IESVS CHRIST the righteous and he is the propitiation for our sinnes In what manner onely as he is the meritorious cause or fountaine of grace whereby wee are immediately and throughly cleansed No rather as he is righteous and by interposition of his eternall sacrifice euen till this day as immediate a cause of our pardon from all sinnes whether past or present as it was of our generall reconcilement while it was offered Nor did he die to procure vs grace wherby we might become righteous and pure in his fathers sight but gaue vs grace that we might be purified by his death and passion yet if sinnes mortall as well as veniall to vse our aduersaries language bee comprehended in the saying last cited Bellarmines reconciliation of the former words if wee say that we haue no sinne with this other vvhosoeuer is borne of God sinneth not is palpably false 5. But if his be amisse it will be expected we reconcile them a right and so we may with as great ease as perspicuity In the latter then he speakes of habituall sin or such indulgence to transgressions as S. Iames makes liable to breach of the whole law for by sinne it is euident he includes as much as he had said in the beginning of that discourse whosoeuer committeth sinne transgresseth also the Lawe Why is there anie sinne which in the Protestants doctrine is not a transgression of the lawe or is it possible a man should goe against the commandement and not transgresse it But if some sinnes there be as Roman Catholiques teach onely besides the lawe in doing them we doe not transgresse the Lawe but rather pretergresse or goe besides it Yet seeing the Law-giuers will was that we should do the lawe not onely heare it much lesse goe besides it there is no pretergression of it but is directly against the Law giuers will otherwise a seruants negligence should not bee against his masters will but besides it For tell mee O yee fooles and blinde whether is more onely to omit the good deedes of the lawe or to commit such as your selues acknowledge to bee besides it Though the matter of omission may be â—arre greater yet for the forme of the action whence the denomination of opposition must be taken no sinne of omission can be so properly said to be against the Law as the least positiue sinne or transgression we can imagine Hee that commits any thing disagreeable to the Lawe doth omit what is commaunded by the lawe and somewhat more and therefore doth more properly goe against the lawe then hee which onely omits what is commaunded But it is vsually the nature of hypocrisie to place either sanctity or impietie rather in the matter or outward act than in the heart or affection Farre otherwise are we taught by the spirit of truth that it is the heart which God requireth No matter of sinne can be so light but is if the heart be set vpon it in the issue deadly and excludes from mercie scarce any obiect so bad as that the bare assent vnto it without delight or custome is vtterly incompatible with the habit of grace Nor doth Saint Iohn in the former places seeming contrarie suppose any difference in the act or matter of sinne but onely in the heart or habite of the sinner Euery one transgresseth the lawe in what sinne soeuer but euery transgression makes not a man a law-breaker or transgressour this denomination is not absolutely giuen but from a greater inclination or delight in doing euill then doing good And it is cleere that Saint Iohn when hee sayth he that is borne of God sinneth not vseth the selfe-same syllogisticall terme he had done before in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that committeth sinne Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebraisme which he followes imports not the act or operation onely but the habit or rather more then habit and the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the Latine operarius iniquitatis one that maketh a trade of sinne or professeth iniquitie whose seruice is altogether incompatible with the profession or hope of a Christian And this was the conclusion our Apostle was in both places to inferre as hauing taught immediatly before euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure and in habite becomes like vnto him as on the contrarie which is the Apostles inference likewise he that committes sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembles his father the diuell whose chiefe delight is in doing mischiefe It may be a Romane Catholicke will sooner belieue if we send him vnto Maldonat who commenting vpon the like speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus farre beares witnesse vnto the truth we teach that the hebrew phrase aimes rather at the habit then the act that to work or doe iniquity is as much as to be an artificer or craftesmaster of iniquity 2. But wee receiue not the record of man there is another that beareth witnesse of it euen our Sauiour from whose mouth Saint Iohn learned both the matter and phrase of that discourse Verily saith he to the Iewes whosoeuer committeth sinne is the seruant of sinne and the seruant abideth not in the house for euer but the son abideth for euer If the sonne therefore shall make you free ye shall be free indeed from the raigne of sinne not from all acts of sinne Hence did Saint Iohn take that lesson You know that he was manifested to take away our sinnes and in him is no sinne To be altogether without sinne then was his peculiar but Whosoeuer abideth in him sinneth not Not at all So he should not need any aduocation but he is no worker of iniquity nor doth he sin as Diuels doe for whose sinnes CHRIST was no propitiation That so the Apostle meant is apparent from the paralell vse of the same words immediately after reciprocally changed Hee that committeth sinne is of the diuell for the diuell sinneth from the beginning that is hath continued his apostacy or trade of sinne euer since his fall For this purpose tâ—e sonne of God was manifested that he might destroy the workes of the diuell What were these Delight in sinne wilfull indulgence to transgressions and such vnrelenting opposition to the truth proposed as did conuince the Iewes by our Sauiours verdict in the place last cited to be the sonnes of the diuell yee are of your father the diuell and the lusts of your father ye will doe he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his owne for he is a lier and the father of lies And because I tell you the truth ye beleeue me not yet which of you can rebuke me of sinne His disciples they might because the sonnes of men but in that there
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
to shake off the yoke of Romish ciuill tyranny neuer had her blasphemous positions been publiquely held in such detestation as now they are Whence hardly could anie doctrine of diuels haue beene distastfull to our distempered soules which had vnaware sucked deadly poison with our first nurses milke If Princes againe or Potentates had not held the doctrine of the Trinity as an ancient religious custome no way preiudiciall but rather aduantagious to their states and therefore religiously to be obserued either discontented Prelates crossed in their ambitious hopes of honour or such curious contemplators as hold ciuil honour in contempt out of vain-glorious affectation of fame amongst posterity by new inuentions had wrought the maior part of Christendome to their faction so as Arrianisme or some worse heresie had long ere this been established by nationall constitutions 14 The necessitie of these collections depends vpon the vnquestionable truth of this maxim which in the sequell will manifest it selfe that carnall desires or resolutions of equall strength are alwaies a like forcible to weaken alter or inuert our Assent to any one point of beliefe as to another if the opposition be a like direct and our beliefe is of it selfe soonest mis-led or infeebled in matters most remote from light of nature as is the Article of the Trinity This obseruation of diuerse coniunctions or oppositions betwixt mens carnall affections and seuerall points of beliefe is the chiefe part of Sathans astrologie whereby he forecasts the fall of most in sundry ages by meanes in shew most contrary in issue the same By this skill he brings his matters so about that the greater part of mankind in latter daies in their owne conceit louingly embrace Christianity vpon the same grounds or motiues that disposed the heathen so bitterly to oppugne it eleuating the one as high in hipocrisie or Pharisaicall perswasions of their misgrounded faith as he depressed the other in infidelity or malignancie to the Gospell It is a rule againe as cleere and indeficient that either habituall neglect of particular duties enioined or indulgent practice of euill forbidden by Gods word do as euidently euince want of true faith in professed Christians as oppugnation of the whole frame of Christianity doth in infidels or of some principall parts in Arch heretiques Difference there is betwixt them none in the internall constitution of the minde onely the doctrine of faith by alteration of times publicke constitutions or references to som priuate ends gets a coniunction with the ones predominant carnall affections retaining opposition with the others The reason of both assertions is perspicuous to the intelligent for seeing supernaturall obiects compared with others exceed them further in worth then in certainty or credibility we must if rightly both certainly and firmly Assent vnto them not onely as truer then any arguments can bee brought against them but as much better then any profit pleasure or other good the world flesh or diuell can profer vnto vs. Both parts of this certaine and firme Assent must be vniuersal in respect of the obiect and perpetuall in respect of time for as he is not to be held an orthodoxal professor that acknowledgeth the speculatiue or general diuine truth of all the Articles in his Creed or matters proposed by the word of God whiles none gaine-sayes but doubts or recants while the aduersary oppugnes them so is he not to be reputed a sincere faithful christian but rather tainted with hypocrisie that assents vnto the goodnes of diuine precepts whiles temptations are far off but disesteems them in the choice whiles they come in competition with sensual pleasure worldly goods ciuil honour estimation or the like And if we could perswade our selues to a liking of scripture phrase which doubtlesse hath a more fresh and liuely form of wholsome doctrine then Aquinas summes or his followers disputes this Assent vnto diuine matters especially such as peculiarly concerne mans saiuation as perpetually good is a more essentiall part of Christian faith then the acknowledgement of their truth which is a difference proper to an orthodoxall professor of Christianity but remote to a faithfull man or true Christian as he is distinct not onely from Infidels or Hereticks but from Libertines or Hippocrites Thus defect in practice is censured by the spirit of God for vnfaithfulnesse albeit euery omission of good or commission of euil doth not conuince the delinquent of absolute infidelity nor is euery intemperate or incontinent act a iust imputation of incontinencie or intemperancy But as euery partiall defect is a degree or portion of vnfaithfulnesse so if the delinquencie bee habituall without remorse or ioined with indulgence it truly denominates the delinquent an Infidel in his sight that knowes his heart So the Psalmist vsually stiles the wicked and obstinate Israelites by the name of Heathens albeit they renounced not the profession of the true God 15. Our vsuall appropriating this delinquency whether habituall or by intermission actual vnto a peruersity or vntowardnesse of the will as if it did not necessarily argue a correspondent defect or weaknesse of that Assent which we call faith and most suppose to be placed in the vnderstanding onely may hence appeare to be a soleeisme of the Romish language in that to the redresse of this enormity no peculiar reformation of the will or other intellectiue faculty we can imagine distinct from the vnderstanding is required sole fortification of the former Assent in what part of the soule soeuer it be seated or abatement of the contrary desire or inclination inherent for the most part in the sensitiue faculty will suffice Yet it may be such as first vsed this dialect now much abused by the Papacie did take the will in such a generall or catachresticall sense as Saint Augustine doth where vnder this name he comprehendeth not only the inclination rational or intellectuall vnto good but euery appetite desire or motion of the inferiour or sensitiue part whose reformation is in part presupposed as necessary but principally consequent to true Christian faith whose first office ere it selfe be perfect is to subdue affections or keep them vnder from doing euil afterwards to vse them as instruments in doing anie good the word of God shal commend vnto vs. Whence it may bee questioned whether this Assent should not belong vnto the sensitiue faculty in which the Philosopher for the reason late alleadged hath placed moral vertue not altogether incongruously to his speculatiue positions For if the efficacie of agents or terme of their actions be in the Patient moral vertue consisting especially in the modulation of sensitiue desires or affections vnto reason may wel bee referred vnto that part of the soule wherein affections are placed which in respect of the intellectiue faculty is patient Or perhaps to speake more properly and reconcile Aristotle with his master Plato moral vertue may consist partly of a directly or commaunding power in the vnderstanding partly of a submissiue obedience
trickes of Monckes and Friers to cousen the people by making images wagge or seeme to speake may serue as an embleme of that imposture or Gull which Satan by Gods iust iudgement hath put vpon their subtilest wits in this argument These Couseners made the people ofttimes thinke some Saint had moued or spoken when a knaue did stirre the image or vent his own vnhallowed breath through it or about it and Satan makes them beleeue they are moued by the spirit of God in such actions as are not enspired by faith but thrust vpon them by his wicked Angels Workes of charity they esteeme all such as outwardly resemble the actions of Christ or his Saints though conceiued not by faith but vpon other motiues as motion infused by art may to the eye of man exactly counterfeit motion naturall This is a maine branch of that great mistery of iniquity For by this error as their faith is neuer reuiued so their workes though faire and pompous in outward shew and such as would be most pleasant vnto their God did they spring from minds and affections renewed by liuely faith being superadded onely to this dead faith neither can perfect it nor receiue perfection from it but become like sweet flowers vsually put vpon dead corps the sent of whose corruptions hinder they may for a time but surer at length to participate thereof then communicate their fragrancieto it 10 It is a contemplation very profitable to marke what troopes of errors may issue from one place of scripture mistaken and how priuate opinions conceiued through ignorance and conceiued by negligence are oftimes established by wilfulnesse of publike authority for who but a schooleman that considers morall propositions in scriptures as if they were mathematicall definitions or indemonstrable principles no whit dependent of what went before or comes after could not at first perusall haue obserued that Saint Iames had a purpose in that Chapter to taxe his pupils as well for want of true faith as of good workes yea the workes they did to be nothing worth becouse not wrought by faith had without all respect of persons or partiality in the Law of God But the Romanist not obseruing what is a point most cleare that vniforme fidelity or faithfulnesse in all commaundements of God is the very formall effect of that faith which was in Abraham and Saint Paul so much commends First takes that dead and vaine faith Saint Iames disproues to be the same with that Saint Paul so much commends and consequently to this error denies iustification by faith but as it is informed with charity which is as much as to say we are iustified by charity and not by faith and vnto these two errors annexeth a third most pernitious concerning the nature of workes which either not conceiued by such vniformity of faith as Paul requires or not managed by a paralel vniformity become altogether Iewish and their best righteousnesse that practise them like the righteousnesse of the Scribes and Pharises Lastly to reare vp a roofe euery way answerable to the foundation they leade vs from the Gospell vnto the Law and make the eternall couenant made vnto mankinde in Christ subseruiant to the couenant made with our first parents as shall be demonstrated against them in the Article of the last iudgement And what other consequence could one expect of this error whereto noe other could be paralell which makes Charity the forme or workes the spirit of faith yet that not onely their best priuate writers but their Church representatiue is tainted with this stupide heresie this decree of the Trent Counsell will serue as a testimony vpon record If any man shall auouch that as oft as grace is lost through sinne faith is alwaies lost together with it or that faith which remaines after losse of grace to be no true faith although no liuing faith or the man that hath faith without charity to be no Christian Let him be accursed 11. If these curses could hurt any Saint Paul should haue the fulles measure of them for questionlesse he neuer thought such faith as hee commended could remaine without grace or integrity of conscience Saint Iames I thinke should hardly escape vnlesse he would subscribe to this conclusion that the Diuell was a Christian And were Scotus Ockain or Swisset now aliue they would find all the Iesuites in the world play for these hundred yeares to hold the contrary and defend the Trent Councell in this decree For such faith as the Councell requires to make a Christian may be yea is in the worst kinde of Diuels albeit Valentian hath laboured to find this difference That faith without workes or grace is in men the gift of God so is not the faith of Diuels No more was this answere of his suggested by Gods spirit or the spirit of truth For not to question whether such dead faith as Saint Iames speakes of be the gift of God or no but rather supposing it were this argues a difference onely in the cause none in the essence nature or quality That God created wants in the beginning doth not argue they were of a more excellent nature then ordinary Lions not created but propagated by nature are now of And if the quality of faith be the same in the Trent Councels Christians and in Diuels Valentian doth rather wrong the Almighty in making him the Author of it in the one then prooue either it or his owne cause to be the better by saying it is the gift of God For though it be his gift and yet may be without grace or charity and without these of necessitie as vnfruitfull as the faith of Diuels both which Valentian grants it is no more auaileable to make a Christian then the faith of Diuels is Nay in that it may be without workes theirs is more fruitfull then it for as Saint Iames tels vs theirs workes feare and trembling in them were that faith which the Trent Councell makes the forme of a Christian so operatiue in it nature it could not be as is obserued before without workes or charity For if it wrought a trembling feare of his power it would worke a reioicing loue of his mercie and impell them as to auoid the stroke of the one so to embrace the gentle strokings of the other Their owne writers obserue that to feare God in the language of Canaan is to worship him and is it lesse to beleeue in him then to feare him To conclude what ancient father is there which should not be accursed if God did not blesse where these Trent Fathers curse For though their charity would not suffer them to depriue any professing true religion of that title wherein he ioied the name of a Christian because they knew not what faith they had in their hearts yet few of them but indefinitely auouch thus much That he falsly vsurps the glorious name of a Christian or faithfull man which is not faithfull in Gods commandement