpon vs to make those vtensiles our selues which they doe for vs. Thus albeit the instruments or inferiour agents God vseth to effect his will bee conspicuous and apparent his wisdome notwithstanding in their disposall or contriuance is incomprehensible to flesh and blood and it is a madnesse to thinke the like secondary meanes should alwaies produce the same effects But did the present dressers of Christs vineyard first sincerely renouncing their owne as firmely assent to the wisdome of God as the first planters did vnto his power in producing miracles they might see though not so quickely yet as certainely fruits of their faith not properly miraculous but to the wisdome of the world vntill the euent did work the truth altogether as strange and incredulous as the others did This part of the world wherein we liue with others adioining should in
present danger or disagrace as not odious in the worlds sight And many scattered delights meeting in one like a multitude of broad shallow streames falling into one deepe narrow channell carry the soule with least interruption of speedy passage into the bottomlesse gulfe Vnited force is alwaies strongest and for this reason it is oft harder to renounce one sinne wherein wee delight much then a great manie we equally affect Freedome from manie vsually breeds secret presumption or indulgence to our delight in some one or few and indulgence bringeth forth hardnesse of heart Of if the worldly wise-man can curbe all his desires from bursting out into knowne euils this aboundantly contents him but so doth it not his God vnto whom this permanent luke-warme ciuill temper symbolizing onely with true religion in abstinence from actuall euill not in feruency of deuotion is more abhominable then the distemperature of publicanes and open sinners accompanied vsually with most vices yet not so firmely wedded vnto any but discouerie of their filthinesse may induce them to be diuorced from all It is much worse to be at the verie entrie into the kings banquet and retire or not goe in than to stay at home and pretend excuses A chaste infidell sayth S. Augustine is not onely lesse prayse-worthy than an incontinent belieuer in that hee is continent without beliefe but rather lyable to greater reproofe in that being continent hee doth not belieue 7. Of such vniformity in practising dueties expresly taught by the rule of faith as hitherto hath beene prosecuted is that most true which the moderne Romanist in no point destitute of one ape tricke or other to mocke God and man with a counterfait shape of true religion misapplies to curious points of speculation bearing men in hand that if they belieue not euerie point of faith alike they belieue none aright Whence many things they teach as necessarie to saluation being intricate and impossible to be conceiued with such euidence or probabilitie as may ground certaintie of faith seely soules are brought to distrust the perspicuitie of scriptures and to repose that confidence in their instructers which they should doe in Gods word and so for feare least they should haue no faith but by belieuing as the Church doth they belieue the Church only not God nor any article of faith as was deliuered in the former booke Nor can their workes if conceiued or begotten by the booke or Iesuiticall rules of life be euer acceptable in Gods sight because not inspired by true and liuely faith vniformely spreading it selfe throughout all their faculties cherishing and strengthening them as the Sunne doth plants to bring forth fruite To speculatiue points or our Assent vnto diuine reuelations as true the former rule is onely then appliable when wilfull contempt or indulgence to our owne affections doth blinde our vnderstanding He that vpon such motiues doubts of any principall article or disâ—ents from it rightly belieueth none but if for want either of naturall capacity or particular illumination of Gods spirit hee cannot so firmely Assent vnto some principall truth as others doe to whome they are more fully reuealed so hee demeane himselfe during the time of his dissent or doubt according to that measure of knowledge God hath giuen him his faith may be sincere and sound though not so farre spread as it is in other men 8. But some better minded perhaps will here demaund how farre this vniformity in practise is to be extended as whether a man may not be more prone to one sinne then another or more apt to conforme his will and desires vnto Gods wil in some points of his seruice then in others without preiudice to the sincerity or liueli-hood of his faith If this pronenesse to euill and negligence in good proceed from strength of naturall inclination or long custome his relapse into the one or holding off from the other doth not disproue his obedience in those points wherin faith hath gotten full conquest ouer his desires if his inclinations to his beloued or bewitching sins proportionably decrease or wane as his zeale or deuotion in the points of duty are augmented But euery member of the old man must be mortified ere our faith be euery way such as that whereby the Iust doe liue The manner of whose life by Faith is now necessarily to be discussed more fully then in these present meditations was intended least from some passages in the former discourses the vnobseruant Reader happily suspect the difference betwixt vs and the Romish Church in this controuersie to be but small or to consist rather in words than in substance especially if works be so necessarily included as wee suppose in that faith which iustifies Nor seems it easie to reiect our aduersaries form of doctrine without some preiudice to Saint Iames in whose tearmes their assertions for the most part are conceiued This last preiudice notvvithstanding first remooued wee are to manifest their dissent from vs and from the forme of wholsome doctrine which Gods Word prescribes to bee as great in this question as in anie For admitting their Faith vvere sound and their workes which is before refuted liuely they vtterly inuert the right vse of both and by artificiall sleights or tricks of wit not discouerable by euery eye drawe poore soules from CHRIST the onely end of the Lawe as well morall as ceremonial the sole load starre of Faith and all other sanctifying graces CHAP. VI. Of difficulties arising from the former discourses in the Protestants doctrine of Iustification by faith without workes That faith is as immediately apt to do good vvorkes of euery kinde as to iustifie Of the diuers acceptions of iustification That the iustification by workes mentioned by Saint Iames is presupposed as subordinate to Saint Paules iustification by faith without workes The true reconcilement of these two Apostles contrarie speeches in appearance from the contrarietie of their seuer all ends or intentions 1. SAint Paul as is declared at large before includes workes in faith which Saint Iames takes as hee found it in vnfruitfull hearers destitute of good workes This difference notwithstanding alone considered doth no way salue but rather remooue the seeming contradiction between the one auouching and the other disclaiming iustification by faith without workes and cause it wholy to settle in Saint Pauls assertion or in the doctrine of Protestants thence deriued For whether iustified we be by workes and faith as Saint Iames expresly speakes or by a working saith as Saint Paul implies this faith workes such righteousnes as Saint Iames requires not in others but in our selues Seeing then both faith and the righteousnesse it workes are inherent in vs how are we not iustified by inherent righteousnes if iustified by such a working faith as Saint Pauls commaunds and we haue hitherto described This which we conceiue by way of doubt our Sauiours doctrine seemes to put out of all controuersie Except your righteousnesse exceed the righteousnesse of
helping and nourishing the poore For when Zacheus said Loe the one halfe of my goods I giue to the poore and if I haue defrauded any man I restore it fourefold Iesus answered and said This day is saluation come to this house was much as this man also is the sonne of Abraham For if Abrahams belieuing God were reputed vnto him for righteousnesse he likewise that giues almes according to Gods commandement belieues God and he that hath the truth of faith retaines the feare of God and he that retaines the feare of God hath God in his thoughts whiles he shewes compassion to the poore Therefore he workes because he belieues because he knowes all the word of God fore tels is true that the sacred scripture cannot lie that vnfruitfull trees i men barren of good workes must be cut downe and cast into the fire but the mercifull shall be called vnto the heauenly kingdome And in another place he cals such as are fruitfull in works faithfull denying this title to the vnfruitfull and barren If ye haue not beene faithfull in the vnrighteous Mammon who will commit the true riches to your trust And if ye haue not beene faithfull in that which is another mans who will giue you that which is your owne Saluianus * words here inserted in the margine imports no lesse 3. If the workes required by Saint Iames be not truely good without presupposall of saith nor iustification possible without presupposall of such workes the more opperatiue wee make Saint Pauls faith the more we rather draw then loose this former knot whose solution in this respect must be sought by vnfolding the diuerse acceptions of iustification Sometimes then it imports the decree or purpose of God to iustifie sinfull men as whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified About iustification in this sence there either is or neede to be no controuersie at least none pertinent to our present purpose But as God decreed before all times to create man yet did not create him vntill time had numbred sixe daies so although his purpose was from eternity to iustifie or absolue vs from our sinnes yet actually he doth not iustifie or absolue vs before we haue actuall being nor doth he iustifie all that haue such being but those onely which haue the seales or pledges of his calling of which whosoeuer are partakers are in a secondarie sence accompted iustified How shall we â—aith the Apostle that are dead to sin liue yet therein Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptised into his death wee are buried then with him by baptisme into his death All persons baptized may be accounted iustified in the same sence they are dead to sinne and dead all such are to sinne not really or actually but by profession in as much as by receiuing this outward seale of Gods couenant or other like pledges of his fauour they binde themselues to abrogate the soueraigntie of sinne in their mortall bodies and to giue their members weapons of righteousnesse vnto God Thus when the Apostle speakes indefinitely of all their saluation or iustification to whom he writes his meaning can be no other then this that all of them haue receiued vndoubted pledges of Gods mercy and neede doubt of iustification actuall or finall absolution so they walke worthy of their calling Their error whose rectification Saint Iames sought did consist in holding these outward seales or conspicuous tokens of Gods fauour whereby their Assent vnto his promises as true was confirmed sufficient to finall approbation or admission into the inheritance of Saints albeit they did not consent vnto euery part of the Law as good in the practise Concerning iustification thus taken there is at this day little or no controuersie vnlesle betweene the spirit and the flesh or betweene our owne conscience and Sathan who still labours to perswade vs this kinde of iustification might suffice Thirdly in as much as God decreed to iustifie man by faith which euen in such as are saued by it is not ordinarily perfected in a moment we are said sometimes to be iustified when the first seeds of that faith which by taking firme roote by fructification or perfection added by the immediate hand of God becomes saluificall are first sowne in our hearts Hee that hath but a resolution for the present syncere though variable to walke in all the waies of his God is in scripture often instiled iust or righteous and may by this resolution or purpose be truely said iustified in the sight of God not absolutely but in respect of opposite prophanenesse or expresse dissimulation If the righteous saith the Lord vnto his Prophet turne away from his righteousnesse and commit iniquities in his transgression that he committed and in his finne that hee hath sinned in them he shall die And againe The righteousnesse of the righteous shall not deliuer him in the day of transgression c. when I shall say vnto the righteous that he shall surely liue if hee trust to his owne righteousnesse and commit iniquitie all his righteousnesse shall be no more remembred but for his iniquitie that he hath committed he shall die for the same And vnto such as are here specified though not vnto such alone that speech of Saint Iohn is litterally appliable Qui iustus est iustificetur adhuc he that is righteous let him be righteous stil or more iustified Nor can that other of S. Paul be restrained to those that haue attained sauing faith or final absolution The hearers of the law are not righteous before God but the doers of the Law shall be instified That is God doth approue their deeds so farre as they are consonant to his law and accounts the syncere practise of morall dueries whereunto light of nature did leade the Gentiles much better then the outward obseruance of legall ceremonies or sabhatarian delight in hearing Thou art not farre from the kingdome of God saith our Sauiour to him that that had discreetely acknowledged this truth to loue the Lord withall the heart and with all the vnderstanding and withall the soule and withall the strength and to loue his neighbour as himselfe is more then all burnt offerings and sacrifices Now if by such workes as the heathen or auditors of the Law not yet sanctified often practised much more by those workes which accompany true and liuely faith we may in a higher degree of the same sence be accounted iustified that is approueable in the sight of God or passiuely capable of a finall absolution or effectuall iustification And this was all Saint Iames meant in that assertion Yee see then how that a man of workes is iustified and not of faith onely which words are but equiualent to the like precedent what auaileth it my brethren though a man say he hath faith when he hath no workes
IESVS CHRIST the righteous and he is the propitiation for our sinnes In what manner onely as he is the meritorious cause or fountaine of grace whereby wee are immediately and throughly cleansed No rather as he is righteous and by interposition of his eternall sacrifice euen till this day as immediate a cause of our pardon from all sinnes whether past or present as it was of our generall reconcilement while it was offered Nor did he die to procure vs grace wherby we might become righteous and pure in his fathers sight but gaue vs grace that we might be purified by his death and passion yet if sinnes mortall as well as veniall to vse our aduersaries language bee comprehended in the saying last cited Bellarmines reconciliation of the former words if wee say that we haue no sinne with this other vvhosoeuer is borne of God sinneth not is palpably false 5. But if his be amisse it will be expected we reconcile them a right and so we may with as great ease as perspicuity In the latter then he speakes of habituall sin or such indulgence to transgressions as S. Iames makes liable to breach of the whole law for by sinne it is euident he includes as much as he had said in the beginning of that discourse whosoeuer committeth sinne transgresseth also the Lawe Why is there anie sinne which in the Protestants doctrine is not a transgression of the lawe or is it possible a man should goe against the commandement and not transgresse it But if some sinnes there be as Roman Catholiques teach onely besides the lawe in doing them we doe not transgresse the Lawe but rather pretergresse or goe besides it Yet seeing the Law-giuers will was that we should do the lawe not onely heare it much lesse goe besides it there is no pretergression of it but is directly against the Law giuers will otherwise a seruants negligence should not bee against his masters will but besides it For tell mee O yee fooles and blinde whether is more onely to omit the good deedes of the lawe or to commit such as your selues acknowledge to bee besides it Though the matter of omission may be â—arre greater yet for the forme of the action whence the denomination of opposition must be taken no sinne of omission can be so properly said to be against the Law as the least positiue sinne or transgression we can imagine Hee that commits any thing disagreeable to the Lawe doth omit what is commaunded by the lawe and somewhat more and therefore doth more properly goe against the lawe then hee which onely omits what is commaunded But it is vsually the nature of hypocrisie to place either sanctity or impietie rather in the matter or outward act than in the heart or affection Farre otherwise are we taught by the spirit of truth that it is the heart which God requireth No matter of sinne can be so light but is if the heart be set vpon it in the issue deadly and excludes from mercie scarce any obiect so bad as that the bare assent vnto it without delight or custome is vtterly incompatible with the habit of grace Nor doth Saint Iohn in the former places seeming contrarie suppose any difference in the act or matter of sinne but onely in the heart or habite of the sinner Euery one transgresseth the lawe in what sinne soeuer but euery transgression makes not a man a law-breaker or transgressour this denomination is not absolutely giuen but from a greater inclination or delight in doing euill then doing good And it is cleere that Saint Iohn when hee sayth he that is borne of God sinneth not vseth the selfe-same syllogisticall terme he had done before in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that committeth sinne Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebraisme which he followes imports not the act or operation onely but the habit or rather more then habit and the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the Latine operarius iniquitatis one that maketh a trade of sinne or professeth iniquitie whose seruice is altogether incompatible with the profession or hope of a Christian And this was the conclusion our Apostle was in both places to inferre as hauing taught immediatly before euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure and in habite becomes like vnto him as on the contrarie which is the Apostles inference likewise he that committes sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembles his father the diuell whose chiefe delight is in doing mischiefe It may be a Romane Catholicke will sooner belieue if we send him vnto Maldonat who commenting vpon the like speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus farre beares witnesse vnto the truth we teach that the hebrew phrase aimes rather at the habit then the act that to work or doe iniquity is as much as to be an artificer or craftesmaster of iniquity 2. But wee receiue not the record of man there is another that beareth witnesse of it euen our Sauiour from whose mouth Saint Iohn learned both the matter and phrase of that discourse Verily saith he to the Iewes whosoeuer committeth sinne is the seruant of sinne and the seruant abideth not in the house for euer but the son abideth for euer If the sonne therefore shall make you free ye shall be free indeed from the raigne of sinne not from all acts of sinne Hence did Saint Iohn take that lesson You know that he was manifested to take away our sinnes and in him is no sinne To be altogether without sinne then was his peculiar but Whosoeuer abideth in him sinneth not Not at all So he should not need any aduocation but he is no worker of iniquity nor doth he sin as Diuels doe for whose sinnes CHRIST was no propitiation That so the Apostle meant is apparent from the paralell vse of the same words immediately after reciprocally changed Hee that committeth sinne is of the diuell for the diuell sinneth from the beginning that is hath continued his apostacy or trade of sinne euer since his fall For this purpose tâ—e sonne of God was manifested that he might destroy the workes of the diuell What were these Delight in sinne wilfull indulgence to transgressions and such vnrelenting opposition to the truth proposed as did conuince the Iewes by our Sauiours verdict in the place last cited to be the sonnes of the diuell yee are of your father the diuell and the lusts of your father ye will doe he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his owne for he is a lier and the father of lies And because I tell you the truth ye beleeue me not yet which of you can rebuke me of sinne His disciples they might because the sonnes of men but in that there
so not exposed to flouds of violence the apter it is to suck in the deaw of Gods blessing in greatest plentie 4. The poore Galilean or vulgar Iew had liberty to follow CHRIST euery hower not ashamed to be seene at midday in his company But the conspicuous eminency of Nicodemus place compels him to repaire vnto his Lord like a thiefe by night an ill aboodance that those heauenly misteries wherewith he sought to enlighten his minde should seeme obscure This man was growne so great in Israell that he could hardly be taken downe to the pitch of childhood or infancy into which mould of necessitie he must be cast ere he can be borne anew or receiue the kingdome of heauen aright Men in our times of farre greater place then Nicodemus was may safely professe themselues CHRISTS disciples for not to be such in profession or not to shew themselues sometimes openly in the assembly of his Saints is their greatest shame and ignominy but so to strippe themselues of the flesh of the world of all prerogatiues of birth or secular emmency as they must ere they can be regenerated by the spirit or become new men in CHRIST IESVS would vtterly spoile their goodly fashion in the worlds eye in which if we might examine their hearts by their practice or auowed resolutions they onelie glorie Confesse CHRIST then in speech they may but how is it possible they should truely belieue in him when they loue the praise of men more then rebuke for his sake and receiue honour one of another not seeking that honour which commeth of God alone To beleeue CHRIST in ordinary phrase is lesse then to belieue in him yet he that seekes but in the lowest degree to belieue him must abandon that humour which he hath discouered as the principall roote of Iewish vnbeliefe or deniall of him Was that then such grosse ambition as our corrupt language onely takes notice of was it immoderate desire of greater places then they enioied or rather onely feare least they should no longer enioy these The sight of his miracles and euidence of his diuine predictions had won the assent of some euen amongst the Rulers vnto his doctrine as true whilest simply considered or compared onely with the speculatiue arguments brought against it by his aduersaries But what they belieued in part as true they did not assent vnto as good or not as better then the praise of men For saith the Euangelist they loued the praise of men more then the praise of God Did they then expect to haue their praises sounded out by some panegyricall encomiast in solemne assemblies or vnworthyly to gaine an honorable report amongst posterity No these are rewards of resolution in speech and action not of silence Iust suspition we can gather none of anie such haughty conceipt or desire so farre exorbitant seeing all they could expect for not confessing CHRIST was not to haue their good names or fame called in question or to speake as it is written because of the Pharisees they did not confesse him least they should be cast out of the sinagogue Liable they were vnto the former verdict of louing the praise of men more then the praise of God in as much as they feared the losse of their places or reputation which they enioied more then CHRISTS censure of such as are ashamed of him or his words before men Ashamed of him most of vs in our owne iudgement are not for in that grosse construction which hypocrisie suggests of this speech in deed we cannot as being brought vp in a state which as it acknowledgeth him for the Redeemer and Iudge of the world so is it able to disgrace vs and our acquaintance enduring life and both our posterities after death if we should denie him openlie before the Iew or Turke But the words which he spake and must iudge the Iew for refusing him will in that last day condemne vs also if we receiue not them Such as receiue not him receiue not God that sent him and he that receiueth not his wordes receiueth not him He that is ashamed of the one is vpon the same tearmes ashamed of the other and whilest we haue his Gospell and other Apostolicall writings not belieuing them better then these Iewes late mentioned did him it were hypocriticall euen Iewish credulity to think we should haue belieued him though we had beene eyewitnesses of his miracles or resurrection from the dead How many then of higher fortunes especiallie can we without breach of charity towards our Sauiour and the truth of his Gospell suppose this day liuing that can iustly say their hearts are free from such rootes or seedes of ambition as haue beene discouered in these Iewish rulers yet these such as admit no compossibilitie with the seede of faith What cause so good what truth so manifest or so highly concerning the honour of God what persons so deare vnto his sonne in whose furtherance or iust defence either feare of sharpe censure in a ciuill or of excommunication in an ecclesiastique court losse of their places or deiection from such rule or dignity as in Church or Common-weale they beare will not make most men either afraid or ashamed to speake at least openly to oppose their superiours in honor onely not in knowledge of CHRISTS lawes or precepts Is not this to loue the praise of men more then the praise of God to haue the faith of our Lord IESVS CHRIST the Lord of glory with respect of persons Or if the obiects of our vsuall feare be in themselues of lesse force to withdraw vs from confessing Christ before men then the temptations which these Iewes had for what to them more terrible then to bee cast out of the synagogue our faith musts needes be lesse then theirs was though theirs no better then none because it vanisheth as fast vpon the first approach or rather conceipt of persecution as the morning deaw doth at the sunnes appearance But if the Pharisees whose censure they feared would haue countenanced our Sauiours doctrine they had beene as forward Confessors as the best of vs and Christians altogether as good as any that loue the applause or feare the checke of men in authoritie when truth disgraced or destitute of assistance requires their testimony 5. If the least spice of this disease be so dangerous what mischiefe may the heat of it procure vnto the soule of man It may as it often doth enflame the heart in which it kindles with ardent desires of false martyrdome but feares the conscience that is can neuer become truely Christian vntill euery sparkle of this strange fire be extinguished and the sore it bred moistened with teares or mollified with true humilitie Mindes tainted with other corruptions seldome shrinke in defence of the truth whereto they assent vntill assaulted by violence or pinched with some reall persecution Ambition onely though in the lowest degree or but kindling in tickling loue of applause or iealousies