the dead from whence also he receiued him in a figure And as hee staggered not at the first promise concerning his birth through vnbeliefe so neither did he now dispute with God about the lawfulnesse of his act nor reason how he should be raised againe Iustified he was at both instants by his beliefe not as terminated to his worke or to the possibilitie of Isaacks birth and resurrection but as through them it found accesse to his birth death and resurrection whom Isaac prefigured Hauing performed Gods will in obeying his Commaund to sacrifice his onely sonne hee patiently expected the promise concer-cerning his Redeemer whose incarnation whose sufferings and exaltation are obiects of Faith not of works effected by God and not by man although to the like application of their benefits the right works as were in Abraham be most necessary seeing true beliefe of this promise as in the first section was declared virtually includes the same minde in vs that was in CHRIST a readinesse to doe workes of euery kinde which notwithstanding are no associates of Faith in the businesse of iustifycation Not to bee weake in faith not to doubt of the promise through vnbeliefe to be strengthened in faith to be fully perswaded that bee which had promised was able also to performe were pure acts of faith though virtually including works as proper thereto as forcibly excluding all other vertues from sharing with it in this businesse as can possibly bee conceiued yet sayth the Apostle euen for these acts late mentioned it was imputed to him for righteousnesse How preposterous then and basely shuffling are the glosses put by Bellarmine vpon the Apostle in this place as if his purpose had been to shew that the impious and vniust could not be iustifyed by workes onely because Abraham though iust before was not made more iust by meere workes without faith when as he leuels his whole discourse to the cleane contrarie point maintained by vs That seeing righteousnesse was imputed to Abraham by faith and not through works none after him should in this life at any time whether before or after the infusion of grace or inherent righteousnesse presume to seeke or hope for like approbation from God otherwise then onely by faith Thus much the Apostle hath as fully and plainly expressed as any ingenuous Reader can desire Now it was not written for his sake alone that it to wit the strength and full assurance of his faith was imputed to him sorrighteousnesse but also for vs to whom it the like faith shall be imputed for righteousnesse if wee belieue in him that raised vp IESVS our Lord from the dead The ground of the Apostles reason or similitude here mentioned wherein the force and strength of our argument is included supposeth all our righteousnesse whether actuall or habituall should bee as vnapt to attaine euerlasting life or saluation which is the end of all graces bestowed vpon vs as Abrahams decrepit body was to produce so many nations yet as he onely by belieuing God who was able to effect thus much and more obtained the promise and was blessed with more children from Sarahs dead wombe then the most fruitfull Parents that liued before or should come after them so wee onely by like firme beliefe in the same God which raised vp our Lord IESVS CHRIST from the dead shall bee partakers of the promise made in him heires of eternall life whereto seeing our inherent rightcousnesse hath no proportion it must for this reason still be sued for as a meere gift of God farther exceeding all desert of any supernaturall grace in vs then the mighty increase of Abrahams seed did the strength of his decaied nature 6. The first spring of all Romish errors in this argument issues out of their generall ignorance of Saint Pauls phrase amongst many of whose sayings seeming hard and incompatible with their schoole conceits that Rom. 4. of Gods iustifying the impious and vngodly ministers greatest offence and causeth them to inuert the course of their diuinitie quite contrary â—o the Apostles methodâ— To pronounce him iust that is internally impious and vniust cannot in their schoole learning stand with Gods truth but to make him which ere while was by nature vniust and impious inherently and perfectly iust by plentifull infusion of grace is an argument as they deeme of his goodnesse no disparagement to his iustice as perchance it were not might wee iudge of his purpose to saue sinners by the rules of humane reason neuer consulting the Canons of life But if wee conceiue of Gods grace by his comments in whom it dwelt in great abundance this verie conceipt of being iustified by its inherence includes extreame antipathy to the nature and vtterly peruerts the right vse of it as to restraine thâ—â— same Apostles speeches to the first iustification or prime infusion of inherent righteousnesse which is the necessarie consequent of the former error is coÌ„tradictiously to contest with the spirit by which he vttered these diuine Oracles For if belieuing him which iustifies the impious were imputed for righteousnesse vnto Abraham after he had been for a long time more righteous then the ordinarie sort of Gods Saints or Elect Abraham all this while vnfaignedly belieued himselfe to be a sinner no way iustified in himselfe but seeking to be iustified by him who if he shew not mercie vnto sinners whiles they are sinners all mankind should vtterly perish Against this poisonous leauen wherewith the Pharisee first and the Romanist his successor since hath infected the bread of life and tainted the first fruites of Gods spirit S. Paul prescribes that Catholick antidote There is no difference all haue sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption which is in CHRIST IESVS Abraham was all his life time comprehended in this catalogue and is made by the Apostle as a perpetuall so a principall instance of that finall resolution Therefore we conclude that a man is iustified by faith without the workes of the Lawe Was hee then in no sort iustified by workes Yes hee might boldly contest as Iob did and euery godly man yet safely may with others for integrity of life and plenty of workes in which hee might iustly reioice or glorie yet with men not with God In this sense their resolution which say we are iustified by workes before men not before God is most true and warranted by that place of Saint Paul let them nothence deny or occasion others to forget that such integritie or comparatiue rightcousnesse to inherent is necessarily presupposed to iustification in the sight of God and doth not only declare our faith or iustification to men seeing it implies a contradiction in the vnanimous tenent of all reformed Churches to admit faith precedent and workes onely subsequent to the iustification whereof Paul here speakes His drift and scope in that third and fowrth to the Romans
apply them to vs in particular then we our selues possibly can doe by beginning our faith at this particular application where it must end The next thing then to be sought out is the nature of Assent in generall and what manner of Assent this is which we require as due to sacred Historians or matters related by them CHAP. III. What Assent is whence the certainety firmenesse and stability of it properly arise 1. CReatures of euery kinde haue seueral propensions or inclinations to such others as suite best vnto their natures and hardly admit of anie rest vntill they get some manner of vnion or coniunction with them That which in substances liuelesse or meerely naturall wee call propension descending to such as are endued with knowledge or apprehension is differenced by the title of desire The propension most natiue to the intellectiue faculty is desire of truth vnto which found out the adherence must needs be correspondent and this adherence we properly call Assent which notwithstanding by a great Artist is defined to be a knowledge or apprehension of conuenience betwixt things compared in any enuntiation But this definition he chiefely intended in oposition to such as restrain Assent onely vnto the reflexiue or examinatiue acts of the vnderstanding Neither I think would haue denyed this adherence wherein Assent more properly consists then in knowledge which it necessarily supposeth to be an vnseperable concomitant to all acts of knowledge whether reflexiue or direct especially if their obiects bee worth the contemplation For vnlesse that proportion which breeds a mutuall liking betwixt the obiects apprehended and the apprehensiue facultie varie continuance of vnion is alwaies as much desired after it is gotten as the vnion it selfe was before Wherefore as desire of truth brings foorth motion by impelling our soules vnto the search of it so the apprehension of it necessarily infers a setling or fastening of them to it found For as test terminates the naturall motions or actuall propensions of liuelesse bodies so the desires of the sensitiue or intellectiue nature attaining their proper obiects are alwaies crowned with ioy pleasance and complacency in their purchase 2. That such is the nature of Assent as wee haue said may appeare from its contrary dissent which ouer and aboue knowledge or apprehension includes an auersion in the intellectiue facultie or a bearing off from what it apprehends as false Whence he that beares testimony to an vntruth may as truely be said to assent vnto it as his action may bee accounted voluatarie that casts his goods ouerboord in a storme which kinde of action the Philosopher makes to be mixt though more inclining vnto voluntary because it takes the denomination especially from the present resolution So likewise in the former testimony there is a mixture of Assent because albeit the partie simply knew it for vntrue and therefore dissonant to his intellectiue nature which can no better brook the apprehension of apparant disconuenience betwixt things compared in enunciations then the sense of touch can the impression of heate and cold together yet for the time present hee is not auerse from it but rather adheres vnto it as it lies in his way to honor gaine promotion or other sinister ends vpon which his minde is mole strongly set then vpon truth 3. Doubt likewise which is the meanes betwixt Assent and dissent if it proceed from want of examination is but a suspence or inhibition of the soule from any determinate inclnation one waie or other if from apprehension of reasons diuerse or contrarie drawing neer to an equality in strength it is but a tremulous motion of the vnderstanding not finding where to settle or fixe its approbation 4. Certainty is but an immunity from change or mutabilite and according to this generall notion vniuocally agrees as well to the obiect knowne as vnto assent or adherence to their knowledge Those obicts are in thēselues most certain whose nature is least obnoxious to alteration Assent most certaine we likewise account all of whose mutability or change there is no danger as admitting no possibility or preiudice by oppositions of contrarie oppinions whence we must of necessity distinguish between the Certainety the Stability the Strength or vigor of assent or adherence vnto known truths Certainty ariseth from cleernes of apprehensiō Stability from the immutability or setlednes of the exact proportion betwixt the apprehensiue facultie and the obiect on which the cleerenesse of apprehension is grounded The Strength or vigour of euery Assent springs from the woorth or right valuation of the obiect For vnto all truthes alike cleerely apprehended our adherence is not equall but greater to such as are apprehended of greatest vse or worth albeit the danger or possibility of dislike or disproportion betweene the obiect and the apprehensiue faculty be more then is betweene it and other obiects the cleere apprehension of whose certaine truth may much lesse affect the soule 5. That the certainety of Assent doth accrewe partly from the certainety of the obiect but more immediately from our apprehension of it is set down at large in the first section of our first booke that the strength of our Assent or adherence vnto supernaturall obiects doth naturally spring from a right apprehension or estimate of their worth was intimated in the second Section of that Booke and will manifest its truth throughout this whole discourse what temper or disposition of the apprehensiue faculty is fittest for grounding the stability of certaine adherence vnto diuine truths shall be generally shewed in the last section of this Booke more particularly in the seuerall Articles wherinthe danger of dissent or dislike is greatest Now seeing certainety is the onely sure ground of all stability or strength in perswasions without which supposed to their beginnings the greater they are the worse they proue in their endings the subiect of the next enquirie is what measure of certainety or eui dence is required to the nature of that assent wherein Christian faith consists CHAP. IIII. What correspondencie euidence and certaintie hold in Assent or perswasions what measure of either in respect of what obiects is necessarily required to the constitution of that Assent wherein Christian faith consists 1. ASsents as all agree are most properly differenced by the diuers measures of their credibility certainty or perspicuity whose growth in matters secular is alwaies equall That the obiects of our beliefe are all in themselues most certaine were damnable to doubt But whether vnto the nature of that Assent whose differences or properties we seeke such exact certainty be so necessarily required that without it we cānot truly be said to haue Christiā beleef is somwhat doutfull Or if such certainty be so necessary the doubt is greater whether the euidence must or if it must how possibly in this life it can be thereto commensurable But by apprehension or representation there can bee no beliefe or knowledge of any truth And if we seeke all the
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 well of life into the fountain of our corrupt affections otherwise then by drops whose soft instillations during the time of our infancy in CHRIST bring forth such transient apprehensions or imperfect tastes as rather breed a longing after the like againe then any waies enable vs to discerne aright the nature and quality of what is past that so the loue of these euerlasting truths neuer comprehensible in this life thus secretly kindling by degrees insensible in our soules might at length breake forth into a flame much more ardent and durable then if our apprehension at first acquaintance with them had been as euident certaine as our first Parents had of them in Paradise or Lucifer before his fall 7. Thus granting euidence and certainty to liue and die together like Hippocrates twinnes oâ— rather the latter to follow the former as closely as Iacob did Esau out of the wombe we may conclude that as well the euidence as certainty of that Assent wherein Christian faith consists is in some respects lesse in others as great as can be found in any science Both in many at least rightly enioying the name of Christians are directly much lesse whiles we compare particulars with particulars as beliefe of seuâ—rall Articles with Assent to demonstratiue conclusions The certainty notwithstanding of this generall resolution That all diuine truths proposed in Scriptures are most vndoubtedly to be embraced though with opposition to all other professions is as great as can be found in any scientificall conclusion because manifestly grounded vpon euidence as great as can be required in the vndoubted maxims or common principles of exact sciences For vnto breasts inspired with such inward comfort in this life as may nurse hope of â—oies vnspeakable in the life to come or vnto consciences so wounded with the sting of sinne as thence to conceiue fearefull expectation of horrible torments after death the wisdome of this choise most firmely and constantly to adhere vnto all diuine truthes whatsoeuer speculatiue or practique particular or generall though apprehended directly in themselues neither as euident nor certaine but in some high degree of probability rather then to endanger the hopes of life or increase feares of death eâ—erlasting either by open renouncing their profession or vnconstant wauering betweene the practices they prescribe and the contrary which the world followes is most clâ—â—re and euident In the iudgement of such as will not be partiall for sensuality against the euident testimony of meere naturall reason the reiection of the former choice vpon such experience of vncouth ioies and terrours includes more degrees of extreame folly and desperate madnesse then can be imagined of certainty in any science or of prudence in any other morall consultation No heathen Philosopher though vnwilling because wanting all such experience to renounce his profession but would haue condemned him as more brutish then any beast that hauing such would doubt to continue the former resolution Now this firmenesse or constancie of adherence vnto diuine truthes in particular thus grounded vpon an euident and certaine appehension of true wisdome in the former generall choice may serue as the first difference of that Assent which is necessary to the being or constitution of a true Christian which primarily distinguisheth him from an Hypocrite or worldling Whether more be not required to full assurance of our actuall state in grace and fauour of the sonnes of God is hereafter to be discussed CHAP. V. The seuer all kinds of euidences whereof some are appliable vnto Faith in respect of certaine Articles others in respect of other That the certainty of Faith in respect of diuine truths not euident is grounded vpon an euident certainty of others the properly naturally arising from this difference of Assent as it is of obiects partly knowne aud partly vnknowne 1. THe Conclusion last inferred as I maintaine not either against any lawfull authority that shall commaund or learned diuine that will instruct me to the contrary so left herein to my Christian liberry I would aduise men of mine owne profession not to content themselues with such generall euidence or certaintie albeit perhaps sufficient to some of their flocke honestly minded but dull in apprehension of particular diuine truthes Wherefore as well to encourage such as are come thus farre to goe further as to occasion the learned to looke more narrowly into these points it will not be amisse to set downe the seuerall kindes of euidence and which of them may in this life be had of points belieued 2. Euidence according to the Etimologie of the Latine word includes a cleere distinct and full apprehension of obiects present and is most properly applied to the objects of sight Amongst them such are most euident as are most visible or apt to inforce their apprehension vpon the eye whence the Sunne of all visibles is held most euident because such as cannot see it can see nothing and hardly canany sight be so distempered as to be mistaken in the apprehension of it Hence is this appellation translated to obiects of the speculatiue vnderstanding because that faculty hath most affinity with sight And with reference to it those things are said to be most euident that are of easiest apprehension or most apt to imprint their truth vpon it Such for the most part are mathematicall principles common notions or maxims generall to all sciences For scarcely can any distemper of body or minde phrenzy excepted worke any distrust whether the whole be not bigger then it part whether all right angles are equall or whether ademption of equal portions from things equal leaue not such equality betwixt them as it found And in this sence it will be impossible to assigne any obiect of christian faith so vniuersally euident as these maxims are for vnto the meere naturall man most diuine tâ—uthes are distastefull none so euident as to enforce their apprehension vpon his heart vntill he be cured of his naturall distemper 3. But as light to the eie so to euery other sense the proper obiect within iust distance is most euident albeit distemperance in them may more easily breed either a dulnesse in the apprehension or an error in the composition as cold in the head either obstructs or corrupts oursmel albeit odoriferous obiects be present bad humors either dead the taste or by imprinting an apprehension of themselues make meates sweete and pleasant seem bitter sower or loathsome according to the seuerall vngrateful noisome qualities which they communicate to the organ Vnto this last kinde of euidence all Assent to matters morall is more properly resembled and vpon this such as write of mysticall Theologie for the most part ground their discourses 4. Besides these sorts of euidences arising from exact proportion betwixt the passiue capacities of particular senses and the actiue force of the obiects to imprint their shapes vpon them an euidence there is of bodily impulsion or motion whereunto in the minde is answerable an
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
detested the very name of his Gospell altogether ignorant what iâ— meant That the cause of Christians had neuer come to indifferent hearing that their persons were condemned for their profession ere their liues were examined is too apparent in that such of the heathen as had iust reason to haue noted a manifest difference or opposition had obserued none betweene them and the Iewes but adiudged the one liable to the others faults if faults they were they so much disliked in the Iew as honest and religious men especially if poore euen all that make a conscience of their wayes haue in these daies much adoe to be absolued from disgracefull censures of Puritanisme or Anabaptisme as if because they share with the fauourers or authors of these sects in zealous profession of the truth they should therefore with losse of their estimation helpe to pay such arrerages as the Christian world may iustly exact of the other for their hypocrisie But since Kings and Queenes haue vouchsafed to be nursing fathers and nursing mothers to the Church since the titles of custos vtriusque tabulae defeusor fidei Rex christianis simus or catholicus haue beene accounted as fairest imbellishments in the inscriptions of greatest Caesars like precious pearls in their crowns or costly iewels in their diadems Gods messengers haue by publicke authority been not only permitted but enioyned to preach and the people with reuerence to heare the glad tidings of the Gospell as the royall embassage of the King of kings Pastours strictly commaunded to exhibite the flocke to receiue Christian Sacraments in honourable memory of CHRIST their Institutour and signe of loyall submission to his royall hests So haue the lawes of euery Christian nation since this change inflicted disgracefull punishments on such as shall viliâ—ie and contemne these or other sacred rites Whence the very name of an Atheist or Infidell is become as odious vnto Christian children as the name of a Christian was amongst the heathen or a Coward at this day amongst souldiers Hence as euery one almost is willing to perswade himselfe he is as good a man as the best because it is a fowle disgrace to be reputed a dastard so most belieue they loue Christ and rightly belieue in his name because it is so great a shame and ignominie amongst men at least of better sort in Christian states to be ranked amongst Atheists Infidels or Apostataes Thus from one and the same secret working of corrupted nature seeing to expell the poison of secular disgrace at contrarie or opposite emunctories the antient heathens were brought to hate wee loue Christ and his Gospell before we knew them and yet it is certaine that hee which either hates or loues any mans person manners or doctrine before he know them doth loue or hate hee knowes not whom nor vpon what occasions 4. Many resolute spirits there be in this kingdome who if they should in places of indifferencie heare a Turke preferre Mahomet and the Musselman before Christ and the Christian religion would swagger with him as sternly as if he had spoken against Tobacco giuen him the lie or called him Coward and yet perhappes more offend CHRIST in maintaining then the other in occasioning the quarrell To such as looke vpon the professors themselues or measure their goodnesse by their locall vicinity vnto truth there is great difference in shew none in substance to such as obserue the identitie of their motiues to embrace opposite religions He that should a farre off see three men of equall stature walking together the first in the ordinarie path the second on a bench twelue inches higher the third in an alley as much below it not acquainted with the aduantage or disaduantage of ground which one had of another would think there were great difference in their height which notwithstanding would be the same if they changed walkes or none at all if they stood all vpon one leuel If we thus compare the Turke and the Newtralist and such as professe great zeale to Christian religion considered onely in the generall negligent in performance of particular necessarie duties one seems to come much neerer Christ then the other yet the Turke though destitute of any inherent grace without any renouation of minde only brought vp according to our country laws altogether ignorant of his fathers house or profession would shew as great loue to Christian religion as the former prosesser did and he though christened in our Church brought vp in Turkey knowing nor suspecting nothing to the contrarie but that he was by descent and progeny a Turke would be as peremptory for the defence of Mahomet or both brought vp in places permitting Newtralitie or free choise of religion would be as indifferent for the one as for the other All the differences betwixt them is in the lawes or customes of their countries none in the internall constitution or qualification of their soules which though one and the same may incline the heart of the Iew the Turke the Papist and the Protestant alike firmly to embrace the religion wherein each hath beene brought vp and prosecute contrary obiects with equall strength of the same corrupt desires Nor doth the truth or excellency of the obiect iustifie but rather condemne such as prosesse it of hypocrisie vnlesse it imprint a liuely character of it goodnesse vpon his heart vnlesse the force and vertue of it be diffused through his best faculties and manifest it selfe in his life and conuersation To be brought vp in a Princes court daily conuersing with men of excellent behauiour speach and complement and still to retaine a â—lownish language rude affections and seruile conditions doth argue a nature more agrest then the same qualities would in such as had all their life time followed the plough But for a professed Christian to sixe such base or slothfull desires on these obiects of life as the Turke doth on Mahomet or worldlings on their commodities is iust as if a Husband-man should offer a Ieweller as many graines of barley as his iewell weighed This rule is generall without exception that whosoeuer loues Christ either for feare of disgrace loue of honour neighbourhood or desire of conformity with others would reuolt from him if his countrey lawes or custome should change for he loues these commodities or contentments not him From these deductions we may gather the hate which most Heathens Turkes and Infidels and the loue which vulgar Christians beare to Christ to be of value equall were both vnpartially weighed For which of vs will giue a pin to chuse betwixt this enmity that hates to day as ready to loue to morrow and his friendship that loues to day but would be as forward to haâ—e to morrow if any new occasions or prouocations should be presented Seeing then generall or confused notions of great affection vnto Christ can be no argument of true faith but rather vsuall introductions to hypocrisio it remaines we â—eeke some trian 5. And for our
brother abideth in death vnlesse out of this loue as iointly respecting our brethren we lay downe our liues in loue or testimony of the truth we doe not rightly confesse CHRIST nor die in faith for whosoeuer hateth his brother is a murtherer And as he addeth hereby perceiue we the loue of God because he laid downe his life for vs. but whereby shall we perceiue our loue to him if we doe as we ought and we ought as it followeth to lay downe our liues for the brethren Not onely to redeeme many of them if that were possible from a bodily death by dying for them but rather to encourage euery one by our examples to embrace the truth and confesse CHRIST before men whether by life or death whether by profession of truth or practise of workes commanded as occasion shall be offered He that requires vs to lay downe our liues for their soules will looke we should distribute our goods to relieue their bodies otherwise to die for them is no true testimony of our loue to CHRIST for who so hath this worlds goods and seeth his brother hath neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Againe though we feede the poore with all our goods and yet haue not this loue to lay downe our liues for the brethren it profiteth nothing and though we giue our bodies to be burned for them and haue not this other part of loue to feede them or those attributes of it in the same place expressed by the Apostle as long sufferance kindnesse without enuie without boasting without pride without disdaine without exaction of our owne with placide affections neither prouoking nor easie to be prouoked but reioscing in truth and detesting iniquity with viformity of faith hope and conscience it profiteth nothing For as hath beene obserued before consideration of what CHRIST hath done for vs must bring foorth in vs the same minde that was in him a minde to doe his fathers will in euery point alike sincerely but with greater intentions or alacritie as the occasions or exigence of seasons shall require Sometimes we may more faithfully confesse his name by standing for some branch of truth no generall point of saluation in opposition to men of contrary mindes with whom we liue whose proiects tending to the dishonour of Gods name and preiudice of his dearest children we may hinder then by professing all the articles of true religion vpon the enemies racke or witnessing some principall truth before the fagot 7. Besides the obhomination of the causes they maintaine great presumptions or rather strong euidences there be many of their corrupt mindes whom the Romish Church in latter yeares sets footh for Martyres to the world First the Diuifications ascribed vnto them as their enrolements in the catalogue of former Saints inuocations adorations of their reliques and the like would haue mooued most heathen Romanes or Egyptians to haue aduentured on greater dangers or indignities then they are put to for one of their foolish Gods an ape a serpent or a crocodile Yet these men not inconsequently I must confesse vnto their magicall conceipt of faith and holinesse imagined by them in dead workes thinke their blood shed in the Catholique cause shall wipe away their actuall sinnes as clearely as the water of baptisme by their doctrine doth originall And as that sweete relator of his fruitefull obseruations in matters of religion hath ascertained vs that Italians are vsually imboldned to sinne because they must haue matter to confesse so men of great place and authority in this land would not suffer vs retired students to be ignorant that some seminary priests haue purpoposely giuen the raines to fleshly lusts vpon confidence the executioners knife should worke a perfect circumcision or the fire purifie their polluted members at the day of execution Or in case they neuer felt the seuere stroake of iustice yet their constant resolution to suffer and daily expectation of being called vnto this fiery triall should serue as a cloake to couer those impuriâ—es which the purity of CHRISTS blood shed vpon the Crosse such is the abhomination of their hypocrisie without perfect inherent righteousnesse cannot hide So farre too many of them are from sobriety meeknes and humility those other qualifications required by Saint Cyprian in true Martyres that the gift of impudence scurrility and disdaine serues no home-bred malefactors halfe so well in the time of their durance or whilest they are brought before the face of authority or arraigned at the barre of iustice as it doth them as if they would giue vs to vnderstand that the marke of the beast spoken of by S. Iohn had some such especiall vertue as these characters traiterous Gowry brought out of Italy which stopped his blood from running out after his body was runne through as this doth theirs from appearing in their foreheads for onely to blush they are ashamed euen whilest they pierce through their owne soules and pollute their country aire with hideous forraine blasphemies but in re mala animo sâ—vtare bono iâ—uat a good face put vpon a bad matter ofttimes auaileth much yet with men not with God vnto whose mercy I leaue such as affect to bee Pseudo-martyres beseeching him of his infinite goodnesse to alighten their hearts that they may see at length the abhominable filth of that Idole to which so many parents in this land are desirous to sacrifice their dearest children and these men their very soules But oh Lord stop the infection that it spread not from the dead vnto the liuing 8. But leauing this huge lake two no small sinckes of hypocrisie I haue espied from whose noysomenesse many otherwise well affected scarce are free but into which Lord let not my soule descend for their euâ—cation is into the bottomelesse pit The one an opinion there can bee no fit matter of martyrdome in a state authorising the free profession of that religion which amongst many we like best and left to our selues would make choise of The other which in part feeds this is a perswasion that meere errors in doctrine or opinion are more pernitious then affected indulgence to lewd practises or continuance in sinfull courses or open breaches of Gods commandements These are teliques of Romish sorcery which puts an abstract sanctity in the mathematicall forme or superficial draught of orthodoxal doctrine as it is in the braine though deuoide of true holinesse in life and conuersation or good affection in the heart and hence accompteth heresie that is euery opinion different from the tenents or contrary to the practises of their Church a sinne more deadly then any other and which in their iudgement doth vtterly depriue vs of such faith as they maintaine though that no better if not worse then diuels But if we recall what hath been hitherto discussed First That Christian faith is an Assent vnto diuine reuelations not only as true in themselues
hane fashioned my conceipt vnto the form of words wherein he expresseth his from which my phrase or dialect doth somwhat differ In the maine point we well agree that Faith is an assent as well vnto the goodnesse as vnto the truth of matters diuine That which hee with some auncient Schoole men tearmes certainty of adherence is in my dialect stability oâ— firmnesse of beleefe which I deriue not so much from the euidence or certainty of things beleened as from their worth and goodnesse All of vs by nature adhere more firmly to things of great and knowne worth then wee could doe vnto the very same if their worth either were in it selfe or by vs esteemed lesse albeiâ— their certainty were equall The next lesson which reason will hence learne is That vnto some truths our adherence may be more firme then vnto others of greater euidence and certaintie in case the former excell the later more in goodnesse then they are exexceeded by them in euidence and certaintie But seeing with the Romanist we admit the nature of faith to consist in Assent we might perhaps be thought to confine it wholy as hee doth to the vnderstanding an error iustly abandoned by most in reformed Churches who in this respect for the most part either define it not by Assent or else to make vp one entire and compleate definition match Assent with other tearmes not so well consorting with it as the rules of art in my occasions require To this purpose rather in defence of mine owne then any waie to preiudice other mens methods which must be measured by the end at which they aime the first and second Chapters are premised But some perhaps would reply that Assent being terminated vnto truth can haue no greater alliance with goodnesse then with those differences assigned vnto it by other writers reiected by vs not as false but as not formall And the obiection to speake the truth could not be put off as impertinent did we follow the Romanist in another erroneous principle not discouered much lesse disclaimed by such as most oppugne them from which principle notwithstanding the worst inconueniences can in this argument be obiected to their doctrine directly follow and are not so cleerely or fully auoided by those that contradict them as by vs that assent vnto them in defining Christian faith by Assent Not with the moderne pontifician onely but generally amongst the schoolemen faith and works are so dissociated as if they were of linages altogether distinct and had small or no affinity Most protestant writers acknowledge them to be of entire blood yet somewhat farther remoued then in my opinion they are The principall reason whereof as I coniecture is that they esteeme more of schoole-philosophy then schoole-diuinity and with the schoole-men specially Aquinas and his followers imagine the will and vnderstanding from which faith and good works in their â—erauldry seuerally discend to be faculties really distinct like brother and sister being indeed but two names or titles of one and the same intellectuall nature as truth and goodnesse their supposed really different obiects in matters morall differ onelie in degrees of apprehension as one and the same person knowne a farre off vnder the common notion of a man is oft times cleerely discerned by his approach to be an honest man and our louing friend Sutably to this true Philosophie learned out of the best professors of that facultie and to omitte other Schoole-men out of the wise and learned Gerson I place faith neither in the wil nor vnderstanding but in the intellectual nature as subiect to both these titles or appellations The inference hence taken is that faith although it be formally an Assent may be as imediately terminated vnto the goodnesse as vnto the truth of reuelations diuine And these being of all the matters that can be reuealed or knowne both in themselues and in respect of vs far the best I make that faith which primarily distinguishethâ— true Christian from an hypocrite or fruitlesse professor of orthodoxall religion to bee an assent or adherence vnto reuelations diuine as much better then any contrary good the world the diuell or flesh can present to peruert our choice of what they prescribe for our sauing health or habitually to interrapt or hinder the prosecution of their designes By these deductions drawne forth at large in the sixth Chapter the Reader may easily perceiue the linke betweene faith and works to be most immediate and essentiall This maine conclusion whereon the most of the Treatise following depends is further confirmed Chap. 7. by instances of sacred writers ascribing all the victories of Gods Saints ouer the world Diuell or flesh vnto faith or apprehension of diuine promises better then ought could come in competition with them all backsliding into euill or backwardnesse in good courses vnto want of faith or apprehension of Gods iudgements or threatnings as more terrible then any tortures which man can deuise against his fellow creatures Briefely the whole drift or scope of the Apostle from the later part of the tenth Chapter to the Hebrewes vnto the end of that Epistle iumps fully with the former conclusion Whereunto likewise the vsuall dialect of the holy spirit when he speakes absolutely not with reference to the solecismes of hipocrites or such as haue diuorced truth from honesty or set words and works at variance is exactly consonant It is generally obserued by all interpreters of sacred writ that the termes which it vseth to expresse the proper asts or exercises of sence and vnderstanding still include those affections or practique faculties which are most homogeneall to them The true reason whereof is not because hee who sees the heart and inspires it with faith speakes more vulgarlie or grosly but rather more metaphysically then many Diuines or Philosophers doe as supposing the truth before specified concerning the identity of the wil and vnderstanding with the essentiall combination of truth and goodnesse in matters practicall The consequences hence inferred and exemplified at large in the eight and ninth Chapters are in briefe vnto this purpose As the apprehension of diuine infalibility breeds an infallibility of perswasion or sure reliance vpon his promises so assent vnto his goodnes or imitable attributes assimulates our soules to them Euery obiect rightly apprehended or vnderstood imprints it similitude vpon the apprehensiue faculty The diuine nature therfore must leaue an impression or stampe in our soules as well of his goodnesse as of his veracity otherwise wee apprehend him who is essentially as good as true without any liuely apprehension of his goodnesse This stampe or character of goodnesse diuine is as a touch to drawe the soule as the Adamant doth the iron after it selfe and in this adherence of the intellectiue nature once touched with grace vnto the celestiall promises the definition of sauing faith is accomplished Chap. 9. whose generall or cheefe properties are set foorth Chap. 10. For conclusion of the first Section Chap. 11. I
more familiar and proper If a man should see the sun at mid day in a cloud and the moone in her strength or the beames of the one in at his chamber window the body of the other directly in its sphere his sight of the Sunne would be as euident as of the Moone although the Moone hee could not possibly apprehend more euidently or more directly while his apprehension of the Sunne in respect of what it might be is both waies very imperfect But thus if we make an equall comparison the certainty likewise of our Assent vnto supernaturall obiects should in a correspondent sense bee said lesse or greater then the certainty we haue of humane sciences because the obiects of the one cannot possibly bee better knowne then they are when as the knowledge of the other is not halfe so greate in this life as it shall bee for the Apostle who knew many diuine mysteries more euidently then we doe ought saith of himselfe as well as others we know but in part Yet notwithstanding this halfe knowledge of the one may be more great and certain then the whol knowledge of the other if wee compare them onely betwixt themselues not with the internall capacity of their proper obiects considered as credible or intelligible Or if our apprehension of as much as we know in the one be not so cleere as it is in the other it may further be questioned whether the excessiue multitude of parts apprehended in it though not so cleerly or the variety of motiues procuring our assent though not so euident may not all taken together be as forcible to support as great certainty as ariseth from euidence in humane sciences fully appreheÌ„ded more intensiue in it selfe vet extensiuely not so great as not being grounded vpon so many motiuâ—â— or degrees of internall certainty or veracity in the obiect Thus many pillars though all somwhat declining may beare as great weight as fewer exactly perpendicular or many lights seuerally taken not splendent in the highest degree may better illuminate a large roome then one or two intensiuely much brighter 5. Lastly it were worth a sacred Critiques paines to obserue whether this error that giues certainty the start so farre of euidence did not spring from a confusion of that certainty which is in the obiect with the certainty that may be in the subiect It is true indeed our Assent must bee conformable to the obiect and therefore as is the one so should the other bee most exactly certaine but whether such exact certainty as may bee had in humane sciences be not only necessary by way of duty or precept or as the marke whereat all must aime though fewe in this life can hit but euen vnto the being of a Christian or whether an earnest desire of encreasing our knowledge in matters diuine ioyned with an vnfained vniforme practise of such duties as faith prescribes be not sufficient at least to many albeit the certainty of their belief be not in it selfe so great as their knowledge in some other matters may in charity and for the comfort of weake consciences be doubted Most certainely perswaded euen the weakest alwaies must bee vpon the highest termes of absolute nesessity not to relinquish the profession of Christianity not to despaire of good successe not to be daunted in religious courses for all the arguments the diuell the world and flesh can oppose against them But hereto wee stand in our owne consciences most strictly bound albeit the certainty of our assent vnto diuine matters be lesse then demonstratiue or scientificall seeing as well the danger that may accrew by renouncing as the hopes wee conceiue by continuing our profession are infinitely greater then any we can possibly imagine should arise from embracing contrary suggestions It may well seeme so farre sufficient as not to argue any nullity of Christian faith if our Assent vpon examination or triall proue more certaine then any conclusions can be brought against it which can neuer be demonstratiue nor if well sifted probable and yet retayning firme adherence to the truths contained in the Apostles Creede and an vndaunted resolution to follow the prescripts of Gods word notwithstanding all the blasts of temptatioÌ„s or storms of persecutioÌ„s the wicked spirits or their agents can raise against vs we may be truly said to hold fast the Faith albeit our apprehension of the particular truths it teacheth be not so euident nor the grounds of our adherence to them to speake properly so certain as they are vnto some Mathematical conclusions For what necessity is there faith should be more certaine then such sciences as are more prest to doe her the best seruice they can then any way to oppugne her 6. Or if from the excesse of certainty or fertility of consequences euidently flowing from vndoubted principles these hand maids should pleade for equall interest with their mistris in our soules to quell their insolencies enough it were that besides the infinite reward which wee haue reasons many and great though none absolutly euideÌ„t or demoÌ„stratiuely certain to expect in the life to comithe ioy comfort euery Christian in this life may sensibly reape from the constant embracements of trueths taught or practise of duties enioyned by the rule of faith is much greater then al the delight we can imagine should elsewhere grow Nor doth lesse certainety or euidence of diuine truths in particular any way preiudice but rather aduantage our firme Assent or adherence to them as long as their contemplation or practice euidently affoords ioy and comfort more sincere and sweet then the most exact most certaine and euident knowledge that can be had of other subiects especially if this comfort they yeeld receiue daily increase as euery Christian by stedfast continuance in religious exercises may vndoubtedly perceiue For as I said before the strength of our adherence or Assent ariseth more properly from the excessiue worth of the obiect apprehended then from the euidence of apprehension Thus by the diuine prouidence it comes about that euery Christian may â—itly take vp the Apostles speech but in another sense then he meant it When I am weake in faith then I am strong For though his Assent vnto the articles of this Creed seuerally considered be much lesse euident and certaine then vnto many other matters yet if the fruites of it be euidently greater for the quantity and incomparably more pleasant for the quality the greater interest will their loue and admiration hereby gaine in his soule And who knowes whether he that made the heart of man best knowing how prone it is to be puâ—t vp with pride and ready vpon suddaine change of it wonted diet the beggarly rudiments of this world to surfet with fulnesse of knowledge though of heauenly mysteries doth not with purpose to alay their sweetnesse onely season the streame or current of our desires whilest weake and sickely with some light tincture of his graces seldome infuling the water of
me for euer Doubts againe in other points apprehended and assented vnto though but conditionally or imperfectly yet by the habit of Christian faith are finally resolued into the article of the diuine prouidence which is to most others as vndoubted principles to scientificall conclusions whence faith admits such discourse or resolution as hath been mentioned in the former bookes 10. A speculatiue euidence likewise there is intensiuely as perfect as can be expected in most demonstratiue sciences but infinitely more pleasant though we respect only the transient delight of actuall contemplation and extensiuely no lesse though not for facilitie of its apprehension or number of persons to whom it so appeares yet for the multitude of necessary inferences vpon one and the same subiect all which might appeare most euident to all were not many of vs wilfully blinde slothfull or carelesse and yet discoursiue too because analitical the resolution I meane of Euangelicall testimonies into Propheticall predictions legal types or historical figures of the Messiah as in due place by Gods assistance shall be manifested If anie obiect that this resolution can be euident onely vpon supposition if the Scriptures of the old Testament were from God I must answere him as the Parents of that blinde man did the captious Iewes search them For their Characters rightly taken euidently signifie their vndoubted antiquitie to be greater then any record he can bring of this distinct vicissitude betwixt day and night summer and winter seed time and haruest or other seasons the possibility of whose interruption in times past may from some extraordinary changes within our memory be argued with greater probabilitie then any can possibly be brought why the bookes of holy scripture should be suspected for new and counterfait And the antiquity of the old Testament being euident the admirable consonancie of it with the new and multitude of manifest experiments euery kind fully answerable to their rules better ascertaines the truth of Gods promises contained in them then any induction natural reason can frame to proue either the vicissitude of times or seasons or reuolution of the heauens to haue been since the beginning perpetuall The truth of which conclusion as of many others in Philosophy for which great Artists thinke they haue demonstratiue reasons I professe I much better belieue and more euidently know from Gods couenant to this purpose recorded in sacred writ then from all the writings of Philosophers or any reason they or I can bring or our successors shall be able to finde although after vs they study this point till the foundations of the earth be shaken the elements melt with heat and the heauens be gathered like a scrole Yea further to me it seemes an euident demonstration from the effect that there is such a subtill Polititian as wee call the Diuell which cunningly bewitcheth or blinds the eyes of mens soules or else with golden balls auerts them from looking vnto those heauenly misteries in that they seeme either incredulous or improbable vnto such as can discerne the truth of curious and abstruse conclusions in secular arts 11. Lastly of those Articles which seeme to flesh and blood as is their distinct apprehension euen to Gods children in this life most impossible the possibility is directly euident That they shall actually be accomplished depends vpon resolution of promises made to vs in Scripture into his fidelity that hath promised whereof wee haue euident and full assurance The one ranke of especiall marks wherat these present meditations aime shal be to set forth these seueral euidences in the articles wherto they properly belong as the euidence of possibility in the Articles of creation and the resurrection of our mortall bodies the euidence of speculation in the Articles of the God-head diuine prouidence of Christs incarnation life death passion and resurrection the euidence likewise of internall sense answering to touch or taste in the doctrine of Original sinne and life euerlasting Not that Assent in respect of this obiect can be euident to mortality but that there may be a cleere distinct apprehension of such a disposition as hath been mentioned of body and minde more then naturall inclining our soules with patience to expect the accomplishment of those promises concerning ioyes vnspeakable in the world to come which though neuer formally represented may notwithstanding be fully assented vnto in this life as certainly future from sure experiments of his fidelity and ability that exhibited this present pledge or assurance whether the certaintie of future matters yet vnseene or vndistinctly apprehended can possibly in this life bee as great as the euident certaintie of their present assurances or vvhether delay or long expectation necessarily weaken faith as excesse in length makes bodies of equall strength more easie to be broken then if they were shorter hath a more fit place to be disputed in The euidence of Faith answerable to the euidence of bodily motion or impulsion must be reserued as Artists do difficult problems as an appendix to this worke finished he that is desirous of information in this kinde may finde rules not altogether impertinent to this effect in such as write of the triall of spirits or mysticall Theologie 12. Here some happily will demaund whether this Assent we treate of being of things past present and to come or of things partly seene and partly vnseene bee properly termed faith in respect of all or some of these onely For ought I haue obserued in Scripture or from the common vse of speech the name of faith is giuen to it especially in respect of things past or to come which are vnseen but this I dispute not It sufficeth that the habit of inherent grace whereby wee formally assent vnto all the obiects of Christian faith whether they include a relation vnto times present past or to come is one the same and may in part be defined an Assent vnto supernaturall truths reuealed in Scriptures firme in respect of all directly euident only in respect of some Or if any will exclude euidence from the definition because not incident to those obiects with reference to which this habit originally takes his name let him say it is a firme infallible Assent vnto supernaturall truths already past or hereafter to he manifested grounded vpon an experimentall euidence of others present or vpon a true knowledge of scriptures diuine truth or such points as they teach indefinitely considered without peculiar reference to this or that time 13. From these discussions about the imperfect euidence or certainety of some the inexhaustible capacity of all and the incomprehensiblenesse of the two finall obâ—ects of Christian faith life and death euerlasting the one distinctly apprehended in its pledge or assurance the other in its presignifications it may appeare the most natiue property of this Assent thus far differenced is admiration horror Admiration is properly of things rare and excellent knowne in part but not comprehended so as the more we know the more
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
the Philosophie wee haue learned out of the best professors of that science hitherto it hath been our hap to light vpon the obiected difficulty can haue no place rather this erroneous imagination of such a distinction betwixt these faculties hath plunged the maintainers of it in such foule inextricable errors and driuen them to such miserable endlesse shifts in matters morall and theologicall of greatest consequence as euery intelligent man would abhorre nor need any be put vnto the like that hath more Philosophy then onely to serue as we say from hand to mouth or can bespeede themselues of as much as they haue vse for elsewhere and not take all vpon trust from Aquinas or his followers 2. Yet for the defendants of such a reall distinction betwixt the wâ—ll and vnderstanding it may be alleadged that the one hath Truth the other Goodnesse for its proper obiect and diuers obiects argue diuersitie of faculties not vnlesse the obiects be really distinct rather opposite then subordinate or mutually included one within the other Seeing as well colours as sounds smelles as tastes are sensible and yet it cannot be truly sayd that colours are audible sounds visible tastes odoriferous or odours tastable wee hence rightly gather that these fowre sensibles are apprehended by so manie seuerall senses But it is quite otherwise in Truth and Goodnesse for if we grant as colours are of sight or sounds of hearing so truth to be the proper obiect of the vnderstanding needes must that faculty be delighted therewith and seeing delight as all grant is an essentiall branch of goodnesse impossible it were the vnderstanding should delight in truth saue only in as much as truth is good and pleasant 3. Againe seeing entity and transcendent goodnesse are alwaies of equall growth and not the meanest amongst creatures altogether inanimate or meere naturall but hath a peculiar inclination to its proper good whereof it hath no sense or apprehension needes must the intellectiue and most noble facultie of man bee inclined to truth in whose contemplation it so much ioyes Now what in natures inanimate we call a propension or inclination in creatures indued with knowledge is properly called an appetite or desire For as was obserued before it is al one whether we say a sensitiue creature hath an inclination or appetite vnto good whence if the vnderstanding either formally be or include an inclination to truth it must needes either formally be it selfe or necessarily include an appetite of the same and this appetite or desire either sensitiue or rationall if but meere sensitue it is brutish if rationall it is essentially and formally a will For euen such as admit the former distinction cannot better define the will then by a rationall appetite or inclination of the intellectiue nature Thus it appeares that goodnesse is essentially contained in truth and the will intrinsecally included in the vnderstanding But more apparant is the like mutuall inclosure of the vnderstanding in the will For on what good soeuer that nature entitie or faculty we would haue signified by the name of will is or can be bent needes must it know it or else moue vnto it as earth and stones do vnto their proper place and all knowledge is either an act of sense or vnderstanding if by the meere sense the will know the good to which it tendes it is but brutish if by vnderstanding to will either formally is or essentially includes such an act as wee call Intellection 4. The issue of these perspicuous and demonstratiue collections is that this Assent whose differences we seeke cannot without euident contradiction be appropriated to the vnderstanding and excluded from the will or so attributed to the will as to be excluded from the vnderstanding He that grants it to be in the one and denies it to be in the other must affirme it to be in both and 〈…〉 y it to be in either for the acts of both are so essentially linked and combined that we cannot expresse so much as any true conceit or notion of the one but by the other Euery choise essentially includes a will euery approbation a choise and euery Assent an approbation Yet what it is to vnderstand cannot better be notified then by some of these acts acknowledged by all as essentiall to the will as by an Assent or approbation of what wee apprehend as true or more probable then the contrary All truthes we vnderstand are either simply necessarie or comparatiuely more probable then such as may stand in competition with them In our Assent to truths apprehended as simply necessary there is as formall a reiection of all incompatible opinions whatsoeuer as there is of a knowne euill in respect of an absolute good In euery Assent againe to truths more probable then others of the same qualitie there is as formall a choise of the one part and as voluntary a refusall of the other as there is of greater good before a lesse of the same kinde so that euery act men would seeme to appropriate most to the vnderstanding is properly essentially and formally a volition or willing That such acts againe as they appropriate to the will and call volitions are essentially and formally intellections is most euident For if a man should aske what it is to will the answere could not be more formall and proper then to say it is to vnderstand a thing as good at the least as good vnto the party vnderstanding This is Aquinas owne collection Deus est intelligens bonum ergo est volens God must be sayd to wilin that he vnderstands good The reason of this mutuall combination betwixt these acts is as cleere as the combination it selfe For there is no truth so meerely intellectiue or contemplatiue but essentially ends in goodnesse because it delights the contemplator And euen of Mathematicall Theoremes wherein seemes least appearance of any good the more certaine more vsefull or fertile of euident though meere speculatiue consequences is held the better and more delights the author or inuentor Nor is there any morall goodnesse so essentially practicall or opposite to speculation but essentially beginnes in truth for to appearâ— good only and not to be truly such is euil and not good Briefly Goodnesse is the essentiall crowne of truth and Truth the essentiall ground of Goodnesse whence if we will vse accurate and scholastique termes and ground our speech vpon the internall nature of the subiect we speake of not vpon such extrinsecall references it hath to seuerall obiects or denominations giuen from them to it euery act of the intellectiue nature must of necessity be formerly and properly both a volition and intellection Vpon iust reasons therefore do we make beliefe an Assent or inclination of the intellectiue nature not appropriating it either to the wil or vnderstanding albeit such as acknowledge a reall distinction between them or their actts should in reason place it rather in the will because the obiects of it are
rather morall then meerely speculatiue nor can wee euer vnderstand them a right but we must vnderstand them as good to vs. But though so to vnderstand any obiect be the cleerest and best â—â—ration or definition the most acute follower Aquinas hath can giue of will or volition yet vnto many not much addicted vnto either it will I doubt seeme a doctrine new and strange that we should will whatsoeuer we vnderstand to be good to vs. 5. But Truth I hope shall not be worse entertained by the ingenious and courteous Reader because a stranger Rather then it should it shall learne the common language after some briefe aduertisements for auoiding the errors thence occasioned or for discouering the originall of the former vnnecessary distinction which doubtlesse was for want of another more needfull betwixt our intellection or approbation of good whilest simply considered in it selfe and whilest compared either with some other more familiar good we must forgoe or some euill which would befall vs if we should continue or accomplish our former choise or approbation For as a candle though as truly bright as visible remaines only visible and rather obscure then bright while actually compared with the mid-day Sunne so our vnwillingnesse to purchase the good which we late approued appearing most cleere and euident from actuall refusall of it and free choise of the contrarie when we come to examine the termes or conditions vpon which it is profered doth quite ouershadow and drowne all former acts of our will or desire to haue it as simply considered and leaues only a conceit of it as true in the braine Yet that both are properly acts of the will or desires is most apparant in matters of secular vse or commodity For euery man knowes it is one thing to desire a commodity simply another to accept it at such a rate A mans vnwillingnesse to giue fiue hundred pound for a Farme doth not argue his vnwillingnesse to haue it gratis or if hee perfectly knew another purchase to be as well worth a thousand his willingnesse would be the same to haue it for fiue hundred as to haue the former gratis Thus many diuine truths are in our first apprehensions assented vnto as good and therefore truly willed whilest simply considered which yet we euidently refuse or will when we come to question about their price And this later act obliterating all impression of the former we vsually appropriate that vnto the vnderstanding though as much belonging vnto the wil. For I neuer knew any so idle or dissolute but would diuerse times wish hee were like some godly men whom he will not imitate and yet his wish to be like them is as proper an act of the will as his vnwillingnesse to imitate them this later notwithstanding wee vsually appropriate to the will though equally appertaining to the vnderstanding would wee make an equall comparison In the former we cannot but will diuine truths simply because simply considered wee vnderstand them as good in the later we do not therefore truly will them because wee doe not at the instant of choyce apprehend or vnderstand them as good being compared either with some entising sensuall good or much seared euill their prosecution would depriue vs of or procure vs. For as in the Article of euerlasting life by Gods assistance shall be shewed it is impossible the intellectiue nature should will or chuse a lesse good before a greater vnlesse there be a defect in such acts as are confined vnto the vnderstanding euen by such as distinguish it from the vvill as either the representation of the good in grosse acknowledged for greater is not formall distinct or cleere or because the approhension is dull or the impression weake Here it contents me that in this resolution I follow our Apostles forme of speech To will sayth he is present with mee but I finde no meanes to performe that which is good Thus he attributes the first act of the intellectiue nature whereby he assented vnto diuine truths contained in the lawe of God as good whilest simply considered vnto the will that afterwards hee effected not the purchase of what he so willed or approued hee ascribes not to anie peculiar defect in the will but to want of abilitie arising partly from the strength of sinnefull affection partly from weakenesse or insufficiencie of Assent or inclination of the minde as it comprehends both the will and vnderstanding 6. But is there no difference betweene Truth and Goodnesse no vse of any distinction betwixt the will and the vnderstanding Yes wee deny not all but had rather seeke a true difference betweene the one couple and a commodious distinction between the other Truth precisely considered includes a right apprehension or representation of the obiect whether actuall or possible As the representation of a winged horse or Hippocentaure or Chymera is false but of a winged Eagle true because the Eagle actually is the horse possibly cannot be such Although it were all one in respect of our ends or purposes whether the Eagle had fowre feet without feathers or the horse wings without feet Goodnesse as in common vse of speech it is made the peculiar obiect of the will besides the true representation of the obiect or conformitie of our imagination to it as hauing actuall or possible being includes a conueniencie in respect of vs or oppertunity of furthering our desires That properly is good which is agreeable that bad which is contrary that indifferent which is alike farre from contrarietie or agreement to such affection as we haue or should haue 7. Notwithstanding this distinction whilest we consider the whole latitude of obiects good and true Truth and Goodnesse in morall matters fully apprehended are in a sort coinsident altogether as vnseparable as sound and melody are in a pleasant consort to attentiue eares within iust distance And as of sounds perceiued by one and the same â—are some are dissonant some consonant some neither one nor other to the internal harmony or constitution of our soules so of truths assented vnto by one and the same intellectiue faculty some are pleasant some distastfull some indifferent in respect of our desires or morall purposes Such as are either indifferent in their nature or essence or vnto some certaine point or degree of apprehension we are sayd to apprehend or conceiue as meerely true And this apprehension or conceit we vsually appropriate to the vnderstanding not that it absolutely excludes euery degree or branch of goodnesse but all besides that immanent delight which floweth from the bare representation or is comprised within the impression made vpon the apprehensiue faculty neuer diffusing it selfe into any other part of the soule saue only that which first entertaines and embraceth the obiect vnapt either by internall nature or imperfect apprehension to make any further entrance As the bare quality of light though not accompanied with any other visible ornaments after long darknesse pleaseth the eye so doth
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
taken or such characters of their manners as seeme ill-fauoured whiles they behold others stigmatized or branded with them All truth notwithstanding is in it selfe delightfull euen pabulum animae the soules food as the heathen obserued and the knowledge of particulars rightly detiued from the generals in euery faculty in it selfe most pleasant But vnto distempered soules the apprehensions of such slender abstract truthes as exasperate no internall humours relish best as doth small drinke or water to sicke or aguish bodies although the chiefe pleasure or profit either bring is onely mitigation of present paine But whiles we descend to particular applications in moralities obsequium amicos adulation which is but a branch of falsehood findes best entertainment because corrupt affection would apprehend its owne praises true and all true imputation false veritas odium parit Truth is excluded as an vnwelcome guest because distastfull vnto sensuall in-bred humours or desires which like wanton Strumpets hauing gotten possession of the mariage bed bring our soules out of loue with such obiects as they haue been affianced vnto by yeelding ful Assent vnto the generalities whence they naturally and lineally descend For euen in matters practicall or essentially morall the vniuersalls may be ranked amongst the obiects speculatiue and be referred to the vnderstanding though their particulars belong more properly to the will 12. Hence if it be demanded whether this Assent of faith do especially belong to the speculatiue or practique vnderstanding or vnto the will supposing the vse of this distinction late specified the demaund if generall is captious For in respect of some obiects it may be referred to the wil in respect of others to the vnderstanding or in respect of the generals to the one in respect of the particulars to the other As our Assent vnto the Article of creation and resurrection scarce admits any positiue repugnancie of affection or inbred desire the onely cause of mens distrust to them is a meere natural imperfection of the vnderstanding or a speculatiue error springing from broken and impertinent inductions as shall hereafter be declared But our Assent vnto the Articles of the last iudgement and eternall life with the particulars concerning Christs death and passion is vsually assaulted by opposite affections So when S. Paul reasoned of righteousnesse temperance and iudgement to come Felix trembled and answered Goe thy way for this time when I haue a conuenient season I will call for thee the reason of this resolution is plaine For if the roote of this former distinction be properly in the obiect onely not in the faculty we cannot absolutely ascribe faith so to the speculatiue as to exclude it from the practique vnderstanding or so to the vnderstanding at al as to bereaue the wil of its presence seeing all these make but one faculty But well may one and the same habit or it acts though all seated in one and the same indiuiduall or indiuisible faculty receiue diuers denominations from references vnto obiects of different nature This imagination of plurality in causes or faculties occasioned onely from extrinsecall denominations giuen vnto them from diuersities proper onely to their obiects or effects as we often mistake in thinking bodies to be in the place of their appearance is such a transcendent perpetuall error as he that will take warning of it in his yonger daies may in contemplations morall naturall or theologicall haue immediate and free accesse to truth into whose presence others seldome are admitted but after long windings and turnings by vnnecessary distinctions or diuisions and yet after all scarce euer see her but masked in terms of art 13. But euen in matters either by nature so abstract or otherwise so generall that our apprehension of them or Assent vnto them cannot be directly hindred by any contrary naturall inclinations we may often finde great incumbrances from indirect or accidentall oppositions Thus desire of glory or hope of victory in scholastique encounters moues men often to disclaime the truth which others haue found out or well illustrated whereunto notwithstanding they would quickly yeelde their firme Assent might the glory of the inuention be reputed theirs or were it no preiudice to their high esteeme of their owne wits to learne of others For this reason I haue knowne of good scholars some out of iealousies least their discoueries should be published in anothers name some out of charitie refraine discourse amongst such as too much delight or glory in that faculty for the most part so willing to contradict others obseruations that a man can hardly put forth a truth before them without danger of thrusting them into the opposite error Surely neither was it desire of gaine nor loue of pleasure nor any other carnall affection besides this foolish hope of vaine-glory or delight arising from curiosity of speculation that of late hath tempted some to misbelief in the Article of the blessed Trinity The admirable vnity of perpetuall Assent to which great mistery amongst such bitter dissentions as are this day maintained by diuers Churches in most other points of Christian saith I haue euer more ascribed to want of direct oppositions vnto any carnal affection or resolution much beneficiall to the chiefe managers of affaires through Christendom then vnto positiue deuotion or true feare and reuerence of that great maiesty which all haue so long professed to be one in Three For did this vnanimous consent in that graund mistery amongst parties otherwise discordant spring from these liuely rootes of true religion all sorts would be afraid so grieuously to dishonour his name by other heresies and such vnchristian resolutions as to maintaine with profession of allegeance vnto Christ is worse then once for all to renounce him Could the abridgement of honour due either to the Sonne or holy Ghost haue brought as great reuenewes to the Papacie as toleration of stewes or filthy practice of Indulgences the acknowledgement of either person as God had been held long since a sinne more grieuous then fornication adultery oridolatrie Euen we of reformed Churches as many as sincerely adore that glorious Vnity in the power of Maiestie haue iust cause to sing daily prayses to Him that the profession of three persons in one Deitie was not so grieuous an eâ—e-sore to some great States-men or Polititians as three Abbies or Deaneries in one shire otherwise the heauenly doctrine of the blessed Trinity had been at this day as offensiue as that Tithes are due vnto the sonnes of Leui iure Diuino or by right more soueraigne then to be counter checked by any decree or lawe sinfull man can deuise But vnto me as to our Apostle it euer hath bin and euer shal be matter of ioy consolation that the doctrine of Christ and of his Gospell whether of pretence or sincerely is euery way maintained though by the pouerty and affliction of his true disciples For vnlesse hope of worldly gaine or other respects had moued Christian Princes and their States-men
or resolution to attempt the meanes that may procure it if it bee apprehended as sure and easie to bee atchieued as it is great Will or desire in this case commonly out-starts the vnderstanding as men in thirst swallow their drinke before they perfectly discerne the taste Now as we say there is no seruice to the seruice of a King so is there no reward to the reward of the Almighty and therefore no workes so faithfully to bee performed as his For as shall hereafter better appeare euen that Faith by which we liue must be concurrent by an vniforme force or strength in euery worke that is truly good for such it is not if not faithfully done Nor can the truth force or vertue of Faith be better discerned or tried without lesse danger of error than by an vniforme or constant practice of what it teacheth to bee good In our Assent vnto the truth of the former maxim That God is a rewarder of then that diligently seeke him this second is necessarily included It is better to obey God than Man Not in this or that particular only or vpon some speciall dayes or seasons peculiarly set apart for his seruice but at all times in all places in euery thing that he commaunds For seeing wee are taught by the Article of creation that his dominion ouer euery creature is perpetually most absolute that of all their Being Existence Effects or Operations it is most true which Iob sayth of Riches The Lord giueth and the Lord taketh away at his pleasure that as he caused light to shine out of darknesse so can he turne matter of sorrow and mourning into ioy and mirth and laughter into woe and lamentations The conclusions essentially answering to these premises are Nothing can be against vs if he be for vs nothing for vs if he be against vs no harme can happen vs from any losse or paine if He be pleased no good from any ioy or mirth wee reape from any creature if He take displeasure at vs. Not that the condition of the faithfull in this life is alwaies so sweet pleasant as they could not be contented to exchange it with others for the present but that the worst which can befall them whilest sustained with hope of ioifull deliuerance grounded on Gods promises or allayed with internall sense of his sauours and extraordinary supportance is much better then the greatest ioyes or pleasures of the wicked whose issue is death This is our Apostles doctrine For no chastening for the present seemeth to be ioyous but grieuous neuerthelesse afterward it yeeldeth the peaceable fruit of righteousnesse vnto them which are exercised thereby 3. That men acknowledging the euident truth of these generalities should vsually faile most grieuously in the performance of particulars is not because they knew the generall and are ignorant of particulars directly subordinate for that is impossible but their assent to either being weake and not well rooted what they knew and assented vnto as true yea willed as good whiles simply considered in the absence of other good or temptations to the contrary they neither truely know nor assent vnto as good when they descend to actuall choise which is neuer effected but by comparing particulars with particulars present Then other desires which before were couched or dormiant begin to rouse themselues and oppugne the assent of faith which at the first like a wise and lawfull but an impotent Monarch may exhort not able to commaund them at length rather yeelding to their importunate demands then continuing resolute to controule their outrages least the soule in which both are seated be rent and torne with ciuill warres That which the Apostle in the processe of the former discourse so much commends in the Patriarches was not so much the quality or heauenly progeny as the strength and valour of their assent vnto Gods word and promises able to commaund all contrary affections of feare hope ioy and loue Noah did not differ from others of the old world in the obiect of his beliefe that there was a God which had created the world and could at his pleasure bring it to nothing was a truth â— manifestly knowne by light of nature and tradition of their Ancestours which successiuely had not beene so many but that they might easily deriue their pedigree from the almighty nor had they any philosophicall heresies or strange paradoxes to draw backe their assent from this part of truth but that God which had lately made would in so short a time destroy the earth with all the inhabitants by her neihhbour element would hardly be assented vnto by drunkards or gluttoÌ„s or if the eares of their soules were not closed vp in the fatnesse of their bellies yet these like their maister the diuell fearing least they had but a short time to raigne would rage the more and belch out these or like vnsauourie speeches Come let vs eate drink make merry and enioy the pleasures of the flesh whiles we may for if this scripulous fellowes words be true wee must all shortly die A present good they felt in such practices and hath the world learned any such wisedom since as to forgoe what they see and enioy vpon vncertaine hope of things vnseene No but rather this hypocrisie to say the truth which hee preached was more euident to them of his times then such as Gods messengers would enforce vpon vs or that Noah was a better Preacher then any wee haue now adayes Yet euen to this Preacher himselfe the Reuelation had been as obscure as most our messages are to this people had his mind been as much set on worldly mirth wealth or iollities This then was the commendation of that Faith by which hee became heire of the righteousnesse we seeke by ours that warned by God of things not seene as yet being waâ—y or as others read moued with feare of God no doubt in feare of whom true religious warinesse consists he prepared an Arke for the sauing of his house by the which he condemned the world and yet saued it too for an euerlasting Couenant was made with him that all flesh should perish no more by the sloud A shadow he was of that great Redeemer which hath comforted vs concerning our hereditarie curse and will saue his people from that fire which shall destroy the world wherin the wicked and worldly minded shall perish without redemption 4. The difficulties which Abrahams faith in his first triall was to wrestle with were much what of the same nature lands and possessions no doubt he had plenty in that place which hee knew and was well knowne in And who would leaue his fathers house or lose assurance of his naturall inheritance for faire promises of a better in a strange land None well experienced in the world Yet such was the strength of Abrahams Assent vnto Gods fidelity and bounty that no sooner called but he obeyed to goe out into a place which he should
an vnpleasaÌ„t spectacle to such as delighted in setting pruning or nourishing plants But that is but a weak resemblance of this mans torture first stript of his skin hauing afterwards all the vtmost parts of his body lopped off lastly his raw bulk broiled or carbonadoed quick Yet the second sprig of the sameroot made spectator of al this misery to cause him abhor like butchery practices vpon himselfe constantly pitching the feare of God higher then any present racke or torture could raise or improue his naturall feare of tyrants rage with his mortall life breathes out that euerlasting truth which his Redeemer afterwards gaue in charge to his disciples For when hee was at the last gaspe he sayd Thou like a fury takest vs out of this present life but the king of the world shall raise vs vp who haue dyed for his lawes vnto euer lasting life The third after like derision and torments as his brothers had suffered willingly yeelds his tongue vnto the tormentour but first consecrates therewith his other members as an acceptable sacrifice vnto his God esteeming their losse as gaine for the keeping of his lawe For stretching forth his hands with boldnesse he spake couragiously these haue I had from heauen but now for the loue of God I despise them and trust that I shall receiue them of him againe Nor could like torments wrest any other confession from the fowrth â—â—r when he was ready to die he sayd thus It is better that wee should change this which wee might hope for of men and waite for our hope from God that wee may be raised vp againe by him as for thee thou shalt haue no resurrection to life The fift againe lesse feares the torments which he suffered than the scandall which might redound to Gods Church from relation of their grieuousnesse vnlesse the error were preuented Thou hast power ô king among men and though thou be a mortall man thou dost what thou wilt but thinke not that God hath for saken our nation The fixt likewise at the point of death charitably instructs the tyrant as our Sauiour afterwards did the Iewes concerning them whose blood Pilate had mingled with their owne sacrifice * Deceiue not thy selfe foolishly for wee suffer those things which are worthy to be wondred at for our owne sakes because wee haue offended our God but thinke not thou which vndertakest to fight against God that thou shalt be vnpunished But the mother sayth this Author was maruellous aboue all other and worthy of honourable memory For if by faith the Elders obtained honour and good report the weaknesse of her sexe doth witnesse the admirable strength of her faith that seeing her seauen sonnes slaine within the space of one day suffered it with a good will because of the hope that she had in the Lord. That which enspired her breast with this hope her hopes with wisdome and her womanly affections with such manly courage was her firme Assent vnto the Articles of the creation and the resurrection for with these arguments shee wisely armes them against the terrours of death or torture b I cannot tell how you came into my womb for I neither gaue my breath nor life neither was it I that formed the members of euery one of you But doubtlesse the Creator of the world vvho found the generation of man and found out the beginning of all things vvill also of his owne mercy giue you breath and life againe as you now regard not your owne selues for his lawes sake The seauenth whom Antiochus had tempted to disloialty as well by hopes of honour as threats of tortures she thus intreats in particular O my sonne haue pitty vpon me that bare thee nine moneths in my vvomb and gaue thee sucke 3 yeeres and nourished thee and brought thee vp vnto this age and endured the troubles of education I beseech thee my sonne lâ—oke vpon the heauen and the earth and all that is therein and consider that God made them of things thâ—â— were not and so was mankinde made likewise Feare not this tormentor but being worthy of thy brethren take thy death that I may receiue thee againe in mercy vvith thy bretlren Nor did her words want effect for this also esteemed obedience much better then honor or preferment yea as much dearer then sacrifice though of himselfe For he sayd I as my brethren haue done offer my body and life for the lawes of our fathers beseeching God that he wil soone be merciful vnto our notton and that thou O Tyrant by torment punishment maist confesse that he is the onely God And that in me and my brethren the vvrath of the Almighty which is righteously fallen vpon our nation may cease so he also dyed holily and put his whole trust in the Lord. That a dumbe creature shall gently and quietly licke her yong ones newly ript out of herbelly euen while the Anatomists knife did lance and dissecate her liuing members seemed to me when first I read it in an Author of this profession and practise a wondrous effect of natures force euincing the truth of our Apostles saying that loue which thus excludes all sense of paine would if perfect expell all feare but doubtlesse more then naturall was this womans loue or rather great was her faith that Gods loue vnto her sonnes and her was greater then the loue of mothers to their children which could thus out of pitty and compassion expose them to such sauage cruelty patiently behold their liue Anatomy afterwards content her selfe to be a subiect of like practises For last of all after the sonnes the mother dyed 12. So consonant to the grounds of our Apostles discourse and these late mentioned resolutions is that excellent exhortation Mattathias made vnto his sons before his death that we may without presumption presume one and the same spirit did set the seuerall parts of this lesson and tune their hearts to this consort albeit hee did not pen these latter ditties Now hath pride and rebuke gotten strength and the time of destruction and the wrath of indignation now therefore my sonnes be ye zealous for the lawe and giue your liues for the couenant of your fathers Call to remembrance what our fathers did in their time so shall ye receiue great honour and an euerlasting name Was not Abraham found faithfull in temptation and it was imputed vnto him for righteousnesse Iosephs chastity Phineas and Eliahs zeale Iosuahs valour and Calebs fidelity Dauids mercy and Daniels innocency are all ascribed to faith by him as well as Ananias Azarias and Mâ—saels safety or Abrahams late mentioned acts for after an enumeration of these particulars he thus concludes And this consider ye in all ages that none that put their trust in him shall be ouercome All that was commendable in these auncient Worthies was from their trust in the Lord and that from their firme Assent vnto his power his bounty
and fidelity nor can the nature of faith be better notified by the effect or property then if we define it to be a fidelity in all the seruice of God raised from a firme Assent vnto the former transcendent truths of his bountifull rewarding all that diligently seek him that it is alwaies better to obey him then man as shall further appeare from the discourses following And it is already partly shewed in our meditations vpon Ieremy that praiers thus made in faith are still effectuall for obtaining priuate remission of our sin comfort in the day of trouble or for auerting Gods heauy plagues or curses from any land or people if both the suppliants thus qualified hold due proportion with notorious delinquents for number and the frequency or feruency of their supplications with the continuance or stubbornnesse of the other sinnes But he alone truly praies in faith that can with constancy prosecute the right choice of means which faith doth make and faithfully practice such duties as it prescribes for attaining the end whereto it directs 13. If any of you lacke wisedome sayth Saint Iames let him aske of God that giueth to all men liberally and vpbraideth not and it shall bee giuen him But let him aske in faith nothing wauering for bee that wauereth is like a waue of the sea driuen with the winde and tossed For let not that man thinke he shall receiue any thing of the Lord. Why Because he praies not in faith but is double minded and vnstable in all his waies In this doublnesse of mind or distraction of the soule as the word imports doth hypocrisie in his language that knowes the heart and minde properly consist For to pretend or promise one thing and wittingly and expresly though in the secrets of our owne hearts to intend another is in scripture-phrase an act of Atheisme or infidelity An hypocrite hee is in the same dialect that assents vnto the meanes of mans saluation as truely good whiles simply considered but disesteemes them in the actuall choice wherein contrary desires or affections vnrenounced vsurpe a negatiue voice or rather make a maior part of his owne soule against him so as he cannot make good his former promise with his whole Assent From this competition betweene beliefe of spirituall truths and carnall delights or pleasure both challenging full interest in one and the same soule doth that doublenesse whereof S. Iames speak arise And the vnconstancy or wauering of an hypocrite may best be resembled by a Polypragmaticall temper desirous to hold good correspondencie with contrary factions hence often enforced to shuffle from such promises as hee meant to performe when he made them but considered not how farre hee had beene engaged by former obligements or protestations from which being challenged by the aduerse party hee cannot â—â—inch without greater shame or griefe 14. Flattery lying and dissimulation of which hypocrisie is but the brood in the phrase of Gods spirit which searcheth the reines is not to professe one thing with the tongue and purpose another in the heart but rather to protest what for the time present we truly thinke without due examination of the soule or inward parts or resolution to renounce all contrary desires or really to disclaime all interest any creature hath in our minds or affections to the preiudice of the Creator as the Psalmist excellently expresseth this point The wrath of God came vpon them and slew the fattest of them and smote downe the chosen men of Israell For all this they sinned still and belieued not his wondrous workes Therefore their daies did he consume in vanity and their yeeres in trouble When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rocke and the high God their Redeemer This conversion questionlesse was not in â—est or pretended only for the present but in their apprehension that made it sincere yet in his iudgement that was greater then their hearts or consciences false and deceitfull because imperfect and irresolute as the Psalmist in the next words instructs vs. Neuerthelesse they did but flatter him with their mouth and they lied vnto him with their tongues The height of their dissimulation as followeth was that their heart was not right with him neither were they stedfast beleeuing or faithfull in his couenant but as their Fathers had beene â— reflectary and rebellious generation a generation that prepared not their hearts and whose spirit was not faithfull with God Nor did this want of preparation or their vnfaithfulnesse proceed from want of purpose to doe God seruice whiles tentations did not assault them but herein rather that like the children of Ephraim being armed and bearing bowes they turned backe in the day of battaile that they kept not the couenant of God and refused to walke in his lawe when the lawe of the flesh did oppose it they for gate i. they did not esteeme his workes and his wonders that hee had shewed them These diuine characters of hypocrisie or dissimulation approues his opinion as well befitting the author that said it was impossible for a Coward to be either an honest man or a true friend For seeing honesty is but a stemme of truth or fidelity his obseruation differs onely in the subiect from that of the wise sonne of Sirach Woe bee to fearefull hearts and faint hands and the sinner that goeth two wayes woe vnto him that is faint hearted for he belieueth not therefore shall he not be defended woe be vnto you that haue lost patience and what will ye doe when the Lord shall visite you More exactly paralelled as well to the occasion and grounds of our Apostles discourse in Hebrewes chap. 10. 11. are these diuine sentences of the same Authour immediatly following They that feare the Lord will not disobey his word and they that loue him will keep his lawes They that feare the Lord will seeke that which is well pleasing vnto him and they that loue him shall be filled with the lawe They that feare the Lord will prepare their hearts and humble their soules in his sight saying we will fall into the hands of the Lord and not into the hands of men for as his Maiesly is sors his mercy From our last resolutions in the former Chapter the Reader will easily conceiue the reason why the same acts operations or practices are sometimes ascribed vnto faith as the chiefe steward or dispenser of spirituall grace sometimes vnto the affection or disposition which it moderates For as faint-heartednesse argues want of faith so patience in aduersity feare of God and constant relying vpon his mercies though springing immediatly from their proper or peculiar habits or affections are enspired and strengthened by faith as blood in the veines is by the blood arteriall 15. If we compare the seuerall growth of sted fast faith and hypocrisie they much resemble the order of composition and resolution
on our parts that are patients is handled in the third section of this Booke Whether ability by nature we haue any or any cooperatiue with Gods spirit in this cure shall by the diuine assistance be disputed at large in the seauenth Booke of these Commentaries Here at length we may define the faith by which the iust doth liue to be a firme and constant assent or adherence vnto the mercies and louing kindnes of the Lord or generally to the spirituall food exhibited in his sacred word as much better then this life it selfe and all the contentments it is capable of grounded vpon a tast or relish of the sweetnesse wrought in the soule or heart of man by the Spirit of Christ The termes for the most part are the Prophet Dauids not metaphoricall as some may fancie much lesse aequiuocall but proper and homogeneall to the subiect defined For whatsoeuer internall affinity or reall identity of conceipt there is or can be betwixt life temporall and mortall which no man I thinke denies to be vniuocall the same may be found betwixt food spirituall and corporall if we consider not so much the phisicall matter or corpulency of the later as the metaphisicall quintessence which is one and the same in both saue onely that it is pure and extracted in the one but mixt and incorporated or in a sort buried in the other but of this analogy betwixt food corporall and spirituall in the treatise of Christs presence in the sacrament 5 Whether this Assent be virtuall or habituall I will not so much as question Be it whether the Reader list to make it question there can be none but that it admits many interruptions in acts or operations Nor doth this argue the meanes or pledges of saluation should be lesse euident then matters scientificall so long as this habit or constitution of mind is not eclipsed by interposition of carnall lusts or earthly thoughts wherunto our euidence of spiritual matters is more obnoxious then our speculatiue perswasions of abstract entities so is our bodily taste oftener corrupted then the sight and yet that Assent wee giue in perfect health vnto the distinct quality of wholsome food no lesse euident or certaine then that wee giue vnto the true differences of things seene The minde once thus illuminated with grace and renewed by faith whiles not darkned by exhalations from our naturall corruptions whiles free from passion or motion of bad affection actually moued and assisted by the spirit hath the same proportion to truth supernaturall of this inferiour ranke that the vnderstanding without supernaturall concourse or illumination of grace hath to Obiects meerely naturall nor can it dissent from the truth whiles this temper or constitution lasts as the Iesuite imagines Howbeit so great euidence of matters spirituall as others haue of humane sciences is not required in all Onely this I dare affirme that although it be in some as great or in some greater this doth not exempt their knowledge from the former definition of faith For who would question whether S. Iohn S. Peter and S. Paul had not as great euidence of misteries as either Aristotle had of philosophicall or Euclide of mathematicall principles or conclusions And yet what they so euidently knew they belieued and assented vnto by the supernaturall guifte or habit of faith and it was the greater euidence of things belieued which made their beliefe more firme and strong then ours is and enflamed their hearts with loue of God and zeale of his glorie more ardent then our weake faith is capable of CHAP. X. Of the generall consequences or properties of true Faith Loue Fidelity and Confidence with the manner of their resultance from it 1. THat the goodnesse of whatsoeuer we enioy is better perceiued by vicissitude of want then continuall fruition is a maxim whereof none can want experience Hence the Poeticall Philosopher hath wittily faigned penury and indigence to bee the Mother of Loue with which conceit the vulgar prouerbe Hunger of all sauces is the best hath great affinity For this first affection or prime symptome of sense being but a perception of want or indigence causeth a more quicke taste or rellish then full stomackes can haue of their meate But nature without further alteration or qualification of any other faculty immediatly teacheth vs to like that best which best we rellish and finde most good in Nor skils it whether this loue or liking of meates best relished reside in the sense of taste it selfe or from approbation of it immediatly result in some other faculty by way of sympathie both wayes this internall sense or apprehension of want or indigence of carnall nutriment is still the only Mother of loue to bodily meates Thus hath the folly of man which wilfully depriued himselfe of celestiall food set forth the loue and wisedome of God who hath made this want or indigence of spirituall meate whose apprehension is the first roote of our spirituall sense a meane to quicken our taste or relish of his mercies and louing kindnesse which is the principall obiect of that faith by which we liue But our taste once sharpned to relish his mercies aright without any peculiar reformation of the will or new infusion of other grace into any part of the humane soule then what is either included in faith or concomitant with it cannot but pierce our hearts with loue of his infinite goodnesse whence this sweetnesse distils Euen loue naturall or ciuill if vnfaigned betweene equalls brings forth vnity and consent of minde mutually to will and nill the same things betweene parties in condition of life or measure of iudgement or discretion vnequall a conformity of the inferiours will to the superiours direction Much more doth this spirituall loue of God thus conceiued from a true and liuely taste of his loue and goodnesse towards vs kindle an ardent desire of doing what he likes best whence vnto vs as to our Sauiour it becomes meate and drinke to do our fathers will and finish his vvorke For seeing man liueth not by bread only but by euery vvord that proceedeth out of the mouth of God thus to doe must needs be part of our spirituall foode 2. From faith thus working through loue ariseth that most generall property whose affinitie with faith is such as it takes the same name fidelitie or faithfulnesse in all the seruice of God without respect to the fulfilling of our owne particular resolutions or desires For once assenting vnto euery part of his will knowne as good and fit to be done by vs as if to do it were meate and drinke vnto our soules wee forthwith abandon all sloth and negligence much more deceit and fraudulencie in his imploiments Of this generall fidelity practice of charitable offices to our neighbours is but a part or branch though a principall one as hauing more immediate reference to the loue and goodnesse we apprehend in God towards vs the taste whereof is then sincere
and liuely when wee feele a present benefit redounding to our selues from the good we do to others as if we actually perceiued the cooperatiue cōcurrence of diuine goodnesse in these workes of charity As well this loue of God as of our neighbours are though in different manner effects or properties of liuely faith or of that grace whereof faith it selfe is the principall stemme as it illuminates the minde or supreme faculty of the soule Our loue of God may well seeme to be an effect immanēt or residing in the same faculty with faith Loue to our neighbour an effect transient as hauing a distinct roote or originall whence it springs and takes it proper substance though quickned and moued to euery good worke by faith as the moone hath a distinct bodie of it owne more capable of light then others are but illuminated by the sunne The substance or body of loue to our neighbours is naturall humanity or kindnesse whose illumination perfection and guidance is from faith apprehending the goodnesse of God whom we immediately loue aboue all for himselfe as the onely Creator and preseruer of all the onely procurer of all good to all others in him and for him as our fellow creatures and ioint obiects with vs of his vnrecompensable loue 3. The same dependance on faith haue trust and confidence or that affection which in latine we call Fiducia Confidence in their language of whom we borrow the name implies a boldnesse or hopefull assurance of good successe in the businesse we goe about and naturally springs from a perswasion either of our owne or others sufficiencie of whose helpe or furtherance we may presume Thus the strong are vsually confident in matters of strength wise men or well experienced in matters to be tried by wit or worldly pollicie the wealthy in causes that may be swaied with bribery men well allied in businesses that may be carried best by multitude of friends But all these branches of confidence haue the cursed fig-trees hap Cursed be the man that trusteth in man and maketh flesh his arme and with-draweth his heart from the Lord. For he shall be like the heath in the wildernesse and shall not see when any good commeth but shall inhabite the parched places in the wildernesse in a salt land and not inhabited The stocke notwithstanding whence they grow being purified and seasoned by grace these lopt off and the true knowledge of God ingrafted in their steed beareth fruit vnto saluation For blessed is the man that trusteth in the Lord and whose hope the Lord is For hee shall be as a tree that is planted by the water which spreadeth out her rootes by the water and shall not feele when the heate commeth but her lease shall be greene and shall not care for the yeare of drought neither shall cease from yeelding fruit The points towards which this naturall affection whereof all participate more or lesse must be set ere it grow vp into such confidence as spreads it selfe throughout all the waies that God hath appointed vs to walke in are the articles of Gods power and wisdome ouer all the workes of his hands and his fauour towards vs. The manner how faith doth raise it the Reader may more easily perceiue if it please him call to minde or hereafter obserue that as well in the dialect of sacred writers whether Canonicall or Apochriphall as other morall Authors or common speech there is a twofold faith One passiue or obiectiue which in English we vsually call fidelitie or faithfulnesse whereunto we may safely trust another actiue or apprehensiue by which we assent vnto the former and rely vppon it as farre as our needfull occasions shall require Of this reliance or reposall confidence is but a further degree presupposing a firmer apprehension or experience of more then ordinarie sufficiency and fauour towards vs in the party to whose trust we commit our selues or our affaires Fidelity or faith passiue he well notified in part that told vs Quando fit quod dicitur tunc est fides Faithfull hee is in his sayings that hath good ground for what he speakes or called to an account is able to make such proofe of his assertions as the nature of the businesse shall require Faithfull in his doing he is that approues the truth of his promises by performance whom wee cannot better describe then the Psalmist hath done One that walketh vprightly worketh righteousnesse and speaketh the truth in his heart or as we say one whose heart goes with his mouth and changeth not his oath or promise albeit the performance of it be to his greater hinderance then he conceiued when he made it Alwaies the better opinion we retaine of this passiue fidelity or faithfulnes the greater is our actiue faith trust or reposall in it but trust or confidence in fallible or absolute wee cannot haue in any mortall man For besides that his heart or intention is vnknowne to vs such abilities as now he hath are obnoxions to change so is his purpose and resolution Not the honestest man on earth but is mutably honest at least in respect of vs and where all other conditions be equall we trust him better whose meanes are whole and sound then one of a broken or crased estate For few there be but sore pinched with pouerty will shrinke from what they promised vpon presupposed hopes of better ability And most men perhaps out of a consciousnesse of their owne mutabilitie vpon like change of fortunes or new discouery of dangers before vnknowne seeme to grant a generall pardon or dispensation to others in like cases at the least if abilities vpon such casualties be wanting ingenuous creditors doe not expect performance of promises made howsoeuer their debtors minds were affected when they made them whence as I said confidence in such men if other conditions be equall are lesse safe yet the more we trust them vpon lesse probable meanes of abilitie or vpon externall appearances of danger or suspitions cast by others of their likelihood to breake the greater eredite and honour we doe them For as loue vnlesse it proceed from a party odious and vnlouely is vsually repaid with like affection according to the olde saying V is vt ameris ama so ipsa fides habita obligat fidem Men oft times become more trusty then otherwise they would be by the trust or credence we giue vnto them God in whom only this fidelity or faith obiectiue according to the most absolute idea or perfection of it is immutable is alwaies more fauourable to such as faithfully commend themselues and their affaires vnto this care and trust And vnto faithfull reliance and reposall on his promises wee are tied by a triple bond of faith which cannot possibly breake or vntwine once surely fastened If we fully assent to his veracitie we cannot question whether he purpose whatsoeuer he promised if to his omnipotencie we cannot doubt of his allsufficiencie to performe For
this cause when the blessed Virgin onely demaunded concerning Christs incarnation how shall this be seeing I know not a man the Angell mildlie instructs her in the same termes he checked her mother Sarah there is nothing impossible with God of whose veracitie or allsufficiencie shee neuer conceiued positiue doubt onely her actuall consideration of his fidelitie or other attributes before mentioned was outstart by the vnusualnesse of the effect or suddaine apprehension of her owne integritie neuer acquainted with the onely knowne meanes vntill that time of producing it Lastly of Gods fauour towards vs we can lesse doubt seeing his mercie is ouer all his workes and he that gaue his onely Sonne for vs before we knew him what can he deny vs which we faithfully aske in his name Farre more be the promises of his fatherlie loue then are the declarations of his power faile we cannot in our hopes but only through vnbeleefe which though it befell the people to whom his promises were first directed Yet cannot the faith of God as the Apostle termes it bee without effect for they fell by vnbeleefe that we might be raised by faith Though conscious we be of our fraâ—â—ie often assaulted with others violence yet the Lord is faithfull and will establish vs and keepe vs from euill or as the same Apostle else where speakes God is faithfull by whom we are called vnto the fellowship of his sonne Christ Iesus our Lord who will also confirme vs to the end that wee may bee acquited in the day of his appearance These were the sure fests of Saint Barnards faith and in these meditations or articles his hope did safely ancher in the middest of greatest stormes Three things saith he I consider in which my hope wholly consists Gods loue whereby he adopted me the truth of his promise his power to performe Let my foolish thoughts murmure as much as they list and say How meane art thou How great is that glory by what doserts dost thou hope to obtaine it But I will confidently answere I know whom I haue trusted and am certaine that he hath adopted me in the abundance of his loue that he is true in his promises and powerfull in accomplishment for he can doe whatsoeuâ—r he will This is that triple cord which is not easily broken on which I beseech you let vs hold fast being let downe to vs into this dungeon from that country which wee seeke that by it we may be raised that by it we may be drawne within view of the glory of the great God 4. Seeing reposall or trust naturally increaseth according to the seuerall degrees of their ability fidelity and fauour towards vs on whom we rely rightly apprehended and all these in God as faith assures vs are infinite and incomprehensible our confidence of good successe in all the waies he hath appointed vs should bee without all mixture of diffidence suspition or distrust But as faith it selfe though often failing in the exercise must in the habit or for the most part be an Assent vnto diuine precepts as good and elegible at the instant of proposall before either auoidance of such dangers as accompany their execution or profession or retention of such pleasures or commodities as must be made of ere we can effect the purchase or be capable of the reward annexed so must the confidence hence growing be habitually sure and firme albeit the whole world the diuell or our owne flesh conspire to defeate the hopes we haue grounded vpon faithfull prosecution of such meanes as God hath promised to blesse Such confidence was in the Psalmist whilest assaulted with the fury and violence of mighty forreine enemies God is our refuge and strength a verie present helpe in trouble Therefore vvill not we feare though the earth be moued and though the Mountaines be carried into the midst of the sea Though the waters thereof roare and be troubled though the Mountaines shake vvith the swelling thereof Though I walke in the middest of trouble sayth another yet shalt thou refresh mee thou shalt stretch forth thine hand vpon the furiousnesse of mine enemies and thy right hand shall saue me The Lord shall make good his louing kindnesse toward me yea thy mercy O Lord endureth for euer despise not then the works of thine owne hands The like was in Dauid when the wise men of the world such as had learned the policy to blesse with their mouthes and cursed inwardly had consulted to east him downe from his dignity My soule sayth he waite thou only vpon God for my expectation is from him He is onely my Rocke and my saluation he is my defence I shall not be moued In God is my saluation and my glory the Rocke of my strength and my refuge is in God Nor was this any act of supererogation or extraordinary affection singular to him but he exhorteth the people vt to the like Trust in him at all times yee people poure out your hearts before him God is a refuge for vs. This is a point wherewith would God our Preachers would pierce the hearts of their hearers by continuall pressing it For want of confidence in good courses is that which will condemne this whole generation of hypocrisie or infidelity Nor could we distrust our doome did we but vnderstand the meaning of those words following in the same Psalme Trust not in oppression nor in robbery if riches increase set not thy heart vpon them or those in another put not your trust in Princes nor in the son of man for there is no help in them In these he trusts and not in God that vseth the helpe of his wealth or countenance of mighty friends either to abet himselfe in bad causes or ouer-beare others in good as shall hereafter be shewed Now I will conclude with the Psalmist last cited Happy is he that hath the God of Iacob for his helpe whose hope is in the Lord his God vvhich made heauen and earth the sea and all that therein is which keepeth his fidelity for euer which executeth iudgement for the oppressed which giueth food to the hungry the Lord looseth the prisoners the Lord openeth the eyes of the blinde the Lord raiseth vp them that are bowed downe the Lord loueth the righteous the Lord preserueth the strangers he relieueth the fatherlesse and widdow but the way of the vvicked hee turneth vpside downe 5. These being the liue characters of diuine goodnesse and best motiues to breed confident hope of good successe in imitation of him in workes like to those here expressed no maruell if our Sauiour so grieuously taxe the Scribes and Pharisees for non conformity vnto them Woe be vnto you Scribes and Pharisees hypocrites for yee tith the mint and the rew and all manner hearbes and leaue the weightier matters of the lawe as iudgement and mercy and fidelity these ought yee to haue done and not to haue left the other vndone
spring from one roote and though the natures wherein they are be much different in respect of their masse or substance yet the forme of contrariety is the same euen in materiall and immateriall entities consisting in an incompetiblenesse betweene the actuall motions of two opposite inclinations both in a subiect capable of both so fastened in one center that the depression of the one is the eleuation of the other Whence it is that the violent or intensiue agitation of the one once come to the point of reflexion breedes a like motion in the other as the sharper frost by night makes more slippery waies by day softest waies in moist winters surbeate the sorest in dry Summers the farther or swifter we mooue one part of a ballance one way the farther and swifter it moues it selfe towards the opposite point at the rebound Thus many by an eager depulsion of knowne errors or impieties loosing their naturall station are carried about by their violent reuolution and as it were cast round moturaptus vnto the point from which they sought and at the first seemed directly to flie as the sunne by speedy course vnto the West comes quicklier backe vnto the East from which it diuerted Instances to this purpose in other meditations were taken from such in our times as from a passionate humorous Cynicall spurning at monkish practices and Popish customes haue throwen themselues off the shoare into the whirlepoole which finally sinkes them in the verie dregges of that errour wherein the others are drowned The very selfe same superstitious or magicall conceipt the one hath of his beades and crosses the other feeds by praecise hearing sermons and loathsome abuse of the word of life vpon euery secular or triuiall occasion as if he were bound to vtter a set number of sentences in Scripture phrase euery day This circular course errors continually keepe in moralities vnlesse our desires be kept vnder by reason in diuinity vnlesse directed and moderated by faith not onely in the right choice of obiects but also in the manner of their prosecution For where affections which alwaies either ebbe and flow as the Sea or change as the Moone are chiefe managers of either businesse the humane soule which should be compact within it selfe and exactly sphaericall becomes exorbitant in it inclinations and is turned round by alteration of obiects as the wheele is by the streame sometimes held as it were in a backe water by a reciprocall checke of vnconstant turbulent passions or exestuations Or though the same affection should continue still praedominant yet is it apt to be impelled and impell the soule contrary waies from contrarietie of obiects presented or diuers references vnto obiects in themselues the same 5. The rules these obseruations yeeld for rectifying our perswasions in matters of religion or trying the sinceritie or strength of our faith are especially two The first To be as obseruant vpon what motiue we dislike or hate any opinion or practise as what the opinion or practise is which we iudge worthy of hate alwaies assured that the extremity of hatred to heresie impiety or infidelity can affoord vs no better assurance of our piety soundnesse or true zeale vnto the truth then these or like collections doe of certainty vnto right examiners of arguments This man detests niggardnesse and that cowardise therefore the one is liber all the other valourous Our hate to falsehood oâ— impieties may as well spring from corrupt affection as from syncere loue to truth or goodnesse The second rule is as diligently to examine our consciences vpon what grounds we imbrace a truth knowne as we are desirous to know it that we measure not our assent vnto the Gospell by our affection to some one or few points contained in it or some degrees of truth contained in them For the meane in that it is contrary vnto all must needes haue some affinitie with euery extreame warmth could not disagree from cold but by agreeing in part with heat The prodigall is like the liberall in that hee is bountifull so is the niggard in that he is not lauish Both of them would well agree with him in discourse so long as hee added no definite quantitie to his rules or propositions but indefinitely commended bounty to the one and thrift to the other The truth which in it selfe is but one if we apply it to seuerall parts or diuers degrees of the same obiect indefinitely taken may haue partiall agreement with any affection And so againe may one and the same temper or constitution of minde include a loue or good affection to truth indefinitely considered and an hate vnto it as intire or as it is referred vnto the end whereto both it and our desires shold be proportioned So the Iews seeing our Sauiour feede fiue thousand men with fiue barley loaues and two fishes said of a truth this is the Prophet that should come into the world The confession it selfe was orthodoxall and good but conceiued from a false and dangerous motiue they expected that great Prophet should be a glorious King able to wreake their malice vpon the nations And from this present document they rightly gathered our Sauiour was able to maintaine an armie with lesse cost then any earthly Prince or Monarch could For he that of late with fiue barley loaues and two fishes had fully satisfied fiue thousand men might as casily feed fiue hundred thousand if euery one that had tasted of these should but bring his loafe with him Their next illation wherein they ouershot the truth vnto which indefinitely considered they had subscribed was to elect him for their King which he perceiuing departed againe into a mountaine himselfe alone Though in a loâ—t they beleeued in his name yet he thought it not safe to commit himselfe into their hands whose forwardnesse once crost in this proiect he knew would prooue the same his Countrymens of Nazareth had beene to attempt some mischiefe against his person The more gloriously they conceiued of him whilest apprehended as a furtherer of these proud hopes the more despitefully they had entreated him after manifestation of his dislike vnto their purpose And this very temper which was the onely ground of their assent vnto the former truth was in his sight the maine obstacle to all true beliefe because in this they sought but to honour him and bee honoured by him with that honour which one man may bestow vpon another not with that which commeth of God alone Hee that would haue pusht these ambitious propensions forward or vndertaken their conduct against the nations might haue commaunded them to haue throwne themselues headlong from the top of that steepe hill from which the Nazarites would haue cast him for vnto such practices false Prophets that come in their owne name giuing and taking honor one of another did after his death perswade this people Euen whiles the act of their imaginary loue vnto the great Prophet seemed most feruent their temper
better speed let vs begin this search with serious deprecation of such bewitching thoughts as are apt to surprise soules much addicted to their case and make them dreame the first professors of Christianity were so long to wrostle with flesh and bloud and to indure a warre so lingring and terrible with powers and principalities that we their successors might enioy such peace and ease as their persecutors did or to be able to hold such a hard hand ouer Christs enemies as these haue done ouer his friends as if the former contention had bin only for earthly soueraignty security from danger or immunity from voxation Christ came not to send such peace into the would but rather to continue the warre then kindled to the would end And euery faithfull soule must in one kinde of seruice or other make accompt to abide her fiery triall and approue her selfe a true consort to the Bridegroome her head in the afflictions he sustained on earth ere her nuptiall triumphs be celebrated in heauen The exiled Poets words vnto his trusty wife commutatis commuâ—andis may be a fit poesie for the Spouses wedding ring Esse bonum facile est vbi quod vetat esse remotum est Et nihil officiss nupta quod obstat habet Cum Deus intonuit non esse subducere nimbâ— Hoc demùm est probitas hoc socialis amor An easie matter to bee good whiles will thereto is not withstood Whilest no temptation doth befall which from her charge my Spouse might call But Souldier-like to bide the shower while Caesars frowne and heauens do loure Loe this is that true sociall loue which best becomest my fairest Doue The perpetuity of these truthes That the world as it is vsually taken for the greater part of men or for the wealthier or more potent is continually set on wickednesse growing rather worse then better by long continuance that the reward prepared for the faithfull now liuing and such as haue been persecuted in former times is one and the same That God is no acceptor of persons times or nations might giue vs the reason of that conclusion whose truth experience will easily teach the obseruant That it is a matter at al times much what alike hard to be a Christian in sincerity of heart although by alterations of lawes and customes change of earthly powers aspects and other innouations which the reuolutions of time bring forth such points of Christianity as vnto the antient haue been most hard and dangerous become to others most safe and easie and contrariwise such as were to them most easie become most hard and dangerous vnto vs. To be a Christian in heart and conscience was more safe and easie in the primitiue Church then to be one in name or profession The same strength of faith which armed them with resolution to breake through the very first ranckes did fully enable them to passe through all the pikes the diuell the world or flesh could pitch against them The very name of a Christian was charged with all the odious imputations or disgraces others could inuent as most distastfull to flesh and blood it exposed the good name of true professors to reproach and infamie it marked their bodies vnto butcherie and signed their lands and possessions to confiscation and spoile and what is it besides the feare of these inconueniences or loue of contrary contentments that vnto this day hinders any man from being entirely such in all his deeds and actions as he makes shew of in profession But now the front of that maine battaile which onely was terrible vnto them is wholy turned in show for vs. To be a Christian outwardly is not onely a matter of no difficulty but not to be one so farre at least is both dangerous and disgrace full Yet such is the cunning of the worlds great Generall that euen in this respect to be entire Christians inwardly and in syncerity of heart becomes ofttimes altogether as hard for vs as it was for our predecessors to make profession of Christianity they were placed before the pikes and we betwixt them For the title becomming once generally glorious and common to all the wise men after the flesh the mighty and noble which before oppugned our calling will now be principall sharers in the glorie of it and thinke it no small disparagement to their dignities not to be arbitrators of others demeanures or resolutions in particular businesses or duties subordinate to the generall fundamentall principles of this royall profession Hence many of vs the seeke to be Christians in truth and deed become obnoxious to that distraction of minde from which the primitiue professors were free They suspected the customes or fashions of the world were not tempted with them to doe ought that might seeme preiudiciall to practise of duties enioyned by Gods law or vnto any particular rule or precept of their Sauiour If any doubt did arise about matters of opinion in religion they vsed the iudgements of such as were most spiritually minded and of knowne skill in such businesses Euen matters of ciuill wrong they might not try before the wicked and vngodly But now to repute any professing the name of Christ enioying great place in Church or common wealth for such is a slander may bring euen Gods messengers themselues within the compas of Scandalum Magnatum to dissent from them in opinions or disallow their pactise by profession of coÌ„trary resolution is though in alower degree very dangerous Whence with most moderne Christians it is oft so in cases of conscieÌ„ce as it would be with those Artists that hauing learned Philosophical rudiments or some naturall experiments of others should still be subiect to their authority for deduction of particular conclusions or Corallaries whereto perhaps their skill in logicall argumentations doth better enable themselues The examples of great men often allure and embolden vs their exhortations or iniunctions often impell vs to goe though not expresly against our conscience for these vsually yeeld vnwittingly to temptations yet directly against such sacred rules as should commaund our consciences and would easily haue wonne our Assent vnto them before any authority or power of man had we liued in those times wherein the rich did blaspheme the worthy name after which we were named and drew the professors of it before the seates of iudgement It is alwaies more easie for a resolute spirit to resist the despitefull oppositions of open though potent enemies then for an ingenuous minde to auoide the snares of seeming friends especially if set by his betters in the same profession and yet ingenuous resolution in all causes good and honest is the true edge and temper of a faithfull Christian None thus qualified but will more feare the censure of such as are by his country lawes and Christian constitutions his lawfull superiours then the curses or Anathemaes of an Aliant though a Monarch and able to doe him greater bodily mischiefe To giue others warning
is onely this That although men may bee truely iust and holy in respect of others and rich in all manner of workes that are good as Abraham was thus farre known and approued not by men onely but by God yet when they appeare before his tribunal who best knows as wel the imperfectioÌ„ as the truth of their integritie they must still frame their supplications sub forma pauper is yea sub forma impij alwaies acknowledging themselues to be vnprofitable seruants alwaies praying Lord forgiue vs our sinnes and bee mercifull to vs miserable sinners The onely complement of all inherent righteousnes possible in this life is this perpetuall vnfaigned acknowledgement of our vnrighteonsnesse whereby wee are made immediately capable of his righteousnesse which alone can couer our sinnes as being alone without all staine or mixture of impiety The like vnfaigned acknowledgement of their sinnes or faithfull plea for mercy the hypocrites or men deuoid of faith or grace inherent cannot possibly make as shall anon be declared This absolute necessity and vtter insufficiency of workes or righteousnesse inherent to iustification in the sight of God is as perspicuous from the Apostles instance in Dauid who had resolued this doubt Lord who shall dwell in thy Tabernacle who shall rest in thine holy mountaine with S. Iames He that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart Hee had pronounced a blessing to the man that walketh not in the counsell of the wicked but setteth his delight in the Lawe of the Lord shall we imagine such a man to be without workes The Lord as he addes knoweth the way of the righteous which is as much as Saint Iames meant by iustification as much as was said to Abraham vpon that fact by which as the Apostle sayth hee was iustified For that God should know their wayes implies his approbation of their persons for men vpright and intire in respect of hypocrites and fruitlesse hearers of their workes for such as hee requires in the parties to be iustified by him Were they therfore iustified or finally acquitted by or for their works If finally acquitted then blessed likewise for them Now in opposition to this Pharisaicall conceit S. Paul directed by the Spirit who best knew the Psalmists full meaning in euery passage vpon what occasions and vnto what point hee spake directly brings in Dauid himselfe deriuing the blessednesse vsually pronounced in Scriptures to the intire and vpright in heart from Gods mercies as from it onely true and immediate cause not from their vâ—rightnesse or integrity with which it hath connexion onely finall as being applied onely to parties thus qualified none originall To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth no finne The man then in whose spirit is no guile for of such the Psalmist speaketh is iustified not because of his sincerity but because the Lord imputeth not that sinne vnto him which he still vnfaignedly acknowledgeth to bee in him continually praying Lord enter not into iudgement with thy seruant alwaies confessing Lord in thy sight no flesh liuing shall be iustified to wit otherwise then by not entering into iudgement or by nonimputation of his sinnes Thus you see euen the best of Gods saints seeke iustification onely by faith with Saint Paul and yet require thereto with Saint Iames Pure Religion and vndefiled in the sight of God euen the Father 7. This reconcilement of the seeming contradiction betweene these two Apostles hitherto prosecuted doth voluntarily present it selfe to such as consider the seuerall occasions of their writings and take not their speeches as they now lie most commodiously for application vnto moderne oppositions For one and the same Physician to prescribe medicines much different to diseases altogether diuerse or quite contrarie would neither impeach him of vnskilfulnesse or vnconstancy The very contrarietie of their errors with whom these two Apostles had to deale would drawe speeches from any one of vs that should seuerally entend their refutation in forme as contradictorie as theirs be yet both fully consonant to the truth because rightly proportioned to their opposite ends The Iew whose heresie S. Paul labours to auert from the Romaines and to â—oot out of the Galathians looked for a Messias immediately to crowne the conceited perfection of their workes with honour on earth and glory in heauen not one that should be the end and perfection of the Law to free them from the curse it had brought vpon them or to reconcile them vnto God by his righteousnesse To beate downe this pride there was no remedy possible besides faith in CHRIST no method so auaileable as that hee vseth first setting foorth the haynousnesse of sinne and necessity of it inherence whose consideration might deiect them afterwards prâ—ssing Gods mercies in CHRIST offered to all that would denie themselues confesse their sinnes and by faith vnsaigned relie on their Redeemers satisfaction Saint Iames disputes against the opposite error of the Libertines who presumed the merits and perpetuall mediation of CHRIST to be not onely most necessary but in themselues sufficient to saue all that did apprehend them as true although destitute of such workes as their calling required and as Gods decree exacted for the effectuall application of Christs allsufficient merits which for this reason are scarce mentioned by this Apostle because magnified they were though not too much yet amisse by the parties whom he refutes Their contempt or wanton inuerting of Gods graces offered or in part receiued was no lesse hainous or preposterous then if Bartimeus or others in his case called by our Sauiour in hope to recouer their sight should haue desired Him rather to haue made such a new sun as might make blind men see without any internall light in the eye or alteration in the organ of sight Not by any necessity of nature but by the will and purpose of the Almighty grace and righteousnesse inherent though imperfect are as necessary for effectuall adherence or vnion to CHRIST as the Christall humor of the eye or right constitution of the whole organ is for perception of colours or light externall Hence is the seeming inconuenience arising from Saint Iames his causall forme of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easilie answered For the immediate and principall cause presupposed it is vsuall to attribute a kinde of causality to the qualification of the subiect though requisite onely as a meere passiue disposition without which the principall or sole agent should want his efficacie To one demaunding why the Moonâ— should be ecclipsed when the earth is directly interposed betweene it and the body of the sunne this forme of speech would neither be improper nor
strong ones which come single might instruct vs how dangerous the conflict will be with all which our memories once throughly stirred can muster to affright our consciences Yet if wee did duely consider the vniformity of strength betweene the seuerall branches of faith or as it respects diuerse obiects the very consciousnesse of any one sinne whereunto wee haue been indulgent will be of like force to withdrawe our assent from Gods mercies as the delight or pleasure we tooke in the obiect of it was to cause vs transgresse any part of his will reuealed The same strength beautie had to allure vnto adulterie will that fowle sinne vnrepented of haue to diuorce our soules from CHRIST Nor could wee faile in practice of this or other commaundement vvithout a precedent defect of that faith which onely can firmely vnite vs vnto CHRIST whereby likewise were it firme it selfe we would assent vnto euery precept of God as much better then any incompatible good And seeing our present faith or trust in God is but commensurable to our fidelity in his commandements then which through scrupulositie of conscience or Christian modesty it may be lesse but cannot be greater without hypocrisie or presumption it must needes want strength to lay sure holde on CHRISTS merits vntill it be able to subdue those desires of the flesh to which it yeelded in the former temptations To say Lord Lord cannot suffice ere we can truely resume our woonted confidence if any we had or make a faithfull plea for mercy Gods will neglected must be executed either in the act if the obiect be present and may be prosecuted or in sincere and constant resolution if abilities or opportunities required to execution of what we resolue vpon be altogether wanting or our indeauours vpon ineuitable occasions hindred 2. For our better preparation against this last and terrible conflict with the world the diuell and flesh let vs imagine the next thunder-clap or vncouth sound we heare did summon vs to finall iugement or if our imaginations bee so quicke and liuely as to awake themselues without external noise or clamor or able as of matters secular so of diuine that certainely shall be to frame representations as if they were already present let vs contemplate CHRIST not as farre absent or soliciting our cause before his father but now appearing in maiestie and great glorie accompanied with infinite legions of holy Angels for his Assessors or attended by Satan and in his infernal troops desirous to be emploied in the execution of his sentence Were the eyes of all our faith as firmely set vpon this sight as some mens are vpon his merits and personall loue to them so as the obiects of terrors yet vnseene but which we stedfastly belieue shall be manifested might haue as full a stroake vpon our inclinations vnto dread of that last day which in this life no man can want vnlesse his righteousnes be angelically perfect as daily cogitations of Gods mercies and fauour to vs in particular haue vpon our hopefull apprehensions or desires of glory all vicissitude of feare and trembling in our soules thus equally poised by contrarie impulsions would not be taken for signes of infidelirie or hypocrisie Nay my conscience assures mee but herein I preiudice no mans perswasions in particular that a multitude of such as condemne all without exception which cannot apprehend the truth of their owne saluation though alas who is he that desires not so to doe as surely as any other article belieued would bewray tokens of feare and dread more euident to others then their former apprehensions were vnto themselues 3. Or were wee in CHRISTS presence though not so terrible as in that day it shall be but rather as amiable and familiar as his Apostles did enioy it set to compare either his precepts generall to all Christians or peculiar to our seuerall vocations with our daily practises or performances who is he that would not more shame at his owne nakednesse then ioy in his Redeemers righteousnesse who is he that would not bee more readie to conuey himselfe out of his sight then with confidence to approach his presence who is he would not wish his former seruice might passe without account or anie certaine hope of reward eternall rather then aduenture to take his finall sentence without some respite for amendment Yet thou O CHRIST my Redeemer and Iudge most righteous best knowes I propose not these scruples to diminish but rather with purpose to increase and fortifie all true confidence in thy merits and thy Fathers mercies but that I know and thou much better knowest it oft-times weakens it self by shooting vp before it time or too fast and in this forward age had much neede to be lopped that it may grow as well in breadth and thicknesse as in length seeing growth in height without soliditie correspondent is but a mounting in presumption the period of whose ascent is pronenesse to fall headlong in despaire 4. Or if any man can drawe the inference here intended from other premises more commodious I shall bee willing to relinquish mine But the best method as yet I knowe for establishing of true confidence will be this As oft as we thinke vpon that fundamentall oracle of life Whosoeuer belieues in him shall not bee ashamed to consider withall that the true crisis of such a constitution as the Prophet there speakes of will not be till the day of CHRISTS appearance Whence least wee should ouer-reach our selues in confident perswasions by suffering our mindes to runne too much vpon the former promise without a counterpoise to trie their strength let vs ballance our apprehensions of it with meditation vpon this truth Hee onely belieues aright in CHRIST that will not be ashamed at his appearance The inference hence naturally issuing is our Sauiours and not mine Watch therefore and pray alwaies that yee may bee accompted worthy to escape all these things that shall come to passe and to stand before the Sonne of man From this conclusion wee may resume our former assertion as a necessary corolary That besides iustification habituall there is a iustification vertuall which hath a permanent duration and consists in the perpetuity of watchfulnesse and prayer that the foundation of it as of our confidence is vnion with CHRIST by a faith fructifying in conuersation and workes conformable to him as the Disciple whom hee loued most diuinely hath instructed vs And now little children abide in him that vvhen he shall appeare we may haue confidence and not be ashamed before him at his comming If ye know that he is righteous know yee that vvhosoeuer doth righteousnesse is borne of him 5. Beloued Reader I am the bolder to put thee in minde of such strictnesse as the profession of Christianitie bindes thee vnto the rather because I purpose not otherwise to affright thee with any markes of reprobation Few I know so well affected but without repentance and greater constancie
there were in sight hee were altogether blind and ignorant And I thinke it would be hard for any man to prooue that all such as our Sauiour restored to sight had sauing faith before he opened their eyes or that Naamans condescending to his seruants counsell my father if the Prophet had bid thee doe some great thing wouldest thou not haue done it how much more when he saith to thee wash beclean was an assent of iustifying faith yet were all these cures as immediate workes of Gods power as is the illumination of the minde by faith What God hath wrought in them we know but if Naaman had beene so wilfull as not to haue washed himselfe seauen times in lorden or those blinde men so wayward as vpon the constant fame of former miracles not to haue besought CHRIST to worke the like in them all of them for ought we know or can imagine to the contrary had remained still in their former misery Thus if we graunt that a man altogether vnregenerate vpon the hearing of Gods word or the report that others whom he hath no reason to distrust doe make of the vertue thereof may haue a naturall apprehension of his naturall misery and a desire meerely naturall to bee like them whose estate hee knoweth no better then he that is borne blind doth the light or that as well his apprehension as desire is but a qualification meerely passiue tending onely to this purpose that ascribing the worke of faith to Gods power alone hee may be a subiect not vncapable of this creation we shall auouch nothing contrary to reason naturall or supernaturall For knowledge naturall and spirituall differ not in respect of the materiall obiects knowne but in the manner of apprehending their truth and properties What subiect is there whereof we may not logically dispute albeit demonstration or scientificall conclusions we can haue none but from the proper principles of that science whereto it belongeth first distinctlie and infallibly apprehended And what doth hinder vs to conceiue a naturall or morall assent vnto truths diuine as not impossible though to haue a true tast or homogeniall apprehension of them be the sole and proper effect of faith infused or supernaturall Of the same Diuine truths or rather of the goodnesse annexed to them there may be a naturall or morall desire right in it kinde though not such as Gods lawe requires or can immediately please the lawgiuer yet such as he requires that we may be capable of better None I thinke but would perswade a man whom he knew to be as yet vnregenerate to confesse his sinnes to crie for mercy how spiritually so to perswade him were a mockery but rather to sue for grace that hereafter hee might spiritually desire what now he naturally doth Nor doth he amisse in praying thus albeit his praiers in respect of the fountaine whence they spring be meerely naturall polluted with the poison of sinne Absolutely he praies not aright but in his kinde in as much as his desires are set vpon right obiects though not so symbolized or proportioned to them as they should be This rectitude of naturall desires or endeauours which ariseth from the rectitude of the obiects wheron they are imperfectly set not in respect of degrees or circumstances onely but for the very essence or substance of the act is the point whereunto this discourse is directed Whether this right vse of faculties as yet vnsanctified be in some degree possible to all that heare the word or whether if possible to all any are absolutely excluded from saluation without presupposall of some neglect or abuse of naturall faculties is to be disputed in the seauenth booke From our assertion thus explicated we may inferre the true meane betweene Pelagianisme and Stoicisme to be this Albeit man before regeneration hath no abilitie of doing any thing in it selfe not deseruing Hell yet is there a true and reall possibility left him of doing that which being done maketh him capable of grace to be created in him but which not done by him he shall remaine vncapable of such creation 3. Vpon these plaine grounds we hope now to proceed without offence to God or man It was the meere good will and pleasure of God to ordaine his meere wisedome to reueale those meanes of mans saluation vnto which now reuealed the naturall man may so farre assent as to make some triall of their truth as Naaman did of the Prophets words The deeper apprehension though but naturall man hath of his naturall misery or want of ability to raise himselfe the more apt hee is not to lay but to haue the sure foundation of faith laid in his heart by CHRIST IESVS who is the foundation and chiefe corner stone in the spirituall Temple so he will but frame his life by his masters precepts and example CHAP. III. 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 Christianitie 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 infidelitie 1. THat CHRIST the Sonne of God should suffer so many indignities of the Elders and be killed seemed a doctrine so strange to his Apostles that one of them begins to checke him for abooding so ill of himselfe Bee it farre from thee Lord this shall not come vnto thee What was the reason touching this particular they were not as yet spirituall Thus much at the least our Sauiours reply to Peter imports Get thee behinde me Satan thou art an offence vnto me for thou sauourest not the things that be of God but those that be of men This truth the Prophets long before had deliuered though not so plainly as it could easily bee apprehended without any expositor Our Sauiour therefore vpon this dialogue betwene him and Peter shewes not onely his owne willingnesse to vndergoe all the calamities the Prophet had foretolde but withall that vnlesse his followers which had confessed him for the Messiah were made conformable to him in this point they could not be his Disciples not capable of any other lesson of sauing health If any man will follow mee let him forsake himselfe and take vp his crosse and follow me Necessarie it was the wisdome of God should thus plainly reueale this fundamentall principle of Christianitie vnto whose necessitie notwithstanding men in some sort may assent without the spirit of sanctification or any branch of supernaturall inherent grace Ordinarily it is as true of the first as of the second resurrection First is that which is naturall then that which is spirituall Manie haue assented vnto this rule as true which did neuer spiritually assent vnto it as good in the choyce albeit they haue desired so to do Now