matter of moment to his care and trust then vnto others whom we know as well or perhaps better yet not to be so wise so honest or well affected towards vs. Speake we of what knowledge we list sensitiue or intellectuall to know any obiect and not to be affected with such attributes or qualities of it as are dissonant or agreeable to our natures is indeed to know it and not them To know that which in it selfe is terrible and not to be terrified with it is not to know the terrour of it The Beare and Lyon know the wolfe by sight as well as the seely lambe which no sooner sees him but is affrighted for of these three this poore soule only knowes him as terrible an enemy to his nature Rattes know that baite which is their bane but as sweet not as poisonous for were it as bitter in their mouth at the first tasting as it afterwards proues in their bellies they would auoid it The diuels saith S. Iames belieue that there is a God and tremble whether he speake of beliefe properly so called or of some greater knowledge certaine it is they tremble because they belieue and know him to be a terrible and powerfull Iudge Did they as firmely belieue or know he had mercy for them in store would they not loue him and seeke to auoide his displeasure If our knowledge both of his iustice to the wicked and disobedient and of his mercy to the penitent amongst the sonnes of men whose nature his sonne hath taken vpon him were but such as these infernall spirits haue of his seuerity towards them it would commaund all our affections of loue of feare of thankfulnesse and bring forth intire fidelity in his seruice Though they say the Lord liueth saith the Prophet yet they sweare falsly Yet what truth more vndoubted then that the Lord liueth But swearing this they professed a beliefe or knowledge of it which they had not otherwise they had executed iudgement and sought the truth they had sorrowed when the Lord had smitten them receiued correction when he had consumed them But this people as the Prophet ads had an vnfaithfull and rebellious heart they are departed and gone For they say not in their hart let vs now feare the Lord our God that giueth raine both early and late in due season he reserueth vnto vs the appointed vveekes of the haruest 9. Why supernaturall concourse seeing it is as necessary as diuine reuelation to produce the acts should not as properly belong to the obiect of beliefe some schoole-men giue this reason because of these two the diuine reuelation onely is the ideall or exemplary cause of our faith and this ideal casualty herein consists That as the truth and reuelation diuine is in it self so must our Assent vnto it be most infallible That they extend this conformity betwixt the obiect belieued and our beliefe of it no further is not disagreeable to their intentionall or superficiall conceit of this celestiall vertue But constantly to our former declarations of that indissoluble combination betwixt truth and goodnesse in moralities and the intrinsecall identity of the wilâ— and vnderstanding wee make not onely trueth but goodnesse also diuine with the seuerall branches of it the exemplary cause of our Assent The former conformity betweene the infallible veracitie of the God-head and our beliefe of whatsoeuer it shall say or teach wee take as transcendent and included in euerie Assent wee giue vnto other particular attributes This mutuall infallibility is as the authentique instrument or legall forme of our assurance but renewing of Gods image communication of his goodnesse and mercy in Christ is the patrimony or legacy conuâ—ied vnto vs. This is as a wrest or screw to fasten our soules vnto his other attributes all as apt if closely applyed to imprint their figure vpon them as the former Betwixt euery obiect assented vnto whether as good or true and the faculties of our soules which it concernes there must be such a correspondencie as is betweene the Character and the letter enstamped Our Assent vnto Gods long suffering and forbearance of obstinate sinners will quell vnaduised anger against our brethren our infallible beliefe of his mercy towards our selues and his readinesse to forgiue our trespasses though in number infinite against his most infinite Maiesty will cause vs forgiue our fellow seruants their offences against vs not vntill seauen times only but vnto seauenty times seauen times Our infallible beliefe that hee is good and bountifull as well to the vniust as iust will imprint a like desire in vs of doing good though to vngratefull persons This is our Sauiours inference vpon the explication of this attribute But I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despightefully vse you and persecute you that yee may be the children of your Father which is in heauen for he maketh his sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust For if ye loue them which loue you vvhat reward haue yee Doe not euen the Publicanes the same And if ye salute your brethren onely what doe ye more then others Doe not euen the Publicanes so Be ye therefore perfect euen as your father which is in heauen is persect not in some onely but in all parts of his goodnesse reuealed or proposed to our imitations His incommunicable attributes of maiestie honour and glory we are with reuerence to adore not to imitate Albeit euen vnto these his infallible veracity is as the handle by which firmly apprehended they haue their peculiar waight and force vpon our soules and affections imprinting on them a generall disposition to receiue the stamp of his perfections imitable or communicable an vniuersall inclination to performance of his will reuealed Thus in the language of Canaan he is sayd to ascribe praise and glory vnto God that euacuates his heart of pride and vaine-boasting in such perfections as he hath receiued from his immensity whence euery good gift dooth flowe and whither in thankfulnesse it must returne he ascribeth strength and maiesty that renounceth all confidence in man or other creature and humbles himselfe vnder his mighty hand And seeing wee must not only belieue the Essence but the attributes of the God-head and all beliefe presupposeth knowledge consonant to the language of nature late mentioned in matters wherein she is â—est seene and least corrupt is the dialect of grace Hee is sayd to belieue or know God as iust that seares him as a Iudge most vnpartiall and vncorrupt and is afraid to be vniust least he take vengeance He rightly belieues his power that honours him as a king most omnipotent hee his tender mercy and compassion that reuerenceth him as a most louing Father he his prouidence that commends his soule vnto him as to a faithfull Creator he vvhose chiefe
vse of humane industry for attaining vnto the faith whose nature and properties are set forth in the first notwithstanding that such faith is the sole gift of God not wrought in part by vs but wholy created by him The points whereto our endeauours must bee addressed thou shalt easily perceiue by the titles of the Chapters onely let mee request thee to beare in mind Chap. 6. of Section 1. whi est thou readest the fowrth of this third as also to compare Chap. â— of Section 1. with the â— of this Order of doctrine did require that I should set down the nature properties of that faith by which the iust doth liue before I admonish for auoidance of misper swasions concerning the present cossession right vse or regiment of it and these againe were to be preuented before I direct for the right planting of it Notwithstanding he that desires to bee a doeâ— not a hearer onely of the truth must beginne where I end and first practise the rules giuen in the last Section and so proceed to the first and second Thus he shall finde euery Section suited to the three branches of his vowe made in Baptisme as they are set downe in the Catechisme authorised by our Church The first To for sake the Diuell and all his workes the pompes and vanities of this wicked world and all the sinfull lusts of the flesh The third Section expounds the meaning of this resolution shewing withall that serious endeauours to performe it are ordinarily precedent to the infusion of faith The second To beleeue all the articles of the Christian faith The nature and properties of this beliefe are set downe in the first Section The third to keep Gods holy will and commaundements and to walke in the same all the daies of this life How beleefe of the Creed doth enable vs to this obseruance is partly shewed in the first but more fully in the second Section wherein likewise is handled at large how far we are bound to obserue Gods commaundements How necessary prayers are eyther for attaining to this perfection or for absolution from all our sins after faith is infused which is an other principall part of that Catechisme the Reader may be informed by the later part of the same Section what it shall please any well-affected to aduise me of as eyther defectiue or amisse in this Treatise shal by Gods assistance be amended in my exposition of that Catechisme a worke vpon speciall occasions lately begun for the benefit of the vnlearned Besides these generalls euery part of this Treatise hath a peculiar vse for more commodious explication of the articles following The last Section hath speciall reference to the Article of euerlasting life The second to the articles of CHRISTS death his passion and comming vnto iudgement and containes withall an Elench of those vulgar fallacies which must be auoided before we come to search what certainety of iustification or saluation may be had in this life or of whom it may be expected The handling of these fallacies in my first intention was referred in the Articles concerning Christ and remission of sinnes The first Section hath a transcendent vse throughout all the Articles following what peculiar reference the seuerall passages of it haue to particular Articles wil better apeare in their seuer a explications wherunto my next labors are now consecrated God of his infinite mercy assist meinwardly with his grace and blesse me outwardly with that measure of health of vacancy from other businesse and whatsoeuer meanes he knowes fittest for his seruice To the Author SIr according to your request I haue perused your booke I would my occasions had beene such that I might haue ouerseene the Presse also I would haue thought no paines too much for this purpose partly for the loue I beare to the Author but specially for the liking I haue of the worke You know my nature farre from flattery and I know yours as free from ambition Yet if I should speak what mine heart thinks and as the truth would giue me leaue perhaps it might be subiect to misconstruction I will only say thus much I haue profited by reading of your booke and so I thinke will hee say whosoeuer shall reade it with deliberation and vnderstanding And so I leaue you and your labours to Gods blessing Your euer louing friend HENRY MASON A Table containing the principall arguments of the seuerall Sections and Chapters contained in this Booke SECTION 1. Of the Nature Essence and properties of that Faith by which the Iust doth liue Page 1. CHAP. 1 Rules of method for the right differencing of that Assent wherein Christian faith consists page 1. CHAP. 2 The vsuall diuision of Faith or Assent into historicall and saluificall not so form all as rightly to fit the method proposed p. 5 CHAP. 3 What Assent is whence the certaintie firmenesse and stabilitie of it properly arise p 8 CHAP. 4 What correspondencie euidence and certaintie hold in Assents or perswasions what measure of either in respect of what obiects is necessarily required to the constitution of that Assent wherein Christian faith consists p 11 CHAP. 5 The seuerall kindes of euidences whereof some are appliable vnto faith in respect of certaine Articles others in respect of other That the certaintie of faith in respect of diuine truthes not euident is grounded vpon an euident certaintie of others the propertie naturally arising from this difference of Assent as it is of obiects partly knowne and partly vnknowne p 19 CHAP. 6 The mutuall affinity betwixt truth and goodnesse the reall identity of the will and vnderstanding that the Assent of faith cannot be so appropriated to the one as to be excluded from the other that admitting such a difference betwixt them as true Philosophic may approue faith in respect of some obiects must be attributed to the will in respect of others to the vnderstanding the originall of difficulties in assenting to morall obiects or of the naturall mans back wardnesse to beleeue truths diuine what dependance other Christian vertues haue on faith that to adhere vnto diuine reuelations as good not simply considered onely but comparatiuely or with opposition to anie other good is altogether as essentiall to faith rightly Christian as to beleeue or acknowledge them for true p 32 CHAP. 7 Illustrating and confirming the conclusion last inferred by practies properly ascribed to faith in Scripture as well Canonicall as Apocryphall of hypocrisie and the contrarie progresse obserued by it and Christian faith p 54 CHAP. 8 That knowledge of morall obiects in sacred dialect includes the affections concomitant The exact conformitie or correspondencie betwixt the Assent or adherence resulting from such knowledge and the proper obiect whereto it is applied p 80 CHAP. 9 What manner of knowledge it is whence the last and proper difference of that Assent wherein Christian faith consists doth result the complete definition of such faith p 92 CHAP. 10 Of the generall consequences
wee desire to know of them This affection it was which first brought forth philosophy according to the dunsticall prouerbe propter admiraricaeperunt homines philosophari and as an excellent Philosopher tels vs mindes naturally disposed to admire things strange secret oâ— vncouth are the fittest for this study Belike want of this disposition in moderne wits hath beene the cause we haue added so little to the inuention of the ancient in this noble science Nor should I much deplore this defect in vs that haue giuen our names vnto diuinity if the lesse wee minded such problems as nature propounds the more earnestly wee set our affections vpon heauenly things or more faithfully employed our best faculties in discouering these celestial obiects in themselues much more worthy of contemplation as distinctly apprehended in part albeit the latitude length and profundity of their internall credibility be infinitely more incomprehensible In all which respects they are more apt as to begin so to continue a longing after that which is behinde But I know not how the Philosophers fields looke like gardens and the Paradise which wee are set to dresse like an heath or wildernesse The theoricall part of Theologie becomes loathsome vnto many being for the most part wholy attired in slouenly tearmes of triuiall Arts whiles the beauty of the practique is thought chiefely to consist in the flourish of Scripture phrases or embellishment of popular discourses with diuine sentences most admirable I must confesse in themselues but like Scanderbegs sword in a weakelings arme vsually loosing their edge and strength whilest not mannaged by that affection or disposition from which they sprung Nor is it possible the Prophets flowers should retaine their natiue odour of life in our lippes without such influence from our hearts as they had from theirs Nor can our hearts be fitly qualified for this purpose without a deepe and penetrant apprehension of what they haue discouered or new discoueries of our owne without assiduous and accurate obseruation of that heauenly order exact proportion and sweet aspect which the seuerall rowes of these plants of life growing in this great nurserie of wonderment and admiration haue each with other He that thinks as much hath been as can be said concerning these diuine mysteries hath doubtlesse forgotten who is their author and saith in his heart God is growne old or the spirit weary of teaching his children Let vs therefore as many as be or would be perfect be so minded as the Apostle was Doubtlesse saith he I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe â—udge them to be dung that I might win Christ That I may knowe him and the vertue of his resurrection and the fellowship of his afflictions and be made conformable vnto his death If by any meanes I might attaine vnto the resurrection of the dead not as though I had already attained vnto it or were already perfect but I follow if that I may comprehend that for whose sake also I am comprehended of Christ Iesus Brethren I count not my selfe to haue apprehended but this one thing I doe forgetting those things which are behinde and reaching forth vnto those things which are before I presse toward the marke for the price of the high calling of God in CHRIST IESVS This obseruation in this place I rather touch because who list to examine shall vpon sure triall finde that admiration springing from calme and quiet contemplation of harmony amongst these heauenly mysteries wil be as an armour of proofe to his most firme and best Assent better enabling it to resist all the fiery darts of Sathan especially to neglect the wanton allurements of the flesh or fairest proferres the world can make then the strongest perswasions he can enforce vpon himselfe by perpetuall gazing vpon that point whereat we all hope to arriue but from whose direct aspect it would argue no error sometimes a little to deflect our course to haue our sailes filled with these sweete and gentle blasts which may well stretch our harts with ioy but neuer puffe them vp with pride 14. As for the contrary affection of horror and astonishment arising from the sting of conscience imperfectly representing the vnknowne terrors of that dreadfull day and casting our soules as it were into a spice or grudging of that deadly scorching feuer wherwith the wicked and impenitent shall euerlastingly be tormented the best course were to stop the progresse of it by subcracting the fewell Yet seeing these our mortall bodies can neuer be free from matter too much of this disease it will not be much amisse for the best of vs to allot selected howres for the attentiue hearing of such complaints as our own consciences vpon iust occasions will present vnto vs or otherwise when none are offered to addresse our contemplations to take a perfect view of that infernall region where no goodnes growes nor misery euer fadâ—s No danger can accrew froÌ„ either practice but rather great aduaÌ„tage to sinful soules if not possessed with preiudicial coÌ„ceits of vtter exclusion from that eternall league of grace and peace or of abâ—olute damnation to that lake from which is no redemption But to what vse the contemplation of hell torments may serue Gods children at the full by Gods assistance in the last Article of this Creed CHAP. VI. The mutuall affinity betwixt truth and goodnesse the reall Identitie of the will and vnderstanding that the Assent of Faith cannot be so appropriated to the one as to be excluded from the other that admitting such a difference betwixt them as true Philosophy may approue faith in respect of some obiects must be atributed to the will in respect of others to the vnderstanding the originall of difficulties in assenting to morall obiects or of the naturall mans backwardnesse to beleeue truths diuine what dependance other Christian vertues haue on faith that to adhere vnto diuine reuelations as good not simply considered onely but comparatiuely or with opposition to any other good is altogether as essentiall to Faith righly Christian as to beleeue or acknowledge them for true VNto some not ill affected towards the truth we seeke perhaps the manner of the search may seeme iniurious vnto Christian faith in that restraining it to Assent we may be thought to confine it wholy to the vnderstanding the greatest glory of whose prerogatiue consisteth in reformation of the will and this a cure in some mens iudgements not dischargeable but as it were by personall residence in that part or faculty of the soule And vnto some great Diuines it seemes improbable if not impossible that faith being no aggregated accident but one pure immixt simple quality should haue it seate in two diuers subiects or mansions for such they account the will and vnderstanding because as they suppose two seuerall parts or faculties of the reasonable soule really distinguished one from another But in
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
or right mixture of our sensitiue desires or affections Or lastly seeing in true Philosophy the faculties sensitiue and intellectiue are but branches of one and the same soule or at the most but two parts of that compleat forme which distinguisheth a Man from creatures inanimate and takes from him life sense and reason all at once by it departure this Assent of faith being such as we haue sayd may most commodiously be placed in the common center wherein sensitiue and intellectiue inclinations concurre whence it may easiliest commaund the motions of both and diffuse it force and vertue throughout the whole substance and euerie faculty of the humane soule 16. If the Reader be desirous to haue the definition of faith or that part of it which naturally ariseth from this discourse comprehended as the schoole fashion is in two words he shall not much mistake if he terme it a spirituall prudence which includes as much as an Assent of the inteliectiue faculty able to ouersway and moderate the sensitiue or generally all humane affections or inclinations The Romanists conceit that Christian charity should informe true liuely faith is as preposterous as if we should say the affection doth informe the vnderstanding or vertues morall the intellectuall or if we speake of the loue wee beare to God the analogie of speech is no better then if wee should say the gratefull memory of pleasant obiects informes the faculty that perceiues them In what part of the soule soeuer this Queene of vertues lodge it hath the same commaund ouer our affections or practique powers that sense or appetite hath ouer the progressiue faculty which nature hath giuen to sensitiue creatures for accomplishmēt of their necessary desires That our Christian vertue should physically informe another is a conceit altogether dunsticall and now disclaimed in the explication of the old schoole maxim wherein without Iesuiticall comments no man but would thinke it were literally and necessarily included That Faith morally informes directs and commaunds charity as a guide appointed to it by him that is the author of both neither of them consulted by him that hath them will deny Albeit if lawfull it be to enstamp matters sacred with the exact forme of scholastique speech it is perhaps but one and the same spirituall grace which animates and enables the soule as to discerne the truth so to embrace the goodnesse of reuelations diuine and constantly to practice all kindes of Christian duties bearing diuers titles from execution of seuerall offices whiles it inspires diuers faculties of the same soule as one and the same breath hath different sounds in the seuerall pipes of the same organes or other wind instrument As it illuminates the mind or soueraigne part of the rationall soule it is tearmed faith as it moderates euery particular affection or desire it takes the name of the vertue peculiarly appointed to that charge making it of meerely morall truely Christian Vnto Parents kinsfolk acquaintance benefactors or such as wel deserue of them most men naturally are wel affected vnto all as men we owe humanitie and this affection being made conformable and subordinate to the directions of liuely faith becomes christian charity But ere it become such the same grace which as it illuminates the minde to see and strengthens it to embrace diuine truths proposed is tearmed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes is termed faith doth alter the quality of this affection by purging it from carnall respect of persons or priuate purposes by enapting it to be ruled by faith which fixeth it only vpon such obiects as Gods word commends and in that degree it prescribes Though before we did affect others vpon such motiues as flesh and blood suggested yet afterwards wee must know no man so but all our loue is in the Lord. And though faith teach vs to enlarge our benignity or good minde towards all as well foes as friends yet it fixeth it especially on such as we deeme neerest allied vnto our Redeemer albeit their personall deserts or references towards vs be not so great In like sort doth one and the same grace perhaps for the manner physically but faith morally informe and moderates euery affection disposition or inclination that can be matter or rudiment of vertue It perfects our notions of equity and iustice it ripens and sublimates our seeds of temperance of valour of liberality For all these or other vertues are in a higher degree in minds endued with faith then in such as are destitute of it and principally set vpon such obiects as the naturall man could not affect But because loue thus informed by grace and directed or touched by faith of all christian vertues most resembles the dispositiō of our Lord and Sauiour and if in this life it could be perfect would fulfill at least the second part of the lawe if we compare it and faith as they are parts of our imperfect righteousnesse charity within its own proper sphere is intensiuely the greater or higher in this edifice as being supported held vpby faith but because our righteousnes is in it selfe imperfect and our charity towards others vnable to withstand Sathans malice against vs without externall muniments procured not by the merits of it but by faithfull prayers and supplications therfore as Christ is Alpha and Omega so is faith the first of al christian vertues in plantation and the last we must in this life rely vpon for retaining vniō with this author and finisher of faith CHRIST IESVS Briefly as he is to all the faithfull so is faith to all other vertues in this life a transcendent foundation and complement It remaines we shew first the truth of our maine conclusion by instances of sacred writ or such practices as it ascribes to faith Secondly the philosophicall premises whence we infer it to be most consonant to the phrase of Gods spirit which often teacheth vs more true philosophy in one word then Philosophers do in large volums The conclusion is we are then said rightly to belieue matters of our owne saluation when we Assent vnto them as good as necessary and worthy to be embraced not only whilst considered in themselues or in generall or without such incumbrances or occurrents as doe often interpose or hinder their practice but euen whilst actually compared with present losse of any sensual good or infliction of any transitory euill the world diuell or flesh can oppose to raise their price 17. Such must this Assent be in the habite or constant resolution though often defectiue in the act vpon disaduantages espied by Sathan But euery such defect we must account a dangerous sinne especially if we haue any distinct notice of actuall competition between carnal and spiritual good for this preposterous choice is properly not of faith but rather directly against the very nature of it as it is now defined to be an Assent vnto the meanes of
would binde many of vs to more Christian behauiour then the best of vs as the world goes dare make shew of as also restraine vs from many deadly enormities which now admonished of we will not accompt any sinnes Thus prepared to receiue it it would be ouermuch infidelity to distrust the plentifull infusion of inherent sanctifying grace at our solemnities of confirmations were these first sanctified with publike praiers or performed with such Christian care and diligence as they ought A religious duty in the Christian Church which it were to be wished might be performed more often more solemnely and more religiously then it vseth to be But this negligence is vsually seconded by a positiue ouersight of many religious and otherwise learned Preachets which I take it enter yong schollers in Christianitie amisse labouring in the first place to encrease or fortifie their perswasions of beliefe in CHRIST and actuall remission of their sinnes in particular which indeed is the end and best fruit of faith not vsually growing vnlesse our hearts be thus ploughed vp and the strength of euery carnall desire broken Impossible it is our perswasions in these points should be more sincere or sound then our precedent deniall of our selues and forsaking of all that we haue 6. He saith the Romane Philosopher that will be rich must not so much seeke to fill his coffers with coine as to empty his breast of superfluous or greedy thoughts More certaine it is because the precept of a wiser teacher that the readiest way to bee riche in saith is not directly to encrease or intend our perswasions or assent vnto the former or like points but first to diminish or weaken inbred desires of what contentments soeuer the diuell the world or flesh can present vnto vs. This is the true meaning of the former aduice which our Sauiour deliuered plainelie and as his manner is to the capacitie of the vulgar yet not vulgarly for in that as in all the rest he spake more metaphisically then euer man spake And though the spirit alone worke faith in our hearts yet the rules giuen for our direction how to demeane our selues as true patients in this cure are more methodicall and compendious then any art vnder the sunne the principles of Christianity supposed could inuent but such as euery true artist must of necessitie admire the more he meditates vpon them The fundamentall and most necessary principles of arts are commonly farre distant from the vtmost end whereto they direct though that in comparison but at hand and within the reach of reason But the roofe of this edefice though higher then the highest heauens riseth not as naturall buildings doe by degrees or laying one stone vpon another but springs immediately out of this foundation once rightly laid That the strength or excessiue eagernesse of our inbred appetites or grosse desires make those transitory contentments whereon they are set seeme much greater and better then in their owne nature they are is a conclusion whereto reason and experience not ouerborne or peruerted by sensuall inclinations will subscribe Meats in themselues but loathsome or course by extreame hunger become more pleasant then choice of delicates so doth grieuousnesse of thirst make ordinary water relish much better then best wines after sweete meates or a banquet and vnto men of meaner fortunes but ambitious a little court holy water is more acceptable then a reall fauour to a contented minde Many Philosophers haue beene copious in this argument vnto whose labouâ—s I remit the Reader Now seeing Christian faith as from the maine current of Scriptures the nature of it heretofore hath beene deriued is a firme assent vnto diuine reuelations especially Gods mercies in CHRIST as much better then life it selfe or all the contentments that can attend it impossible it is such faith should euer be rightly planted much lesse finally prosper in our hearts vntill the strength of those intoxicating desires which make molehiâ—s seeme like mountaines be either broken or they extirpated or to vse our Sauiours wordes vntill we learne to denie our selues and prize this brittle life as not worth the anxious or solicitous care of keeping much lesse of pampering If true it be which Seneca saith He that holdes his body deere must needs count honesty little worth so it is impossible a man shold rightly value diuine truthes or constantly fixe his thoughts on things which are aboue vnlesse hee first waine them from the world and set all below the heauens at naught This lesson once truely learned the former vnpartial assent vnto the truth and goodnesse of reuelations supernatuall will without further artificiall direction vniformely result and this resultance fitly qualifies for following CHRIST and makes vs passiuely apt for euery good worke as hauing no headstrong desire or affection to resist the impulsions of faith whose property most naturall is to encline the soule vnto euery kinde of true goodnesse 7. But here the hypocrite alwaies peruerting the practicall as the hereticke doth the theoricall rules of Scripture to his destruction from the common errour before intimated neuer â—ounds this maine depth of Christianity but passeth it ouer as if it were some Philosophicall shallow holding such resolute and exact contempt of the world and all vanities or superfluities of life as many Philosophers discouered for the only ground of morall quietnes or content of mind to be more superstitious then necessary for obtaining that peace of conscience which passeth all vnderstanding naturall but is the sure fruit of supernaturall faith And after he hath once thus lost the right way and wandered a while in vncertaine blinde perswasions of his priuat fauour with God takes a course quite contrary to all godlines For where our Sauiour laies it downe as one of the first and most necessary rudiments of Christianity that we must forsake all and denie our selues otherwise wee cannot truely follow him the hypocrite perswades himselfe he hath forsaken father and mother sister and brother euen all he hath any secular reference vnto because he so deuoutly followes CHRIST As in what In worshipping images in adoring or kissing the Crucifix in fasting in whipping himselfe or the like bodily exercises if his hypocrisie be papisticall or if an hypocriticall protestant he be in hearing sermons poâ—ting places of scripture vpon euery occasion in common talke or in precise obseruance of some precepts whose practice is very compatible with his principall desires apt to support his reputation otherwise defectiue and lame or perhaps consort as well with his sower affections his niggardly or scraping disposition as vanity or prodigalitie with the humour of youth or gallantry Zeale in reading hearing Gods word I euer admire when it is accompanied with practice conformable but to be more precise in perswasions then in actions more strict in sanctifying the saboath then open handed towards the poore or more zealous in performance of duties towards God no way chargeable then lowly courteous and really
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
or properties of true Faith Loue Fidelitie and Confidence with the manner of their resultance from it p 100. CHAP. 11 Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanist pernicious error concerning the nature of it and charity whereby his in aginarie workes of merit necessarily become either dead apish or polluted p 110 SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them of the right vse of faith and other spirituall graces Pag. 135. CHAP. 10 The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention p 136 CHAP. 2 That our Assent vnto the first principles of Christianitie by profession of which the saith of auncient Christians was vsually tryed may bee to our owne apprehension exceeding strong and yet our beliefe in Christ no better then the Heathens that oppugned them that it is a matter of more difficultie to be a true Christian now then in the Primitiue Church did we rightly examine the strength â—pâ—r faith not by such points as theirs was tried but by resisting popâ—â—ar customes or resolutions of our times actully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith p 143 CHAP. 3 That we moderne Christians may hate Christ as much as wee do the memory of such Iewes as crucified him albeit readie if we were called to formall triall rather to die then openly to deny him or his Gospell what meanes are surest for iust triall whether wee be better affected towards him then these Iewes were p 163 CHAP. 4 That the fruits of righteousnesse if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale that our Assent to generalities oftimes appeares greater to our selues then indeed it is from our pronenesse or eager desires to transgresse in some particulars p 174. CHAP. 5 That true faith is the soule of good workes that it equally respects all the Commandements of God and can admit no dispensation for non-performance of necessarie duties p 192 CHAP. 6 Of difficulties arising from the former discourses in the Protestants doctrine of iustification by faith without workes That faith is as immediatly aâ—t to doe good workes of euery kinde as to iustifie Of the diuerse accepâ—ions of Iustification That the iustification by workes mentioned by S. Iames is proposed as subordinate to S Pauls iustification by faith without works The true reconcilement of these two Apostles speeches contrarie only in appearance from the contrariety of their seuerall ends or intentions p 206 CHAP. 7 Of the differences betwixt vs and the Romish Church concerning Iustification or the right vse or measure of grace or righteousnesse inherent p 229 CHAP. 8 How far the Lawe must be fulfilled in this life of the regiment of grace of the permanencie of Iustification what interruptions it may admit how these must be repaired or in what sense it may be sayd to be reiterated That euerie sinne is against Gods Law though euery sinne not incompatible with the state of grace p 253 CHAP. 9 That firmly to beleeue Gods mercies in Christ is the hardest point of seruice in Christian warfare That our confidence in them can bâ— no greater then our fidelity in the practise of his coÌ„mandements That meditation vpon Christs last appearance is the surest method for grounding true confidence in him p 272 SECTION 3. Of the right plantation of Faith page 278. CHAP. â— That Christian Faith although immediately infused by God without any cooperation of man doth not exclude but rather more necessarily require precedent humane endeauours for the attaining of it p 279 CHAP. 2 That circumspect following the rules of Scripture is more auaileable for attaining true faith then the practise of morall precepts for producing morall habits That there may be naturall perswasions of spirituall truths and morall desires of spirituall good both right in their kinde though nothing worth in themselues but onely capable of better because not hypocriticall p 283 CHAP. 3 Of the fundamentall rule of Christianity to forsake all and denie our selues That the sincere practise thereof is a method more admirable and compendious for the attainment of faith then any Artist could prescribe the principles of Christianity being supposed That the want partly of instruction in the duties contained in it partly of solemne and publicke personall protestation for their performance is the principall cause of hypocrisie and infidelity p 282 CHAP. 4 That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their guiftes were better and yet his mercy iustly to bee esteemed greatest towards such as haue most excellent guifts by nature p 299 CHAP. 5 Our Sauiours Parables especially those Mat 13. Mark 4. Luk 8 most soueraigne rules for the plantation and growth of faith of vnfruitfull hearers resembled by the high-way side and stonie ground with briefe caueats for altering their disposition p 306 CHAP. 6 Of that temper which in proportion answeres to thornie ground of the deceitfulnesse of riches how difficult a matter it is to haue them and not to trust in them The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon p 310 CHAP. 7 Of the antipathy betweene true faith and ambition or selfe-exaltation That the one resembles our Sauiours the other Sathans disposition Briefe admonitions for auoiding such dangers as growe from other branches of voluptuous life p. 317. CHAP. 8 Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinarie progresse from faith natural to spirituall and the different esteeme of diuine truths or precepts in the regenerate man and him that is not but sincerely desires to bee such vacancy to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle p. 331. CHAP. 9 That faith cannot excercise it soueraigntie our affections or desires vntil â—t be seated in the hart with brief admonitions for bringing it into his throne p. 346. Places of Scripture expounded or illustrated by Obseruation in the Treatise following ⸪ Out of the Olde Testament GENESIS Cha. 22 Verse 2 TAke now thine onely sonne Isaac whom thou louest c. Section 1. chap. 7. parag 5. Verse 12 Sect. 1. chap. 8. par 9. EXODVS Cha. 10 Verse 8 9 10 Goe and serue the Lord your God but who are they that shall goe c. Sect. 2. c. 8. par 5. Verse 26 Therefore our cattell also shall goe with vs c. neither do wee know how we shall serue the Lord vntill we come thither ibid.
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
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
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
euidence of instinct or working alwaies manifest in the effect though the cause oft-times be hidden or doubtfull An euidence likewise there is of bodily strength eyther passiue to sustaine contrary force or violence or actiue to repell it by opposing the like Proportionall hereunto there is an euidence of conscience vpon iust examination alwaies witnessing either our strength or weaknesse to resist temptations or our vigour alacrity or dulnesse in doing of good But this kinde of euidence belongs rather vnto the triall of faith inherent or our perswasions of it after we haue it then vnto the obiects or grounds whence it ariseth 5. The Iesuite hauing defaced the image of his Creator as essentially good as true in his heart and out of the reliques of it erecting an Idoll in his braine to represent the visible Church or Pope both which he adores as gods for their veracity though not for sanctity imagines no euidence possible in matters diuine but meerely speculatiue and hence argues Faith to be an Assent ineuident or obscure because not euident after the same manner Mathematicall theorems or common naturall notions are to the speculatiue vnderstanding or the Sunne Moone or Starres of the first magnitude to ordinary sights As if an English-man Dane or German should conclude Italians French-men Spaniards or generally all forreiners to be Blacke-moores because not of the same complexion they themselues are The like loosenesse we finde in some more ancient Schoolemens collections that the obiects of faith are neither euident nor properly intelligible but only credible because neither of such propositions as euery one that heares will approue nor of euident deductions from such But the question is not of the vniuersality or extent but of the intensiue perfection of euidence and no man I thinke will denie that manie Truths altogether vnknowne to most may be as intensiuely euident to some particular dispositions as generall maxims are to all Otherwise S. Paul should haue had no exact euidence of special reuelations made to him no Prophets of their cleerest visions not CHRIST IESVS himself of his fathers will in whose bosom he was seeing he did not make that enident to the Iewes Euery mans thoughts are as manifest to himselfe as the principles of any science though he cannot so certainly manifest the one as the other to his auditours None of reformed Churches I thinke did euer auouch that he could make the Articles of faith euident to all endued with naturall reason but that the spirit of God which first reuealed and caused them to be written in Characters visible vnto all cannot as euidently imprint them vpon the hearts of all his children what reason haue we to deny Because faith is the argument of things not seene 6. A worke it were worth his paines that is not fit for very great nor necessarily engaged to other good emploiments to obserue how many opinions which could neuer haue been conceiued but from a misconceit of Scriptures haue been fastened to the Temple dore as more certaine then Propheticall oracles First by continuall hammering of Schoolemen afterwards by instruction giuen from the great Pastor to the Masters of Romish assemblies which for the most part do but riuet the nailes the other had driuen or driue such faster as they had entered not without disturbance of their opposites What a number of such opinions as the Trent Councell ties our faith vnto as Articles necessary to saluation were in ages last past meere schoole points held pro con by the followers of diuerse factioÌ„s in that profession And though these Trent Fathers doe not expresly teach vs that beliefe is an Assent ineuident and obscure yet doth it bind vs to belieue it to be such as none euer would haue conceiued but from a mistaking of the Apostles words lately cited which notwithstanding he vttered not anie waies to disparage the euidence but rather to set forth the excellency of that heauenly vertue He supposed as shall hereafter be deduced nor doth that learned Iesuite which long agoe had robbed the whole society of ingenuity and buried it with him in his graue in his Commentaries vpon that place dissent from vs that faith is an assurance or instrument by which the sonnes of God attaine vnto a kinde of sight or glimmering but euident view of diuine mysteries altogether as inuisible but more incredible to the naturall man then Galilaeus supposed late discoueries to meere countrey men vtterly destitute of all other helpes or meanes for discouering such appearances besides the eyes nature hath giuen them Hee that said faith is the argument of things vnseene did neuer deny it to include an euident knowledge or apprehension of some things present which the world sees not yet such as he there describes it is to the regenerate only or vnto them whom God hath giuen this heauenly treasure as a pledge of his future fauours But regeneration renewing of the inner man or fruites of the spirit are termes as vnusuall for the most part in their schooles as their schoole-termes in common talke of the illiterate among vs and yet before our regeneration or participation of Gods spirit wee dispute of the euidence or obscurity of faith but as blinde men may of the differences betwixt day and night not able to frame any distinct or proper conceit truely representing the face of either though daylie hearing liuely discriptions of both or learned discourses about their natures or essentiall properties But when God begins to open our hearts that we may see our naturall misery it is with vs as it was with such as being born blinde were restored to sight by our Sauiour as for illustrations sake we may suppose in the beginning of some dismall night some howers before the moons aâ—isall At the first opening of their eies they might perceiue an euident distinction betwixt the greatest darkenes inci-dent to night by tempests stormes or ouer-casting and their wonted blindnesse an euident difference againe betweene such darknesse and light shortly after ensuing vpon the remooual of cloudes or apparition of starres And albeit they did heereafter expect a cleerer distinctioÌ„ betwixt this time that which they had often heard others call the day yet easie it had beene to haue perswaded them the Moones apparance had brought the morning with it vntill the dawning had cleered the doubt during which as the Sunne did neerer and neerer approach the distinction betwixt day and night grew cleerer and cleerer Euident it was now vnto them that the Sunne should in time appeare although it selfe were yet vnseene whose actuall apparition could onely terminate the former expectation and leaue no place for further errot the brightnesse of it being able so fully to satiate the capacity of the visiue facultie and so all sufficient for presenting other visibles as distinctly and cleerely as their hearts could desire to their view 7. Though not of our outward senses yet of the more excellent internall faculties of our soules all
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
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
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
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
better he had a cleered view of the recompence of the reward promised which enabled him to endure as well the want of earthly pleasures and contentments as the height of that great kings displeasure with such constancy as if he had seene him which is invisible and yet was in some sort seene by Moses so is faith of things to the naturall man vaseenâ— but in a manner seene by it 9. Scarse now one liuing would do as Moses did not one that would but should be censured not by worldlings only for a foole but by forward professors of truth for betraying Gods peoples cause if hauing such opportunity as he had of soliciting their good in the Court he should leaue his place to expect Gods prouidence or the priuate contentment of his conscience else-where But from commendation of his Faith the indicious reader may resolue not to troble his mind with such scrupulous cogitations as whether the faithfull albeit no such reward were promised were to indure as Moses did or whether as the Papists falsly lay to our great Worthies charge though others of lesse worth haue spoken somewhat indiscreetly intuition of reward pollute such workes as would be otherwise good if vndertaken onely because we know them pleasant to our God It is a truth most orthodoxall that the chiefe end of our best workes should be the fulfilling of Gods will or pleasure But let not any man hence take occasion by nice distinctions or curiosities to separate what God hath conioyned for his good will and pleasure it is to reward vs bountifully for well doing and to glorifie his name in our felicity nor can wee intend the accomplishment of his will or glory aright but as they are linked with his intention of good to vs. For surely he wils our life and happinesse more then our good deeds which but for the other he willeth not It was a slaunderous speech of an vngracious seruant to say his master reaped where hee had not sowen for our God lookes not for glory but vpon presupposall of good bestowed he neuer punisheth but for ingratitude neglect or abuse of his mercy or bounty The greatest praise we can procure him is to suffer our selues to be saued by the meanes hee hath thereto ordained and this hope of reward euen by his ordinance is that which strengthens the faith of his best seruants Or if thou thinkest that Moses faith was imperfect thy Sauiours beliefe or knowledge of his exaltation as man doubtlesse was not so Yet he as the same Apostle sayth for the ioy that waâ—â—et before him endured the crosse and despised the shame and hence is set at the right hand of God notwithstanding he did all things for the glory of his Father and because he knew it was his will so to doe of which will likewise hee knew it an especiall part that hee should propose heauenly ioyes as a counterpoise to vvorldly paine and sure hope of endlesse ioy as an antidote against transitory shame or disgrace Wherefore let vs also looke vppon CHRIST IESVS the Author and finisher of our faith and haue respect vnto the reward that we may endure with patience the race that is set before vs. 10. That the same faith so much commended by this Apostle was in respect of some obiects speculatiue or but an Assent of foresight of some diuine reuelations as true according to that difference betwixt Truth and Goodnes before handled is apparant from these instances By Faith Isaac blessed Iacob and Esau conc erning things to come By Faith Iacob when he was a dying blessed both the sonnes of Ioseph and leaning on the end of his staffe worshipped By Faith Ioseph when he was a dying made mention of the departing of the children of Israell and gaue commaundement of his bones In none of these did their Assent vrge them to any difficult painfull or dangerous practise it was to wrestle only with the naturall imperfection of mans vnderstanding or incredulity arising thence not from any direct opposition of sensuall or corrupt affection Greater difficulties there were to disswade the people from aduenturing to passe through the red-sea but after this accomplished without danger the miraculous fall of Ierichâ—es walls was not so hard to be perswaded to their posterity or vnto such as had heard what the Lord had done for their fathers Yet by firme Assent vnto this diuine truth as certainly future the City was destroyed and Rahab saued What should we more say for the time would be too short and the discourse too long to insist vpon the like in Gedeon in Baruc in Samson in Iephte in Dauid in Samuel and in the Prophets What victory soeuer these or other Saints of God obtained ouer themselues or their passions ouer the enemies of God his lawes or their country ouer men wilde beastes or other creatures our Apostle ascribes to faith For by Faith they subdued kingdomes not by belieuing they had ouercome before they fought but by becomming valiant in fight from firme beliefe that all victory was from the Lord of hosts to whom it was a like casie to saue with few or with many By the same faith but as fixed vpon the morall lawe or other meanes of saluation they wrought righteousnesse By the same faith they obtained the promises not by perswading themselues they had them already sealed but by practising the conditions annexed vnto them By the same faith they stopped the mouthes of lions quenched the violence of fire escaped the edge of the sword of weake were made strong The weomen receiued their dead raised to life others also were racked and would not be deliuered that they might receiue a better resurrection And others haue been tried by mockings and scourgings yea moreouer by bonds imprisonment They were stoned sawen a sunder tempted slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented 11. These last passages of the Apostle warrant the canonicall truth of what an author not canonicall relates concerning these heroicall sonnes and that more heroicall mother whose reolution best exemplifies the nature of faith hitherto described by S. Paul to be such as we haue defined an Assent vnto euery part of Gods service or euery diuine promise not only as true good simply considered but as much better to the party assenting than the fairest profers supreme earthly powers can make either for auoidance of pain or torments present or speediest aduancement to greatest dignities The first resolutely professes in the name of all the rest we are ready to die rather then to transgresse the lawes of our fathers Nor did his soule draw back or shrink at such sauage and vnmerciful vsage as would moue pitty to see it practised vpon a beast Euen to behold a flourishing tree first bereft of bark then of al the naked branches yet 〈◊〉 standing lastly the greene trunk downe and cast full of sap into the fire would be
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
their personages and reall imitation of their vertues It is a kinde of cunning I must confesse to be able accurately to paint God or his goodnesse but as little pertinent to true Christian knowledge as an artificiall picture of a great feast is to a poore soule almost starued for hunger vnlesse it make vs not painted images but true and liue sonnes of the euerlasting God For our light must so shine before men that they seeing our good workes may glorifie our Father which is in heauen That such a father there is and that we are his sons we must make knowne to others by imitating his perfections 7. To these or like points do sacred writers vsually extend words importing knowledge whether they speake of our knowing God or his knowing vs. The Lord knoweth the way of the righteous sayth the Psalmist And if he know it will he not reward it Yes with life for the way of the wicked because as well knowne to him shall perish Answerable hereto men are sayd to know Gods wayes when their demeanure is such as if they expected he should presently take notice of theirs either to reward or punish them It is a people that doe erre in their hearts sayth the Lord for they haue not knowne my waies As they did erre in their hearts so did they not know Gods wayes in their hearts for such a knowledge of them as is confined within the braine or such as a man that neuer trauelled may haue of a strange country by a mappe no doubt they had But as beaten wayes vulgar directions of the inhabitants are better guides in vnknowne coasts then most accurate geographicall descriptions so is it not this superficiall knowledge of Gods wayes that can conduct vs to his rest whither none come but such as can tread in the steps of holy and religious men that haue gone them and learne that by experience which others paint out and decipher This is life eternall sayth our Sauiour that they might know thee the only true God and Iesus Christ whom thou hast sent equiualent hereto is that Whosoeuer belieueth in him shall not perish but haue euer lasting life Can faith and knowledge then reach to heauen vnlesse they be lengthened by loue and other Christian vertues He that is warned to receiue a Prince or man of state will make accompt of his necessary traine albeit no mans comming besides be specified Nor is it needful sacred writers should mention loue or other attendants of those queenes of vertues Wisdome faith or knowledge if these be present the rest will certainly accompany them Hee that sayth I know Christ and keeps not his commandements is a lyar and the truth is not in him Faith or knowledge without loue is not Christian but hypocriticall for only he that hath Christs commandements and keepeth them is he that loueth him We know that the sonne of God is come and hath giuen vs an vnderstanding that we may knowe him that is true and we are in him that is true euen in his sonne Iesus Christ This is the true God and eternallife Many were the peoples sinnes in the wildernesse Yet Saint Iude comprehends all in this one that they belieued not This ye know how that the Lord hauing saued the people out of the land of Aegypt afterwards destroied them that belieued not So doth the Psaimist attribute all the disobediences and rebellions of his forefathers vnto this That their spirit was not tied by faith vnto God yea the fire was kindled in Iacob and also wrath came vpon Israell because they belieued not in God and the error of the Israelites that knew not the way vnto Gods rest was in the Apostles construction vnbeliefe The word that they heard profited not them because it was not mixed with faith for we which haue belieued do enter into that Rest. The greatest praise we read giuen to the Israelites in the wildernesse was that they belieued God and his seruant Moses As long as they thus continued they were not ouercome by temptations of the world or flesh And by what meanes do all such as are borne of God ouercome the world Is not this victory from faith Who is it that ouercommeth the vvorld but he which belieueth that IESVS is the sonne of God The same dialect was well knowne in Iewry in his time that sayd The knowledge of the commaundement of the Lord is the doctrine of life that all wisdome was contained in the feare of the Lord performance of the Lawe and knowledge of his almighty power that to belieue the Lord was to keepe his commaundements Which last testimony is very vsefull in the examination of faith further to be insisted vpon in that treatise 8. It was but an effect of such mens folly as spend the best of their daies and spirits in coyning second intentions or terms of art and after they haue gotten the skill to draw solid learning by this deuice into plaine tables mistake these types or shadowes for the bodies or substances which first did seuer beliefe and knowledge of diuine matters from practise whereunto they are as naturally linked as the nerue is to the part which it moueth Nature herselfe not stretched awry by art or misled by passion from whose attraction or impulsion she is most free in matters of ordinary and common vse alwaies frames her language fully paralell to the former rules of sacred speech Into whose heart beside the hypocrites would it sinke that affection should not increase according to the degrees of worth in the obiect though no better knowne then others are Is not the quantity or perfection of goodnesse as intelligible as the bare essence or quality Or can we in part be moued with some few degrees of goodnesse knowne and not as much more moued by equall knowledge of farre more or can we rightly value the consequence of diuine truthes in respect of our selues and not frame desires of them proportionally Doth any man not much affect him whose excellent parts he highly esteemes aibâ—it he expect no reall fauour or commodity from him To say wee know a man in ordinary speech imports a demeanour or respect towards him answerable to that quality wee know in him To know him for a sweete companion includes a desire of his company or acquaintance an vnwillingnesse to fall out with him or to be estranged from him To conceiue of one as an odde and vnsociable wrangling mate implies a care to eschew all occasions of intercourse dealing or familiarity with him If an inferiour should say hee knew his lawfull Magistrate to be a most vnpartiall seuere Iusticer he need not specifie his vnwillingnes to be iustly accused before him of any crime Or if wee say wee know or belieue one to be a maruellous wise honest friendly man who would not gather that whilest this perswasion lasted we would be readier to commit any
care is to cast all his care on him as on a Guardian most tenderly respecting the wel-fare of all such as with prayers vnfayned commend themselues to his tuition That these are the immediate and proper effects of Christian beliefe or Assent vnto the diuine prouidence our Sauiour enstructs vs where he attributes carking care or worldly solicitude to Gentilisme or Infidelity Take no thought saying what shall we eate or what shall we drinke or wherewithall shall we be cloathed for after all these things do the Gentiles seeke for your heauenly Father knoweth that yee haue need of all these things But seeke ye first the kingdome of God and his righteousnesse and all these things shall be added vnto you A liuely embleme of this correspondency betweene the diuine attributes and our Assent or betweene the characters of Gods will and ours the holy Ghost hath purposely set forth vnto vs in the story of Abraham The prime and fundamentall obiect of Christian beliefe was that most illustrious act of Gods mercy in offering his only sonne in whom he was vvellpleased for the sinnes of the world Now to shew what manner of Assent is on our parts required for right acceptance of this inestimable fauour he will haue the like minde in Abraham that was in himselfe ready he must bee to sacrifice his sonne his onely sonne Isaac whom hee loued ere the couenant bee concluded with him Finally seeing the man CHRIST IESVS as hath been obserued is as the abridgement or visible modell of his fathers goodnesse which is incomprehensible his heauenly disposition the idaeall patterne after whose similitude a Christians life must be framed we are then rightlie said to belieue his incarnation life death and passion when as the Apostle speakes the same minde is in vs that was in him when we are not onelie willing to lay downe our liues for the brethren as he did his for vs but when our liues and conuersations entirely expresse the true proportion of that absolute perfection which shined in his humane nature as it did in the Glory of the Godhead His fathers loue to him brought forth the like affection in him towards vs and to his lawes so must his loue to vs worke loue in vs to our brethren and to all his commaundements Herein saith he is my father glorified that ye beare much fruite and be made my Disciples As the father hath loued me so haue I loued you continue ye in my loue If ye shall keepe my Commaundements ye shall abide in my loue as I haue kept my fathers Commandements and abide in his loue Thus made conformable to him not in one or few but in all points of obedience and Christian vertues we are rightly said to be edified in faith and to haue him fashioned in vs. Nor is there any Article in this creed whose stedfast beliefe doth not in one point or other worke this conformitie as in their explications God willing shall be manifested 10. The whole platforme of diuinity or Theology we may hence gather cannot better be defined or limited then between these two lines or borders A distinct explication first of the obiects to be beleeued and their certainty secondly of the meanes whereby their image or Characters may be engrauen vpon our soules This now may suffice that vnto that assent of faith or beliefe in Christ whereby the iust must liue such a knowledge of him and his attributes is required as shall enstampe our wâ—â— and affections with the â—iue image of his goodnesse and imitable perfections as truly as matteâ—s meerely speculatiue imprint their shape vpon the vnderstanding or obiects visible theirs vpon the eye For seeing all knowledge must be commensurable to the obiects knowne in such an impression of whose entire similitude as the seale leaues in the wax the perfection of it consists Our knowledge of morall obiects diuine especially which are as essentially good as true is imperfect vâ—lesse it include a solid impression of their goodnesse as well as a superfiâ—iall resemblance of their truth From this indiuisible vnion betwixt truth and goodnesse in matters diuine their names in phrase of scripture are oft times vsed promiscnously And it is a Maxime vndoubted in Diuinity That Christ Iesus must dwell in vs by the same bond and knot we dwell in him Now it is impossible that any part of him or which is all one of his liue image should be fashioned in vs by any other meanes then by knowledge or apprehension of his incarnation life death and passion with their consequences in respect of vs impossible that he should abide in vs or we in him by any other linke or bond besides firme and stedfast aâ—sent or adherence vnto these and other truthes concerning him reu ealed and knowne CHAP. IX What manner of knowledge it is whence the last and proper difference of that assent wherein Christian faith consists doth result the complete definition of such faith 1. SEeing the word in a generall the Lord of life in a sence more peculiar is not only the obiect of our beliefe but the true food of our soules and all food essentially includes a relation vnto tast the true nature of that faith or knowledge by which we liue cannot better be notified then by such a proportion betweene our minde and the food of life as is betweene the symbole or organicall faculty of bodily tast and the quality of the meate it relisheth As our bodily tast though the same in respect of all is not alike affected with all meates but relisheth euery one according to their seuerall qualities or degrees of proportion or disproportion with it selfe so though by one and the same faith wee assent vnto all matters reuealed in Scripture as true and good yet our soules find not the like comfort or refreshing in all but some albeit presented a farre off to their sence they apprehend with horror as the dregs of that cup which is in the hands of the Lord whereof all the vngodly must bee enforced to drinke Others though they come but within smell they entertaine with admiration yet feed not on them as we lightly essay strong waters or quintescences but vse them not as ordinary drinke such are the inscrutable mysteries of the Trinity the glory and maiesty of the Godhead Others are continually longed after as their onely food more or lesse according to the seuerall degrees of their goodnes in respect of vs. 2. No man that drinketh old wine straightway desireth new for he saith the old is better And in this case it is as easie to doe as to say because one and the same faculty enclines him to like of both and the apprehension of ones rellish or sweetnes being as proper and naturall as the others that which is so indeed will be esteemed better For where the constitution of the faculty is vniformaly eâ—clined to all it is alwaies most forcibly mooued by such of it proper obiects as are
Confident perswasions they had of Gods extraordinary fauour which notwithstanding because it proceeded not from faith fructifying in deeds conformable to his goodnesse made them presumptuous and open rebels against his Sonne the onely image of his glory for dooing the workes here prophecied by this Psalmist They despised him as a sinner once for raising vp a poore creature not bowed downe only but together so as she could not raise her selfe another time for giuing sight vnto the blinde vpon a Sabbaoth day Often for the like workes here ascribed to that God whose name they were to sanctifie by hallowing the Sabbaoth day all liuely documents that he which visibly wrought them was the Lord to whom this Psalme of praise and thanksgiuing was dedicated Such confidence as they whiles thus affected boasted in was the very way of the wicked which the Lord turneth vpside downe His sentence is already pronounced vpon it Euerie one that exalteth himselfe shall bee brought lowe which words he spake of the proud Pharisee and such as trusted in themselues that they vvere iust despising others Notwithstanding euen this Pharisee himselfe whom he makes the patterne of hypocrisie gaue God thankes for his conceited righteousnesse acknowledging that whatsoeuer he had he had receiued but in that hee gloried in it as if he had not receiued it the holy Ghost taxeth him for trusting in it not in the Lord whom he intended to glorifie for this gift amongst others And were we so wise that a word though from the spirits owne mouth might suffice for our admonishment this one place alone would instruct vs that he trusts not in the Lord but in his wealth or dignity that contemnes his brother for his meane giftes whether of Art or Nature or disparageth his worth onely for the lownesse of his fortunes 6. Thus much of confidence fiducia or trust so nearely allied to faith that some include it in the essence or formall signification of the word in the learned tongues which opinion may seeme to haue some countenance from the booke of Homilies But what there is said of faith to this purpose is a popular description not an accurate or artificiall definition like as also we may not think the Author of those Homilies meant formally and essentially to define faith when he saith that faith is a firme hope for so in the same place doth he describe it And to speake the truth he that puts fiducia in the essentiall definition of faith and leaues hope out had need of as much cunning as hee that should vndertake to make paiment of ten pounds and substract seauen For confidence or this trust in their form of doctrine whose authority for the right vse of such words is most authentique is the period or complement of Hope contemnenda est omnis iniuria malorum praesentium fiducia futurorum bonorum sayth Saint Cyprian And againe Laus est fides fiducia futurorum mundi aduersa tolerare It is the commendation of Faith to support our selues vnder such grieuances as the vvorld layes vpon vs with sure hope of future good In this godly fathers orthodoxall conceit of this chaine of christian vertues we may behold patience springing from faith but presupposing trust or confidence at least if perfect paralell herein to the Apostle Cast not away your confidence which hath great recompence of revvard for ye haue neede of patience whose hold-fast he supposeth confidence that after ye haue done the will of God ye might receiue the promise The ground or supporter as well of patience as confidence and fidelity in doing Gods will is faith as is before deduced Whether such confidence as we haue that there is a reward laid vp for the faithfull reach in the same strength and tenor vnto personall saluation or bring forth like assurance of our possessary right in state of grace or if so whether it be proper to all as it is doubtlesse onely to such as are endued with sauing faith or whether equall in all or at all times or rather decreasing according to the degrees of their delinquencie in such duties as this confident hope of Gods mercy and fidelity in rewarding all without respect of persons that doe his will doth impell and encourage them to cannot so fitly be disputed vntill the tenor of Gods couenant with mankind and other difficulties concerning free-will and contingencie with the articles of Christs death and resurrection from firme Assent vnto which this speciall confidence or assurance must flow be vnfolded Here I onely would commend that place of our Apostle to the religious Readers priuate meditation for rectifying and strengthening his faith in this point Hauing therfore Brethren bouldnesse to enter into the Holiest by the blood of IESVS by a new liuing way vvhich he hath consecrated for vs through the vaile that is to say his flesh And hauing an high Priest ouer the house of God Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed vvith pure water Let vs hold fast the profession of our faith without vvauering for he is faithfull that promised And let vs consider one another to prouoke vnto loue and to good workes Many other properties of faith there be and diuerse peculiar branches of these generall ones here touched to be discussed after the explication of the Articles out of which they properly spring CHAP. XI Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanists pernicious error concerning the nature of it and charitie whereby his imaginarie workes of merit necessarily become either dead apish or polluted 1. FRom the seuerall degrees or differences of Assent vnto diuine truthes before assigned it will bee easie for the Reader to deriue the diuerse acceptions of beliefe whether in writings Canonicall Apochriphall or of Fathers from one head Albeit I hold it not worth the inquirie whether the name of Faith in the Hebrew Greeke and Latine were propagated from the obiect to our apprehension or Assent or from these vnto the obiect for in all three tongues faith is taken as well for that which deserues credit as for the credence we giue vnto it More pertinent to our present occasions it is that beliefe euen in scriptures is sometimes applied to the very first and lowest degree of Assent vnto truths diuine and they are sayd to belieue that acknowledge any article of faith or part of Christs doctrine as true albeit the ground of their Assent were not sincere or sound but rather humorous So it is sayd in the second of Iohn that many when they saw his Miracles belieued in him but IESVS committed not himselfe vnto their hands because hee knewe them all so did hee their humours to bee like theirs that vpon like beliefe of his power would haue made him king Others againe are sayd to belieue when they Assent perhaps to all Articles of faith
as true and good whilest considered onely in themselues without oppositions of such matters as they much value So our Sauiour telleth vs that some when they haue heard receiue the word with ioy and for a while belieue but in time of tentation depart and Saint Iohn that euen amongst the Rulers many belieued on him By true and liuely faith rooted in the heart So Bellarmine would perswade vs or otherwise wee might make the Scriptures as a nose of waxe or alter the nature of sacred phrase as wee do counters in accompts Yet if they had in heart belieued vnto righteousnesse they had confessed with their mouth vnto saluation but sayth the Euangelist because of the Pharisees they did not confesse him least they should be put out of the synagogue And was not this to be ashamed of him and of his Gospell before men And whosoeuer is so affected belieueth not in that sense the Prophet speakes whosoeuer belieueth on him shall not be ashamed for vnlesse he acknowledge them in that day they shall not only bee ashamed but confounded with vnbelieuers yea the very reason the Euangelist giues why they did not confesse him condemns the Cardinals glosse either of great folly or impietie For sayth he they loued the prayse of men more then the prayse of God vnto which latter they had assented as much better had they so belieued as our Sauiour meanes when hee demaunds of the Iewes How can ye belieue which receiue honour one of another and seeke not the honour vvhich commeth from God onely Ere our faith become such as layes sure hold on life for of such in that place he speakes wee must Assent vnto the honour that comes from God alone as so much better then that we receiue of men that the later must seem as nothing in coÌ„parison of the former The same word beliefe oft-times is taken not only as it includes these last degrees or proper differences of Assent vnto diuine truthes but as it is accompanied with it essentiall properties or with such works as impulsiuely are from it though proper acts or exercises of other vertues faculties or affections whence they spring as from their naturall roote wherein they reside as in their natiue subiect The places are obuious to euerie one conuersant in Scriptures The like latitude of perfection whether from difference of essence or diuersitie onely in degrees knowledge or vnderstanding in the vse of sacred writers admits Nor did Saint Iohn in that speech He that sayth hee knoweth God and keepeth not his Commandements is a lyar contradict our Sauiour where he supposeth that many know their masters will and do it not For the disciple speakes of true and perfect knowledge the Lord of knowledge externall or imperfect The same analogie the Fathers retaine in the vse of beliefe or faith That the Pontificians can alledge their testimonies to proue faith may bee separated from works or charity is as little pertinent to the point in question betwixt vs and them as it would bee in the schooles to vrge the authority of late Philosophers that stones and mettals did not growe or that trees and plants had no locall motion against him that out of Aristotle did maintaine all bodies endued with life were capable of growth and diminution or all with sense of locall motion He that holds the former conclusions would account stones and mettals amongst bodies inanimate and trees and plants amongst vnsensitiue Now our question is not of euery sort or degree of faith but of that by which the Iust doe liue That no Father did affirme it should be without fruites or workes of holinesse is more then my small reading in them can secure me to affirme albeit reason I haue none to thinke otherwise but iust cause so to presume by the places our aduersaries alleadge so idle they are and impertinent Howsoeuer I dare vndertake for our assertion to bring three Fathers for one or testimonies thrice as many out of the best approued as any Iesuite shall do for his And because some of them scramble at some scattered sentences in Cyprians vvorkes or others fathered vpon him I will instance at this time in him especially the rather because he sealed the truth of his profession with his blood and had least reason to bee partiall for Faith against Charitie of whose abundance in his heart euery letter in his writings almost is a character yea so he esteemed of it that hee thought it impossible for him to prooue a true witnesse of Christ though dying in his cause if hee had liued without brotherly loue How doth hee say he belieues in Christ that doth not vvhat Christ hath giuen him in charge to doe Or how shall hee ataine to the reward of faith vvhich vvill not faithfullie keepe his Commaundements And againe Seeing to see Christ is our ioy nor can our ioy haue being vntill we see him what blindnesse of heart what mad nesse is this to loue the grieuances the paines and miseries of this world not rather to make hast vnto that ioy which neuer can be taken from vs Yet all this beloued brethren comes to passe because wee haue no faith because none belieues the truth of what God hath promised who is true whose word is eternally sure to belieuers If a graue man and of good note should promise thee any thing thou wouldst rely vpon his promise thou wouldst not belieue thou shouldst be deceiued or disappointed by him whom thou knowest to be constant in his words and deeds Behold God speaks to thee and â—ost thou perfidiously wauer through incredulity of minde God hath promised thee at thy departure out of this world immortality and eternity and dost thou doubt This is to be altogether without the knowledge of God this is to offend Christ the master of the faithfull vvith the sin of incredulity this is to haue a place in the Church and to be without faith in the house of faith The like hath Bernard who speaking of the victory that is by faith thus resolues flesh and blood moouing doubts to the contrary Perchance it may tempt some in that they see so many acknowledging Christ to bee the Sonne of God still entangled with the lusts of this world How sayth the Apostle then who is he that ouer commeth the world but he which belieues that IESVS is the Sonne of God vvhen as the world it selfe belieues this truth yea do not the very diuels belieue as much and tremble but I reioine Dost thou imagine that he reputes CHRIST for the sonne of God whosoeuer hee be that is not terrified with his threats that is not allured with his promises which obeies not his commandements and rests not satisfied with his aduise doth not such a one albeit he professe he knowes God deny him by his deeds Valentian notwithstanding would perswade vs that the Fathers when they say faith without works is dead would onely giue vs to
death Thus much of true faith and the errors concerning the Nature of it It remaines we intreate of misperswasions concerning the possession or presence of it with the right vse of it and other spirituall graces that attend it SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them CHAP. I. The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention 1. HHappy were we whom God hath appointed to sowe good seede in others hearts because not altogether without hope to see some fruits of our labours if this censorious age would permit vs to strike as freely at the rootes of Atheism infidelity or hypocrisy as it is ready to censure Atheists Infidels Hereticks or Hypocrites To me it hath often seemed a question very doubtfull but farre aboue my capacity to determine whether such as reuolt from the orthodoxall Church vpon obseruation of monstrous dissonancy betweene the truthes professed in it and the professors liues or resolutions be in case better or worse then such as embrace true religion vpon no better grounds then they or their confederates oppugne it Thus much the word of God will warrant that the portion of hypocrites shall be the bitterest in the life to come And yet hypocrisie if it be of that stampe which our Sauiour so much condemnes is alwaies moulded in that deepe notice or strong perswasion which men haue of their owne loue and others opposition vnto diuine truthes of their owne diligence and others negligence in performance of sundry duties expresly required by Gods lawe And this is a miserie of miseries peculiar to the hypocrite that whereas the height of others impiety ariseth from their opposing the way of truth and godlinesse this monster the more he detests falsehood and error or the impietie whether of others practises or opinions the more still he increaseth his owne corruption and warres vnwittingly against his owne soule For seeing loue to himselfe indulgence to his deare affections or carnall glorying in prerogatiues perhaps spirituall is the common roote as well of his imaginary loue vnto such points of truth as haue some kinde of coniunction with his humours as of the detestation he beares to others obliquities that in life or profession ill consort with him the oftener he lookes either on their knowne transgressions or his owne precise obseruance of such duties as by nature hee is addicted or otherwise accustomed to by both meanes he more pampers and nourishes that vicious habit whence the forementioned bad fruites did growe And thus at length by vsing the helpe of strong but impure vnruly affections to abandon particular errors he ouerthrowes his owne soule as the ancient inhabitants of this land did their state by vsing the Saxons aide to driue out the Picts 2. After this manner the Iew by nursing a loathsome conceit of Publicanes and open sinners dissoluâ—nessesse not tyed vnto so much as any solemn acknowledgement of their misdeeds or set forme of repentance tooke a surfet of those outward ceremonies which God had ordained as sauees to sharpen not as foode to satiate his appetite of sauing health Other-whiles fiercely bending his indignation against the idolatrie of the heathen by too much depression or debasement of their folly he sublimated his owne naturall inclination vnto pride and haughtinesse into presumptuous boasting in the purity of that lawe which God had giuen him by Moses Whence in the fulnesse of time sprung an irreconcileable hatred of the long expected Messias desperate contempt of his Gospell and wilful refusall of saluation preached in his name But howsoeuer the deadlinesse of this disease was most conspicuous in the fall of Gods chosen people whom wee may without suspition of slaunder seeing the holy Ghost hath written the obseruatioÌ„ safely charge with the infection yet the danger of it amongst all professors of true religion throughout euery age and nation continues the same as hauing a perpetuall cause in nature For whether wee speake of contraries morall or phisicall the enmities of the extreames is alwaies greater then betwixt them and the meane from which they alwaies so much further decline as they more eagerly entend their force each against other The greater strength heate and cold from their vicinity gather whether by mutual irritation or a secret kinde of daring each other to combate or by a stricter vnition of the materiall parts wherein their forces lodge the more both disagree with the luke-warme temper The more likewise the prodigall detests the niggards manners or the niggard his the farther both roaue the one ouer the other short from that marke whereat they aime but which truly liberality only hits And as the mutuall discord of extreames grows greater by the increase of their seueral strengths so the hastie or violent introduction of the one into a subiect capable of both makes waie for the others entertainment and excludes the meane which findes no entrance but where it is vshered by moderation So water too much or too violently heated is more apt to freeze then to retaine the middle temper Young prodigalls we often see turne old niggards seldome liberall vnlesse their education haue been exceeding good their naturall discretion extraordinary or the seeds of vertue in them very strong And what more vsuall then for a niggards feast because not agreeable to his ordinary disposition to smell of waste and prodigalitie Buzzards by naturall constitution through extreamity enforced to take heart and turne againe ouerrunning valour boisterously rush into fury And desperate hotshots once made to feele the smart of their folly become afterwards basely timerous The Cynicke could spurne at his fellow Philosophers pride but so as his scornfull heeles did bewray his preposterously proud ambitious heart 3. Are these obseruations true in workes of nature or morall affections onely and not in perswasions of religion Yes euen in these also for hath not the vntimely heat of indiscreete precisenesse disposed sundry in our daies to freeze the sooner in the dregges of Popery Haue not others mounted so high in groundlesse and presumptuous confidence that their sudden fall hath made them sinke for any helpe man could affoord without recouery into the very suds of melancholy and desperation Others vpon a dislike of their former hot enforced zeale haue changed their wonted confidence into carelesnesse and become open professors of licentiousnesse like the possessed childe in the Gospell falling sometimes into the fire sometimes into the contrary element And experience prooues it so common a thing for young Saints such I meane as affect to be ripe in holinesse ere well growne in ordinary discretion or common honesty to prooue old diuels that the bent of nature vnseasonable or too much curbed in the parents oftentimes burst out in the vnbridled affections of their children 4. The reason of the experiments whether in nature moralities or religion is as perspicuous as they are true For contrarie exstreames alwaies
like suppositions If we should be vrged by the Turke or Iewe to deny him wee would sooner die the death he did then doe it or were he present in person to exhort vs to such dueties as his messengers enioine vs we should sure be as forward as any man liuing to doe them these or the like imaginations do but foretoken our need of that apologie and argueth our inclination to vse it though alas it cannot steede any in that day of tryall Lord when saw we thee naked or anhungred in the Pulpit or preaching in our streetes deterring vs from euill and exhorting vs vnto good if not to relieue our brothers wants be to suffer him to starue then questionlesse to dispise his messengers is to despise him to reuile them is to reuile him and he that wil not belieue them neither would he haue belieued him more then the Iewes did 6. For conclusion because this point may come elsewhere to be handled at large if respectiue or according to our seuerall vocations we be generally either as proude or as couetous as ambitious or vaine glorious in our prerogatiues as mercilesse or iealous of disparagement in our places or as impatient of iust though sharpe reproofe as these Iewes were we would haue beene altogether both as prone to take and as earnest in prosecuting any offence taken at our Sauiours doctrine person life or manner of preaching as his most malicious enemies were and are as lyable to their plagues for God iudgeth not as man iudgeth by the actuall euent but by the internall habit or constitution of the heart Nor did our Sauiors presence his conuersation or other cyrcumstances make but onely manifest the malicious enmitie of the Iew against all goodnesse to the world and their odiousnesse in the sight of God and man should teach vs to be more carefull to auoide the inward disease then the euent or outbarsting which cannot bee so apparant in vs vntill Christ appeare againe in person Or if it be as backward in performance of those positiue dueties exacted by him of his Disciples as were the ordinary or lesse harmefull sort of vnbelieuing Iewes we may not expect any better hire or reward then they had but rather a greater portion with the hypocrite for our profession of loue and loialty to him For as we may giue perfect proofe to God of our malice or spite against Christ onely by our internall corrupt desires without any positiue outward act so can we make no proofe of true loue towards him either vnto God or our selues but our deedes albeit euen in doing his commandements we are apt to deceiue our selues and without due examination to admit false witnesses of our owne sincerity amischiefe in the next place to be preuented CHAP. IIII. That the fruites of righteousnesse if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale that our Assent to generalities ofttimes appeares greater to our selues then indeede it is from our pronenesse or eager desires to transgresse in some particulars 1. NOthing more naturall to our affections when they abound or swell then to seeke obiects whereon to bestow themselues and after the fashion of the world to make choise of the fairest from whole beauty they vsually receiue strength and vigor For this cause as in the last discourse was obserued that good affection which men of disposition candide and ingenuous alwaies beare vnto the memorable vertues of men deceased or farre absent well deseruing of the world or them administring no occasion of dislike doth presently seeke vpon the first sight of his legend to fasten it selfe vpon our Sauiour in whom nothing truely admirable or praise worthy but is ideally absolute and perfect And strange it is not if in practicall perswasions that error steale on most which hath ouertaken many inretired speculations that the obiect qualifies the desire as indeede it doth but not alwaies not when the will out-starts the vnderstanding or reason For where the affection or passion is violent and vnrelenting we presently belieue what we eagerly desire From the concurrence of these three decliuities or facile descents into error we often mistake carnall loue for spirituall and beliefe meerely naturall or scarce worth the title of hystoricall for supernaturall because set perhaps strongly on obiects spirituall or supernatural The remedie is to let reason worke first and take the true portrature of that spirituall beautie whereto it directs our desires or affections Nor doe faith and loue truly Christian arise from euery reference or extremission of our faculties or apprehensions vnto CHRIST but from an intromission of his image or shape into our soules The right esteeme or ponderation of his vertues and perfections must inspire our hearts with resolution and zeale to imitate him in his goodnesse to be faithfull doers not hearers onely of his precepts and that not of some one or few but of all Seeing loue as hath been obserued is the necessary consequent of liuely faith and faith it selfe a firme and constant Assent vnto diuine reuelations without indulgence or dispensation it is a sure argument the one neuer kindly takes vnlesse it equally spread it selfe as the Sun doth his beames or centers their lines to euery obiect within the sphere of diuine truth that the other neuer kindls aright vnlesse it vniformly enflame euery faculty of our soules with desire of executing that part of Gods seruice whereto it is ordained or with a delight of such practises as the Scripture proposeth to our imitation in the Law the Prophets or Euangelicall history of our Sauiours life and death 2. Not obseruing this vniformity the partiall practise of duties in themselues very necessary helpe to thrust vs headlong into the former error For the earnest prosecution of our natural desires lighting in with our feeble Assent vnto some particular diuine truths or slender liking of some duties commaunded sutable to them makes vs attribute the delight or loue we beare to the internall obiect of our corrupt desires vnto the truth or precept diuine as by the like error many looking vpon the Sunne in a foggy morning imagine that rednesse to be in the bodie of this glorious starre which is in the vapour directly lying betwixt their eyes and it Howbeit this groundlesse conceit we hence entertaine of our Assent or loue vnto any obiect of Faith increaseth the strength of our carnall desires or delights naturall and that inordinately increased in respect of some one or fewe points vrterly disenables vs for prosecuting others oft-times more necessary and much better And as elsâ—where I haue obserued that which casts men into the fore-mentioned Iewish disease of ouerreckoning themselues in their â—â—compts of faith and loialty towards God and his anointed is the sufferance of their imaginations to run too much or too long on some
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
louing toward their neighbours is a fearefull signe that worldly affection hath got the start of faith in the spring and will hardly be ouertopped in the growth that the minde thus affected is sickely and faint yet willing to stay the working of conscience with these repasts And were it not the nature of this disease to put out the eye of reason and relie wholy vpon forced perswasions it were impossible such palpable contradictions betwixt most mens ordinary resolutions and fundamentall principles of faith as any heathen that could but vnderstand what the words of Scripture meant would vpon the first view of both clearely descry should goe so long oft times for ought we can perceiue the whole course of their liues without controle or checke and without notice of their danger He is in worse case questionlesse then the meere naturall or reasonable man euen blinded by Gods iust iudgement for his hypocrisie that can suffer himselfe to be perswaded he hath truely denied himselfe taken vp his Crosse forsaken all and made fit to follow Christ when as the world sees and his practice proclaimes he mindes nothing either so intensiuely or continually as the increasing of his wealth or raising his owne or his childrens fortunes already greater then they are Christianly capable of 8. For this againe is a fundamentall rule whereof there may be perswasions either right onely in their kinde and but naturall or truely spirituall That great estates worldly dignities or plentifull matter of carnall contentments can neuer be rightly managed or morally well vsed without great morall wisdome good education sobriety of life and discretion Much more necessarie as naturall reason rightly perswaded of Scriptures truth will acknowledge is an abundant measure of faith to vse abundance in any kinde or such prerogatiues as flesh and blood are prone to delight in to the glory of God the good of his Church and saluation of our owne soules Hence as we rightlier reckon mens wealth or competence of estate by the ouerplus of their certaine incomes compared with their necessary outlayings then by the largenesse of annuall reuenues without such allocations or deductions so must we measure the strength or efficacy of true faith not by the multitude of degrees or the intensiue perfection of the perswasion or assent in it selfe considered or with reference to it positiue obiect but by the excesse which it hath in respect of contrary desires or temptations incident to our course of life If the assent of faith be as twelue and any naturall delight in prerogatiues though spirituall such as the Corinthians had be as thirteene that mans faith is worse then nothing whereas if six degrees of the same assent should in some other match with three or foure of the like naturall delight or affection the soueraignty of his faith is much greater then the formers because better able to quell all contrary motions or rebellions of the flesh Though faith we had of force sufficient to moue mountaines yet were it possible Achans vast desires might harbour with it in the same brest a wedge of gold would ouersway it or wrest it out of it place and hale the soule wherein it lodged maugre all it force and strength to hell But he that had no minde of earth nor longed not after this bright clay might easily be aduanced to heauen by faith not able to worke any externall effects halfe so wondrous Lucifer and his wicked confederates haue perswasions of some diuine truthes so firme and strong as would almost enforce any man liuing vnto goodnesse which notwithstanding no way benefit but rather exasperate them to mischiefe because ouermatched with malicious hellish inclinations That excellent knowledge which was the ground of their first station though more firme by much then the faith whereby we stand was ouerturned by delight or pride in this their proper excellency The name of grace or faith in scriptures includes besides the quality infused this relation of excesse or soueraignety ouer the desires of the flesh But whether it be possible that grace should be the same as well for quallity as degrees in the carnally minded and truely sanctified I dispute not Howsoeuer let the nature or entitatiue perfection of it be neuer so great vnlesse it can thus conquer affection and bring the body in subiection to the spirit it is not the grace we are finally to pray for nor hath it that faith whose right plantation we seeke for it associate In this sence we may safely admit the opinion of Canus and Victoria That the entity or quality of grace may encrease without any encrease of Gods fauour or good acceptance not onely as approueable and free from Vasquez censure but as necessary and vnquestionable vnlesse our loue vnto the world and flesh or estimate of all delights and proffers they can present vniformely decay as the entity of this infused qualitie or our habituall assent vnto diuine truth encreaseth This decrease of carnall affection may as we said of other perswasions and resolutions be either naturall or truely spirituall the later kinde onely pleaseth God and is the immediate obiect of diuine approbation but through the righteousnesse of CHRIST of which because it is wrought in faith it is capable so is not our naturall resolution to abandon such delights and pleasures as others follow though morally sincere and purposely intended to the end wee may bee fitly qualified for Christs seruice CHAP. IIII. That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their gifts were better and yet his mercy iustly to be esteemed greatest of such as haue most excellent gifts by nature 1. GOds vnspeakeable wisdome in recouering the sonnes of Adam his forlorne patients by bringing them low manifested in the absolute necessitie of the former precepts being duly waighed the eunuch can haue no reason to say I am a dry tree nor the siliest catife that creepes on earth any iust cause to complaine of his wretched estate Indeed were good naturall parts whether of body or minde with such ornaments as art can put vpon them or other externall graces of wealth authority or birth bestowed on man for his owne sake or that hee might relie or trust in them hee that excels in any or many of these might haue whereof to reioice amongst his brethren so had they iust cause to be deiected that were conscious of their wants But if we consider the pronenesse of mans heart to waxe proud of good qualities and the direct opposition betwixt all pride and the fundamentall qualification before expressed for the receiuing of faith and grace that the renouncing all delight in these or other naturall dignities is but an appertenance of that precept to denie our selues and forsake all we haue we would quickely subscribe vnto our Apostles resolution that if wee must needes boast or glory we would boast in that wherein
not in them much lesse doth our felicitie Now as in all mens iudgements he liues much better that is able to liue of his owne then he which hath the same supplies of life in more competent measure from his friends beneuolence so much happier is that soule which hath delight and contentment competent within it selfe then that which hath them heaped vpon it from without seeing all the delights or pleasures these can beget suppose a precedent paine or sorrow bred from desires vnnecessary in themselues but such as lay a necessity vpon vs to satisfie them whiles wee haue them It is pleasant no doubt to a woman with childe to haue what shee longs for but much more pleasant to a manlike minde neuer to be troubled with such longings Not to need honour wealth bodily pleasures or other branches of voluptuous life is a better ground of true peace and ioy then full satisfaction of our eager desires whilest they are fixed on these or other transitories The strength of our spirits by whose vnited force our vnion with the spirit of truth must be ratified is much dissipated by the distractions which their very presence or entertainment necessarily require so doth the life and rellish of all true delight internall into which the true peace of conscience must be engrafted exhale by continuall thinking on things without vs. Finally whiles we trouble our selues about manie things it is impossible we should euer intirely possesse our own soules with patience or make the best of them for purchasing that vnum necessarium that one thing which is onely necessary But these are points which require more full peculiar treatises to which many Philosophers especially Plato Aristotle Seneca Plutarch and Epictetus haue spoken much very pertinent to true diuinity as shall by Gods grace appeare in the Article of euerlasting life As in some other particular discourses framed some yeeres agoe for mine owne priuate resolution The counsell I here commend vnto the reader is no way dissonant vnto Saint Paules aduice vnto his dearest sonne Godlinesse with contentment is great gaine for we brought nothing into this world and it is certaine we can carry nothing out and hauing food and raiment let vs therewith be content But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition For the loue of money is the roote of all euill which while some coueted after they haue erred from the faith and pierced themselues thorough with many sorrowes But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience meekenesse Fight the good fight of faith CHAP. VIII Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinary progresse from faith naturall to spirituall and the different esteeme of diuine truthes or precepts in the regenerate man and him that is not but sincerely desires to be such vacancie to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle 1. IF riches loue of honour or voluptuous life make the soule so vnfruitfull that temper which in proportion answeares to good soile well husbanded presupposeth a vacuity of these desires The positiue qualification whereto these negatiue properties are annexed is more particularly described by our Sauiour as Saint Luke relates in his exposition of this parable Eut that which fell in good ground are they which with an honest and good heart heare the Word and keepe it and bring forth fruit with patience Vnto such honesty or goodnesse of heart apt thus to receiue and retaine the word of faith heard is required first a sincerity of intention or choice which presupposeth a distinct and vncorrupt notion of good and euill secondly a constant resolution of prosecuting the right choyce made which presupposeth a greater freedome or liberty of practique faculties then can bee found in the couetous ambitious or voluptuous For their desires as all concupiscences of the flesh preiudice the sinceritie of the intention or choice by corrupting the notions of good and euil and maime our resolutions withal to follow what is euidently best by counterswaying or resisting our inclinations vnto goodnesse The point most likely to trouble a curious inquisitor in this argument is whether vnto the bearing of fruit with patience there bee required a goodnesse or honesty of heart precedent to the infusion of sanctifying grace or that faith by which the iust doth liue as vnto a faire croppe there is a goodnesse of soile requisite besides the goodnesse of the seed sowne in it To my capacity he should much wrest our Sauiours words and offer violence to his spirit that should deny the truth or proportion of this similitude Nor can I perceiue any inconuenience not easily auoidable by application of the former distinction of a twofold goodnesse or honesty one commendable onely in it kinde or by way of meere passiue qualification in it selfe of no more worth then a field ploughed but vnâ—own another acceptable in the sight of God as the croppe or fruit is to the husband-man The former is ordinarily precedent the later alwaies subsequent to true and liuely faith All soiles at least in this our land are though ploughed and manâ—red alike vnapt to bring forth good wheat sweet grapes or other precious fruit without seeds precedent yet not all alike apt to bring forth fruit sowne or planted in them supposing their â—illage or husbandry were equall It is alike true of all the sonnes of Adam that all by nature are the sonnes of wrath all destitute of the grace of God all alike vnapt to doe any thing truely good yet the degrees or measure of their aâ—ersion from God and goodnesse not perhaps alike in all albeit wee consider them as they are by birth without difference of education or as they are by meere ciuill education without any naturall knowledge of Gods written Lawe That such as heare the word and are pertakers of outward Christian discipline though not inwardly sanctified are not equally indisposed to bring forth fruit is necessarily included in the difference of vnfruitfull hearers resembled by the high way side and by stony and thorny grounds The framing notwithstanding of this dispotition supposed precedent to the infusion of liuely faith may not be ascribed to our abilities but to the spirit of God directing our thoughts and enabling vs for conceiuing a kinde of preuiall faith more then naturall by some externall or inferior grace so proportioned to these effects as sanctifying grace is to the fruits of true holinesse Probable it is might we speak out of experience that as Bees first make their Cels then fill them with hony or as the formatiue vertue first like an artisicer frames the organs or instruments of life and sense and
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
but as good to vs in the practise as much better then auoiding the displeasure or gaining the fauours of any earthly powers Secondly That this Assent must be vniforme and a like sincere to euery truth a like strong to euery practise alwaies increasing according to the seuerall degrees of truth or goodnesse apprehended in the obiect or different exigence of times and place wherein wee liue these points are most cleere That Christian faith is more directly oppugned by wilfull neglect or auowed violations of morall or Euangelicall precepts then by bare errors in opinion or such heresie as directly include not blasphemie against the blessed Trinity for the chiefe euill of all others consists in reference to wicked practises whereunto they lead or incline men That the Ministers of the Gospell may deny CHRIST or manifest their ashamednesse of his Gospell as directly by not laying his Lawe as closely to the great Herods of the world as Iohn Baptist did suppose the case be as notorious and as well knowne vnto them as if they had been afraid to confesse him for feare of being put out of the synagogue or â—ayd with those other Iewes wee know that God spake with Mose and gaue authority vnto Magistrates but this man we know not whence he is nor do we care for his Counsells Yet were Iohn Baptists kinde of preaching vsed in many kingdomes though by such as professe the same Religion with the Potentates they should offend with their boldnesse I think it would proue matter of martyrdome in the end That any age since Christian Religion was first propagated hath wanted store of Martyrs is more to be attributed vnto the negligence ignorance and hypocrisie or want of courage in Christs embassadors or appointed Pastors then vnto the sincerity mildnesse or fidelity of the flock especially of the bell-weathers or chiefe ring-leaders Or if Satan had not abated the edge of primitiue zeale and resolution by that dishonorable peace concluded betweene Christianity and Gentilisme after the setling of Gothes and Vandalls in these parts of Christendome had hee not vtterly benummed mankinde by locking vp their spirituall senses in mid-night darkenesse and fettering their soules in superstition since the time he himselfe was let loose Rome Christian had seene more Martyrs euen of such as did not much dissent from her in most opinions held within sixe hundred yeeres of CHRIST in one yeere then Rome heathen at any time had knowen in ten Euen in Churches best reformed it would bee much easier I thinke to finde store of iust matter for Martyrdom than of men fit to make Martyrs And hee that hath liued any long time in these quiet mansions and seates of Muses secure from Mars his broiles or externall violence hath great cause either to magnifie the tender mercies of his gracious God or suspect himselfe for an hypocrite if hee haue not suffered some degrees of Martyrdome But vnto such as haue been exercised therein it bringeth the quiet fruite of righteousnesse and ought to encourage rather then daunt them whilest they liue in these Paradises free God bee praysed from boysterous blasts as taint other plants of the same nursery remooued abroad to vse this calme and happy season they enioy for setting their faith and loue aright that they may spread themselues equally to euery point of that compasse by which they are to direct their course in this troublesome sea of vncertainties that their strength in practise and profession may iointly increase without all respect to persons or particular duties saue what ariseth from the excesse of worth in the things themselues belieued or loued or of necessity or speciall occasions of performances that they may further as much as in them lies by word and deed the vnpartiall execution of their blessed Founders statutes of whose beneficence they daily taste albeit oft-times with opposition to them or offence taken by them in whose arbitrement their estimation in the world or a great part of the maintenance prouided for them depends If by framing our resolutions and affections by little and little to march on constantly though but slowly in this vniformity and proportion wee can come at length to repell proffers of Honour whereunto we cannot ascend but by winding and crooked steppes or of gaine not easily gotten but by vnlawfull meanes or to hold fleshly pleasures as deadly poisons to our soules then shall our deaths bee acceptable in the sight of our God and if it be his heauenly wil hereafter to call vs to resistance of iniquitie euen vnto blood wee haue these sure grounds of hope that we shall offer vp our mortall bodies in sacrifice vnto Him the onely true and euerliuing GOD not to the sactious humours of these corrupt times or vaine Idoles or our foolish fancies 9. This vniformity of growth in faith and want of partiality in our zeale I haue affected since I knew what belonged vnto either the rather because as I sincerely professe in the sight of God the first ground of my dislike vnto the chiefe sollicitors of reformation in our Church men whose excellent parts and good labours I then did and euer shall reuerence was the difformity of their zeale for had it been vniforme no question but it had moued them to lay downe their liues for redressing knowne enormities in the Common-weale as much more materiall and more neerely concerning the aduancement of the Gospell then those doubtfull controuersies for so I apprehended them of formalities about which they stroue as death it selfe is more terrible then depriuation The principall authors or abettors of which enormities notwithstanding were imboldened by these encomiasts in whose language euery Cormorant that would countenance their cause was a sanctified person a sonne of God Their partialitie herein towards others may occasion vs to obserue a blast of like temptation naturally rising from like humours which oftentimes ouerthrowes faith where it is well-nigh rightly set and ready to take By nature if not preuented by grace and a watchfull eye ouer our perswasions we seeke to make amends for our delinquency in points whose practise our affections cannot well brooke by a supererogation in some other duties wherein we either naturally delight or can inflict vpon our selues as an easie penance because not much distastfull to our sweet desires nor contrary to our principall resolutions Many gallants of dissolute and debaushed behauiour and sometimes Ministers of life scandalous and obnoxious though neither of there I vse as instances for proofe of my assertion will in their discourses bewray an affected desire of declaiming against errors in generall opinions abstract from vse or reformation of life or some antient heretiques whose heresies might oft-times sleepe with their bodies were they not wakened by loud out-cries against them What is the reason that such men as are most vnfurnished in these subtilities are vsually most forward to entertaine conflicts with the dead or men farre absent They are afraid to looke vpon themselues without