vnderstand that it is not liuely and perfect such as indeed it should be He meanes they denie it not to be numerically the same without workes and with them as the body in his conceipt is one and the same without the soule and with it And it is a manner of speech in his obseruation vsuall to account that which is imperfect in any kinde not to bee true in the same kinde As for example wee vse to say ioy or griefe imperfect or little is no true ioy or griefe although it be some ioy or griefe Who vseth to say so but dunces or who but haeretickes would denie the least degree of spirituall ioy to be true ioy the least sting of conscience to be true griefe Things little in any kinde actually compared with others incomparably greater we vse to reckon as none so we might say the ioy of the godly in this life is as none in respect of that which shall be reuealed But yet the least measure of our internall ioy truely denominates vs ioyfull if we speake absolutely as the Fathers doe when they denie faith without workes to bee true faith For they denie withall that it then denominates as truely faithfull or belieuers as is euident from that obseruation of Gregory vpon those wordes of our Sauiour He that shall belieue and be baptized shall be saued It is likely euery one of you will say within himselfe I haue beleeued therefore I shall be saued He speakes the truth if he haue faith with workes For that is true faith which in manners or deedes contradicts not what it thus professeth in wordes Hence it is that Paul saith of certaine false beleeuers They confesse they know God but denie him by their workes Hence saith Iohn He that saies he beleeues God and keepes not his commandements is a liar This should teach vs to acknowledge the truth of faith in examination of our life For then we are truely faithfull or belieuers when we fulfull in deed what we promised in word For in the day of baptisme wee promised vtterly to forsake all workes and pomps of the old enemy Therefore let euery one of you turne the eies of his minde vnto the former examination and if after baptisme he haue kept his promise made before then let him reioice being thus assured that he is faithfull He ads with all that he which knowes to bewaile his offences past shal haue them couered in the day of iudgement 2. This last testimony will direct the reader to gather the like in other Fathers from their expositions of those passages wherein mention is made of that faith whereunto our Sauiour ascribes eternall life or his Apostles righteousnesse The euidence of which places is in it selfe to such as weigh the circumstances co 〈…〉 nt and praecedent or compare one place with another so forsible that it oft times extorts confessions from pontifician expositors against the most receiued Tenents of their Church first hatched by the schoolemen which neuer saw the light of heauen but through the darke painted glasses of the Cels wherein they were imprisoned and hence imagine our Sauiours forme of doctrine to be of the same hew with midnight Dunsery or grossest ignorance of sacred dialects One vpon these wordes of the Prophet The worke of righteousnesse shall bee peace and the effects of righteousnes quietnes and assurance for euer saith that faith whereto S. Paul ascribeth righteousnes includes all these branches to commit our selues and all our waies vnto God as to a most louing father to whom we haue plight our faith whom we accept for our God sincerely promising to obey him and obserue his lawes He thinks withall that the Apostle did borrow this speech Being iustified by faith wee haue peace with God through our Lord Iesus Christ from the former place of the Prophet Yet this Commentator stiffely denies iustification by such faith alone how inconsequently to this obseruation shall hereafter be examined It well fits our present purpose that the righteousnesse herespoken of by the Prophet is included in Saint Pauls faith 3. Another vpon those wordes of the same Apostle The Gospell of Christ is the power of God vnto saluation counsels vs to learne the right signification of this tearme to belieue as it is vsed in Saint Paules disputes from other places of Scripture especially from that speech of our Sauiour Hee that belieueth on me as the Scripture hath said out of his belly shall slow riuers of liuing water The scripture saith this iudicious pontifician expositor whereto our Sauiour had respect is in the sixteenth Chapter of the second of Chronicles Thâ—â—â—ies of the Lord behold the whole earth and giue strength to such as belieue on him with a perfect heart Now they belieue with a perfect heart which doe not onely giue credence to what the Scripture saith or is otherwise reuealed from aboue but further addresse all the faculties of their soules to doe what faith requires or praescribes And in this sence doth Saint Paul vse this word belieue as if it were to be moued at the hearing of the vvord and to embrace vvhat is said vvith an entire adhaerence of the soule Very fitly to this purpose doth our English translation in the booke of common praier render that place of the Psalmist whose spirit cleaueth not stedfastly vnto God Which the vulgar latine seeking to expresse the hebrew word by word hath rudely expressed non est creditus cum Deo spiritus eius 4. Two places of Scripture onely there be with whose difficultie or obscurity the Iesuite or other of the Trent Councels vassailes hope to extinguish the light and euidence of all the rest so pregnant for vs. The first is that of Saint Paul though I speake vvith the tongues of men and Angels and haue not charity I am become as sounding brasse or as a tinckling cymball He that supposeth all faith may be without charity saith Valentian excepteth none But our writers reply That the faith by which miracles of what kind soeuer are wrought is here onely mentioned and such faith though neuer so entire and perfect may be as in these Corinthians it was without true loue The truth of which answeare most probable from the circumstances of the place as it needs perhaps no further confirmation so for the fuller illustration of it impertinent it will not be for the reader to obserue that of all the Churches which Saint Paul had planted of all he wrote vnto or vouchsafed any mention this of Corinth did most abound in all those extraordinary gifts of the spirit which might set forth the glory of Christ and his gospell before heathen and vnregenerate men especially such as these Corinthians by nature and education weere earnestly addicted to humane arts and sciences wherewith that City at this time flourished most for which reason the Lord in his wisdome would haue the messengers of his truth vnto that place rich in all kind
hane fashioned my conceipt vnto the form of words wherein he expresseth his from which my phrase or dialect doth somwhat differ In the maine point we well agree that Faith is an assent as well vnto the goodnesse as vnto the truth of matters diuine That which hee with some auncient Schoole men tearmes certainty of adherence is in my dialect stability oâ— firmnesse of beleefe which I deriue not so much from the euidence or certainty of things beleened as from their worth and goodnesse All of vs by nature adhere more firmly to things of great and knowne worth then wee could doe vnto the very same if their worth either were in it selfe or by vs esteemed lesse albeiâ— their certainty were equall The next lesson which reason will hence learne is That vnto some truths our adherence may be more firme then vnto others of greater euidence and certaintie in case the former excell the later more in goodnesse then they are exexceeded by them in euidence and certaintie But seeing with the Romanist we admit the nature of faith to consist in Assent we might perhaps be thought to confine it wholy as hee doth to the vnderstanding an error iustly abandoned by most in reformed Churches who in this respect for the most part either define it not by Assent or else to make vp one entire and compleate definition match Assent with other tearmes not so well consorting with it as the rules of art in my occasions require To this purpose rather in defence of mine owne then any waie to preiudice other mens methods which must be measured by the end at which they aime the first and second Chapters are premised But some perhaps would reply that Assent being terminated vnto truth can haue no greater alliance with goodnesse then with those differences assigned vnto it by other writers reiected by vs not as false but as not formall And the obiection to speake the truth could not be put off as impertinent did we follow the Romanist in another erroneous principle not discouered much lesse disclaimed by such as most oppugne them from which principle notwithstanding the worst inconueniences can in this argument be obiected to their doctrine directly follow and are not so cleerely or fully auoided by those that contradict them as by vs that assent vnto them in defining Christian faith by Assent Not with the moderne pontifician onely but generally amongst the schoolemen faith and works are so dissociated as if they were of linages altogether distinct and had small or no affinity Most protestant writers acknowledge them to be of entire blood yet somewhat farther remoued then in my opinion they are The principall reason whereof as I coniecture is that they esteeme more of schoole-philosophy then schoole-diuinity and with the schoole-men specially Aquinas and his followers imagine the will and vnderstanding from which faith and good works in their â—erauldry seuerally discend to be faculties really distinct like brother and sister being indeed but two names or titles of one and the same intellectuall nature as truth and goodnesse their supposed really different obiects in matters morall differ onelie in degrees of apprehension as one and the same person knowne a farre off vnder the common notion of a man is oft times cleerely discerned by his approach to be an honest man and our louing friend Sutably to this true Philosophie learned out of the best professors of that facultie and to omitte other Schoole-men out of the wise and learned Gerson I place faith neither in the wil nor vnderstanding but in the intellectual nature as subiect to both these titles or appellations The inference hence taken is that faith although it be formally an Assent may be as imediately terminated vnto the goodnesse as vnto the truth of reuelations diuine And these being of all the matters that can be reuealed or knowne both in themselues and in respect of vs far the best I make that faith which primarily distinguishethâ— true Christian from an hypocrite or fruitlesse professor of orthodoxall religion to bee an assent or adherence vnto reuelations diuine as much better then any contrary good the world the diuell or flesh can present to peruert our choice of what they prescribe for our sauing health or habitually to interrapt or hinder the prosecution of their designes By these deductions drawne forth at large in the sixth Chapter the Reader may easily perceiue the linke betweene faith and works to be most immediate and essentiall This maine conclusion whereon the most of the Treatise following depends is further confirmed Chap. 7. by instances of sacred writers ascribing all the victories of Gods Saints ouer the world Diuell or flesh vnto faith or apprehension of diuine promises better then ought could come in competition with them all backsliding into euill or backwardnesse in good courses vnto want of faith or apprehension of Gods iudgements or threatnings as more terrible then any tortures which man can deuise against his fellow creatures Briefely the whole drift or scope of the Apostle from the later part of the tenth Chapter to the Hebrewes vnto the end of that Epistle iumps fully with the former conclusion Whereunto likewise the vsuall dialect of the holy spirit when he speakes absolutely not with reference to the solecismes of hipocrites or such as haue diuorced truth from honesty or set words and works at variance is exactly consonant It is generally obserued by all interpreters of sacred writ that the termes which it vseth to expresse the proper asts or exercises of sence and vnderstanding still include those affections or practique faculties which are most homogeneall to them The true reason whereof is not because hee who sees the heart and inspires it with faith speakes more vulgarlie or grosly but rather more metaphysically then many Diuines or Philosophers doe as supposing the truth before specified concerning the identity of the wil and vnderstanding with the essentiall combination of truth and goodnesse in matters practicall The consequences hence inferred and exemplified at large in the eight and ninth Chapters are in briefe vnto this purpose As the apprehension of diuine infalibility breeds an infallibility of perswasion or sure reliance vpon his promises so assent vnto his goodnes or imitable attributes assimulates our soules to them Euery obiect rightly apprehended or vnderstood imprints it similitude vpon the apprehensiue faculty The diuine nature therfore must leaue an impression or stampe in our soules as well of his goodnesse as of his veracity otherwise wee apprehend him who is essentially as good as true without any liuely apprehension of his goodnesse This stampe or character of goodnesse diuine is as a touch to drawe the soule as the Adamant doth the iron after it selfe and in this adherence of the intellectiue nature once touched with grace vnto the celestiall promises the definition of sauing faith is accomplished Chap. 9. whose generall or cheefe properties are set foorth Chap. 10. For conclusion of the first Section Chap. 11. I
more familiar and proper If a man should see the sun at mid day in a cloud and the moone in her strength or the beames of the one in at his chamber window the body of the other directly in its sphere his sight of the Sunne would be as euident as of the Moone although the Moone hee could not possibly apprehend more euidently or more directly while his apprehension of the Sunne in respect of what it might be is both waies very imperfect But thus if we make an equall comparison the certainty likewise of our Assent vnto supernaturall obiects should in a correspondent sense bee said lesse or greater then the certainty we haue of humane sciences because the obiects of the one cannot possibly bee better knowne then they are when as the knowledge of the other is not halfe so greate in this life as it shall bee for the Apostle who knew many diuine mysteries more euidently then we doe ought saith of himselfe as well as others we know but in part Yet notwithstanding this halfe knowledge of the one may be more great and certain then the whol knowledge of the other if wee compare them onely betwixt themselues not with the internall capacity of their proper obiects considered as credible or intelligible Or if our apprehension of as much as we know in the one be not so cleere as it is in the other it may further be questioned whether the excessiue multitude of parts apprehended in it though not so cleerly or the variety of motiues procuring our assent though not so euident may not all taken together be as forcible to support as great certainty as ariseth from euidence in humane sciences fully appreheÌ„ded more intensiue in it selfe vet extensiuely not so great as not being grounded vpon so many motiuâ—â— or degrees of internall certainty or veracity in the obiect Thus many pillars though all somwhat declining may beare as great weight as fewer exactly perpendicular or many lights seuerally taken not splendent in the highest degree may better illuminate a large roome then one or two intensiuely much brighter 5. Lastly it were worth a sacred Critiques paines to obserue whether this error that giues certainty the start so farre of euidence did not spring from a confusion of that certainty which is in the obiect with the certainty that may be in the subiect It is true indeed our Assent must bee conformable to the obiect and therefore as is the one so should the other bee most exactly certaine but whether such exact certainty as may bee had in humane sciences be not only necessary by way of duty or precept or as the marke whereat all must aime though fewe in this life can hit but euen vnto the being of a Christian or whether an earnest desire of encreasing our knowledge in matters diuine ioyned with an vnfained vniforme practise of such duties as faith prescribes be not sufficient at least to many albeit the certainty of their belief be not in it selfe so great as their knowledge in some other matters may in charity and for the comfort of weake consciences be doubted Most certainely perswaded euen the weakest alwaies must bee vpon the highest termes of absolute nesessity not to relinquish the profession of Christianity not to despaire of good successe not to be daunted in religious courses for all the arguments the diuell the world and flesh can oppose against them But hereto wee stand in our owne consciences most strictly bound albeit the certainty of our assent vnto diuine matters be lesse then demonstratiue or scientificall seeing as well the danger that may accrew by renouncing as the hopes wee conceiue by continuing our profession are infinitely greater then any we can possibly imagine should arise from embracing contrary suggestions It may well seeme so farre sufficient as not to argue any nullity of Christian faith if our Assent vpon examination or triall proue more certaine then any conclusions can be brought against it which can neuer be demonstratiue nor if well sifted probable and yet retayning firme adherence to the truths contained in the Apostles Creede and an vndaunted resolution to follow the prescripts of Gods word notwithstanding all the blasts of temptatioÌ„s or storms of persecutioÌ„s the wicked spirits or their agents can raise against vs we may be truly said to hold fast the Faith albeit our apprehension of the particular truths it teacheth be not so euident nor the grounds of our adherence to them to speake properly so certain as they are vnto some Mathematical conclusions For what necessity is there faith should be more certaine then such sciences as are more prest to doe her the best seruice they can then any way to oppugne her 6. Or if from the excesse of certainty or fertility of consequences euidently flowing from vndoubted principles these hand maids should pleade for equall interest with their mistris in our soules to quell their insolencies enough it were that besides the infinite reward which wee haue reasons many and great though none absolutly euideÌ„t or demoÌ„stratiuely certain to expect in the life to comithe ioy comfort euery Christian in this life may sensibly reape from the constant embracements of trueths taught or practise of duties enioyned by the rule of faith is much greater then al the delight we can imagine should elsewhere grow Nor doth lesse certainety or euidence of diuine truths in particular any way preiudice but rather aduantage our firme Assent or adherence to them as long as their contemplation or practice euidently affoords ioy and comfort more sincere and sweet then the most exact most certaine and euident knowledge that can be had of other subiects especially if this comfort they yeeld receiue daily increase as euery Christian by stedfast continuance in religious exercises may vndoubtedly perceiue For as I said before the strength of our adherence or Assent ariseth more properly from the excessiue worth of the obiect apprehended then from the euidence of apprehension Thus by the diuine prouidence it comes about that euery Christian may â—itly take vp the Apostles speech but in another sense then he meant it When I am weake in faith then I am strong For though his Assent vnto the articles of this Creed seuerally considered be much lesse euident and certaine then vnto many other matters yet if the fruites of it be euidently greater for the quantity and incomparably more pleasant for the quality the greater interest will their loue and admiration hereby gaine in his soule And who knowes whether he that made the heart of man best knowing how prone it is to be puâ—t vp with pride and ready vpon suddaine change of it wonted diet the beggarly rudiments of this world to surfet with fulnesse of knowledge though of heauenly mysteries doth not with purpose to alay their sweetnesse onely season the streame or current of our desires whilest weake and sickely with some light tincture of his graces seldome infuling the water of
the meere dispelling of ignorance which is as blindnesse to the minde or cleere manifestation of truths how abstract simple soeuer if before obscure and vnknowne 〈◊〉 〈◊〉 the vnderstanding and therefore containe as many 〈◊〉 of goodnesse as they quench of our naturall thirst after knowledge â—â— true it is what was intimated before that the most slender truth we can imagine is a surface not meerely Mathematicall but Physicall of goodnesse the greatest good we can desire but a solidity of truâ—â— Whence as truth and goodnesse are one in that incomprehensible fountaine from which they flowe so shall our apprehensions of them when we come to a distinct view thereof be coincident For it includes a contradiction that we should apprehend the truth of that obiect in whose actuall contemplation or apprehension consists the greatest felicity out humane nature is capable of otherwise then as the greatest good conceiueable Such is the glory of the God-head bodily dwelling and personally shining in the Man CHRIST IESVS This is a truth so cleere so sweet and solid as will in the first moment of its distinct apprehension throughly quench our extreame thirst after knowledge and at once more fully satiate all our desires whether of truth or goodnesse then the light of the Sunne in his strength doth the appetite of sight So strict is the cleere vnion of his truth and goodnesse both infinite in him and will fill euery corner and angle of our apprehensiue faculties euen whiles the sight thereof enlargeth our capacities to comprehend ten thousand times more then before they could So forcible againe is the attractiue influence thence diffused throughout our soules as will perfectly vnite our most distracted appetites or inclinations into one maine flame of desire to continue holy as he is holy we shall not then say This is profitable That is pleasant but yonder other truly good and honest For this sanctitie whereby we are made conformable to that Holy one and capable of his glorious presence shall become all in all as it were a perfect vnity of the former Trinity 8. But in this life from imperfection partly of the obiects apprehended partly of our apprehension we frame vnto our selues distinct conceits as of profit pleasure and honesty so likewise of truth and goodnesse That truly is a morall good and absolutely honest which qualifies our soules for better attaining that blessed sight of our Redeemer To our nature taken in this life as it is all that generally is good and the compleate obiect of mans corrupted will which besides the delight directly arising from the representation of its nature or possession of its right shape or resemblance inflames other parts of the soule with a desire of further vnion with it or more reall fruition of it and emploies our motiue or practique faculties for bringing the match about Rightly to apprehend or finde out the true conceit or notion of Temperance or that harmony of affections which is required to this or other morall vertues doth as much delight the soule as contemplation of those Mathematicall proportions betwixt sounds whence melody resultes But so to apprehend this vertue as to take denominatioÌ„ from its acquaintance includes further such a loue and liking of this Idea or image in the braine as causeth vs submit all our affections to it to addict our best abilities to the seruice of it and direct our actions to attaine familiarity with so beautifull and chaste a mistris as it represents All morall knowledge if it be perfect includes as great a delight in the exercise or practice of duties subordinate or the internall sense of that consort or concordance the sensitiue affections haue one with another and all with reason as men vsually take in the hearing of melodious sounds For practice or right composall of affections being the end as the Philosopher teacheth of all morall discipline knowledge in that subiect is imperfect vnlesse it bring foorth good actions with ioy Whence a meere contemplator of moralities and a moralist differ as if a Musitian besides his skill to set a graue or pleasant lesson should further out of the honesty of his minde desire to heare it perpetually sung or to haue his spirits alwaies so composed as they are whilst externall harmony workes vpon them But as a man either by dulnesse of hearing farre distance or intentiuenesse on other obiects may perceiue the sound indistinctly and yet be nothing at all affected with the melody so may he likewise as most haue an imperfect or confused notion of morall doctrines as true without delight in their practice neuer moued with that internall harmonie of affections which is most sweet and pleasant to all such as haue their wits at home and their mindes attentiue to such musicke 9. That this sufferance of our imaginations to wander abroad or fixing our desires on forraine obiects doth either altogether hinder the forcible impressions of morall truths vpon our soules or worke such disturbance in our conceits as great noises do in men intentiue vnto contemplations needs no further confirmation then euery mans owne experience The reason is as plaine as the thing it selfe is true for euen our most abstract speculations or apprehensions suppose an inclination of the soule though this in some be scarce sensible because but weake as the obiect is but slender in others much weakned either for want of positiue attention or renitency of some contrary inclination The ground of this assertion we take as granted by all because for ought we know neuer denied by anie that whether the vegetatiue sensitiue and intellectiue faculties haue their distinct soules or substances for their seuerall originals or all spring from one the inclinations of all three are so vnited in one common center that the intention of one doth alwaies hinder the execution of what another intends and diminish the natiue force of the soule in all by dissipation or distraction Thus intention of minde as hard students know much weakens the digestiue faculty by this meanes comming euen with the belly whose seruice most binders all true deuotion or contemplation But more offensiue are the contrary inclinations of one and the same facultie when they come to band directly one against another From this diuision of inclinations within vs it is that Mathematicall truths are easily assented vnto by youth which as the Philosopher obserues rather recite morall duties by rote then belieue them because these in his phrase of speech are not knowne but by experience And seeing experience as he elsewhere notes ariseth from many memories of the same obiect all presupposing distinct apprehensions of its truth Impossible it is youth should either haue experience or true knowledge of moralities vntill affection or passion bee asswaged Nor doe these whilest vnnurtured disenable young men onely for action or practice of what is good as the same Philosopher or some for him may seem to say Rather euen this backwardnesse to practice they especially
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
in sciences or workes of nature or of addition and substraction in Arithmetique or of laying or reducting sums in accompts As young Dauid first encountred Beares and Lions or other enemies of his flocke and afterwards ouercomes the great Goliah that had defied the whole host of Israell so true and liuely faith first begins with petty desires or such temptations as are incident to our present state or calling alwaies so much lesse grieuous in themselues as our places are meaner and hauing gotten mastery ouer them still encreaseth as difficulties or oppositions multiply vntill at length it become victorious ouer the diuell world and flesh by a sincere discharge of particulars contained in the view of Baptisme Hypocrisie acknowledgeth the same summe of Christian duties or practices and subscribes vnto it not onely in grosse but vnto most particulars therein contained yet still reducts or exonerates as much as well displeasing humours disallow vntill it finally dissolue what true faith doth build euen vnto the first foundation if the opposition betweene it and carnall feares hopes loue or hate come once to be direct eager What protestation could any true professor either conceiue in tearmes more decent or submissiue or tender in more serious and ample forme then that supplication which the remnant of Iudah and Ierusalem presented vnto the Prophet Ieremy after the captiuity of their brethren Then all the Captaines of the host and Iehonan the sonne of Kareah and Iezaniah the sonne of Hoshaiah and all the people from the least vnto the most came and sayd vnto Ieremiah the Prophet Heare our prayer we beseech thee and pray for vs vnto the Lord thy God euen for all this remnant for we are left but a few of many as thine eyes doe behold that the Lord thy God may shewe vs the way wherein we may walke and the thing that we may doe After he had vndertaken this sacred businesse and past his word for his integrity in translating it they more pathetically oblige themselues to whatsoeuer obedience God by his mouth shall enioine them Then they sayd to Ieremiah The Lord bee a witnesse of truth and faith betweene vs if we do not euen according to all things for the which the Lord thy God shall send thee vnto vs whether it bee good or be euili wee will obey the voice of the Lord God to whom wee send thee that it may be well with vs when wee obey the voice of the Lord our God A man would think the proposall of Gods commaundement by a Prophet so well knowne vnto this people one whom they had chosen for this purpose should haue enforced them to performance of their promise Yet Ieremiah foreseeing the hypocrisie of their hearts though hidden from their owne eyes returnes his message in such a forme as if hee had vsed artificiall inuention to perswade obedience Hauing called some of the parties that had late made this serious protestation he tells them Thus sayth the Lord God of Israell vntowhom ye sent me to present your prayers before him if yee will dwellin this land then I will build you and not destroy you and I will plant you and not root you out for I repent me of the euill that I haue done vnto you Feare not for the king of Babed of whom ye are afraide be not afraid of him saith the Lord For I am with you to saue you and to deliuer you from his hand And I will grant you mercy that he may haue compassion vpon you and hee shall cause you to dwellin your land But if ye say wee will not dwell in this land neither heare the voice of the Lord your God saying Nay but wee will goe into the land of Egypt where we shall see no warre nor heare the sound of the trumpet nor haue hunger of bread and there we will dwell and now therefore heare the word of the Lord yee remnant of Iudah thus sayth the Lord of hosts the God of Israell If ye set your forces to enter into Egypt and go to dvveâ—l there then the sword that yee feared shall take you there in the Land of Egypt and the famine for which you care shall there hang vpon you in Egypt and there shall ye die And all the men that set their forces to enter into Egypt to dwell there shall die by the sword by the famine and by the pestilence and none of them shall remaine or escape from the plague that I will bring vpon them For thus sayth the Lord of hostes the God of Israell As mine anger and my vvrath hath been poured out vpon the inhabitants of Ierusalem so shall my vvrath be poured out vpon you vvhen you enter into Egypt and ye shall be a detestation and an astonishment and a curse and a reproach and ye shall see this place no more O yee remnant of Iudah the Lord hath sayd concerning you Goe ye not into Egypt know certainly that I haue admonished you this day And as Iosuah at his last farewell vnto his people suspecting their pronenesse to idolatrie did by a seeming prouocation of them to the practice and profession of it wisely wrest from them more serious protestation to the contrary and a stricter obligement to the seruice of the onely true God then otherwise they would haue conceiued so Ieremiah instructed by his God that the hypocrisie of this peoples heart now secretly began to work giues them notice of it most desirous to be disapproued by them in the euent Surely yee dissembled in your hearts when you sent me vnto the Lord your God saying pray for vs vnto the Lord our God and according vnto all that the Lord our God shall say so declare vnto vs and we vvill doe it And now I haue this day declared it to you but ye haue not obeyed the voice of the Lord your God nor anie thing for vvhich he hath sent me vnto you Now therefore know certainly that yee shall die by the sword by famine and by the pestilence in the place whither ye desire to goe and soiourne Ierusalems ruines and the Temples ashes did witnesse the seuerity and iustice of their God against the obstinate and disobedient The Babylonians themselues knew Ieremiah for a Prophet euen this people to whom hee brings this message were well perswaded of his familiarity with their God and hee himselfe had past his word for acquainting them fully with his will Then Ieremiah the Prophet sayd vnto them I haue heard you behold I will pray vnto the Lord your God according vnto your words and it shall come to passe that whatsoeuer thing the Lord shall answere you I will declare vnto you I will keepe nothing backe from you And was it possible the same men should bee so dislike themselues as to forget their late protestations and refuse to do Gods will so fully made knowne vnto them by his Prophet To doe the will of God if so they knew it to
Salomons raigne that he deemed vs sufficiently charged with thankefulnesse to our Creator in that we were enioined to remember him and vpon this consideration he exhorts vs to take the inuentory of what we receiued from him in our creation in those dayes wherein we most delight in which the characters of his blessings bestowed vpon vs and their true worth are most fresh and sensible in all our faculties well knowing that if wee deferred this suruey til old age come vpon vs in which life it self becomes a burthen our returne of thanks for fruition of it and the vnpleasant appertinencies would be but wearyish Remember now thy Creator in the dayes of thy youth while the euil daies come not nor the yeeres drawe nigh when thou shalt say I haue no pleasure in them While the sun or the light or the moone or the starres be not darkned nor the cloudes returne after the raine c. 4 In like sort as well in sacred as common though lesse in the schoole language the greater the schoole-mens folly to know or belieue include not only a logicall conceit of the things we know or of their truth considered in themselues but withal a right esteeme of their worth or consequence in respect of vs. The originall of these scholastique solecismes in morall or sacred arguments iâ— I mistake nor ariseth hence that intentionall or abstract truths whereunto in younger daies wee are most accustomed being most comprehensible and best known we vse our apprehension or conceit of them because definite and vnuariable as the fittest scale to measure matters of morality not considering that these require more dimensions then obiects meerely speculatiue that their degrees are of another size and oft-times asymmetrall with the former that our soules for the exact discernment of their quality require a more peculiar touch then that light tincture or impression they haue taken from matters logicall mathematicall or meerly secular albeit all true knowledge euen of these must be commensurable to the subiect we professe to know rightly propâ—â—â—tionate or rather actually reaching to that end where at it leâ—els Euen in matters secular or most abstract if we wel obserue that conceit or knowledge which in respect of one obiect or some subordinate end thereof is exact and perfect applied either to an obiect altogether different or to an other end of the same will appeere to be meer ignorance or knowledge either imperfect or impertinent 5 Know we may the length or circumference of some plot of ground to an haire-breadth and this abundantly sufficeth euen curiosity it selfe in him that hath no other intent then to course or exercise in it In iourâ—ying or shooting wee examine not how wide but how long the countrie is through which we roue or trauâ—il but the exact knowledge of this dimension would little auaile a surueier vnlesse he haue skil withall to gather the iust quantity of the whole surface from the breadth as accurately knowne as the length or he that could from these two dimensions curiously calculate thus much should be accounted meerely ignorant in measuring timber or other solids vnlesse he knew th 〈…〉 icknesse of them and from the distinct knowledge of all three dimensions to notifie the iust quantity of the whole masse or substance the most accurate knowledge whereof vvere little pertinent to him that stands more vpon their weight then magnitude both which onely to know vnto a scruple would argue ignorance in him vnto whose purpose or profession the notification of their qualities vse or operation were only or principally necessary 6. Such a difference as I haue specified betweene knowledge of lines and plaine figures betweene them and solids or betweene the quantity of such bodies as their weight or quality we must imagine betweene the knowledge of truths speculatiue and morall or betweene meerely morall and diuine concerning our owne saluation The conceit or knowledge of these last how exact soeuer it be if it be only in the braine and imprint not the true character of it selfe vpon the affection is no better to a Christian then it would be for a Carpenter to know the length oâ— bredth of a peece of timber without the thicknesse or all three dimensions without any iudgement whether it were sound or faulty whether rightly seasoned or vnto what vse it would best serue in building It would be all one as if a Physitian or Apothecary should know the picture shape or colour of any hearbe in Mathiolus or other Herbalist ignorant of its vertue or operation or how it should be prepared for medicine Or as if a Merchant or Auditor should be able to display all the perfections nature hath bestowed on goâ—d 〈…〉 other mettals not acquainted with the worth of it 〈…〉 ents or in what countries it is most currant Briefly seeing all knowledge must be measured by the vse or end and this in the subiect we treat of is the saluation of our soules whereunto we growe by newnesse of life our knowledge cannot be perfect vnlesse terminated to a right structure of affections in the heart answerable to the Idea or modell of truth in our braines vnlesse it bring forth readinesse or promptitude in euery faculty to put such precepts as require their seruice in execution Of these two parts of Christian knowledge the one in the head the other in the heart much better the former were defectiue then the latter He that knowes rightly to husband the ground he enioyes what part is good for medow what for pasture what for corne what for this kinde of graine what for that how euery parcell may bee imploied to the best commodity of the owner may be ignorant in suruaying or drawing a right plat-forme of it with lesse losse then he that could suruey it most exactly but hath no experimentall skill at all in tillage or husbandry Now seeing our Sauiour tels vs his father is an husbandman and is best glorified by such fruites as we shall bring forth vnto saluation the true end of Christian knowledge he may be truly sayd to know more at least better then others doe that can improue whatsoeuer he heares or reades to the benefit of his owne soule and imploy those faculties God hath giuen him to his seruice It shall be little or no preiudice to such a man albeit hee cannot draw a map or perfect systeme of diuinity or deduce one diuine attribute from another Albeit he that can do this and leaue not the other vndone shall receiue his reward according to the measure of his talent rightly imployed But if his chiefe knowledge consist in distinct conceiuing of the deity or methodicall discoursing of diuinity this glorifies God but as the Painter doth the party whose picture hee hath exactly taken whereas our Creators glory must shine not in liuelesse painted words but in our workes patternized to his image renewed in our minds as towardly children expresse their noble ancestors worth by liuely resemblance of
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
was as hatefull to him as theirs that wished his blood might bee vpon them for it was but one and the same in both onely with these mens affections mentioned in the sixth of Iohn the apprehension of his miracles had coniunction for a time but opposition with all at his passion when they saw all his workes and doctrine tend to an end quite contrary vnto that whereupon their desires were set euen to the vtter debasement of their lofty proud imaginations 6 As well those Iewes that crucified our Lord and Sauiour as the heathens that persecuted his followers vnto death we often accuse of deadly malice and indite of murther more then wilfull vnto which crimes euery Christian must by his faith acknowledge them guiltie in the highest degree But our hate to such as hated our Redeemer may as the Psalmist speaks be perfect and vnsaigned and yet not proue our loue towards him to be such albeit the only measure most men vse for notifying the fulnesse of their beliefe is this supposed loue they beare vnto their Sauiour which if in many it be but imaginary or swimme onely in the braine whilest reall hatred of his will reuealed no lesse offensiue to him then the despite of Iewes or heathens lodge in their hearts or beare rule in their affections their faith must needes be but a fancie onely seruing to leauen their naturall infidelitie with pharisaicall hypocrisie To begin with the gentile CHAP. II. That our Assent vnto the first principles of christianitie by profession of which the faith of auntient Christians was vsually tried may be 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 wee rightly examine the strength of our faith not by such points as theirs was tried but by resisting popular customes or resolutions of our times as fully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith 1. TAke no thought sayth our Sauiour saying what shall we eate or what shall we drinke or wherewith shall we be cloathed for after all these things seeke the Gentiles for your heauenly father knoweth that yee haue neede of all these things To thinke the vvisdome of God should in these words Oratour-like make vse of his auditours detestable hatred towards the vncircumcised as an argument to disswade them from such heathenish resolutions as were disagreeable to their calling would be a glosse plausible perhaps to flesh and blood easie in this case to be thus far perswaded But who so is better acquainted with his Masters vsuall method will quickly obserue his further purpose to giue vs in this short instance these or the like maxims of life That profession of truth without conformable practice though in matters most difficult makes circumcision become vncircumcision That to put on the name or title of his Disciples not shaking off such resolutions as heathen that is men without knowledge of the true God or reliance on his prouidence is but to cloath our selues with the leaues and barke of the true Vine being full within of such sap as at the best can bring foorth but wilde grapes And if most of them which had been continuall auditors of Moses lawe trained vp in Iewish discipline were vntill they learned to liue according to this rule altogether as bad as the Gentiles what reason haue we to hope the carelesse education of moderne Christians should make them better Besides outward appearance which without internall integrity correspondent is meere hypocrisie ods we shall finde none at all betweene our selues and the Gentiles of whom our Sauiour speakes if we vnpartially consider The vsuall grounds and motiues whereupon we embrace his Gospel or The vnconsonant practises or resolutions wherewith wee continually match the profession of it or lastly which is the verie life and spirit of Gentilisme Our diffidence vnto Gods prouidence for redressing the disorders of his Church 2. What were the reasons may we thinke which so long with-held the auntient heathen from profession of Christianitie Was the doctrine of the Gospell lesse probale in their time then in ours No as God so his word is still the same alwaies alike true because alwaies most true Were the people of those Countries wherein it was first preached lesse docile by nature then we are Rather generally more witty and capable of anie other lore such especially as were most auerse from the truth wee now professe The consonancy of their morall precepts with the sacred rules of the lawe the Prophets and Euangelists was such that had they conuersed with our Sauiour and seene his doctrine so truely acted in his life they could not without contradiction of their owne principles but haue admired his wisedome and magnified his constant vnaffected contempt of all applause from men or of such vaine fashions or customes as the gentry of that world highly esteemed but these Philosophers vsually derided not without iust suspicion of sinister or preposterous desires of catching that glory at the rebound which they seemed to neglect whiles it naturally fell into their hands or mooued it selfe directly towards them as if they had held the stelth or vnderhand receipt of it more lawful or pleasant then the purchase of it in the open market Was his Gospell lesse powerfully preached in their dayes then now it is No his Apostles and their associates were indued with farre more excellent giufts of tongues of miracles of prophecying c. for manifesting the power of it to naturall men then any Preacher this day liuing is And what then could preiudice either them or their doctrine First and principally their lowe estate whose pouerty according to the fashion then most followed did ill beseeme any attempt of innouation or alteration especially of such rites and practises as had been first authorized by men of grauitie place and great iudgement countenanced by antiquitie confirmed by ioint consent of all and custome neuer interrupted Philosophers thought it a disparagement to their wit states-men and magistrates to their wisdome and experience inferiour professors losse of their studies corporations disaduantageable to their trades or priuate labours to receiue new lawes from forrainers of presence and estate so meane And albeit the integritie of Christians liues and conuersation was such that no penalties inflicted or statutes enacted against offendors for publique good could take hold of them yet because their sacred rites and profession were incompatible with authorized idolatrous practises and held as cases omitted by their law-giuers the great Pharohs of those times inuented new exactions and oppressions to stint the increase of Gods children and make the profession of Christianitie ignominious and odious euen to babes and sucklings who nuzzeled vp in this preiudice conceiued hatred against CHRIST ere they knew what manner of man he had been and
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