Iustifying faith, or The faith by which the just do liue A treatise, containing a description of the nature, properties and conditions of Christian faith. With a discouerie of misperswasions, breeding presumption or hypocrisie, and meanes how faith may be planted in vnbeleeuers. By Thomas Iackson B. of Diuinitie and fellow of Corpus Christi Colledge in Oxford.

SAVING FAITH , OR The Faith whereby the Just doe liue .

SECT. 1. Of the nature , essence , and properties of that Faith by which the Iust doe liue .

CHAP. 1. Rules of Method for the right differencing of that Assent wherein Christian faith consists ,

THat Christian faith includes an assent to supernaturall obiects , or truths reuealed by God ; especially concerning Christ , the means of mans saluation , & matters of the life to come , hath been declared before : Nor is there , or can be any dissent among professors of Christianity about the quality of this assertion ; seeing the acknowledgment of fuch reuclations doth primarily distinguish christians from Iewes or Infidels . About the extent or quantity of the obiect assented vnto , or reuelations thus acknowledged , difference there is betwixt vs and the Romanist ; some doubt there may be amongst our selues . The Romanist will haue the obiect of Christian faith as directly to comprehend vnwritten , as written reuelations diuine : we take the actuall and ordinary limits of it from the plot drawn by the pens of Prophets , Apostles and Euangelists . Two enti●e moities we make of it , and no more ; the old Testament deliuered vnto vs by the Iewe ; and the new acknowledged by the Romane Church . The principall doubt amongst our selues ( the discussion whereof will naturally fall in the Article of remission of sinnes ) is , whether our personall election , predestination , saluation or possessory right in state of grace be directly contained vnder the formal obiect of Christian faith , as any proper integrall or homogeneall part therof , whereunto the former Assent may be immediately terminated . Examination of the difference betwixt vs and the Romish Churches comes not at all within the compasse of this present suruey .

2. It is agreed on by all sides againe , that euery assent vnto supernaturall trueths reuealed , of what rancke soeuer , suffiseth not to the attaining of supernaturall and eternall blisse , which is the onely end and marke , by approach whereto or declination from which , the sufficiency or insufficiency of faith , as christian must be measured . Yea some there be so farre from thinking euery assent should fit the former purpose , that they seeme scarce to vouchsafe assent any room , or place in the definition of such belief , or faith as we now treate of : but rather suspect it as a terme , though of it selfe indifferent , yet abused by Popery . Least I should mistake them , or their followers me , the point questioned I would thus propose . Whether they dislike assent should be acknowledged as the supream kinde or stock whence al particular branches of faith should lineally descend , as diuers persons of the same kindred do from one and the same first progenitor ; or whether they would admit som other compeere with it , from which true christian faith should more immediately be deriued , as from a ioynt , but a better or more proper originall : or lastly , whether they hold it an indignity for such faith to deriue its pedigree at all from assent , as from any part of its first Originall . If they be for this last opinion , they are too nice to admit any Logicall dispute : If for the second , I request them to permit me my method as charitably , as I allow them theirs . Albeit perhaps I could guesse the originall of their disliking my termes to be onely hence , that they obseruing fewer differences betwixt Assents then happily may be found , think when we define Christian faith by Assent , we meane only a bare Assent .

3. He that would define Man to be a substance , or bodily liuing creature , should come farre short of the truth ; which notwithstanding he shall neuer be able to hit , but by following the same line . For man is but the complement or perfection of bodily liuing creatures , as these are of materiall substances . All the differences of either he hath not in him ; albeit nothing essentially in him , which is not either a true and formall difference of Substance generally taken , or some kinde of soule indued with life . And the onely right way to finde out the entire nature or complete essence of Man , were to seeke out as they lie in order all the proper differences , whereby substances from the highest to the lowest are essentially and formally diuided . In diuisiue progresses , specially if they be long , often shall he be enforced to cut or interfere that will follow his method , which of liuing creatures made some to haue feete , others none ; and of such as had feete , some to haue feathers , some none , iustly taxed by the great a a Perlege Aristotelis librosde partibus animalium . Philosopher : for what affinity haue feete with feathers ? kindred betwixt them there can be none , direct and lineall . He had framed his next steps aright , had he thus proceedeed : Of liuing footed creatures some haue two feet , some fowre , some more , some fewer ; of both sorts , some are solid footed , some clouen ; of clouen footed creatures , some haue toes , some clawes , others talants ; and of all these some more , some fewer .

4 But as few take notice of more discents in meaner families then fall out within their owne memory : so most Writers omit this direct prosecution of genealogies in matters morall , or not distinguishable by ordinary sense without accurate or laborious inspection . How beit I haue euer beene of opinion that the continuall adoption of forreine differences for want of proper , ( a fault most common to curious Dichotomists , neuer allotting more then two branches to one stocke , whence scarce either naturally growes , ) doth breed as many needlesse intricate difficulties in the search of truth , as frequent alienation of lands from Name to Name , by often matching with vncouth families , for want of succession in heir-males , doth in trial of titles of Honour or inheritance . Euen in the order or ranke of materiall and sensible bodies , which in a sort marshall themselues vnto our view , we vsually suffer the intermediate linkes of the chaine , by which we should proceed , to lie double and vnfoulded , coupling things close together which nature had set farre asunder . As what a crosse double is it we vse before we make that long leape , or vast stride rather as it were with one legge shakled and another loose ; when proceeding from Vegetables to Creatures endued with sense , we say , of them , some are rationall , some irrationall . Thus indeed wee might cast about to entangle one that would denie a manifest truth , or to bee sure to encompasse a truth vndiscouered : no fit method it can be for orderly suting our conceits to the reall natures , whose knowledge we seeke ; but rather a tricke to cast off such as would artificially hunt out Natures foot-steps in her progresse , as not louing to range at randome in hope to stumble vpon their game . First , neither is irrationality any further degree of sense , nor doth sense expresse that generall notion , whereto reason is a directly subordinate as meer sense . Secondly , betwixt reason & that general notion of knowledge , or perception ; by some branch or other , whereof , euery sensitiue creature exceeds Vegetables , the intermediate degrees of sense are many ; yet euery one almost as directly shooting out of other , as that part of the Vine branch which growes this yeere , doth out of such as grew the former . Vegetables haue life , but perceiue not the defect or competency of that nutriment by which they liue , altogether vncapable either of paine or pleasure . The first ranke of such as we call sensitiue creatures are pained by defect , and pleased by competency of necessary nutriment , but perhaps with nothing els ; capable onely of contraction & dilatation for lessening griefe , and enlarging content ; otherwise immooueable . Others euidently enioy the sense of touching , which is the onely roote of taste , alwaies furnished with motion requisite for satisfying appetite , or generally for attaining such pleasures , or auoiding such grieuances as accompany either of these 2. senses . From these more imperfect senses spring smelling , hearing , seeing ; and these againe are perfected by other internall more noble sensitiue faculties , as memory , fancy , and the like : all subordinate vnto reason , wherein Man exceedes all other sensitiue creatures , as being last framed according to the image of his Creator .

5. Now as he that desires the exact knowledge of man should first know the intermediate parts , differences and iunctures of this chaine , which reacheth from the first perception of paine or pleasure vnto reason : so he that hopes to find out the true nature of supernaturall beliefe or assent , should first seeke the superior differences or degrees of Assent in generall . And here we suppose that the Assent of Christian faith though supernaturall , is contained as formally vnder the most common notion of Assent , as reason , though springing from an immortal root , is vnder that generall knowledge or perception which is alike communicable to creatures mortall . Supernaturall faith we likewise suppose to be more necessary to the right discernment of matters spirituall then an immortall soule for the apprehension of things eternall , although true it be , that the conceipt of eternity cannot enter into meere mortality .

CHAP. II. The vsuall diuision of Faith or Assent into Historicall and saluificall , not so formall as rightly to fit the method proposed .

1. A ▪ Distinction there ●s of Historicall , temporary , and sauing Faith , often vsed by learned Diuines very fitly to their occasions , howbeit expresly reiected by some , and ( for ought I haue read ) auouched by none for an artificiall or for●●all diuision ; in which regard as in many cases I must approue it , so in this busines I may not follow it , intending the search of such differences as formally diuide Assent , and are essentiall vnto Christian ●aith . Of which rancke to bee saluificall , doubtlesse is not . For to saue , take it in what sense wee list , actually or potentially , is either an operation , or a property in order of nature following true and liuely faith ; wheras the essentiall differences must goe before it . Besides , two points there be very questionable , but in this place not determinable . First , whether in men neuer attaining vnto saluation , there may not be faith , for essence , quality , and degrees one and the same with that which saueth others , onely different in want of radication or durability : as many men are not so long liued , as others of the same complexion or constitution of body .

The second , whether any faith , though supposed to continue vnto the last end of life , be sufficiently qualified for iustifying by the bare essentiall nature or quality , or rather a competent measure or quantity be necessarily required with these vnto so weighty a businesse . Omitting these questions for the present , it shall suffice to search the true nature and properties of that faith which doth iustifie , or which primarily distinguisheth a true Christian from an Hypocrite .

2. Such faith questionlesse is not opposite , but subordinate , or rather coincident to historicall assent : whose latitude , or degrees of intensiue perfection is commensurable to the different esteeme of authority in historians . He should much disparage Tacitus , Liuit , Dion , or Halicarnassensis , that made no better reckoning of their histories then of Dictys Cretensis , or Ctesias : so should he much wrong the memory of Sir Thomas Moore , that gaue no more credit to his history of Richard the third , then to diuers passages in Hector , Boetius , or in some other writers of English or Scottish affaires . But much greater indignitie should he offer Moses , or rather the blessed Spirit , that would not beleeue the booke of Genesis much better then the former , or anie domestique story . Finally , seeing historicall beliefe is but an assent to historicall narrations , whose strength increaseth according to our better esteeme of the Historian : I should suspect my hart of prophanenes , if I did not beleeue the sacred story by that sacred faith , by which I hope to find saluation . Yet besides this different esteeme of Historians , whose latitude , as it comprehends as well diuine as prophane , is as great as the altitude of the heauens aboue the earth : Many other grounds or motiues there be , whereby our assent to diuers narrations in the same author may be much strengthned , & yet the title it had , not therby abrogated it may continue historical stil . As if an vnknown writer of times , & countries otherwise sufficiently knowne , should now come to light ; a iudicious critick , or well experienced Antiquary , vpon serious comparison of all circumstances or matters related , or due consideration of his manner in relating them , would apprehend farre more sure grounds of assent to diuers passages , then a nouice that had neuer gone further then Stadius vpon Florus , Sleidans fowre Monarchies . or Bodins methods .

3. Or , not to speake of Criticall skill in this kinde , such I professe is my simplicity , that albeit no other Writers but ancient Poets had euer intimated the generall deluge ; yet the light of such stones , as the exquisite & ingenuous * * Ca●nden in his description of Richmond shire . Antiquary assures me haue beene found in places farre from all approach of anie inundation , that hath happened within the times mentioned by any Historian except sacred , as much resembling the Cockle , as others doe the Oyster , from whose shell it is apparant they Quod in montium autem summitatibus , vt etiam alibi lapides nonnunquam fuerint reperti cocle●● marinas , et alia aquatilia referentes : si no● sint naturae miracula , refusi in omnem terram sub Noe , del●vycerta esse indicia , cum Orosio Christiano historico iuaicabo Refuso ( inquit ille ) sub N●e in omnem terram mari , immissoque d●luvio , cum toto otbe contecto , vnum s●acium coeli esset ac Pe. laci . d●letum suisse vniuersum genus humanum paueis in A●ca fidei suae merito ad substituendā origine ● reser . uatis euidentissimè veracissimi scriptores docét . Fuisse tamen illi contestati sunt , qui praeterita quidem tempora , ipsamque auctolem temporum nescientes , tamen ex iudicio & coniectura lapidum quos in remotis montibus conchis & ostreis scabros , etiam saepe cauatos aquis Visere solemus , conijciendo didicerunt . haue been newly hatched , would haue mooued mee to suspect there had been a time , Omne cum Proteus pecus egit altos visere montes . Scarce can I imagine any could be so wayward , or incredulous , as not to giue Caesar what belongs to Caesar , firme credence to his Commentaries , at the least as far as they only in generall relate his conquest of this Iland , or first planting of Romans here ; if digging his ground he should ( as others haue done of late ) finde by chance some ancient Romane coine , with Caesars image and superscription vpon it , or other monuments in euery point answerable to Historicall relations of customes practised by the Romanes , while they inhabited this land .

4. Were most mens assent vnto sundry passages in sacred story grounded but vpon like sensible & vnquestionable inducements , it would drawe them neerer to saluation then oft they come . And my paines ( I hope ) shall not proue vnprofitable , in searching out plenty of vndoubted experiments , more exactly answerable to the exact relation of Prophets and Euangelists . For my selfe I rest assured , that , if we will not lay the blame where it is least deserued , our faith is not to be reputed vnsound or non saluificall , because historicall ; but rather oft-times therefore vnsufficient to saue , because not so fully historicall as it might be , or in that our apprehension of diuerse matters related in sacred stories , is not so great , so liuely and sound , as to equalize the vtmost limits of some beleefe , which may yet bee fully comprehended vnder assent historicall . For no assent can exceed the measure of that beliefe or credence , which is due vnto sacred Writers . If that on our parts be but such , as it should be to Gods generall promises , it will more forcibly , more truly and naturally 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 * * This importance of Assent , Tullie giues vs in that speech : Vberius ista quaeso : haec enim spinosiora , ori●● ut confitear , me cogunt , quam vt assentiar . ● . lib. Tuscul . et initio . adherence we properly call Assent : which notwithstanding by a great a a Vid Vasquez . in j●● secundae disputat . 79. cap 3. num. 12. vide eundem disput. 62. cap. 3. num. 9 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 * * Vide Aristot , Ethic. 3 Cap. . 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 themselues 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 apprehension : 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 cannot truly be said to haue Christian 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 d d Ad probationemcum assumitur quod n●llus tenetur ●●●mius adhaerere conclusioni , quâm sit certitude no ti●ae propter qeam ill●●dherere●●ista posset concedi cum aliqua conditione , sci● . si ill● teneatur adhaerere conclusioni praecise propter certitudinem no●●●iae : vbi autem non subest dicta conditio , propositio est simpliciter neganda : in proposito autem non subest quoniam non praecise propter certitudinem aliquam notitiae ( propriè loquendo ) si●e conclusionis , siue princi●iorum , teneatur Catholicus adhaerere ●alibus Quini●●ò quic quid Chi●roponatur per Scripturam vel Ecclesiam , fore credendam , nulla alia notitia habita credere tene●ur . Ad c●●●imat●on●m , cum dititur nullus credidit nisiquia illud sibi constat ; si loquatur de constantia notitiae ●●ls●m est● si de constantia adhaesionis , tunr etiam potest negari : quia aequiualet isti ; Nullus credit aliquod nisi quia credit illud : quae in sua proprietate non est vera . Greg. Arim. in 1. Sent. dist. 1. quaest 1. Act c. 4. The like imperfect solution ●alentian hath where he disputeth this question against the same author Fran. de Mat. and Petir Abaylard or P●ripat : which held faith to be assensus euidens . 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 * * So Valentian tearmes it whose words are cited in the appendix to the third book 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 , ( To this purpose they abuse a saying of Gregory● Fides non habet 〈…〉 , cu● humana r●●● praebet experimentum : Which notwithstanding he men● of the incomprehensibility , no● of the persp●cuity of obiects belieued . ●is words at full are these . Diuina operatio si ratione aprehendatut non est admirabil●●net ●ides habet mer●●● &c. Greg. hem , 16. in Euang. But of his opinion in this point we shall haue fitter occasion when wee come to speake of merits . 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 than 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 apprehended , more intensiue in it selfe , vet extensiuely not so great , as not being grounded vpon so many motiu●● 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 h h Aquinas and his followers g●●n●● at ve●●●a●es ●id●i sunt e●●den●er ●r●dib●●es . It y ●redio●●●y they meane ●o 〈◊〉 then probability as it is opposed to certain●● , their doctrine is dangerous : for ●o th●y make articles o● faith to be euidently vncertaine . But if they take credi●●●●ty , as it is common or indiff●●●n●●● proba●●●●ty and ●ertai●● ▪ ● ▪ ●ropositions of faith may be ( as we maintaine ) euidently certaine vnto some , th●ugh but euidently probable vnto others in their particularities . 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 temptations , or storms of persecutions 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 euident or demonstratiuely 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 ●itly take vp the Apostles speech , but in another sense then he meant it , When I am weake [ in faith ] then I am ● 2. Cor. 12. v. 1. 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 pu●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 , o● 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 This I take it is ●●o more then what the learned Hook●r , in a Sermon vpon the Prophet H●bak●●● doubtfull c●●tation ( pa 3 ) hath expres●d : onely wee make that which hee ca●s certainty of adheren●● to haue ●●●dence for i●s ground , not of particulars , but of the generall choice here mentioned H● e●● we ag●●● , that this certainty of ●dherence vnto particulars arri●eth from their worth o● consequence ? 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 seu●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 ●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 e●erlasting , either by open renouncing their profession , or vnconstant wauering betweene the practices they prescribe , and the contrary which the world followes , ] is most cl●●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 and 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 t●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 factions 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 a a Riber● . 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 a●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 distinction 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 of vs haue a naturall blindnesse from our birth : which he alone cantake away , that gaue bodily sight to such as had been shut vp in darkenesse from the wombe . The first thing wee apprehend directly and euidently vpon this change , is the difference betwixt the state of the sonnes of darkenesse and the sonnes of light , and this appeares greater and greater as we becom more conuersant in the workes of light ; whence springs an eager longing after that maruellous glorie , which in the life to come shall bee reuealed , whose apprehension , though in this present life distinct and euident it cannot possibly be , yet from a cleere and certaine apprehension , first of the prophets light , then of the day-starre shining in our hearts , it is euident vnto vs that in due time reuealed it shall be , as fully as our soules could wish . Beloued ( saith Saint a a Iohn . 3. 2. Iohn ) now wee are the sonnes of God ; and yet it doth not appeare what wee shall be : but wee know that when he shall appeare , we shall be like him ; for we shall see him as he is .

8. Euen vnto this great Apostle , a a John . 1. 14. that had seene the glory of Christ , as of the onely begotten Sonne of God , the ioyes which hee certainely beleeued to be prepared for the godly , and of which he stedfastly hoped to bee partaker , were as yet vnseene . But was either his beliefe , or hope , for this reason , lesse euident then certaine ? Not vnlesse wee make an vnequall comparison or measure them partially , referring euidence to one part or quality of the obiect belieued or hoped , and certainety to another . As well the manner , or the specificall quality , as the distinct measure of those ioyes hee belieued , were vncertaine , because not euident or apprehensible . But that God had prepared such ioyes for his Saints , as no eie had seene ; such , as their conceipt could not enter into the heart of man , whilest inuail●d with this corruptible flesh , was most certaine to him , because most euident from their present pledge , that peace of conscience , which passeth al vnderstanding , yet kept his heart and minde in knowledge and loue of Christ Iesus , being an infallible euidence of those ioyes which were not euident , the sure ground of all his incomprehensible hopes . This cleere apprehension of our present estate wee may call an euidence of spirituall welfare or internall sense , directly answering to that naturall euidence or certaine knowledge men haue of their health , or hearty cheerefulnesse , when their spirits are liuely and their bodies strong , not disturbed with bad humours , their mindes not cumbred or disquieted with anxious carking thoughts . Of errours incident to the intermediate state beetweene the sonnes of darkenesse , and the sonnes of light , ( if any such there be , ) or to our first apprehensions of this change , and of the meanes to auoide them , the Reader shall finde somewhat in the two next Sections of this Booke , but more particularly in the Treatise Of the triall of Faith , or Certainety of inherent grace . In this place wee onely suppose , as there is no liuing creature indued with those animall spirits that quicken the organs of bodily sense , but euidently feeles paine or pleasure : so is there none truely partaker of the Spirit of God , but hath or may haue an euident feeling of this ioy and griefe of conscience ; which is to other obiects of knowledge truly spirituall , as is the touch to the rest of our senses : yet may we not thinke this feeling to bee alike euident in all . For one liuing creature excelleth another in apprehension of proper sensitiue obiects , all alike euident in themselues , but so are not the senses , or apprehensiue faculties of seuerall creatures , alike nimble quick or strong .

9. But for mine owne part , the opinion generally receiued amongst the schoole men and other learned Clarkes , that faith in respect of speculation or discourse should bee an Assent vneuident , hath made mee often to suspect my dull capacity in matters of secular knowledge , Aristotles Philosophy I had read ouer , and yet could I hardly call any conclusion in it to minde , that might with greater euidence be resolued into cleere vnquestionable principles , then most effects or experiments , reuolution of times affoord , may bee into the disposition of a prouidence truely diuine . And considering with my selfe how grosly hee should often faile , that would vndertake to set forth a comment of my inward thoughts , by obseruation of my outward actions , when as no alteration of times , of persons , or places , euer swarued from the rules of Scripture : I rest perswaded , that the same diuine prouidence which guides the world , and disposeth all the actions of men , did set foorth these euerlasting comments ( which neuer change ) of his owne consultations or decrees concerning them . Againe acknowledging this eternal diuine power , alike able to effect his wil & purpose by ordering the vnruly wils of this presentage , though their pollicies be of a contrary mould , to such as heretofore we haue heard hee hath defeated : the former inference as it seemed more religious , so more euident then our aduersaries make ; when , from a supposition onely of some infallible authoritie in some present Church , they presently assume , it must reside in the visible Romish Church representatiue : yet this collection they hold euident by the habit of Theologie , albeit they admit no discourse in Assent of Faith , which is their second fundamentall errour in the doctrine of life , another maine roote of Romish witchery . For thus farre at least all the Sonnes of God make faith to bee discursiue , that from euident experience of Gods fauours past , or present , they alwaies inferre a certainetie of the like to ensue . To the most of them in their distresse it was euident deliuerance should be sent them ; although the deliuerance it selfe were not so , although they distinctly apprehended not by what meanes , or in what manner it should bee wrought . The immutability of Gods decree concerning the saluation of his people , whether generall or particular , being as well knowne , as the stability of his couenant for vicissitude of day and night , or other seasons : the godly euen while they were themselues beset with sorrow , and euery where enuironed with calamity , or sawe the Church almost ouerwhelmed with vniuersall deluges of affliction , might resolue for the generall , ( that all in the end should turne vnto their good , that continued in faith and loue to the Redeemer ) as vndoubtedly , as men at mid-night may gather that the Sunne shall arise , though they know not in what manner , whether vnder a cloud in a mist , beeset with vapours , or appearing in his naturall brightnesse . Thus ( saith the Psalmist ) a a Psal. 30 v. ● . Heauinesse may lodge with vs for a night , but ioy commeth in the morning . Yea , b b Ier. 31. v 35. 36 thus saith the Lord , which giueth the sunne for a light to the day , and the courses of the moone , and of the starres a light to the night , which breaketh the Sea when the waues thereof roare , his name is the Lord of Hoasts . If these Ordinances depart out of my sight , then shall the seede of Israell cease from being a nation before 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 b b Iohn ● 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 whether 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 ob●ects of Christian faith , life and death euerlasting , the one distinctly apprehended in its pledge or assurance , the other in its presignifications ; it may appeare , the most natiue property of this Assent thus far differenced , is admiration & horror . Admiration is properly of things rare and excellent , knowne in part , but not comprehended , so as the more we know , the more wee desire to know of them . This affection it was which first brought forth philosophy , according to the dunsticall prouerbe , propter admiraricaeperunt homines philosophari : and as an excellent Philosopher tels vs , mindes naturally disposed to admire things strange , secret o● 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 . m m Phil. 3 ver. 8 10. 11. &c. 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 ●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 fad●s . No danger can accrew from either practice , but rather great aduantage to sinful soules , if not possessed with preiudicial conceits of vtter exclusion from that eternall league of grace and peace , or of ab●olute damnation to that lake from which is no redemption . But to what vse the contemplation of hell torments may serue Gods children , at the full ( by Gods assistance ) in the last Article of this Creed .

CHAP. VI. The mutuall affinity betwixt truth and goodnesse : the reall Identitie of the will and vnderstanding : that the Assent of Faith cannot be so appropriated to the one as to be excluded from the other : that admitting such a difference betwixt them as true Philosophy may approue ; faith in respect of some obiects must be atributed to the will , in respect of others to the vnderstanding : the originall of difficulties in assenting to morall obiects , or of the naturall mans backwardnesse to beleeue truths diuine : what dependance other Christian vertues haue on faith : that to adhere vnto diuine reuelations as good , not simply considered onely , but comparatiuely , or with opposition to any other good , is altogether as essentiall to Faith righly Christian , as to beleeue or acknowledge them for true .

VNto some not ill affected towards the truth we seeke , perhaps the manner of the search may seeme iniurious vnto Christian faith , in that restraining it to Assent , we may be thought to confine it wholy to the vnderstanding , the greatest glory of whose prerogatiue consisteth in reformation of the will ; and this a cure in some mens iudgements , not dischargeable , but as it were by personall residence in that part or faculty of the soule . And vnto some great Diuines it seemes improbable , if not impossible , that faith being no aggregated accident , but one pure , immixt , simple quality , should haue it seate in two diuers subiects or mansions : for such they account the will and vnderstanding ; because , as they suppose , two seuerall parts or faculties of the reasonable soule , really distinguished one from another . But in the Philosophie wee haue learned , out of the best professors of that science hitherto it hath been our hap to light vpon , the obiected difficulty can haue no place : rather this erroneous imagination of such a distinction betwixt these faculties , hath plunged the maintainers of it in such foule inextricable errors , and driuen them to such miserable endlesse shifts in matters morall , and theologicall of greatest consequence , as euery intelligent man would abhorre ; nor need any be put vnto the like , that hath more Philosophy then onely to serue , as we say from hand to mouth , or can bespeede themselues of as much as they haue vse for elsewhere , and not take all vpon trust from Aquinas or his followers .

2. Yet for the defendants of such a reall distinction betwixt the w●ll and vnderstanding , it may be alleadged that the one hath Truth , the other Goodnesse for its proper obiect , and diuers obiects argue diuersitie of faculties : not vnlesse the obiects be really distinct , rather opposite then subordinate , or mutually included one within the other : Seeing as well colours as sounds , smelles as tastes , are sensible ; and yet it cannot be truly sayd that colours are audible , sounds visible , tastes odoriferous , or odours tastable , wee hence rightly gather , that these fowre sensibles are apprehended by so manie seuerall senses . But it is quite otherwise in Truth and Goodnesse : for if we grant , as colours are of sight , or sounds of hearing , so truth to be the proper obiect of the vnderstanding ; needes must that faculty be delighted therewith : and seeing delight , ( as all grant ) is an essentiall branch of goodnesse , impossible it were the vnderstanding should delight in truth , saue only in as much as truth is good and pleasant .

3. Againe , seeing entity and transcendent goodnesse are alwaies of equall growth , and not the meanest amongst creatures altogether inanimate , or meere naturall , but hath a peculiar inclination to its proper good , whereof it hath no sense or apprehension : needes must the intellectiue and most noble facultie of man bee inclined to truth , in whose contemplation it so much ioyes , * * Sicut in rebus inanimalis appetitus est incl●natio natuo● in aliquid , & dicitur appetitus naturalis , ita in natura intellectuali appetitus est est inclinationaturae intellectual●s in quantum intellect u● est , prop●erea omn● actus vol●ntatis est inclinatio actualis ipsius naturae intellectualis : & dare inclinationem a●●●alem tali naturae & inclinare voluntatem , p●● eodem accipiuntur Ferrain cap. 88. lib. 3. Aquin. contragentes . Now what in natures inanimate we call a propension , or inclination in creatures indued with knowledge is properly called an appetite , or desire . For ( as was obserued before ) it is al one , whether we say a sensitiue creature hath an inclination ▪ or appetite vnto good : whence , if the vnderstanding either formally be , or include an inclination to truth , it must needes either formally be it selfe , or necessarily include an appetite of the same : and this appetite or desire either sensitiue or rationall , if but meere sensitue it is brutish , if rationall , it is essentially and formally a will . For euen such as admit the former distinction , cannot better define the will then by a rationall appetite , or inclination of the intellectiue nature . Thus it appeares that goodnesse is essentially contained in truth , and the will intrinsecally included in the vnderstanding . But more apparant is the like mutuall inclosure of the vnderstanding in the will . For on what good soeuer that nature entitie or faculty , we would haue signified by the name of will , is or can be bent ; needes must it know it , or else moue vnto it as earth and stones do vnto their proper place : and all knowledge is , either an act of sense or vnderstanding , if by the meere sense the will know the good to which it tendes , it is but brutish , if by vnderstanding , to will either formally is , or essentially includes such an act as wee call Intellection .

4. The issue of these perspicuous and demonstratiue collections is , that this Assent , whose differences we seeke , cannot without euident contradiction be appropriated to the vnderstanding , and excluded from the will , or so attributed to the will as to be excluded from the vnderstanding . He that grants it to be in the one , and denies it to be in the other , must affirme it to be in both , and 〈…〉 y it to be in either : for the acts of both are so essentially linked and combined , that we cannot expresse so much as any true conceit or notion of the one , but by the other . Euery choise essentially includes a will , euery approbation a choise , and euery Assent an approbation . Yet what it is to vnderstand cannot better be notified , then by some of these acts , acknowledged by all as essentiall to the will ; as by an Assent or approbation of what wee apprehend as true , or more probable then the contrary . All truthes we vnderstand are either simply necessarie , or comparatiuely more probable then such as may stand in competition with them . In our Assent to truths apprehended as simply necessary , there is as formall a reiection of all incompatible opinions whatsoeuer , as there is of a knowne euill in respect of an absolute good . In euery Assent againe to truths more probable then others of the same qualitie , there is as formall a choise of the one part , and as voluntary a refusall of the other , as there is of greater good before a lesse of the same kinde : so , that euery act men would seeme to appropriate most to the vnderstanding , is properly , essentially , and formally , a volition or willing . That such acts againe as they appropriate to the will , and call volitions , are essentially and formally intellections , is most euident . For if a man should aske what it is to will , the answere could not be more formall and proper , then to say it is to vnderstand a thing as good , at the least as good vnto the party vnderstanding ▪ Ex hoc en●m quod Deus est int●lli●ēs , sequit●r quod si● vo●ens ▪ C●● enim bon●m intellectum sit propr●m ob●e 〈…〉 m ol●ntatis , oportet quod bonum intellectum , in quantum huiusmodi , sit volitum ●intellectum autem di citur ad intel●igentem , necesse est igitur quod intelig●ns bonum , in quantum huiusmodi , sit volens . Aquin. contra Gentes . lib. 1. cap. 72. This is Aquinas owne collection ; Deus est intelligens bonum , ergo est volens : God must be sayd to wilin that he vnderstands good . The reason of this mutuall combination betwixt these acts is as cleere , as the combination it selfe . For there is no truth so meerely intellectiue or contemplatiue , but essentially ends in goodnesse , because it delights the contemplator . And euen of Mathematicall Theoremes , wherein seemes least appearance of any good ; the more certaine , more vsefull , or fertile of euident , though meere speculatiue consequences is held the better , and more delights the author or inuentor . Nor is there any morall goodnesse so essentially practicall , or opposite to speculation , but essentially beginnes in truth : for to appear● good only and not to be truly such , is euil and not good . Briefly , Goodnesse is the essentiall crowne of truth , and Truth the essentiall ground of Goodnesse : whence , if we will vse accurate and scholastique termes , and ground our speech vpon the internall nature of the subiect we speake of , not vpon such extrinsecall references it hath to seuerall obiects , or denominations giuen from them to it : euery act of the intellectiue nature must of necessity be , formerly and properly both a volition and intellection . Vpon iust reasons therefore do we make beliefe an Assent , or inclination of the intellectiue nature , not appropriating it either to the wil or vnderstanding : albeit such as acknowledge a reall distinction between them or their actts , should in reason place it rather in the will , because the obiects of it are rather morall then meerely speculatiue , nor can wee euer vnderstand them a right , but we must vnderstand them as good to vs . But though so to vnderstand any obiect be the cleerest and best ●●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 will : 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 : b b Rom. ● . ver: 18 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 ●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 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 . ●● 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 tru●● ▪ 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 denomination 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 b b Arist. 〈◊〉 ▪ lib. 6. cap. ● 〈◊〉 enim tempus experie●●●● facit , nam & hoc a●●quis 〈◊〉〈◊〉 cur Mathematic●● 〈◊〉〈◊〉 at ; lap●●Spand●● si 〈…〉 non 〈◊〉 . A● quod illa 〈◊〉 eo 〈◊〉 , 〈◊〉 au●●Spand●● experien●●● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philosopher obserues rather recite morall duties by rote then belieue them , because these in his phrase of speech are not knowne but by experience . And seeing experience , as he elsewhere notes , ariseth from many memories of the same obiect , all presupposing distinct apprehensions of its truth : Impossible it is youth should either haue experience , or true knowledge of moralities vntill affection or passion bee asswaged . Nor doe these whilest vnnurtured , disenable young men onely for action , or practice of what is good ( as the same Philosopher , or some for him may seem to say : Rather euen this backwardnesse to practice , they especially effect , by disenabling their apprehensions ▪ For knowledge , or perfect apprehension applied to these subiects we speake of ; besides , a representation of their logicall truth , or correspondencie , includes an impression of their esteeme , vpon that part wherein the affection is seated . The want of disposition to receiue such impression , or rather the temper most opposite to it , is that , which in Scripture is called hardnesse of heart .

10. From these grounds of true Philosophy we may reduce the reasons , why the naturall man so hardly assents to matters of his owne saluation , vnto these two heads . The one , because they are so directy opposite to the chief obiect of his corrupt desires ; the other , because these are so strong and deeply diffused throughout the substance of our soules . For all affections set on matters contrary to these we should affect , according to the degrees of their strength more or lesse , either mussle or sheath the edge of our wits , that they cannot pierce into truth or goodnesse , or weaken that intention of mind which should ( whether actiuely or passiuely ) worke the mutuall penetration betwixt truths proposed , and the apprehensiue facultie . Thus we see by experience , that men proue most expert in those arts or sciences , whereto they are most inclined by nature ; and are , though otherwaies dull oft-times , very witty in that subiect whereon their desires are chiefly set , their conceits in others being vsually but forraine and borrowed from their delightful apprehensions of matters most familiar . Our readinesse againe to belieue whatsoeuer is plesant to our nature , or lies in the way to our especiall purposes , plainly argues the backwardnesse of our beliefe in diuine misteries , to be vsually if not wholly , from naturall propensions to sensuality or secular contentment . And that the former vnaptnes in youth , especially to perceiue truths morall or theologicall , doth not spring from any inherent dulnesse in the Intellectiue faculty , were the motions of it towards such points proposed free , & vnfettered , is euident , in that their wits are in that age , for the most part sharpest , and able with ease to perceiue the truth of such Mathematicall conclusions , as will hardly enter into riper iudgements : much lesse doth this inconuenience spring from any faintnesse in their endeuours , for their spirits are most liuely ; therefore onely from the abundance of affection or heat of passion , which secretly disswade their vnderstandings from all acquaintance with such obiects as are repugnant to themselues . a a Eccles. 2 ver. 2 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 propensions , either to obscure their apprehensions , retradate their assent , or dull their impression , are matters most abstract from vse of moral , or religious life , especially the mathematiques , whereunto many Gentlemen are happily therefore most addicted , because the most curteous studies they could conuerse with . Their truth is certaine , and their delight resulting from the apprehension of it sincere , because not preiudiced by opposition of other desires . Knowledge of generall Theorems breeds a longing after more particular corrolaries , or conclusions ; which from the highest to the lowest , as little controule any ambitious thought or wanton purpose , as the most vniuersal principles in that faculty : So is it not in moral discipline , no not in the most vseful Poets or Historians : in which many things wil often apply themselues : and such as delight in the general , wil be loath to diue too farre into particulars , least they find the pictures of their owne passions or resolutions truly taken , or such characters of their manners , as seeme ill-fauoured whiles they behold others , stigmatized or branded with them , All truth notwithstanding is in it selfe delightfull , euen pabulum animae , the soules food , as the heathen obserued : and the knowledge of particulars rightly detiued from the generals in euery faculty , in it selfe most pleasant . But vnto distempered soules the apprehensions of such slender abstract truthes , as exasperate no internall humours , relish best : as doth small drinke or water to sicke , or aguish bodies ; although the chiefe pleasure or profit either bring , is onely mitigation of present paine : But whiles we descend to particular applications in moralities ; obsequium amicos , adulation ( which is but a branch of falsehood ) findes best entertainment : because corrupt affection would apprehend its owne praises true , and all true imputation false : veritas odium parit , Truth is excluded as an vnwelcome guest ; because distastfull vnto sensuall in-bred humours or desires , which like wanton Strumpets hauing gotten possession of the mariage bed , bring our soules out of loue with such obiects , as they haue been affianced vnto by yeelding ful Assent vnto the generalities , whence they naturally and lineally descend . For euen in matters practicall , or essentially morall , the vniuersalls may be ranked amongst the obiects speculatiue , and be referred to the vnderstanding , though their particulars belong more properly to the will .

12. Hence if it be demanded whether this Assent of faith do especially belong to the speculatiue or practique vnderstanding , or vnto the will ( supposing the vse of this distinction late specified : ) the demaund , if generall , is captious . For in respect of some obiects it may be referred to the wil , in respect of others to the vnderstanding , or in respect of the generals to the one , in respect of the particulars to the other . As our Assent vnto the Article of creation and resurrection scarce admits any positiue repugnancie of affection , or inbred desire ; the onely cause of mens distrust to them is a meere natural imperfection of the vnderstanding , or a speculatiue error springing from broken and impertinent inductions , as shall hereafter be declared . But our Assent vnto the Articles of the last iudgement and eternall life , with the particulars concerning Christs death and passion , is vsually assaulted by opposite affections . So when S. Paul reasoned of righteousnesse , temperance , and iudgement to come ; Felix trembled and answered ; a a Acts 24 , ver , 25 Goe thy way for this time , when I haue a conuenient season I will call for thee : the reason of this resolution is plaine : For if the roote of this former distinction be properly in the obiect onely , not in the faculty ; we cannot absolutely ascribe faith so to the speculatiue as to exclude it from the practique vnderstanding , or so to the vnderstanding at al , as to bereaue the wil of its presence ; seeing all these make but one faculty : But well may one and the same habit , or it acts though all seated in one and the same indiuiduall or indiuisible faculty receiue diuers denominations from references vnto obiects of different nature . This imagination of plurality in causes or faculties , occasioned onely from extrinsecall denominations , giuen vnto them from diuersities proper onely to their obiects or effects ( as we often mistake in thinking bodies to be in the place of their appearance , ) is such a transcendent perpetuall error , as he that will take warning of it in his yonger daies , may in contemplations morall , naturall , or theologicall , haue immediate and free accesse to truth , into whose presence others seldome are admitted , but after long windings and turnings by vnnecessary distinctions or diuisions , and yet after all scarce euer see her but masked in terms of art .

13. But euen in matters either by nature so abstract , or otherwise so generall , that our apprehension of them , or Assent vnto them cannot be directly hindred by any contrary naturall inclinations , we may often finde great incumbrances from indirect or accidentall oppositions . Thus desire of glory , or hope of victory in scholastique encounters , moues men often to disclaime the truth which others haue found out , or well illustrated ; whereunto notwithstanding they would quickly yeelde their firme Assent , might the glory of the inuention be reputed theirs , or were it no preiudice to their high esteeme of their owne wits to learne of others . For this reason I haue knowne of good scholars , some out of iealousies least their discoueries should be published in anothers name , some out of charitie refraine discourse , amongst such as too much delight or glory in that faculty , for the most part so willing to contradict others obseruations , that a man can hardly put forth a truth before them without danger of thrusting them into the opposite error . Surely neither was it desire of gaine nor loue of pleasure , nor any other carnall affection besides this foolish hope of vaine-glory or delight arising from curiosity of speculation , that of late hath tempted some to misbelief in the Article of the blessed Trinity . The admirable vnity of perpetuall Assent , to which great mistery , amongst such bitter dissentions as are this day maintained by diuers Churches in most other points of Christian saith : I haue euer more ascribed to want of direct oppositions , vnto any carnal affection or resolution much beneficiall to the chiefe managers of affaires through Christendom ; then vnto positiue deuotion or true feare and reuerence of that great maiesty , which all haue so long professed to be one in Three . For , did this vnanimous consent in that graund mistery amongst parties otherwise discordant , spring from these liuely rootes of true religion ; all sorts would be afraid so grieuously to dishonour his name by other heresies , and such vnchristian resolutions , as to maintaine with profession of allegeance vnto Christ is worse , then once for all to renounce him . Could the abridgement of honour , due either to the Sonne or holy Ghost , haue brought as great reuenewes to the Papacie , as toleration of stewes , or filthy practice of Indulgences : the acknowledgement of either person as God , had been held long since a sinne more grieuous then fornication , adultery , oridolatrie . Euen we of reformed Churches , as many as sincerely adore that glorious Vnity in the power of Maiestie , haue iust cause to sing daily prayses to Him ; that the profession of three persons in one Deitie was not so grieuous an e●e-sore to some great States-men , or Polititians , as three Abbies or Deaneries in one shire : otherwise the heauenly doctrine of the blessed Trinity had been at this day as offensiue , as that Tithes are due vnto the sonnes of Leui , iure Diuino , or by right more soueraigne then to be counter checked by any decree or lawe sinfull man can deuise . But vnto me ( as to our Apostle ) it euer hath bin and euer shal be matter of ioy & consolation , that the doctrine of Christ and of his Gospell , whether of pretence , or sincerely is euery way maintained , though by the pouerty and affliction of his true disciples . For vnlesse hope of worldly gaine , or other respects had moued Christian Princes , and their States-men , 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 . Reade Sect. 2 chap. 2. 3. 4 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 a a Interest autem qualis sit voluntas bominis , quia si peruersa est , peruersos habebit hos motus : si autem recta est non solum inculpabiles , verum etiam laudabiles erunt . Voluntas est , quippe in omnilus : uno omnes nihil aliud quam voluntates sunt . Nam quid est cupiditas & laetitia , nisi voluntas in eorum consensionem ▪ qu● volumus ? Et quid est metus atque tristitia , nisi voluntas in dissentionem ab his quae nolumus . Aug. de ciuitate Dei cap. 6. lib. 14 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 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 , See § 3. chap. 5 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 See cha. 10 § 1 & chap. 11 § 7 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 accomplishment 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 This grace notwithstanding is first in the intellectiue faculty● and thence diffused into others , ( ordinarily by the operation of faith ) nor can the inferior faculties be brought in subiection to the spirit , vntill they touched by the same grace which illuminates the mind . Fides lampas est quia sicut lampas illuminat domum i 〈…〉 des animum , C●●●so●t super Math. 25. 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 disposition 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 vnion 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 mans saluation , as much better th●n any temporall good

CHAP. VII . Illustrating and confirming the conclusion last inferred by practices , properly ascribed to faith in Scripture , as well Canonicall as Apochriphall : of hypocrisie and the contrary progresse obserued by it and Christian faith .

1. YEE haue need of patience ( sayth the Apostle ) that Heb. 10. 36 , 37 after yee haue done the will of God ye might receiue the promise . For yet a little while and hee that shall come will come , and will not tarry . Now the Iust shall liue by faith : but if any man drawebacke , my soule shall haue no pleasure in him . The manner how we liue by Faith , wherin that great controuersie betwixt and the Romanists consists ; Saint Paul in this place handles not , as elsewhere he doth , and we from his principles hereafter must , according to the measure of abilities bestowed vpon vs . Here it shall suffice to trace out his foot-steps in vnfolding that faith , by which the iust doth liue ; and whereby , he that rightly hopes to liue , must in some measure be made iust . That this withdrawing , whose distaste vnto our God is here intimated , is a defect in faith none ( I ▪ presume ) vpon better examination will deny . Not that it argues a totall apostacie from christianity , or hostile reuolt vnto the aduersary ; but only a disesteeme , or vnderualuation of those gracious promises , whose accomplishment must with patience be expected , whiles their future goodnes comes in actuall competition with such grieuous bodily afflictions , which euery Christian did then expose , and as it were bend himselfe vnto by profession of the truth . Such were the conditions of those times , that if their hopes had been confined to this life , Christians of all the sonnes of men had been most miserable . And conceit of extreame misery , without sure hope of redresse , can haue no fellowship with patience : it admits no consolation ▪ Whiles they looked only on things which were seene , they might descrie an army of enemies , as many creatures almost as are visible planted against them ; and must haue cried out with the Prophets seruant vnto this great Teacher of the Gentiles : a a 2. Kings 6 , 15 Alas Master what shall wee doe ? by his owne practice he instructs them , not to looke on things which are seene ; for they are temporall : but on the things that are not seene , for they are eternall . b b 2. Cor. 4 , 1● Faith ( as he addes ) is the substance of things hoped for , the euidence of things not seene . This lower hemisphere , or visible part of the world is but as the diuels chesse-board ; wherin hardly can our soules moue backe , or foorth , but he sets out one creature or other to attach them ; nor haue we any other means to auoid his subtilty , but by looking vnto the hils when●e commeth our helpe ; or into that part of this great sphere which is altogether hid from the worlds eyes , c c 2. Kings 6. 15 where we may behold more for vs , then those that be against vs . And seeing we come in danger of Sathans checke , either by feare , causing our soules to drawe backe , or loue of some worldly creatures alluring them beyond the lists they are to combate in : if we view that hoast of heauenly souldiers which are for vs , we may alwaies haue one of the same rank more potent to remoue all feare , or diminish the loue of any visible creature , or other incumbrance which Sathan can propose vnto vs , and which vnlesse wee be negligent in our affaires may , as we say giue our Antagonist the check-ma●e . If he tempt vs vnto wantonnesse , by presenting entising lookes of amiable , but earthly countenances to our sight : wee haue sure hopes of being as the Angels of God , and consorts of the glorious vnspotted Lambe , to encourage vs vnto chastitie . If with pleasantnesse or commodiousnesse of our present habitations , he seek to detaine vs from the place of our appointed residence , or discharge of necessary duties : we haue the beauty of the new Ierusalem , to rauish our thoughts with a longing after it , to cause vs chuse the readiest way that leads vnto it , rather then take vp our rest in Princely palaces . If with honour he go about to entrappe vs , or terrefie vs with worldly disgrace : wee may contemn●●he one by looking vpon that shame , and confusion of face , wherewith the wicked , though in this life most honorable , shall be couered in the day of vengeance , and loath the other , by fixing the eyes of our faith , vpon that glorious promise made to all the faithfull , d d Math. 5. 34 Come yee blessed of my Father , inherit the kingdome prepared for you . If syrants by his instigation threaten vs with feare of death , which is the vtmost of their despite : Faith sets another before our eyes , whom we must feare more then such as can only kill the bodie ; If with sicknesse and languishment , we may by Faith feele the inward man daily grow as the outward man decaies . Finally , let him assault vs what way he can , the affliction can be but light and for a moment , in comparison of that excellent and eternall weight of glory , which we hope shall be reuealed ; of which hope Faith is the onely substance . These are the rootes of reformation in life or manners , whose seuerall branches will spread themselues more at large in the Article of euerlasting life . Here it more concernes to confirme , and illustrate our former inferences , by sacred rules and instances subordinate to the late description of Faith .

2. That Faith is appointed as Guide , and Generall to all Christian vertues , ordering and marshalling euery affection as is fittest for Gods seruice , is implied in these speeches of the Apostle ; a a Heb. 11. 2 By it the Elders obtained a good report , b b Verse 6. without it , impossible it is to please God . As the successe of resolute souldiers valour , is the generals praise ; so is the effect of euery other worke , or commendable quality here ascribed to Faith as their director or chiefe commaunder . Had it been possible vnto them ( or were it so yet to vs ) without faith to make , or prosecute a choice of true good , or settle our desires aright ; no doubt our workes , though imperfectly , yet truly conformable vnto Christs , should for his sake be acceptable vnto his Father , who is so well pleased in him , that for him hee cannot but be pleased with all that are , in what degree soeuer truly like him . The fundamentall act , or radicall qualification of Faith for the formall generall seruice , is the stedfast acknowledgements of Gods Being and Bounty . For he that commeth to God must belieue that he is , and that hee is a rewarder of them that diligently seek him . This is a transcendent maxim , wherein truth and goodnesse are so apparently coincident , that to Assent vnto it as true , and not as good to the party assenting , implies an euident contradiction . For if the rule of strict iustice be obserued , the hire must bee as worthy the labour , as the labourer the hire . But where reward is properly an act of bounty , or liberality , it must exceede the worth of any paines vndertaken for obtaining it . And being such , once proposed it instantly allures the minde to motion , 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 : Heb. 12 , 11 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 ● 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 gluttons , 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 , c c Heb. 11 , 7 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 ; d d Heb. 11 , 7 that warned by God of things not seene as yet , being wa●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 e e Eccles. 44 , ●8 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 f f H●● . ●● , ● to goe out into a place which he should ( how long or short while after he knowes not ) receiue for an inheritance , and he went to it not knowing whither . Yet com●e to his iournies end he might in wisdome haue requested , ei●●er better assurance , or leaue to returne whence he came . But the same faith , which moued him to go he knew not whither , binds him there to expect Gods leasure for the time , when he or his seed should enioy the benefit of the bequest ; content in the meane time with what estate the diuine prouidence should allot him . g g Ver. 9 For by faith he soiourned in the land of promise , as in a strange land dwelling in Tabernacles : or , as Saint h h Acts 7 verse 5 Steuen more significantly notes ; God gaue him none inheritance therein , no not so much as to set his foote in , onely he promised that he would giue him a possession for his seed after him , when as yet he had no child . Long delay of accomplishing this promise , might well occasion Sarahs distrust to proue the Mother of a mighty nation . The tentations to withdraw her Assent from the speculatiue truth whereon it was set , Gods power , were not terrible grieuous or painful : yet not so easie to be foiled , because they had got fast hold within her . Barren shee was by naturall constitution , and no better then dead , hauing so long out-liued the naturall time of bearing children : but he that without her consent or knowledge made her , gaue his promise for reuiuing her dead womb ; and she could not continue doubtfull of the euent , without distrusting his fidelity that had promised . i i Heb. 11. 11 By faith therefore she receiued strength to beare seed , and was deliuered of a child , when she was past age . The ioifull issue of her beliefe may serue as an earnest , to assure vs of what Christ hath promised ; k k Ioh. 11. 25 , 26 I am the resurrection and the life , he that belieueth in me , though he were dead yet shall he liue : and whosoeuer liueth and belieueth in me shall neuer die . He that truly iudgeth Christ faithfull in this , as Sarah did God in the former promise , shall see life spring from death . But faithfull herein , hee onely iudgeth Christ , that esteemes the faithfull execution of his will deerer to him then all the pleasures of this life , which is neuer without the checke of death . By such a faith only , as arms vs with constancy in Christs cause , against all the terrors that accompany this last enemy wee are to deale withall , shall we receiue strength to conceiue that immortall seede , whose fruite is ioy , peace and gladnesse euerlasting .

5. Or if we consider the date of Abrahams life , almost expired in it selfe , but extraordinarily renewed in young Isaac : how much more welcome had his owne cruel executioner been vnto him , then the execution of this commaundement l l Gen. 22 , 2 Take now thy sonne , thine onely sonne Isaac , whom thou louest , and get thee into the land of Moriah , and offer him there for a burnt offering vpon one of the Mountaines which I will tell thee of . But some happely will reply ; God neuer puts any child of Abraham to such a desperate point of seruice as this ; wherein , notwithstanding , what was required , which some Heathens haue not performed vnto their false gods ? The manner of training vp the father of the faithfull , as it were by degrees vnto this , giues vs all to vnderstand , that throughout our whole course of life , wee should esteeme whatsoeuer is most deare and neere vnto vs , as base and vile in respect of Gods fauour ; of whose continuance none are capable , but by faithfull performance of his will . All his commaundements are Mercy and Truth , iust and good vnto the party that vndertakes them by liuely faith : which cannot rate either declination of any euill , or execution of good incident to mortalitie , at so high a price as obedience ; of which in cases wherein it is vnquestionably due , it is so rigid an exacter , as will admit no dispensation , no not in case of grieuous sicknesse , or extreamity of death . So soueraigne and high a hand it likewise hath in marshalling and ranking all our affections for Gods seruice , that for an aged father to kill his onely child at faiths designement , becomes an act of mercy in the slayer , and an exercise of pitty vppon the slaine : for good it was to young Isaac to yeeld vp his life in obedience to his Father , willing in obedience to his God to take it from him . As CHRIST is the Way , the Truth and Life : so in this act of Abrahams faith , fore-shadowing his future sacrifice , we see an entrance opened vnto the path which must lead vs vnto this maine way of life ; for thither we come by treading the foot-steps of our father Abraham . The point of whose supportance in these tentations , whereon all the motions of his will , and other acts of his obedience reuolue as the dore vpon the hinges , or the heauens vpon the poles , was his firme Assent vnto the Article of Gods omnipotent power . For the holy Ghost assigning the cause , m m Heb. 118. ● why he that had receiued the promises should offer vp his only begotten Sonne , of whom it is sayd that in Isaac shall his seed be called : sayth , he considered that God was able to raise him vp euen from the dead , from whence also he receiued him in a figure . His beliefe as hath been declared , was of an obiect vnseene , perhaps vnheard of in the world before ; but grounded vpon an euidence of the pledge exhibited in Isaacks miraculous birth . We that referre all that befalls vs vnto naturall causes , or contriuances of our own or others wit , neuer sensibly feeling the finger of God in the procurement of our good , vsually faile in the performance of seruices , conditionally annexed to diuine promises . And albeit we pitch our faith where Abraham did his , yet when stormes of tentations arise , our sensuall desires , draw it , ( being destitute of firm grounds ) after them , as ships in great winds do their anchors , cast in loose grauell , or stony chanels .

6. Many of our times could discourse more plausibly of Gods omnipotency , more distinctly vnfold the seueral branches therof , and bring arguments to conuince deniers of it more forcible then Abraham could ; which cannot conuince their owne diffidence or distrust in easier trials , because not accustomed to rely vpon Gods prouidence , or to traine their affections to obedience in lesser matters . Should the practice of some duty nothing so difficult or distastfull to humane affections , but altogether as subordinate to the diuine power , be enioyned vs by expresse commaund from heauen : we would not directly deny that God were able to effect his will , but question rather , whether it were he that called vs ; or so perswaded with those in the Po●● , seeke a milder interpretation of the oracle .

— Aut fallax ait est solertia nobis : Aut pia sunt , nullumque nefas or acula suadent .

Our cunning failes if oracles should counsell vs to ill : They holy are , and would not we should sacred reliques spill .

What should they cast their mothers bones behind their back ?

God forbid sure the oracle had some other meaning

Magna parens terra est : lapides in corpore terrae Ossa reor dici ▪ iacere hos post terga iubemur .

The earth no doubt our mother is , for earth all flesh doth feed :

She hath her bones , & these are stones , which in her body breed ;

These we are backwards bid to throw , as Sowers do their seed . Or as Hercules , detesting the inhumanity of humane sacrifices , offered vp painted insteed of liuing men , vnto his false gods : so some such image of young Isaac , as Michal made of Dauid attired in his cloathes , or some youngling ●ut of the flock purposely inuested with his name ; would , to most aged fathers , haue been a sacrifice good enough for their God . This or like conceit being supposed , a cunning sophister would haue found a falacie ● rebus ad voces ; a Critique would haue relieued himselfe from the etymology of Isaac name , as some heathens in like case haue done , from a difference in the accent . For whereas their gods had prest men vnto their seruice , expecting euery yeere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a sacrifice : these cunning muster-masters by alteration of a prick of tirtle , substituted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 candles in their places , fit burnt offerings for the powers of darknesse . Or some doting Sire of our daies , wherein ardent zeale to true religion , and excessiue loue vnto children consort together as man and wife ; though forward to professe as great obedience as Abraham made shew of , would haue communicated this secret to the tender hearted mother , and with her ioint voice thus haue descanted vpon the oracle .

Is God almighty so vnconstant or vnkinde , as to giue a iewell and take it againe ? Nay sure he meant not Isaac our only sonne ; but as laughter is his name so since his birth hee hath been our onely ioy . Doubtlesse wee haue surfeted of mirth and iollity in his presence : and God , it is likely , will speedily take him from vs , vnlesse wee learne to vse his blessings better , and redeeme him with some other sacrifice . And what can we offer more acceptable vnto our God , then the sacrifice of a broken and a contrite heart . Let his picture a Gods name burne to ashes , and all our mirth laughter and pleasure perish with it : let the rest of our wearisom pilgrimage here on earth consume with sorrow & mourning for him as if he were dead indeed . Though a sonne and heire we haue , in whom we may take as much ioy and comfort as any of our neighbours can in theirs : yet we will be as if we had none .

7. Should God by his owne immediate voice call such as make most conscience of obedience in hearing his Word , to offer a Sacrifice that should not cost them halfe so deare as Abraham did the examination whether this spirit were from heauen would be so scrupulous , so long time would be required for better information of their vnderstandings , that oportunity of doing what was commaunded would slide away , ere their resolution setled . But he whose faith hath got the mastery ouer his carnal affections in other conflicts , as Abrahams ere this temtation had done ; shall vpon the first proposall , know those warnings to be from God , which others distrust , and so relent in the triall , albeit he that made them their soules , exact the exercise , or practice onely of their faculties . But former negligence in fulfilling his manifested will , addes guilt to present ignorance , which cannot excuse subsequent diffidence , or disobedience . Euen where diuine precepts are as plaine , as peremptory for the generall : if we aduenture on their practice , it is for the most part but vpon such termes , as the late mentioned heathen couple did , vpon that interpretation of the oracle which themselues had framed .

Coniugis augurio quamuis Tricenia mota est , Spes tamen in dubio est : adeo coelestibus ambo Diffidunt monitis : sed quid tentare nocebit ? Though Pyrrha somewhat moued is , with louing husbands spell ; Yet hope hangs doubtfull twixt them both , too weake distrust to quell : But sith no il can come therof , to try must needs do wel .

Were it no harme or losse to trie , we could perhaps affoord as great paines as they did and as little hope did the issue depend vpon our firme Assent to that diuine oracle , b b Math. 3. 9 God is able of stones to raise vp children vnto Abraham But true beliefe of matters spirituall , as it presupposeth difficulties in attaining the principall end , whereto it directs vs : so it includes a forwardnesse in the choice , alacrity in the attempt , constance and confidence in prosecuting the meanes that leade vs to it . An act it was of true and liuely faith in Saint Peter , to go vpon the water vnto his master , in whose construction neuerthslesse , to cry out when a great waue came against him , did argue a defect in the quantity , as vnable to ouermatch the extremity , or vtmost degree of naturall feare . Why didst thou feare , ô thou of little faith ? But to preuent , quell , or moderate the fits , or extremities of passions or affections in like extraordinary temptations , an extraordinary measure of faith , though sincere and liuely , is required : whereas our purpose in this place onely was to shew by instances , that the soueraignty of faith , if it be truly Christian , or such as Saint Paul commends , and ascribes iustification vnto , must bee absolute and vniuersall in respect of euery habituall desire , or affection that can oppose it , though most naturall in bred or deare vnto vs .

8. Though the obiect of Abrahams temptation was more furious , and terrible to resist in the very brunt ; yet that which Moses afterwards ouercame , was more likely to seduce vnto disloialty : The prosperity he did enioy , and pleasures he might haue tasted in Pharaohs court , are as apt to bewitch or charme , as death of dearest friends to terrifie the mind of man from going forward in obedience . The one vsually disenables vs to follow that in practise , which wee acknowledge for good in speculation : the other so corrupts our iudgements , that we cannot discerne true good from false . Abraham resolued to kill his only child , and Moses as it were to strangle his louing wife , that borne of his flesh , had been bred in his bones and nursed in his bosome , when he was not maister of his owne will or affections . c c Verse 24 Yet when he came to age ( sayth the text ) hee refused to be called the sonne of Pharaohs daughter ; and chose rather to suffer affliction with the people of God , then to enioy the pleasures of sin for a season . Euen to rebuke or reproach for Christs cause hee assented as good to him , yea better then all the treasures of Egypt : not that rebuke is such in it selfe , but as it is the meanes to attaine euerlasting life , or grounded vpon the internal pledge of those ioies , which he saw only a farre off , we nearer hand ; were not the prouerbe fulfilled in vs , that the neerer Christs Church comes to vs the farther wee go from it . But as the distance to this faith full seruant of God was greater , so his sight was the 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 vaseen● , 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 iudicious 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 ) H●● . 12. 2 for the ioy that wa●●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 worldly 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 : [ d d Heb. 11 ▪ 10 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 Ierich●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 . Verse 32 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 . Ver. 33 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 g g Ver. 3● , 35 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 , Ma ● 7 , ● 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 an vnpleasant spectacle to such , as delighted in setting , pruning , or nourishing plants . But that is but a weak resemblance of this mans torture , first stript of his skin , hauing afterwards all the vtmost parts of his body lopped off ; lastly his raw bulk broiled or carbonadoed quick . Yet the second sprig of the sameroot , made spectator of al this misery , to cause him abhor like butchery practices vpon himselfe , constantly pitching the feare of God higher then any present racke or torture could raise or improue his naturall feare of tyrants rage , with his mortall life breathes out that euerlasting truth , which his Redeemer afterwards gaue in charge to his disciples . Ver. 9 For when hee was at the last gaspe he sayd : Thou like a fury takest vs out of this present life , but the king of the world shall raise vs vp , who haue dyed for his lawes vnto euer lasting life . The third , after like derision and torments as his brothers had suffered , willingly yeelds his tongue vnto the tormentour ; but first consecrates therewith his other members as an acceptable sacrifice vnto his God , esteeming their losse as gaine for the keeping of his lawe . k k Ver. 10 , 11 For stretching forth his hands with boldnesse he spake couragiously , these haue I had from heauen , but now for the loue of God I despise them , and trust that I shall receiue them of him againe . Nor could like torments wrest any other confession from the fowrth : ●●r when he was ready to die he sayd thus ; l l Verse 14 It is better that wee should change this which wee might hope for of men , and waite for our hope from God , that wee may be raised vp againe by him , as for thee thou shalt haue no resurrection to life . The fift againe lesse feares the torments which he suffered , than the scandall which might redound to Gods Church from relation of their grieuousnesse , vnlesse the error were preuented . m m Verse 16 Thou hast power ô king among men , and though thou be a mortall man , thou dost what thou wilt ; but thinke not that God hath forsaken our nation . The fixt likewise at the point of death charitably instructs the tyrant as our * * Luke 14. ver. ● Sauiour afterwards did the Iewes concerning them whose blood Pilate had mingled with their owne sacrifice . * Deceiue not thy selfe foolishly , for wee suffer those things which are worthy to be wondred at for our owne sakes , because wee 2. Mach. 7 , 18 , 19 haue offended our God : but thinke not thou , which vndertakest to fight against God , that thou shalt be vnpunished . But the mother ( sayth this Author ) was maruellous aboue all other , and worthy of honourable memory . For if by faith the Elders obtained honour , and good report : the weaknesse of her sexe doth witnesse the admirable strength of her faith ; * * Ver. 20 that seeing her seauen sonnes slaine within the space of one day , suffered it with a good will , because of the hope that she had in the Lord . That which enspired her breast with this hope , her hopes with wisdome , and her womanly affections with such manly courage , was her firme Assent vnto the Articles of the creation and the resurrection : for with these arguments shee wisely armes them against the terrours of death , or torture ; b I cannot tell how you came into my womb , for I neither gaue my breath nor life , neither was it I that formed the members of euery one of you . But doubtlesse the Creator of the world , who found the generation of man , and found out the beginning of all things , will also of his owne mercy giue you breath and life againe , as you now regard not your owne selues for his lawes sake . The seauenth , whom Antiochus had tempted to disloialty as well by hopes of honour , as threats of tortures , she thus intreats in particular ; c c Ver. 27 , 28 , 29 O my sonne haue pitty vpon me that bare thee nine moneths in my womb and gaue thee sucke 3 yeeres , and nourished thee and brought thee vp vnto this age , and endured the troubles of education : I beseech thee my sonne l●oke vpon the heauen and the earth and all that is therein , and consider that God made them of things th●● were not , and so was mankinde made likewise . Feare not this tormentor ; but being worthy of thy brethren , take thy death that I may receiue thee againe in mercy with thy bretlren . Nor did her words want effect : for this also esteemed obedience much better then honor or preferment ; yea , as much dearer then sacrifice , though of himselfe : For he sayd , d d Verse 37 I as my brethren haue done , offer my body and life for the lawes of our fathers , beseeching God that he wil soone be merciful vnto our notton ; and that thou , O Tyrant , by torment & punishment maist confesse that he is the onely God : And that in me and my brethren the wrath of the Almighty , which is righteously fallen vpon our nation , may cease ; so he also dyed holily , and put his whole trust in the Lord . e e Illud insuper nunquam ●●edid●●●es , quod videns obstu●es●●s mori●●●●m matrem c●● tulorum quo● Anatomi●us ab vtero ●ius abstraxi● maiorem ●uram gerere , quam suimet . Nam si coram ipsa ●●lium laedis , latr●● v●ciseratur : sin illum ●ri illius ad ▪ ●oues , silet , atque magna pietate lambit . Quod si aliud , non cat●ll●● ori ●ius , quam se●as , ma●ris a●cedat , rabie percita mordet , quem naturae 〈◊〉 , atque adeo paremū in liberos in●redibil●m charitatem in publicis theatris maxima spectatorum admiratio●e s●pius ostendi , Pataui praesertim , cum 〈◊〉 mus ac reuerendis●●mus Rainutius F●tne●●us , tunt Venetiar●● Prior ▪ nune Cardinalu S. Angelinuncupatus &c. Colum. lib. ●● . ●●vi●● sect. That a dumbe creature shall gently and quietly licke her yong ones , newly ript out of herbelly , euen while the Anatomists knife did lance and dissecate her liuing members , seemed to me , when first I read it in an Author of this profession and practise , a wondrous effect of natures force , euincing the truth of our Apostles saying ; that loue , which thus excludes all sense of paine , would if perfect , expell all feare : but doubtlesse , more then naturall was this womans loue , or rather great was her faith , that Gods loue vnto her sonnes and her was greater , then the loue of mothers to their children ; which could thus out of pitty and compassion , expose them to such sauage cruelty , & patiently behold their liue Anatomy , afterwards content her selfe to be a subiect of like practises . For last of all , after the sonnes the mother dyed .

12. So consonant to the grounds of our Apostles discourse , and these late mentioned resolutions , is that excellent exhortation Mattathias made vnto his sons before his death ; that we may without presumption presume , one and the same spirit did set the seuerall parts of this lesson , and tune their hearts to this consort , albeit hee did not pen these latter ditties . o o Macc. 2 , 49 , 50 Now hath pride and rebuke gotten strength , and the time of destruction and the wrath of indignation : now therefore , my sonnes , be ye zealous for the lawe , and giue your liues for the couenant of your fathers . Call to remembrance what our fathers did in their time , so shall ye receiue great honour and an euerlasting name ▪ Was not Abraham found faithfull in temptation , and it was imputed vnto him for righteousnesse ? Iosephs chastity , Phineas and Eliahs zeale , Iosuahs valour , and Calebs fidelity , Dauids mercy and Daniels innocency , are all ascribed to faith by him , as well as Ananias , Azarias , and M●saels safety ; or Abrahams late mentioned acts ? for after an enumeration of these particulars , he thus concludes : p p Verse 6● And this consider ye in all ages , that none that put their trust in him shall be ouercome . All that was commendable in these auncient Worthies , was from their trust in the Lord ; and that from their firme Assent vnto his power , his bounty , and fidelity : nor can the nature of faith be better notified by the effect or property , then if we define it to be a fidelity in all the seruice of God , raised from a firme Assent vnto the former transcendent truths [ of his bountifull rewarding all that diligently seek him , that it is alwaies better to obey him then man ] as shall further appeare from the discourses following . And it is already partly shewed in our meditations vpon Ieremy , that praiers thus made in faith are still effectuall , for obtaining priuate remission of our sin , comfort in the day of trouble , or for auerting Gods heauy plagues or curses from any land or people ; if both the suppliants thus qualified hold due proportion with notorious delinquents for number , and the frequency or feruency of their supplications , with the continuance or stubbornnesse of the other sinnes . But he alone truly praies in faith , that can with constancy prosecute the right choice of means which faith doth make , and faithfully practice such duties as it prescribes , for attaining the end , whereto it directs .

13. If any of you lacke wisedome , ( sayth Saint a a Ja●●●s 1 ver , 5 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 ●●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 . a a Psal , ●● verse 31 , 32 , ●3 &c. 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 ●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 . b b Vers● 3● 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 , ● 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 . c c 〈◊〉〈◊〉 14 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 . d d 〈◊〉〈◊〉 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 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 ; Talis est natu a sidei , quantò magis ve tatur tantò magis accenditur . Virtus fidei in periculis secura est , in securitate periclu●●ur . Quià enim alied ita laxat vigorem fidei , s●c●t longa tranquilitas . Chris●●● . in Math. 20 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 , a a Ier. 42 , 1 , 2 , 3 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 ; b b Ver. 5 , 6 . 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 : c c Verse 9 , 10 , 11 12. 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 dwe●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 wrath hath been poured out vpon the inhabitants of Ierusalem : so shall my wrath be poured out vpon you when 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 d d See Ioshuah 24 verse 15 , 19 , 22 , 24 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 . e e Ier. 42. 20 , 21 , 22 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 will 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 which 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 . f f Ier. 42 , 4 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 be his will directly , they denie not : for this general truth was not as yet directly contradicted by their present passions . But now tenne daies had past , since Ieremiah and they had mutually pledged their faith ; the one for notifying , the other for executing Gods commaundement , concerning this present case : their former iealous feares of Nebuchadnezzars ill affection towards them had increased in the interim , they had entertained some politicke hopes of shelter in Egypt from the storme that threatned Iudah . Both these with the naturall stubbornnesse of their wils , accustomed to long after things forbidden , concurre to impaire and withdraw their former Assent ; causing them , though not absolutely to distrust Gods power or goodnesse towards them nor altogether to disclaime Ieremiah for a Prophet , yet to suspect his fidelity in this particular businesse . i i Ierem. 43. 3 For when he had made an end of speaking vnto them all the words which the Lord had recorded , for the which the Lord their God had sent him vnto them , euen all these words : then spake Azariah the sonne of Hoshaiah , and Iohanan the sonne of Kareah , and all the proud men , saying vnto Ieremiah , thou speakest falsely ; the Lord our God hath not sent thee to say , Goe not into Egypt to soiourne there : But Baruch the sonne of Neriah setteth thee on against vs , for to deliuer vs into the hands of the Chaldeans , that they might put vs to death , and carrie vs away captiue into Babylon . So Iohanan the sonne of Kareah , and all the Captaines of the forces , tooke all the remnant of Iudah , that were returned from all nations , whither they had been driuen , to dwell in the land of Iudah . After they had thus shuffeled from their promise , disobeyed Gods word , abused his Prophet , and prouoked him vnto wrath with the workes of their hands , Ierem. 44. ●● . polluting their soules by burning incense vnto other gods in the land of Aegypt , whither they were gone to dwell : threatned with consummation of Gods wrath , which had ouertaken their fore-fathers , and had almost deuoured their natiue countrie , they beginne directly calcitrare contra stimulos , and vtterly recall their former Assent vnto the generall truth , so fully acknowledged before , that Gods Commaundements ought to bee obeyed . For these , wee must consider , were most peremptory against idolatry , on which their hearts and affections were now fully let : so as the opposition betwixt Gods word and their resolutions , becomes immediate and diametrall . Nor was there any coactiue power to bridle the vnruly bent of their vntamed affections , now at liberty to run ryot , and acquaint their hearts with what they had secretly wrought before : No face of ciuill gouernment , professing true religion , to discountenance and ouer-awe their audacious and whorish for-heads , from open auowing of what they purposed ; rather the sight of like practises authorised in Egypt , did tempt their hearts to conceiue , and their mouthes to professe greater abhomination , then in their owne land they could haue thought on . And as that excesse of insolency , which moued the Israelite to wrong his brother , made him withall more impatient of Moses reproofe : So such of this remnant , as were most conscious of former disobedience to Gods lawes , were most forward and petulant to disclaime his present will , expresly reuealed for their safety , and like the old serpent to accuse his inhibitions in like case of false-hood , or enuie . For when Ieremiah had made an end of all his threatnings : g g Ierem. 44. 15 then all the men which knew that their wiues had burnt incense to other gods , and all the weomen that stood by , a great multitude , euen all the people that dwelt in the land of Egypt , in Pathros , answered Ieremiah , saying : As for the word that thou hast spoken vnto vs in the name of the Lord , we will not hearken vnto thee : but wee will certainly doe whatsoeuer thing goeth forth of our owne mouth , to burne incense to the Queene of Heauen , and to powre out drinke offrings vnto her as we haue done , wee and our Fathers , our Kings and our Princes in the Citie of Iudah and in the streets of Ierusalem . For then had wee plentie of victuals , and sawe no euill : But since wee left off to burne incense to the Queene of heauen , and to powre on t drinke offerings vnto her , wee haue wanted all things , and haue beene consumed by the sword , and by famine . And when we burnt incense to the Queene of heauen , and powred out our drinke offerings vnto her , did wee make our cakes to worshippe her , and powre out drinke offerings vnto her without our men ?

16. This last instance of these hypocrites , will yeeld somewhat to euince a conclusion , hereafter to be inferred : That no affection vnrenounced , not such as procure greatest applause and admiration amongst men , but continually exposes our soules to Sathans checke : That this cunning gamester , by extraordinary skill to play vpon like aduantages , can driue men into any point of infidelity , heresie , idolatrie , atheisme or blasphemy against the holy Ghost , as shall bee fittest for his purpose , or as the opposition betwixt mens resolutions and truths reuealed shall fall out . From the former examples , wherby the Elders obtained good report , we haue gained thus much , for confirmation of our last assertion . That the faith whereby Abraham was accounted righteous , and by which the sonnes of Abraham must liue , is a stedfast Assent to whatsoeuer God shall say , as much truer then ought can be sayd against it , to whatsoeuer hee shall commaund , as much better , then either the accomplishment of our owne desires or hopes , or obedience to contrary commaundement of earthly powers , whether accompanied with seuerest threats of any euil , or surest promises of any good , they or their instruments can procure vs .

CHAP. VIII . 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 .

1. WHether right or no , be it in the iudicious Readers power to examine and determine ; such choise as is too late for vs to recall is already made of Assent , as the fittest threed to follow , for vnwinding those perplexities which some late intricate disputes of aduerse parties haue wouen vnawares in this argument , which we after them labour to vnfold . Now seeing euery Assent , especially of the intellectiue nature , so necessarily presupposeth knowledge , that the certainty ( as hath been obserued ) of the one , can hardly spring but from the cleerenesse , ●● perspicuity of the other , it will be a matter altogether impossible to giue the Reader a distinct and full view of the nature and essence of that Assent , whose differencies and properties we out of Scripture seeke , vnlesse wee first acquaint him with the true force and value of knowledge , vnderstanding , or other termes of vse , equiualent in the dialect of the sanctuary .

2. That words expressing the acts of sense , or vnderstanding in the holy Ghost , or his language that had not onely the forme of wholsome doctrine , but the very words of eternall life , vsually include affections concomitant , is a rule so often inculcated by best expositors of sacred writ , that to be curious in recapitulation of seuerall instances , would seeme but truantly pains , to such as are conuersant in their writings : Yet , because we write not so much for theirs , as for others vse to omit them altogether we may not . And seeing remembrance is but an act of knowledge reiterated ; or a second agitation of the mind towards that point , whereat it had arriued before : wee shall more fully conceiue what it is to know , if we first know what it is to remember . And that in the language of Canaan , is so to be affected with matters called to minde , as the nature of them doth require . Some things of beliefe and credence vndoubted , because related in Scriptures , are in themselues of such little vse , or consequence to our saluation ; that barely to remember them sufficeth , to be in heart affected with them is not required . Thus Iacobs making his sonne a party coloured coate , will , amongst other stories , present it selfe to their memory , that haue read through the booke of Genesis . But whom doth the remembrance hereof ought affect ? vnlesse perhaps such little children , as are desirous their Parents should follow this example . But not to be touched with the affliction of Ioseph , or old Iacobs sorrow , when his dearlings spangled coat was presented vnto his aged eyes , all besprinkled with blood ; would argue hard heartednesse in an old father of so young and louely a child . For christian soules not to be yet more deepely touched , with solemne remembrance of their Sauiours agonie , his barbarous vsage at his arraignement , his ignominious and cruel death : were to staine themselues with guilt of that blood , which must wash them from all their other sinnes . Nor doth the perfect remembrance of what the head hath suffered , affect the members with sympathy onely of his sorrow : but quell and crucifie all carnall lust and concupiscences that fight against the spirit , as in that article is to be declared . The heathen it seemes suspected Christian sacraments had been instituted , as bonds of dangerous combinations , or conspiracies in mischiefe ▪ but a a Adfirma●an● autem hanc fuisse summam , vel culpae suae , vel errcris , quod essent soliti stato die ante lucem conueni●● , carmēque Christo qua●● deo dicere secu● inuicem , seque sacramento non in sc●lus aliquod obstringere ; sed ne f●●●● , ne latrocinia , ne adulteria committerent ne fidem fallerent , ne depo●itum appellat● abneg●rent : quibus pera●●●● , mor● sibi ●●scedēd fuisse 〈…〉 c●e●n●i ad capiendum cibum , promiscuum tamen el innoxium . P●in . lib ▪ 10. Epist. 100. Plinies exemption of them from that imputation may instruct vs , what vse the ancient made in remembring CHRISTS death and passion . For thereby they solemnely renewed the league of baptisme , and setled their former resolutions not to commit theft or adultery , not to falsifie their words , or any way defraud their neighbours .

3. The true force of this speech , to remember , whilest applied to matters of morality , the Psalmist excellently expresseth in the hundred thirty seauenth Psalme . Such as had brought desolation and woe vpon their natiue country , exacted mirth of them and his country-men in their captiuity . To these their demands of the pleasant songs of Syon , he answereth with indignation : b b Psal. 137. 4 How shall we sing the Lords song in a strange land ? If I forget thee ● Ierusalem , let my right hand forget her cunning . Ierusalem we must consider was , at this time , in her widow-hood , forsaken of the Lord her husband , and depriued of all her dearest children : Sion her head , sometimes decked with maiestie and honour , was now couered with dust and ashes , as with a mourning vail● ; and for her sonnes to haue consorted with the idolatrous Babylonians in their riotous mirth , had been more then to forget Her , whom they could not rightly remember but with sorrow . Whence , in the next place heads ; If I remember not thee ô Ierusalem , let my tongue cleaue to the roofe of my mouth : which words imply as much as this imprecation , Let this be the last song I euer shall sing , the last words I euer shall speake : If I be iocound , either in heart or speech , whilest thou art sad : Thus to prefer sorrow and griefe for her misery , before all the ioy and pleasance Babylon could affoord him , was truly to remember the ruines of Ierusalem . By the same dialect , whiles he beseecheth his God to remember Edom , he implicitely wished as ill to it , as he expresly did to Babylon , such de●olations vpon the Cities and inhabitants therof , as the Babylonians , by the Edomites instigation had brought vpon Ierusalem ; that the whole land might be wasted with misery , that the enemy might take the children from their mothers breasts , and dash their braines against the stones . So when Artaxerxes thought it strange to see Nehemiah , as who would not to see a Courtier , not sicke , and yet sad , when his soueraigne Lord looked cheerfully vpon him : the good man replies b b Nehem. 2. 3 Let the king liue for euer , as if he had said , God grant he neuer know cause of sorrow : but why should not my countenance be sad , when the city & place of the sepul●her's of my fathers lieth waste , and the gates therof are consumed with fire ? so deeply did there cogitation of what he had not seene , but only heard , sink into this true Patria●kes heart . So likewise that praier of his ; c c Nehem 13. 29 Remember them ô my God , that defile the Priest ho●d , and breake the couenant of the Priesthood , and of Leu● includes a desire that God should plague them according to their deserts . And he else where vpon like occasion expresseth : d d Nehem , 6. ●4 My God remember thou Tobiah and Sanballat , according vnto those their works , and Noadiah the Prophetesse also , and the rest of the Prophets that would haue put me in feare . But when he desires God to remember himselfe , hee supposeth this remembrance should bring a gracious reward of his good service , as ●● interprets himselfe : e e Noh. 13. 14 . Remember me , ô my God , concerning this ; and wipe not out the good deeds that I haue done for the house of my God , and for the offices thereof . The like vse of this phrase wee haue in common speech : for when wee promise to remember a good turne done vs : we imply not a bare recognition onelie of what this or that man hath done for vs , vpon this or that day : but a like hearty affection toward him , and a readinesse to requite his kindnesse , whensoeuer occasion shall be offered .

So when we threaten to remember our enemies , or such as wrong vs : euery man knowes the meaning of this speech to be as much , as if we had promised to be euen with them , or to doe them as shrewd a turne , as they haue done vs . But this is a remembrance which amongst Christians should be forgotten : yet as well the phrase it selfe , as the practice of it may serue , to notifie the right vse of the like in Scripture . Then we are truly said to remember Gods Commaundements , when our hearts are as firmely set on their practice , as the naturall , or vnregenerate mans is vpon requitall of iniuries offered . In this sence ( saith God himself , ) a a Exod. 20. ● remember thou keepe holy the Sabba●th day ; as if not to fanctifie it , were to forget it : and the Apostle , b b Heb. 13 remember such as are i● bonds , not as scoffers doe , to whom their misery is oft-times matter of mirth , but as if you were in bonds with them . So currantly did like speeches goe for as much as we haue set down in 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 . d d Eccles. 12. 1 , 2 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 , i● 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 prop●●●tionate , or rather actually reaching to that end , where at it le●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 iour●ying or shooting wee examine not how wide , but how long the countrie is , through which we roue or trau●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 were 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 o● 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 go●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 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. * * Maldonat , seeking occasion to expound those words of Daniel . ( Cap. 12. ver. 3. ) Quiautem docti fuerint , id est , qui bene sapienter que vitam suam gube●narint , hos enim scriptura vocare sole● ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) babentes intellectum , sicut Galli , non eos qui docti sunt , sed eos qui moderati , s●pientes appellant : Hi ergo ( inquit Daniel ) fulgebunt , quasi splendor firmamenti , & qui ad iustitiam erudi●nt plurimo● , quasi stellae nper●etu●●●ternitates . To these , or like points , do sacred writers vsually extend words importing knowledge ; whether they speake of our knowing God , or his knowing vs . a a Psalme 1. 6. 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 . b b Psalme 9. 5. verse 10. It is a people that doe erre in their hearts , Maldonat in 13. Math. ver. 43. ( 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 . c c Iohn ●7 . 3. 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 ; a a Ioh. 3. 15 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 b b 1. Ioh. 2. 4 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 c c Ioh. 14. 21 . Christs commandements , and d d 1. Job . 5. 20 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 . f f Iude 5 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 : g g Psal. 78. 8 That their spirit was not tied by faith vnto God ; yea , h h Verse 23 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 ) l l Heb. 4. ● . 3 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 ? 1. Iohn 5. 5 Who is it that ouercommeth the world , but he which belieueth that IESVS is the sonne of God ? The same dialect was well knowne in Iewry in his time that sayd : k k Eccles. 9 19. 20. 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 ; l l Eccles. 3● 24. 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 m m Re●d . Sect. 2. c. 5 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 , aib●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 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 . a a Iames 2. 19 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 b b Ierem. 5. 2 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 , c c Ver 1 23 they had executed iudgement , and sought the truth ; they had sorrowed when the Lord had smitten them , & receiued correction when he had consumed them . d d Ver. 23 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 weekes 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 wil● 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 conu●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 . a a Math. ● . ver. 44 45. ●6 . ●● . 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 b b So it is said L●k . 6. 3● . Ye ●hall be the ch●●d ● of the most high , for he is kind vnto th● 〈◊〉 and to the euill . Our Sauiour in this place deduceth that precept from the diuine na●u●e or attribute , which the sonne of S●rach doth from Gods wil reuealed ; for to no other end were his commandements giuen , saue only to make v● like him in his 〈◊〉 attributes or per●ect●ons . Manie haue refused to lend for other mens i●● dealing ▪ ● fea●●n● to ●e defrauded . Yet haue thou patience with a man in poore estate , and delay not to ▪ shew him mercie , Helpe the poore for the Commandements sake , & turne him not away becau●e of his pouerty . Eccles. 2● . 7. 8. 9 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 , what 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 perfect : 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 .

Ethnici putan● plures esse Deo● , & hoc tibi videris perfectus Christianus , quod persua sum ●abes vnūesse Deum ? Quid magni facis ? Idem er●dunt Iudaei , qui quotidie blasphemant filium Dei in Synagog● suis : idem credunt Daemones & contremiscunt . Si verè credis in Deum , crede iustum & veracem : iustum in remunerandis p●j● , & pu●iendis impijs : & veracem in promissis . Crede non esse sp●m salutis , nisi per filium eius , quem pro nobis omnibus ●radidit in mortem : crede nihil accidere mali posse ijs qui se totos illius voluntati tradiderunt , et in illo perseueran● . Hoc est credere in Deum Patrem , hoc est credere in filium eius , hoc est credere in Spiritum Sanctum , vnii Deum , & Ecclesiam sanctam , mysticum Christi corpus , extra quam non est salus , et in quo non est pern●cies . Quisquis in ●ali pe●ra pedes animi sixerit , aduersus omnes temptationum incursus stabit immobilis . Cypr. de dupl. Martyr . 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 ●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 , whose chiefe 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 . Math. 6. 31. 32. 33. Their distrust , or rather want of apprehension of Gods care and prouidence ouer them , is attributed to defect of faith . Math. 6. 30 Luke 12. 28 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 wellpleased , 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 a a Vide lib. 3 Sect 3 cap. ●0 . parag. 1. 2. 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 b b P●il ● . ver. 5 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 . c c Iohn 15. ver. 8. 9. 10. 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 w●● and affections with the ●iue image of his goodnesse , and imitable perfections , as truly as matte●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 , v●lesse it include a solid impression of their goodnesse , as well as a superfi●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 a●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 Luke 5. ver. 39. 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 e●clined to all , it is alwaies most forcibly mooued by such of it proper obiects as are most potent , or apt to moue it ; as a iust ballance is alwaies farthest cast by the greatest waight ; But though when temptations are a farre off , and our corrupt . humours not stirred , we say with Peter , Verba vi●ae aeternae habes : Lord , thou hast the wordes of eternall life , and what pleasures of this transitory life should we affect in comparision of them ; yet we cannot alwaies approoue our sayings by actuall choice when both are offered to our tast . And no maruell , seeing our sence of the one is of all others the most quicke , our conceipt of it distinct and proper , of the other most men in this life haue no semblable apprehension , no true or liuely tast , but rather a smel , some heare-say conceipt or imaginary representation . Besides , the pleasures of that bodily sence by which we liue , and other desires of the flesh too deepely incorporated in our corrupt nature , often lust so vehemently against the spirit inclining vs to a liking of the sood of life ▪ that we cannot doe as we would , nor continue our assent vnto it as better for the time being , then prosecution of some sensuall good comming in actuall competition with it , lately ad●●dged of farre better worth , whilest contrary inclinations were not swared with present oportunity of enioying their proper obiects . The immediate cause of this backe starting ▪ with the remedy ▪ comes most fi●ly to be discussed ced in the article of euerlasting life . But albeit euen the best are sometimes , yea often ouertaken with this fault : the habituall constitution of euery faithfull soule must be much better ; and our faith howsoeuer defectiue in degrees , must be for essence or quality a true tast ; for as a learned interpreter of sacred writ hath well obserued out of Plato , Om●is vita gustu ducitur , without tast there is no life . The degrees of perfection which our spirituall tast wants , in respect of that bodily sence , whereto it answeres in proportion , is recompenced , euen in this life , by the greatnes of the good it apprehends , or penury of eternall comfort or refreshing ; wherewith , who so will seriously looke into the state of his owne soule , shall finde it pinched euen in the abundance of worldly contentments .

3. This true tast of Gods word , reuealed for our good , alone it is , which can sweeten affliction to vs ; and make vs couragious to aduenture vpon all difficulties that can bee obiected to deterre vs from entering into the land of promise . Such speculatiue conceipts of this food of life , as we may find in the subtile disputes of greatest Schoolemen , are of as little force to enflame our hearts with longing after that heauenly kingdome , as poeticall descriptions of some farre Countries pleasures o● commodities are to make vs vndertake their Conquest : yea as much lesse auaileable to this purpose , as their stile is lesse apt to moue affection , then the others . No imperiall Law I thinke did euer prohibit any prouince to haue maps of the imperiall seat or homericall descriptions of the Emperour and his Nobles banquets : though Ad Barbaricum tran●f●rendi vi i ●le & l q●●●i●is 〈…〉 quisquam babeat facultat●m , ●ec g●●●●s quidem ca●se , ●●t ●su● com 〈…〉 o. r 〈…〉 . ● . ● qu● res ●●p●rtari non deb●●● . some ( to my remebrance ) haue strictly restrained all transportation of grapes , or other pleasant commodities into barbarous countries , least barbarians hauing experience of their sweetnes , might out of loue to the Land wherein they grow , be tempted to worke some mischiefe to the inhabitants ; as the Gals are said to haue beene drawne ouer the Alpes vpon the like temptation . Generally euery obiect ( caeterisparibus ) moues the obiect to which it belongs so much the more , and breeds an assent so much the firmer and more stedfast , as the conceipt of it is more proper , distinct or homogeneall . Sight of beauty , decent gestures , or comely motion more deepely wounds the hearts of louers then the most hyperbolicall sonets that can be made in praise of feature vnseene . Smell of meates is more forcible then sight to stirre the appetite , because this sence hath greater affinity then the other with tast , which alone can rightly iudge of meates and drinkes , because the temper of it only rightly symbolizeth with their qualities .

4. Euery child of Adam is an old man from his birth , iust of Barzillahs temper , without all tast of such dainties as the great King hath prouided for him . All of vs by nature herein worse then his decrepit age , that we neuer had any true rellish of them : but soit is with vs ( vntill regenerated ) as if we should imagine one grieuously distempered from his cradle ; to whom others may truly commend sundry meates for sweet and wholesome , which notwithstanding prooue distastfull & bitter to his palate , albeit , from a good opinion of their loue and honesty , that vppon experience commend them to him , still retaining a confused assent to such goodnesse in them as he cannot perceiue but guesses at ; as many well disposed naturall men doe at the sweetnesse of the bread of life , not distrusting the reports of others that so much magnifie it , yet erring as much in their conceipt of it , as he , that had neuer seene house or towne better built then the thatched cottages of that poore village wherein hee was borne , should in his imaginations of London , Venice , or some like famous Citie : whose error best appeares when hee comes to compare his former fancies with the distinct view or sight of their greatnesse , their stately and magnificent buildings . Now as our naturall life beginnes and is maintained by bodily tast : so is the new man framed and nourished in vs by this tast spirituall ; which onely rightly apprehends the nature , worth and qualities of heauenly mysteries , it selfe consisting in a temper of mind symbolizing with diuine goodnesse , or with the heauenly mind of the second Adam . Our soules and affections thus affected , haue the same proportion to the seuerall branches of Gods will reuealed , that euery sence or faculty hath to it proper obiect ; and this apprehension of our spirituall food by a proper , distinct , symbolicall conceipt of it goodnesse , is the last , and most essentiall difference wherein the nature of faith , as Christian consists ▪ which cannot possibly be wrought but by the spirit of God . For as the obiect is , such must the assent be , supernaturall ; otherwise it cannot haue that proportion to food spirituall , that bodily tast hath to naturall . The particular manner of the spirits working this alteration in our soules , is a mystery , at the least to my simplicitie , inscrutable . To the capacity of the vulgar we may resemble his working in generall to a Phisitian , that restores one desperately sicke , and vtterly destitute of tast , to a right rellish and appetite of his meate ; partly by remouing the distempered humours , wherein that sence of life lay buried , partly by reuiuing his dead spirits , by insusing of some pretious water . Answerable to one of these meanes is the infusion of supernaturall grace , which quickeneth vs vnto life , making vs new men in CHRIST IESVS ; answearable to the other is practice of ordinary meanes , appointed by God for mortification of the old man ; all which without the operation of the spirit are nothing auaileable . What is required on our parts that are patients , is handled in the third section of this Booke . Whether ability by nature we haue any , or any cooperatiue with Gods spirit in this cure , shall ( by the diuine assistance ) be disputed at large in the seauenth Booke of these Commentaries . Here at length we may define , the faith by which the iust doth liue , to be a firme and constant assent or adherence , vnto the mercies and louing kindnes of the Lord , or generally to the spirituall food exhibited in his sacred word , as much better then this life it selfe and all the contentments it is capable of , grounded vpon a tast ( or relish ) of the sweetnesse , wrought in the soule or heart of man by the Spirit of Christ . The termes for the most part are the * * Psal. 63. 1. &c. My soule thirsteth for thee because thy louing kindnes is better then life : my lips shall praise thee , my soule shall be satisfied as with marrow and fatnes , &c. Prophet Dauids , not metaphoricall , as some may fancie , much lesse aequiuocall , but proper and homogeneall to the subiect defined . For whatsoeuer internall affinity or reall identity of conceipt , there is or can be betwixt life temporall and mortall , ( which no man I thinke denies to be vniuocall ; ) the same may be found betwixt food spirituall and corporall ; if we consider not so much the phisicall matter or corpulency of the later , as the metaphisicall quintessence , which is one and the same in both , saue onely that it is pure and extracted in the one but mixt and incorporated or in a sort buried in the other , but of this analogy betwixt food corporall and spirituall in the treatise of Christs presence in the sacrament .

5 Whether this Assent be virtuall , or habituall , I will not so much as question . Be it whether the Reader list to make it , question there can be none , but that it admits many interruptions in acts or operations . Nor doth this argue the meanes or pledges of saluation should be lesse euident then matters scientificall , so long as this habit or constitution of mind is not eclipsed by interposition of carnall lusts , or earthly thoughts ; wherunto our euidence of spiritual matters is more obnoxious , then our speculatiue perswasions of abstract entities : so is our bodily taste oftener corrupted then the sight , and yet that Assent wee giue in perfect health vnto the distinct quality of wholsome food , no lesse euident or certaine , then that wee giue vnto the true differences of things seene . The minde once thus illuminated with grace , and renewed by faith , whiles not darkned by exhalations from our naturall corruptions , whiles free from passion or motion of bad affection , actually moued and assisted by the spirit ; hath the same proportion to truth supernaturall of this inferiour ranke , that the vnderstanding without supernaturall concourse , or illumination of grace , hath to Obiects meerely naturall ; nor can it dissent from the truth , whiles this temper or constitution lasts , as the Iesuite imagines . Howbeit , so great euidence of matters spirituall , as others haue of humane sciences , is not required in all . Onely this I dare affirme , that although it be in some as great , or in some greater : this doth not exempt their knowledge from the former definition of faith . For who would question whether S. Iohn , S. Peter and S. Paul had not as great euidence of misteries , as either Aristotle had of philosophicall , or Euclide of mathematicall principles or conclusions . And yet what they so euidently knew , they belieued and assented vnto by the supernaturall guifte or habit of faith : and it was the greater euidence of things belieued , which made their beliefe more firme and strong then ours is , and enflamed their hearts with loue of God , and zeale of his glorie , more ardent , then our weake faith is capable of .

CHAP. X. Of the generall consequences or properties of true Faith , Loue , Fidelity and Confidence , with the manner of their resultance from it .

1. THat the goodnesse of whatsoeuer we enioy is better perceiued by vicissitude of want , then continuall fruition , is a maxim whereof none can want experience . Hence the Poeticall Philosopher hath wittily faigned penury and indigence , to bee the Mother of Loue : with which conceit the vulgar prouerbe ; Hunger of all sauces is the best , hath great affinity . For this first affection , or prime symptome of sense , being but a perception of want or indigence , causeth a more quicke taste or rellish then full stomackes can haue of their meate . But nature , without further alteration or qualification of any other faculty , immediatly teacheth vs to like that best , which best we rellish and finde most good in . Nor skils it whether this loue , or liking of meates best relished , reside in the sense of taste it selfe , or from approbation of it immediatly result in some other faculty by way of sympathie : both wayes this internall sense or apprehension of want , or indigence of carnall nutriment , is still the only Mother of loue to bodily meates . Thus hath the folly of man , which wilfully depriued himselfe of celestiall food , set forth the loue and wisedome of God , who hath made this want or indigence of spirituall meate , whose apprehension is the first roote of our spirituall sense , a meane to quicken our taste or relish of his mercies , and louing kindnesse , which is the principall obiect of that faith , by which we liue . But our taste once sharpned to relish his mercies , aright , ( without any peculiar reformation of the will , or new infusion of other grace into any part of the humane soule , then what is either included in faith , or concomitant with it , ) cannot but pierce our hearts with loue of his infinite goodnesse , whence this sweetnesse distils . Euen loue naturall or ciuill , if vnfaigned , betweene equalls , brings forth vnity and consent of minde , mutually to will and nill the same things ; betweene parties in condition of life , or measure of iudgement , or discretion , vnequall , a conformity of the inferiours will to the superiours direction . Much more doth this spirituall loue of God , thus conceiued , from a true and liuely taste of his loue and goodnesse towards vs , kindle an ardent desire of doing what he likes best : whence vnto vs , as to our Sauiour , it becomes a a ● Ioh. 4. 34 meate and drinke to do our fathers will , and finish his worke . For , seeing b b ● Deut. 8. 3 man liueth not by bread only , but by euery word that proceedeth out of the mouth of God : thus to doe must needs be part of our spirituall foode .

2. From faith thus working through loue , ariseth that most generall property , whose affinitie with faith is such as it takes the same name , fidelitie , or faithfulnesse in all the seruice of God , without respect to the fulfilling of our owne particular resolutions or desires . For once assenting vnto euery part of his will knowne , as good and fit to be done by vs , as if to do it were meate and drinke vnto our soules , wee forthwith abandon all sloth and negligence , much more deceit and fraudulencie in his imploiments . Of this generall fidelity practice of charitable offices to our neighbours is but a part or branch , though a principall one , as hauing more immediate reference to the loue and goodnesse we apprehend in God towards vs : the taste whereof is then sincere and liuely , when wee feele a present benefit redounding to our selues from the good we do to others , as if we actually perceiued the cooperatiue concurrence of diuine goodnesse in these workes of charity . As well this loue of God as of our neighbours , are , though in different manner , effects or properties of liuely faith , or of that grace whereof faith it selfe is the principall stemme , as it illuminates the minde or supreme faculty of the soule . Our loue of God may well seeme to be an effect immanent , or residing in the same faculty with faith : Loue to our neighbour an effect transient , as hauing a distinct d d In this sense onely did wee meane , Faith and Charity coeuall ste●s of the same Grace lib. 2 sect. 1. chap. 7. Parag. 3 roote , or originall whence it springs , and takes it proper substance , though quickned and moued to euery good worke by faith ; as the moone hath a distinct bodie of it owne , more capable of light then others are , but illuminated by the sunne . The substance or body of loue to our neighbours , is naturall humanity or kindnesse ; whose illumination , perfection and guidance is from faith apprehending the goodnesse of God , whom we immediately loue aboue all for himselfe , as the onely Creator and preseruer of all , the onely procurer of all good to all , others in him , and for him , as our fellow creatures , and ioint obiects with vs of his vnrecompensable loue .

3. The same dependance on faith haue trust and confidence , or that affection which in latine we call Fiducia Confidence , in their language of whom we borrow the name , implies a boldnesse , or hopefull assurance of good successe in the businesse we goe about ; and naturally springs from a perswasion , either of our owne , or others sufficiencie , of whose helpe or furtherance we may presume . Thus the strong are vsually confident in matters of strength ; wise men , or well experienced ; in matters to be tried by wit or worldly pollicie ; the wealthy , in causes that may be swaied with bribery ; men well allied , in businesses that may be carried best by multitude of friends . But all these branches of confidence haue the cursed fig-trees hap , * * Iere. 17. v. 5. Cursed be the man that trusteth in man , and maketh flesh his arme , and with-draweth his heart from the Lord . For he shall be like the heath in the wildernesse , and shall not see when any good commeth , but shall inhabite the parched places in the wildernesse , in a salt land , and not inhabited . The stocke notwithstanding whence they grow , being purified and seasoned by grace , these lopt off , and the true knowledge of God ingrafted in their steed , beareth fruit vnto saluation . For blessed is the man that Ver. 7. 8. trusteth in the Lord , and whose hope the Lord is . For hee shall be as a tree that is planted by the water , which spreadeth out her rootes by the water , and shall not feele when the heate commeth , but her lease shall be greene , and shall not care for the yeare of drought , neither shall cease from yeelding fruit . The points towards which this naturall affection , whereof all participate more or lesse , must be set , ere it grow vp into such confidence as spreads it selfe throughout all the waies that God hath appointed vs to walke in ; are the articles of Gods power and wisdome ouer all the workes of his hands , and his fauour towards vs . The manner how faith doth raise it , the Reader may more easily perceiue , if it please him call to minde , or hereafter obserue , that as well in the dialect of sacred writers , whether Canonicall , or Apochriphall , as other morall Authors , or common speech , there is a twofold faith One passiue , or obiectiue , which in English we vsually call fidelitie , or faithfulnesse , whereunto we may safely trust : another actiue , or apprehensiue , by which we assent vnto the former , and rely vppon it as farre as our needfull occasions shall require . Of this reliance or reposall , confidence is but a further degree , presupposing a firmer apprehension , or experience of more then ordinarie sufficiency , and fauour towards vs in the party to whose trust we commit our selues , or our affaires . Fidelity , or faith passiue , he well notified in part , that told vs , Quando fit quod dicitur tunc est fides . Faithfull hee is in his sayings , that hath good ground for what he speakes : or , called to an account , is able to make such proofe of his assertions , as the nature of the businesse shall require . Faithfull in his doing he is , that approues the truth of his promises by performance ; whom wee cannot better describe then the Psalmist hath done , c c Psalm 15 One that walketh vprightly , worketh righteousnesse , and speaketh the truth in his heart ; or , as we say , one whose heart goes with his mouth , and changeth not his oath or promise , albeit the performance of it be to his greater hinderance , then he conceiued when he made it . Alwaies the better opinion we retaine of this passiue fidelity , or faithfulnes , the greater is our actiue faith , trust , or reposall in it ; but trust or confidence in fallible , or absolute , wee cannot haue in any mortall man . For besides that his heart or intention is vnknowne to vs , such abilities as now he hath are obnoxions to change , so is his purpose and resolution . Not the honestest man on earth but is mutably honest , at least in respect of vs ; and where all other conditions be equall , we trust him better , whose meanes are whole and sound , then one of a broken or crased estate . For few there be , but sore pinched with pouerty , will shrinke from what they promised vpon presupposed hopes of better ability . And most men perhaps out of a consciousnesse of their owne mutabilitie , vpon like change of fortunes , or new discouery of dangers before vnknowne , seeme to grant a generall pardon or dispensation to others in like cases : at the least , if abilities vpon such casualties be wanting , ingenuous creditors doe not expect performance of promises made , howsoeuer their debtors minds were affected when they made them ; whence ( as I said ) confidence in such men , if other conditions be equall , are lesse safe : yet the more we trust them , vpon lesse probable meanes of abilitie , or vpon externall appearances of danger , or suspitions cast by others of their likelihood to breake ; the greater eredite and honour we doe them . For as loue ( vnlesse it proceed from a party odious and vnlouely , ) is vsually repaid with like affection , according to the olde saying . V is vt ameris ? ama : so ipsa d d Liuit . fides habita obligat fidem , Men oft times become more trusty then otherwise they would be , by the trust or credence we giue vnto them . God ( in whom only this fidelity , or faith obiectiue , according to the most absolute idea or perfection of it , is immutable ) is alwaies more fauourable to such , as faithfully commend themselues and their affaires vnto this care and trust . And vnto faithfull reliance and reposall on his promises , wee are tied by a triple bond of faith , which cannot possibly breake or vntwine , once surely fastened . If we fully assent to his veracitie , we cannot question whether he purpose whatsoeuer he promised : if to his omnipotencie , we cannot doubt of his allsufficiencie to performe . For this cause , when the blessed Virgin onely demaunded concerning Christs incarnation , e e Luke 1. v. 34. how shall this be seeing I know not a man , the Angell mildlie instructs her , f f Genes. 18. v. 14. in the same termes he checked her mother Sarah , there is nothing impossible with God ? of whose veracitie or allsufficiencie shee neuer conceiued positiue doubt , onely her actuall consideration of his fidelitie , or other attributes before mentioned , was outstart by the vnusualnesse of the effect , or suddaine apprehension of her owne integritie , neuer acquainted with the onely knowne meanes vntill that time of producing it . Lastly of Gods fauour towards vs we can lesse doubt , seeing his mercie is ouer all his workes , and he that gaue his onely Sonne for vs before we knew him , what can he deny vs which we faithfully aske in his name ? Farre more be the promises of his fatherlie loue , then are the declarations of his power : faile we cannot in our hopes but only through vnbeleefe ; which though it befell the people to whom his promises were first directed , k k Rom. 3. v. 3. Yet cannot the faith of God ( as the Apostle termes it ) bee without effect ; for they fell by vnbeleefe , that we might be raised by faith . Though conscious we be of our fra●●ie , often assaulted with others violence : yet the Lord is faithfull , and will establish vs , and keepe vs from euill ; or as the same Apostle else where speakes , l l 1. Cor. 1. v. 9. God is faithfull by whom we are called vnto the fellowship of his sonne Christ Iesus our Lord , who will also confirme vs to the end , that wee may bee acquited in the day of his appearance . These were the sure fests of Saint Barnards faith , and in these meditations or articles his hope did safely ancher in the middest of greatest stormes : o o Tria considero in qu〈…〉 pes mea con●●●t●● , cha●●atem adopti 〈…〉 prom 〈…〉 pote●●●té re●d●●um● . M●rmuretiam , quan . ●●m vo●●●rit ●n ipi ●s cogitatio mea dicens , Q●● enim ●stu , et quam a est illa gloria , quibus●● m●ritu hanc obtinere speras ? Et ego fi●u●●aliter respondebo , scio cui credidi , & certus sum , quia in charitate nimia adoptanis me , quia verax in promissime quia potens in exhibitione , licet enim e● facere quod voluerit . Hic est funi●ulus ●riplex , qui difficulter rumpitur , quem nobis e patria nostra , in hunc ca●cerem vs● ▪ demiss●● , firm●ter obse●r● teneamus & ipse nos suble●et , ipse nos trabat & pertrab●t vsq●e ad conspectum gloriae magni Dei : qui est benedictus in secula . Born . d● Euang. 7. pan . serm. 3. Three things ( saith he ) I consider in which my hope wholly consists : Gods loue whereby he adopted me ; the truth of his promise ; his power to performe . Let my foolish thoughts murmure as much as they list , and say : How meane art thou ? How great is that glory ? by what doserts dost thou hope to obtaine it ? But I will confidently answere , I know whom I haue trusted , and am certaine that he hath adopted me in the abundance of his loue , that he is true in his promises , and powerfull in accomplishment ; for he can doe whatsoeu●r he will . This is that triple cord which is not easily broken , on which I beseech you let vs hold fast , being let downe to vs into this dungeon from that country which wee seeke , that by it we may be raised , that by it we may be drawne within view of the glory of the great God .

4. Seeing reposall or trust naturally increaseth according to the seuerall degrees of their ability , fidelity and fauour towards vs , on whom we rely , rightly apprehended ; and all these in God ( as faith assures vs ) are infinite and incomprehensible : our confidence of good successe in all the waies he hath appointed vs , should bee without all mixture of diffidence , suspition or distrust . But as faith it selfe , though often failing in the exercise , must in the habit , or for the most part be an Assent vnto diuine precepts as good and elegible ( at the instant of proposall , ) before either auoidance of such dangers as accompany their execution or profession , or retention of such pleasures or commodities as must be made of , ere we can effect the purchase , or be capable of the reward annexed : so must the confidence hence growing be habitually sure and firme ; albeit the whole world , the diuell , or our owne flesh conspire to defeate the hopes we haue grounded vpon faithfull prosecution of such meanes as God hath promised to blesse . Such confidence was in the Psalmist , whilest assaulted with the fury and violence of mighty forreine enemies : a a Psal 46. 1 , 2 God is our refuge and strength ; a verie present helpe in trouble . Therefore will not we feare though the earth be moued ; and though the Mountaines be carried into the midst of the sea . Though the waters thereof roare and be troubled , though the Mountaines shake with the swelling thereof . b b Psal. 138. 7. 8 Though I walke in the middest of trouble ( sayth another ) yet shalt thou refresh mee : thou shalt stretch forth thine hand vpon the furiousnesse of mine enemies , and thy right hand shall saue me . The Lord shall make good his louing kindnesse toward me : yea , thy mercy , O Lord endureth for euer , despise not then the works of thine owne hands . The like was in Dauid , when the wise men of the world , such as had learned the policy to blesse with their mouthes , and cursed inwardly , had consulted to east him downe from his dignity . h h Psal. 62. 5 , 6 My soule ( sayth he ) waite thou only vpon God : for my expectation is from him . He is onely my Rocke and my saluation he is my defence , I shall not be moued . In God is my saluation and my glory : the Rocke of my strength and my refuge is in God . Nor was this any act of supererogation , or extraordinary affection singular to him ; but he exhorteth the people vt to the like . i i Verse 8 Trust in him at all times , yee people , poure out your hearts before him : God is a refuge for vs . This is a point wherewith would God our Preachers would pierce the hearts of their hearers by continuall pressing it . For want of confidence in good : courses is that , which will condemne this whole generation of hypocrisie or infidelity . Nor could we distrust our doome , did we but vnderstand the meaning of those words following in the same Psalme : Trust not in oppression , nor in robbery ; if riches increase Verse 10 set not thy heart vpon them : or those in another , k k Psal. 146. 3 put not your trust in Princes , nor in the son of man , for there is no help in them . In these he trusts and not in God , that vseth the helpe of his wealth , or countenance of mighty friends , either to abet himselfe in bad causes , or ouer-beare others in good , as shall hereafter be shewed . Now I will conclude with the Psalmist last cited : Happy is he that hath the God of Iacob for his helpe , whose hope is in the Lord his God ; which made heauen and earth , the sea and all that therein is , which keepeth his fidelity for euer ; which executeth iudgement for the oppressed , which giueth food to the hungry : the Lord looseth the prisoners : the Lord openeth the eyes of the blinde ; the Lord raiseth vp them that are bowed downe : the Lord loueth the righteous : the Lord preserueth the strangers , he relieueth the fatherlesse and widdow : but the way of the wicked hee turneth vpside downe .

5. These being the liue characters of diuine goodnesse , and best motiues to breed confident hope of good successe in imitation of him , in workes like to those here expressed : no maruell if our Sauiour so grieuously taxe the Scribes and Pharisees for non conformity vnto them . b b Math. 23. 23 Woe be vnto you Scribes and Pharisees hypocrites ; for yee tith the mint , and the rew , and all manner hearbes , and leaue the weightier matters of the lawe , as iudgement , and mercy and fidelity ; these ought yee to haue done , and not to haue left the other vndone . 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 . c c Luke 13. 14 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 d d Iob. 9. 24 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 . e e Luke 18. 9. 14 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 were 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 , f f Cypr. ●o mortalis Laus est fides , fiducia futurorum mundi g g Idem de zelo & liuo●e . Tully to my remembrance defines confidentia ●● b● sp●s perduc●n●i ad ex●tum vem i●c●●atam . aduersa tolerare : It is the commendation of Faith to support our selues vnder such grieuances as the world 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 , a a Heb. 10. 35 Cast not away your confidence , which hath great recompence of reward 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 . Heb. 10. 19. 20. &c. Hauing therfore , Brethren , bouldnesse to enter into the Holiest by the blood of IESVS by a new liuing way , which 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 with pure water . Let vs hold fast the profession of our faith without wauering ; 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 b b Joh. 2. 24 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 , c c Math. 13. 20 when they haue heard , receiue the word with ioy , and for a while belieue ; but in time of tentation depart : and d d Ioh 12. 32 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 e e Rom. 10. 10 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 : f f Ioh. 5. 44 How can ye belieue , which receiue honour one of another , and seeke not the honour which 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 comparison of the former . The same word , * * Quoniam ijs quibus fidem ad●ibemus , vel quae nobis cer●o persuademus vera esse , si modo bona sint vel v●ili● , veluti si sunt promissiones , off ●●is & cor accommodare solemus , & eorum spem & fiduciam in nob●● concipere , translatum est vocabulum fidei ad significandam fiduciam erga promittentes : In his significatione ●●pe o●●ium est in sacris literis : Sane Mathaei no●o sic accip●●ur , vbi ●u●e● Christus paralyticum illum confidere . Ter●io accipitur fidei vocabulum vt h●● omnia complectatur , nempe assensi●● illum fi ●● mentis ; quo quis ●●●to persuade at sibi ver 〈◊〉 esse , quae sacrae l●tter● doce●● siue promi●●unt , & fiduciam ex Dei omnipotent●● bo●ita●e ▪ quu●● Scripturae reuelant , concep●am , non s●●● o●e , hoc est exspectatione promissorum . Sic accepisse videtur Paulus fidem ad Roman 4. & ad Haebr . 11. Explicans enim illis locis fidei naturam ac vim , passim a fiducia ad credulitatem , ru●sus a credulitate ●● fiduciam delabitur , que fac●●e subindicat se nomine fidei vtramque complecti . Certe scriptura quam ex Abacu●●●tati : Iustus ex fide vi●i● , spem & fiduciam complectitur . Sasbout . in cap. 1. ad Rom. 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 workes , 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 . Credere se in 〈◊〉 quomodo dicit , qui non facit quod Christus facere pr●ce●it ? aut vnde per●eni●t ad pr●●ium fidei , qui fidem non ●●lt ●er●●re manda●● ? Cyprian de Eccles. vnit . How doth hee say , he belieues in Christ , that doth not what Christ hath giuen him in charge to doe ? Or how shall hee ataine to the reward of faith , which will not faithfullie keepe his Commaundements ? And againe : Cum ergo Chris●●● videre , gaude●● fit , nec passi● esse ga●d ●● 〈◊〉 nisi cum v●a●r●mus Christum , quae c●ti●as ●ni●●i , 〈◊〉 m●nt●a est , am●re pressuras & p●na● , & lachrymas mundi , & non f●st●nare potius ad gaudium , quod nunquam possit at f●ri ? Ho● autem fit , fratres dilect ●●mi , quio fides d●●st , quid ●em● credit vera esse qua promi●●●t Deus , 〈◊〉 est , cuius sermo credentibus ●ter●us & firmus est . Si t●●● v●r grauis & 〈◊〉 aliquid ●o●b●ne●●r , haberes 〈◊〉〈◊〉 : nec te fall● aut decipi ab eo crederes , quem stare in 〈◊〉 atque in act●bus suis scires : Nunc Deus ●●cem loquitur , & tu mente incredu●a perfidus ●●●ctuas ? Deus tibi de●●c mundo recedenti immortalitatem atque ●●ern●ta●em pollicitur , & tu dubitas ? hoc est Deum omnino non ne●●e , hoc est , Christum credentium magistrum , peccato incredulitatis offendere : hoc est , in Ecclesia constitutum , fidem in domo fidei non habere . Cyprian de Mortalit . ●e . Seeing to see Christ is our ioy , nor can our ioy haue being vntill we see him , what blindnesse of heart what madnesse 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 ●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 with 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 , when 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 Ver●ntamen p●test forte mouer● quid tam multos vi●emus credentes IESVM f●lium Dei esse , adhuc tamen mund● 〈◊〉 cupid ●tatibus i●●e●i●os . Q●i●i ergo ait : quis est qui 〈◊〉 mundum , nisi qui cred● , quia Jes●● est filius Dei , ●um & ipse iam mundus id credat ? An non ipsi quo●●● Damon●● & credunt & ●ontrem●cum ? Sed dico : Puta●ne filium Dei IESVM reputat , quisquis ille est ho●o , qui●●●● nec t●●retur ●●n mi●●●ienibus , nec ●●●rahitur ●rom ssionibus , ●●t praeceptis obtem perat , nec consil●j , a● quies●it ? Nunne ●● etiam si 〈◊〉 se n●sse● Deum ●actis tamen negat ? Bernard in Act Pas . de 〈◊〉 Tes●●●● in C●●● e● t●● ▪ 〈◊〉 1. 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 ?

b b Ad sextum argumentum respondeo , Patres , cum dicunt fidem sine operibus non esse veram fidem , tantum vèlle significare quod non sit viua & perfecta , qualis reuera deberet esse . Nam & hic loqūendi modus est vsitatus , vt rem , quae in aliquo genere imperfecta est , dicamus non esse veram in eo genere , sicut gaudium aut dolore ( verhi gratia ) imperfectum , aut non ita magnum , dicere solemus non esse verum gaudium aut dolorem , lametsi aliquod gaudium sit aut dolòr . Marke 〈…〉 . verse 16. Valentian notwithstanding would perswade vs , that the Fathers , when they say faith without works is dead ; would onely giue vs to vnderstand , that it is not liuely and perfect , such as indeed it should be : ( He meanes they denie it not to be numerically the same without workes and with them , as the body ( in his conceipt ) is one and the same without the soule , and with it . ) And it is a manner of speech ( in his obseruation ) vsuall , to account that which is imperfect in any kinde , not to bee true in the same kinde . As for example , wee vse to say ioy or griefe imperfect , or little , is no true ioy or griefe : although it be some ioy or griefe . Who vseth to say so but dunces ? or who but haeretickes , would denie the least degree of spirituall ioy to be true ioy , the least sting of conscience to be true griefe ? Things little in any kinde , actually compared with others incomparably greater , we vse to reckon as none ; so we might say the ioy of the godly in this life is as none , in respect of that which shall be reuealed : But yet the least measure of our internall ioy truely denominates vs ioyfull , if we speake absolutely , as the Fathers doe when they denie faith without workes to bee true faith . For they denie withall that it then denominates as truely faithfull , or belieuers , as is euident from that obseruation of * * Fortasse vnusquisque apud semetipsum dicat : Egoiam credidi salv●s ero , verum dicit , si fidem operibus tenet , vera etenim fides est , quae in hoc quod verbis dicit , moribus non contradicit . Hinc est etenim quod de quibusdam falsis fiaelibus Paulus dicit qui confitentur se nesse Deum , sactis autem negant . Hinc Ioannes ait : Qui dicit se nosse Deum & mandata eius non eustodit , meadax est . Quod cum ita sit fide inostrae veritatem in vitae nostrae considerationem debemus agnossere . Tunc enim veraciter fideles sumus si quod verbis promittimus opev●bus complemus , In die quippe Baptismatis omnibus nos antiqui hostis operibus atque omnibus pompis abrenunciare promisimus . Itaque●ausquisque vestrum ad confiderationem suam mentis oculos reducat● & fi seruat post Baptismum , quod ante Baptismum spopon●it , certus iam quia fidelis est gaudeat . Sed ecce si quod promisit minime serua●it , si ad excercendu prau●● opera , ad concupiscendas mundi pompas dilapsus est , videa●us fi●●m scit plangere quod errauit . Apud miscricordem ●●mnamque iudicem , nec ille fallax habetur , qui ad veritatem reuerti : tur , etiam postquam mentiturquia omnipotens Deus dum libeter paenitentiam nostram suscipi● , ipse suo iudicio hoc quod erranimus al scondit , Greg. Hom 29. in Ascen . Demmi . 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 .

c c Hiac accepisse videtur Paulus illud ad Rom Iūstificati ex fide pacem habemus erga Deum , nam & hic sequitur , Cultus Iustiuae quies & siducin , ●d est , cul●us , seruitium seu obsequium ad iustitiam consequendam est nos , ●ostiaque omnia Deo committere tanquam patri am●n●issimo ; cui fidem dedimu● , quem pro De ▪ oa●cepimus ▪ cui obtemperare , cu●●●●legem exanimo s●●uare promissimus ; quiq●os in suam fidem suscepit ▪ quibus etiam , nisi in obedientes esse ●ellemus ; se nunquam des●tu●um ●ic●ssim pol icitus est . Haec omnia includ●t fides Paulina , cui iustitiam tribuit ipsc . Forer ▪ in 32. cap Iesatae verse 17. 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 , h h Rom. 5 ver. 1. 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. a a Quid sit credere in hac disputatione , ex alijs locis scripturae discendumest , praecipue cap. 7. Johann● . Qui credit in me , sicutdicit scriptura , flumina de ventre eius fluant aequae viuae . Scriptura quam co loc● respicit s●luat● , habetur , 2. Paralip . cap. 16. vbi sic scriptum est . Oculi Domim contemplantur vniuersam terram , & prebent fortitudinem ij● qui cord● perfecto credunt in cum . Corde autem perfecto credunt , qui non solu●s fidem adhibent illis quae dicuntur in scripturis , vel alias diuinitus reuelantur , sed praeterea omnes animae vires accomodant , vt faciant quod habes fides . vel quod ●a prescribit . Atque hoc modo accipitur a Paulo credere , videlicet vt sit edauditum verbum commoneri , & tota an●mi adhaesione complecti , id quod dicitur . Sasbout in vers. 17. 1. ad . Rom. 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 . Th●●●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 word , and to embrace what is said with 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 , i i Psa. 78. ver. 9. 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 [ c c 1. Cor. ●● . though I speake with 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 , k k 1. Cor. 1. v. 5. rich in all kind of speech , and in all kind of knowledge , not destitute of any gift wherewith they might foile their aduersaries at their owne weapons , as Moses had done the Egyptians in working such wonders as they most admired in their inchaunters . But though all these gifts were from one and the same spirit , from which nothing can proceed but good ; yet brought they forth such bad effects in these mens soules , not purified from reliques of heathenisme , as excellencie of secular learning vsually doth in the vnregenerate . Euery one was giuen to magnifie the guifts wherein hee excelled , whence ( as the oratour saith of Aristotle and Socrates ) each delighted in his owne faculty , despised , or which was worse , hated and enuied his brother , as appeares from the first and twelfth chapters of that epistle . To men thus affected what duty more necessary to be inculcated , then loue and vnity of soules and spirits ? which for this reason the Apostle so forcibly presseth vpon them , from the vnity of that spirit , whence they had receiued their seuerall graces . Their faith was fruitfull enough in wonderous workes , in healing , in excellency of speeches , diueisitie of tongues and learned displaies of diuine mysteries . What was the reason ? Because they were desirous of fame and glory , by manifestation of their skill in these ▪ and faith , though of it selfe but weake , works strongly when it hath coniunction with strong naturall affections , or is stirred vp by vehement desires :

5. But that their faith was not fitly quallified for the attainment of life and sauing health , not such as could iustifie them in the sight of God , though able to magnifie his name before the heathen , and declare his wonderfull power , is euident , in that it did not commaund , but rather serue their vainglorious desires or hopes of praise amongst men . The stronger it was the prouder were they , and more ambitious , and the more such , the more dissentious , so as the strength of faith , whiles it swaied this way ; did ouerbeare the naturall inclination to brotherly loue and kindnesse : the vertue and praise whereof not with men only , but with God , had they knowne or rightly valued , it would haue enflamed their hearts with greater loue of it , then of that popular ostentation they sought after . But what should haue taught them to haue valued it aright ? Onely faith , for by it alone we ●ightly discerne good from euill ; and amongst good things which is best . But by what faith should these Corinthians haue come to the knowledge of brotherly loue ? The same by which they wrought wonders , or some other ? If by some other , the Apostle in all congruity should first haue exhorted them to embrace it ; otherwise he had commended the beauty of Christian loue but vnto blinde men . For this was a disposition so well resembling the nature of God , and such a peculiar gift of his spirit , as the naturall man could not possibly discerne the vertue of it . If by the same faith that they already had ; then the same faith which with loue doth iustifie , did really exist without loue in these Corinthians vntill this time ; which no protestant must grant . This difficulty Bellarmine presseth out of Saint Augustines wordes vpon the forecited place of Iohn ; yee see how the Euangelist reprooues certaine , whom not with standing hee tear●es belieuers , who , had they held on as they were well entred ▪ had ouercome the loue of humane glory by their proficiencie . I had reason to thinke any pontifician should haue been afraid to giue vs notice of this place , least we hence inferre , that faith alone ouercommeth all humane glory , and subiects it to the loue of God , and of his praises and by this reason it was to perfect loue , not loue it in these Corinthians . For it was the loue of humane glory , which alienated their loue from God , and from their neighbour . But as his manner is , hee wrests this good Fathers meaning to his present purpose : * * Adde vltimò etiam comentarium S. Augustini , vt ali●s interim pretermittam Nam tractat 53. in Iobannem : Vidite , inquit Augustinus , quemadmodum notauerit . Euangelista , & improbaue●it quosdam , quos tamen in eum ●●●did sse dixit , qui in hoc ingressu fidei , si proficerent , amorem quoque humanae gloriae proficiendo superarent . Quod ●● fides ista proficere poterat & amorem humanae gloriae proficiendo superare , certe vera fide● erat ●ad●m e●im est fide● 〈◊〉 , 〈◊〉 & perf●●●● , sed ●o●●●mper ●que magna ▪ 〈◊〉 ●● fid●● 〈◊〉〈◊〉 non●●t ●adem , qu● 〈◊〉 no●●●●e 〈…〉 ▪ de 〈…〉 . If proficiencie in such faith could thus ouercome the loue of humane glory , it was certainely true faith euen in the Iewish rulers . For faith is the same in the beginning , in the progresse , and in the period or perfection , though not alwaies alike strong : otherwise , when faith increaseth it remaines not the same it was before , but rather vanish , and another spring vp in it place . This obiection goes wide of the marke he was to aime at vnlesse we hold ( what we need not ) that faith doth iustifie by the bare essence or quality , without any competent degree or measure . For though we affirme . [ That faith which iustifies cannot possibly be without charity , ] we may interprete our selues thus ; faith , if it be in such a degree as is required for iustification , or right apprehension of Gods mercies in Christ , is alwaies necessarily attended vpon with a correspondent measure of Christian loue , yet * * If the Reader well obserue the nature and properties of faith before explicated he cannot possibly bee ignorant that euery least degree of faith brings forth a correspondent degree of loue , that it is as impossible loue should increase without a correspondent increase of faith precedent , as that inequality betwixt two subiects should grow greater without any variation of their quantities . so attended , not loue but it alone laies immediat hold on life eternall . But howsoeuer the obiection it selfe is idle , and more sophisticall then theologicall . For may not hee be said to profit in learning , that brings his opinions to perfect science : albeit the essences of opinion and sciences be distinct ? Or who would denie him to be a good proficient in moralities , that brings the seed of chastitie vnto continency , continencie vnto the habit of temperance . The matter in all is but one , the progresse most direct , yet not without some rests or stations , by which the naturall inclination or affection remaines neither so altogether the same , nor so quite different : but the old distinction of materially and formaly might resolue the doubt . Euery new addition of vnities to numbers , or of Angles to figures , alters their formes , but abolisheth not the vnities or Angles praeexistent . So might the beliefe , whereof Saint Austen speakes , be materially the same in beginners and proficients , but formally diuerse , as getting some alteration in the quality , or better consistence , then before it had : and become , not only stronger , but more liuely , and actiue . In beginners , because not able to ouersway selfe-loue , or foolish desires of humane praises , it might be without Christian charity towards God , or their neighbours in proficients , or such as by it had conquered loue of the world , or humane glory , it could not be without the loue of God and of his children . But most consonantly to the forme of doctrine vsed by our Sauiour in this argument , wee may ( in my iudgement ) answere to the question aboue propounded concerning these Corinthians , by considering faith ; first according to the essence , or specificall quality of it , as it was sowne in their soules by the spirit : secondly according to the radication or taking of it in their hearts , or seate of affections , which was to be wrought by the spirit , but necessarily required not anie infusion of new spirituall grace numerically much lesse specifically , distinct from that they had . The quallity or essence of faith ( if we consider it preciselie , as the formall tearme of creation taken as the schoolemen doe it for a momentary act , not as * * Creation applied vnto this subiect more properly ( in Scripture phrase ) includes the renouation it selfe wrought in our hearts then the grace or quality infused by which it is wrought , for whether that be of one ▪ and the same nature in all , God onely knowes : bound we are to beleeue that he is able to c●eate new hearts in diuers persons by meanes , whether externall or internall and infused , in nature & quality much different . See section 3. chap. 1. & ● . Scriptures doe for the whole worke of regeneration , ) may be one and the same in such as perish , and those that are saued ; so cannot the radication or working of it be : so the seed which fell by the high way side , in stony ground among thornes , and in good soile , is supposed by our Sauiour one and the same : but the radication of it was in some none , in others too shallow , in others it failed in the setling or taking . Thus charity was to be raised in these Corinthians hearts by faith , for essence and quality , one and the same with that whereby they wrought miracles : but by the same faith rightly set , firm●lier rooted , and better taken in their harts , or center wherein naturall desires concurre ; so as it might spread it selfe vniformely with them , directing them vnto obiects spirituall and good , and fix them fastest vpon such as it adiudged best , and most effectuall for edifying themselues and others . For 1. Cor. 3. had these Disciples , by Saint Pauls example , a affected no knowledge so much , as to know Iesus Christ and him crucified ; had they b b Galas . 6. ver. 14. gloried in nothing , saue in the crosse of the Lord Iesus Christ , cructfying them vnto the world , and the world vnto them : ( both which were principall lessons of faith , ) or had their Assent , or adhaerence vnto Gods loue and mercies in Christ beene as firme and sure , as their perswasions of his power to produce effects beyond the course of nature : it had wrought as great miracles in themselues , as it did in others , euen the same minde which was in Christ Iesus ; such loue to all his members , ( though their corriuals in spirituall guifts , ) as he bare to them when they were his enemies ; and that was a loue truely wondrous . The arguments brought by Pontificians , to prooue the faith which worketh miracles , and iustifies vs to be the same , make in my iudgement most against themselues : if we consider that these ministeriall effects wrought vpon others , were but emblemes of those internall miracles , which faith once rooted in the heart , and set vpon it proper and more principall obiects , alwaies workes in the belieuers themselues . To cast out diuels , was but a signe of that conquest which true faith in Christ alwaies obtained ouer hell and death : to speak with new tongues , but a pledge of that renouation which true faith alwaies workes in the heart and conscience : to take away serpents a document of the vertue of faith in resisting , or deading such temptations , as made way for death into the world ; the drinking of deadly poison without hurt , a sensible token of that soueraign antidote which true faith affords against all the infections our eares are often enforced to sucke from others pestiferous perswasions ; health restored to others by laying on of hands , an irreuocable earnest of that eternall saluation , which Faith , if firme and rightly set , neuer failes to take sure hold of : as Gregory excellently expounds that saying of our a a Mark 16. 17. 18 Sauiour ; And these signes shall follow them that belieue : In my name shall they cast out Diuels , they shall speake with newe tongues , they shal take vp serpents , and if they drink any deadly thing it shall not hurt them : they shal lay hands on the sick & they shal recouer .

6. Howsoeuer , vpon these reasons the Apostle grounds that exhortation in his very entrance into that discourse , b b 1. Cor. 1● . 31 couet ye earnestly the gifts , and yet shew I vnto you a more excellent wa●e : Loue he meant , wherein they might eagerly striue to excell each other , without any danger of dissention . Many admirable commendations he bestowes vpon it in the words following , to kindle a desire of it in their harts ; as well knowing their faith to be strong enough in matters they much affected , but not qualified for iustification because not rightly planted , no● set on such obiects as would bring forth Christian loue , and true humility , but rather pride and contention . Far was it from his thoughts , that the ardour of this sweet affection could otherwise kindle , then from a firm beliefe , & ful adherence to the loue of God . [ c c 1. Io● . 4 19. For we loue him because he loued vs first ; yea because ᵈ we haue knowne and belieued the loue that God hath to vs , for God is loue : ] nor can we faithfully apprehend this attribute in him , but it will prod●ce the like affection in vs . And yet for the right planting and radication , as well of faith , as loue spirituall thence springing , the exercise of brotherly kindnesse , or nourishing of good naturall affection is alwaies auaileable , and was peculiarly necessarie vnto this people ; whose contentious spirits did hinder the right growth , and peruert the vse of that faith which God had giuen them . Generally , the ordinary meanes appointed by God for the right fashioning of Christ in our hearts , is the precedent practice of those duties which the doctrine of faith enioines vs , as shall hereafter be shewed .

7. To such as waigh the circumstances aboue expressed , Saint Pauls meaning in the words late cited may best be gathered from the like speech of S. Iames : d d Iames ● . 10. He that keepes the whole la●e , and yet faileth in one point , is guilty of all : seeing his failing in the one ( as shall appeare ) witnesseth he keeps none aright . The ground of this inference presupposed these words , [ If I had all faith , so that I could moue Mountaines , and had not loue , I were nothing , ] sound , as if the Apostle had sayd , though I had faith of force enough to produce variety of miracles , and all other effects whatsoeuer , and yet not effectuall to bring forth Christianloue , neither I nor it were anie thing worth . For in that it works not loue , it is apparently dead in it selfe , vnable to giue life to any : but once firmely belieuing Christ loued vs , it is impossible we should not loue him againe , and for him our neighbours , not belieuing this truth aright , wee cannot belieue any other point as we should , nor by that faith which rooted , as our Sauiour speakes , f f L k. 8. 15 in an honest heart , brings forth fruit with patience to saluation . Is there any Iesuite that will , or dare affirme that faith the Corinthians had was altogether such as Saint Paul ascribes righteousnesse vnto , such as the Prophet speakes of , when he sayth , the iust shall liue by his faith ? For of that faith ( Paul being witnesse ) the performance of Gods will , and patient expectation of his promises , or as Romish writers confesse , feare of God , entire submission of our mindes vnto his will , and stedfast reliance vpon his prouidence , are infallible consequences .

8. The Schoole-mens collections from the former place of Saint Paul , that charity is as it were the soule and perfection of faith are of as little validity ; as if from this of Saint Iames late cited , I should inferre some one Commandement to be the form , or soule of all the rest , because if we transgresse one , ( that , for example , Thou shalt do no murther ) our obseruation of all the rest should profit vs nothing to saluation . Or if the Reader will remember the definition , or proprieties of faith , last set Chap. 6. § 10 down ; this conceit is as preposterous , as if we should make loue to our meate , the soule or forme of a See Chap. 6. § 16 perfect taste . For meate , wholsome and pleasant , we cannot perfectly relish , but we must loue it , howbeit we liue not by louing it but by tasting , eating , and digesting it . No more can we rightly belieue Christs death and passion , but we must loue him and his members : yet liue wee not by louing them , but by tasting Gods loue and fauour to vs , or ( as I need not be afraid to speake ) by eating Christs flesh , and drinking his blood . For though by faith , one and the same , wee Assent vnto euery article in our creed : yet , this faith doth not iustifie , but as it respects Christs bodie giuen for our sinnes , or as it cleaues vnto Gods mercies manifested in that eternall sacrifice , alwaies breathing out life to men , renot neing all trust and confidence euen in such graces as wee haue receiued from him . All this notwithstanding , if we compare loue and faith together , as parts of that righteousnesse which is in vs , not considering the necessary dependance Loue hath of Faith in nature : to loue is more then to belieue , because it necessarily includes beliefe : so is it more to loue our meate then to taste it ; because loue supposeth taste : howbeit in respect of life , to taste our meate is of more vse then to loue it . So is it more to moue then to liue ; for all vicall motion includes in it acts of life : yet is not motion simply better then life , or the sensitiue sacultie whence it proceeds , because it wholly depends on them , not they on it .

9. The second principall place of Scripture they vsually alleage , doth vtterly discredit themselues ; but breeds no difficulty to vs in this present argument : for that the faith whereof Saint Iames speakes , doth differ as much from that whereto S. Paul ascribeth righteousnesse , as a liue man doth from a dead or a body endued with life and motion from a statue or painted image ; no heathen artist , that could but vnderstand the very tearmes of their seeming contradictory propositions , would deny : albeit some Romish writers , of no meane ranke , haue been giuen ouer vnto such Iewish blindnesse , as to abuse Saint Iames authority , not onely to hold iustification by workes as well as faith , wherto his words incline , ( as the thing it self in his sence , though not in that construction they make of it , is most true : ) but to perswade the ignorant , that such faith as S. Paul commends , may be without works , or christian loue . But their folly herein will worke shame in such of their successors , as shall comment vpon these two Apostles writings , ( as in some of their predecessors it hath done : ) if they consider that those very workes , without which faith in Saint Iames construction sufficeth not vnto saluation , are expresly comprehended in that faith , wherby S. Paul tels vs the Iust do liue . b b Iames 2. 21 Was not Abraham our father iustified through works , when he offered his son Isaac vpon the altar ? he meant no more ( nor was more pertinentto his intended conclusion ) then if he had thus spoken : If Abraham had sayd ( as they did whose empty faith he disapproues ) I haue faith but had not proued his sayings true by his deedes , or readinesse to offer vp his onely Sonne when God commaunded him , ( for actually hee did not offer him : ) he had not been iustified before God . Why ? because he had not belieued in such sort as Saint Paul meant , when he sayth , by faith Abraham offered vp Isaac when he was tried . But it may bee this faith was informed , perfected , or instigated to this act by loue ? of whom ? not of Isaac ; for that was the maine obstacle to worke distrust , the chiefe antagonist of his faith : Not of Sarah , or any other friends or neighbours ; all which doubtlesse had disswaded him , had he acquainted them with his purpose . Was it then the loue of God ? Him indeed he loued aboue all , because he firmely belieued his mercy and louing kindnesse towards him : but this loue supposed , it was his Assent vnto Gods omnipotent power , which as the Apostle expresly tels vs , moued him to this act . Heb. 11. 19 For hee considered that God was able to raise him from the dead , from whence also hee receiued him in a figure .

This consideration or inducement was a worke , yet a proper act of faith , no way of loue . But loue perhappes did make it meritorious ? The loue indeede wherewith God loued him , made his working faith acceptable in his sight : but that it was strength of faith , not the quality of loue , which God imputed vnto him for righteousnesse ; the same Apostle , ( for doubtlesse the same hand it was which penned the eleuenth to the Hebr●es , and the fowrth vnto the Romans ) puts it out of doubt ; Rom. 4. 19 20 beeing not weake in faith , he considered not his body now dead , when he was now a hundred yeere old ; neither yet the deadnesse of Sarahs wombe . He staggered not at the promise of God through vnbeliefe : but was strong in faith , giuing glory to God . And being fully perswaded that what he had promised he was also able to performe . And therefore it was imputed vnto him for righteousnesse . One and the same faith it was , and standing at the same bent , vnlesse by continuance of like triall increased in strength , which wrought in him a readines●● of minde to sactifice his onely sonne , in hope of a ioyfull resurrection , and to expect his birth from the dead wombe of Sarah . The obiect likewise whereto his Assent did adhere , was one and the same , ( his fidelitie which had promised : ) on which faithfully still relying , it was impossible his other faculties or affections should not subscribe to whatsoeuer his Assent of faith should enioine them : and that remaining in wonted strength , it could not but bring forth perfect loue , and good works ; which may be sayd in such a sense to perfect it , as we are sayd to blesse God , that is to declare his blessednesse . For as Gods loue to vs was most apparent in offering his onely Sonne : So Abrahams loue to God was best manifested by sacrificing his sonne Isaac , whom he loued ; yet he sacrificed him by faith . wherefore his loue did result from firme Assent to Gods couenant , and mercie , made to mankinde in him : in the faithfull acceptance whereof , and full acquiescence therein , his righteousnesse ( as in due place shall be shewed ) did consist .

10. This comment vpon the Apostles words concerning Abrahams workes , giues vs the true meaning of the like concerning Rahab . Iames 2. 25 Likewise also was not Rahab the harlot iustified by workes , when she recei●ed the messengers , and had sent them out another way ? If she had said vnto these messengers only thus : I belieue the God of heauen & earth hath giuen you this whole land for a possession ; yet I dare not shew you any kindnesse in this city : her belief had bin as dead , as a body without breath or motion But what man or woman liuing is there of common sense , which once firmly perswaded , that God in iustice had giuen his natiue country vnto forreine people whom he loued , but would seeke to merit their fauour by gratefull offices ? It was extraordinary in this woman firmly to belieue , as shee told the messengers : but resting so perswaded , a worke of no perfection to make her peace with the Israelites ▪ ●ad shee doubted , whether their title vnto the land of Canaan had been iust ; or suspected Gods donation of it vnto Abraham to haue been forged by his successors , as Constantines is by the baser Roman cleargy : shee might without any iust imputation , for want of loue or other good works , haue aduentured her life amongst her neighbours in defence of her country . Or had she vpon the Israelites misdemeanours , distrusted their successe : she might at last in worldly policy , haue rather hazarded their future displeasure , then incurred present danger of death , or torture of her Citizens for harbouring spies . But whiles she firmly belieues , both that the Israelites donation was from God , & that they would certainly preuaile against her people ; though her entertainment and concealement of them were acts of kindnesse , prudence and humanity ; yet their omission had been properly not of faith ; because impulsiuely they were from faith , nor could they haue been omitted but through vnbeliefe , or distrust vnto Gods promises . Worldlings would haue condemned her , not for want of charitie , but for excesse & folly rather , had shee not done as shee was perswaded . By faith then those workes become righteous , which without it had been traiterous . And if we respect not the cause of our knowledge , but the thing knowne , faith did perfect the workes , the workes only made the perfection of faith knowne to men . In this sense it is most true of faith , what some misapply to iustification of mens persons : workes iustifie and perfect faith , not in the nature of the thing , but in the sight of man , to whom they witnesse the liuelihood and perfection of faith , no● as causes , but effects and signes : of our iustifiattion ▪ they are not onely signes , but conditions concomitant or precedent . In the same sense are these other words of the Apostle to be vnderstood : As the body without the spirit is dead ; so faith without workes is dead also . For if a humane bodie want spirit , breath or motion , we rightly gather it wants life : yet are breath and motion rather effects then causes of life . But the schoole-men , dreaming the holy Ghost had been scholler to Aquinas , or some chiefe masters of their profession , take the sprit in this place for actus primus , as the soule by which wee liue and breath ; and hence they conceiued that grosse error , ( which the Romanist now makes an article of his beliefe , ) to wit , that works animate , or at least casually perfect faith , as the soule of man doth his bodie . And wheras Caluin most acutely and orthodoxally infers , that if faith without works or charity bedead , it is not properly , but equiuocally called faith : * * Ad quartum argumentum respond●● . D●plic●t●● al●q●●● posse dici mortuum ; vno modo p●● defectum animae , quae est forma intri●seca hominis . Et quod st●●o●● mortuum dicitur , non est a●pl●us verè tale ; vt homo mortuu● non est ●ere homo . Altero modo dicitur aliquid mortuum per defectum formae extrinsecae , sicut corpus quod dicitur mortuum per defectum animae viuae , quae est quid extrinsecum corpor● , vt corpus est . Et quod ist● modo dicitur mortuum , nihilominus est ; vt corpus mortuum vere nihilominus est corpus , quamuis non vivum corpus Valent. Tom. 3. dis. 1. quaest. 4. punct. 4. The same answere hath Bellarmine lib. 1. de iustificatione . cap. 15. They reply , workes or charitie do not informe faith intrinsecally , as the reasonable soule doth man ; for so it would follow , that as he is not a man but a dead trunk which hath no soule ; so it should not bee true faith , but an image or dead picture of faith , which wants workes or charitie . How then do they perfect faith ? Extrinsecally : as the soule doth the body , or other halfe of man , which remaines a true body though no true man , after the soules departure . For application of this distinction they adioine , when Saint Iames affirmes faith to be dead without workes , he tearmes it dead in such a sense , as we say a body is dead by the soules absence , and yet remains a true bodie . Whence sayth Valentian , the sectaries haue furnished vs with an argument against themselues . Rather this answere is contrary to Valentians , and his fellowes assertions : for were his illustration true and pertinent , workes or faith should constitute one grace and qualitie , as the body and soule make one man , which no Papist dare affirme of the habite of faith and charitie , being graces in their iudgements specifically distinct . And a a Non se●tiunt , quod tharit●● proprie si● forma sides , aut essentialis , vt anima dicitur forma ●ominis , aut accidetalis aut extrinseca vt al●id● c●rpor●s ▪ Hoc ●●●m falsum esse ex ●● perspicuum est , quod 〈◊〉 & ●i●es s●nt du● virtutes sp●cied 〈◊〉 , quae duas d●●c sas potent●●● 〈◊〉 . Solum igitur vol●●t T●●●l●g● , Charitatem quon●●● p●●●ect an●m aliquam ad●●● fides , metaphorice dici posse formam ipsius ; secundum Analogiam videlicet ad formam proprie dict●● quae suo modo subiectum perficit . Valent. Tom. 3. disp. 1. qu●st. 4. puncto 3. Valentian , who stands most vpon the former illustration , expresly denies that charity ( much lesse workes ) can be any proper forme of faith ; either intrinsecall , as the reasonable soule is of man ; or extrinsecall as whitenesse is of the body . Some perfection notwithstanding Charitie giues to Faith ; in which respect it may , by analogie to true and proper formes , bee metaphorically said to informe saith . The perfection it giues , hee so expresseth , that the Latine Reader , by his words b b Sed quaerat aliquis , quae●am sit illa perfectio , quam charitas tribuit fidei . Respondeo duplicem esse : vna est quod per charitatem valet ad ●eatitudinem consequendam id est ad meritum sicut disput●ui Tom. 2. disp. 8. quaest. v●t . Et quidem quod hanc perfectionem sides ex charitate accipiat , certum est ex fide : Altera perfectio est quod qua●e● us fidei actus per imperium charitatis refertur ad vltimum finem id est quat●nus credat aliquis propter Deum vt summum bonum , pertinet actus fidei ad ●and●m specie rectitudinem ad quam ipsa charitas , atque adeo est eiusdem speciei cuius est ips● charitas . Hoc autem est discrimen , quod rectitudo haec est essentialis ipsi charitat● , vt quae secundum sua● rationem non habet ●●●m la●dem , quam quod respicit in summum , quod est Deus . Fidei vero non est haec rectitudo nisi accidentalis , quate●us fidei accidit , vt ipsius actus voluntarie per charitatem referatur in summum bonum . Valent. ibid. punct. 3. cited at full in the margine , ( for I will not trouble the text with them ) may plainly perceiue hee was desirous to say somewhat , but he knew not what . c c Ipsum viuere est ipsum operari , ●i●nt Philosoph● , operatio autem vitalis non à corpore profic●scitur , sed a coniunctione spiritus cum idone● corpore . Nec ver● Apost●l●●pera fidei spiritum esse dicit ; sed de vitae appellatione ac nomine tantum ●g●t . Tam , inquit , verum est fidem si●e operibus mortuam dici , quaem verum est de corpore sine spirit● , esse dicique mortuum . Ar ▪ Mo●t . ●n verse 26. ●●● . 2. Epist. D. Iacobi . Arias Montanus , who better vnderstood Saint Iames his phrase , by the analogie of faith , and forme of wholsome doctrine , then Valentian did himselfe , or this fictitious analogie betwixt Charitie & naturall formes : interprets the former place in part to our purpose : To liue as Philosophers say , is to operate ; and vitall operation proceedeth not from the bodie , but from the spirit ; nor doth ●●e Apostle say , workes are the spirit of faith , where he speakes only of the appellation or name of life . His meaning is , that faith without workes is as truely reputed dead , as the body without the spirit is rightly sayd ( as it truely is ) dead . But if wee will not wrest the letter against the Apostles meaning , but rather gently apply his words to his intent : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 implies onely breath , or motion enspired from the soule , for workes in their nature are operations , and are more fitly compared to breathings , or motions , then to the substantiall spirit or soule , or the faculty whence these flow ; which last in proportion best answeres to faith . Now as the readiest waie to ●et breath in one fallen in a swound , or raise one vp out of a dead ●it , is to reuiue the spirits , by which vitall motions are inspired and managed , so the onely way to bring forth liuing workes or fruites of righteousnes , is to quicken or strengthen faith , which liuely in it selfe , and able to performe it proper acts , as firmly to apprehend Gods power , iustice , and mercie ; will vndoubtedly giue life to all other powers and affections , and impell them to their proper functions . The Romanist as ignorant as the Iew of this righteousnesse which is by faith , preposterously seekes to make vs new men in Christ , not by reuiuing faith , which is as the animall spirit , by whose influence works become vitall : but as if one from this principle in nature ; man is dead without breath and motion , should seeke to bring men out of swounds or dead fits , by blowing breath into them with a quill , or making them moue by deuises ; so he grosely mistaking that saying of S. Iames , as the body without the spirit , so faith without workes is dead also , hence seekes to raise vp such as die in Adam , after the same manner we haue seene them raised which fall downe dead in an anticke , first by wagging one arme , then another , vntill the whole body moue . The anticke trickes of Monckes and Friers to cousen the people , by making images wagge or seeme to speake , may serue as an embleme of that imposture , or Gull which Satan by Gods iust iudgement hath put vpon their subtilest wits in this argument . These Couseners made the people ofttimes thinke some Saint had moued or spoken , when a knaue did stirre the image , or vent his own vnhallowed breath through it or about it : and Satan makes them beleeue they are moued by the spirit of God , in such actions as are not enspired by faith , but thrust vpon them by his wicked Angels . Workes of charity they esteeme all such as outwardly resemble the actions of Christ or his Saints , though conceiued not by faith but vpon other motiues ; as motion infused by art may to the eye of man exactly counterfeit motion naturall . This is a maine branch of that great mistery of iniquity ; For by this error , as their faith is neuer reuiued , so their workes though faire and pompous in outward shew , and such as would be most pleasant vnto their God , did they spring from minds and affections renewed by liuely faith , being superadded onely to this dead faith , neither can perfect it nor receiue perfection from it , but become like sweet flowers , vsually put vpon dead corps , the sent of whose corruptions , hinder they may for a time , but surer at length to participate thereof then communicate their fragrancieto it .

10 It is a contemplation very profitable , to marke what troopes of errors may issue from one place of scripture mistaken , and how priuate opinions conceiued through ignorance and conceiued by negligence , are oftimes established by wilfulnesse of publike authority , for who but a schooleman , that considers morall propositions in scriptures , as if they were mathematicall definitions or indemonstrable principles , no whit dependent of what went before or comes after , could not at first perusall haue obserued , that Saint See Sec. 2. Cha. 5. Iames had a purpose in that Chapter to taxe his pupils , as well for want of true faith , as of good workes ? yea the workes they did to be nothing worth , becouse not wrought by faith , had without all respect of persons or partiality in the Law of God . But the Romanist not obseruing what is a point most cleare , that vniforme fidelity , or faithfulnesse in all commaundements of God , is the very formall effect of that faith which was in Abraham , and Saint Paul so much commends . First takes that dead and vaine faith Saint Iames disproues , to be the same with that Saint Paul so much commends ; and consequently to this error , denies iustification by faith , but as it is informed with charity , which is as much as to say we are iustified by charity and not by faith : and vnto these two errors annexeth a third most pernitious concerning the nature of workes : which either not conceiued by such vniformity of faith as Paul requires , or not managed by a paralel vniformity become altogether Iewish , and their best righteousnesse that practise them like the righteousnesse of the Scribes and Pharises . Lastly , to reare vp a roofe euery way answerable to the foundation , they leade vs from the Gospell vnto the Law , and make the eternall couenant made vnto mankinde in Christ , subseruiant to the couenant made with our first parents , as shall be demonstrated against them in the Article of the last iudgement : And what other consequence could one expect of this error , ( whereto noe other could be paralell ) which makes Charity the ● See sect . 2. Cha. 6. towards the latter end . Si quis dixerit , amissaper peccatum gratia , simul & fidem semper ●mitti , aut fidem , quae remanet , non esse veram fidem , licet non sit viua , aut eum qui fidem fine charitate haebet , non esse Christianum , anathema sit Concil. Trident s●ssi●●e sexta de iustis . c●● . 28. forme , or workes the spirit of faith , yet that not onely their best priuate writers , but their Church representatiue is tainted with this stupide heresie ; this decree of the Trent Counsell will serue as a testimony vpon record : If any man shall auouch , that as oft as grace is lost through sinne , faith is alwaies lost together with it , or that faith which remaines after losse of grace , to be no true faith , although no liuing faith , or the man that hath faith without charity to be no Christian : Let him be accursed .

11. If these curses could hurt any , Saint Paul should haue the fulles measure of them , for questionlesse he neuer thought such faith as hee commended could remaine without grace , or integrity of conscience . Saint Iames I thinke should hardly escape , vnlesse he would subscribe to this conclusion ; that the Diuell was a Christian . And were Scotus , Ockain , or Swisset now aliue , they would find all the Iesuites in the world play for these hundred yeares , to hold the contrary , and defend the Trent Councell in this decree . For such faith as the Councell requires to make a Christian , may be , yea is in the worst kinde of Diuels : albeit Valentian hath laboured to find this difference , [ That faith without workes , or grace , is in men the gift of God , so is not the faith of Diuels . ] No more was this answere of his suggested by Gods spirit , or the spirit of truth . For , not to question whether such dead faith as Saint Iames speakes of be the gift of God or no , but rather supposing it were ; this argues a difference onely in the cause , none in the essence , nature or quality . That God created wants in the beginning , doth not argue they were of a more excellent nature then ordinary Lions not created , but propagated by nature , are now of . And if the quality of faith be the same in the Trent Councels , Christians and in Diuels ; Valentian doth rather wrong the Almighty in making him the Author of it in the one , then prooue either it or his owne cause to be the better , by saying it is the gift of God . For though it be his gift , and yet may be without grace or charity , and without these of necessitie as vnfruitfull as the faith of Diuels , ( both which Valentian grants : ) it is no more auaileable to make a Christian , then the faith of Diuels is . Nay in that it may be without workes , theirs is more fruitfull then it : for , as Saint Iames tels vs , theirs workes feare and trembling in them : were that faith , which the Trent Councell makes the forme of a Christian so operatiue in it nature : it could not be ( as is obserued Chap. 8. parag. 8. before ) without workes or charity . For if it wrought a trembling feare of his power , it would worke a reioicing loue of his mercie : and impell them , as to auoid the stroke of the one so to embrace the gentle strokings of the other . * * Maldonat vpon these wordes of our Sauiour ( Math. 15. v. 19. ) In vaine doe they worship me , well obserues that the Greeke ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) well expresseth the originall . His reason is . Nam apud Hebraeos , timere deum est deum colere . Their owne writers obserue , that to feare God , in the language of Canaan , is to worship him : and is it lesse to beleeue in him , then to feare him ? To conclude , what ancient father is there which should not be accursed , if God did not blesse where these Trent Fathers curse ? For though their charity would not suffer them to depriue any professing true religion , of that title wherein he ioied , the name of a Christian ; because they knew not what faith they had in their hearts : yet few of them but indefinitely auouch thus much ; That he falsly , vsurps the glorious name of a Christian , or faithfull man , which is not faithfull in Gods commandement , which doth not in heart approoue the workes Christ commaunds ; though who in particular are so , who otherwise affected , they leaue for him that onely knowes the hearts of all , to iudge .

12. How gricuously would subscription to this decree haue gone against Saint Cyprians conscience ; who accompted it a solaecisme , worthy of indignation , to call him a Christian , that was afraid least the fountaine of his liberality ( his patrimonie ) should be exhausted , by continuall refreshing his naked hungry and thirsty brethren , vnto whom our bowels of compassion should neuer be shut , seeing in feeding them we feast the Lord , who will not take so much as a cup of cold water at our hands , but with purpose euen in this life to requite it , and blesse the residue , as Elias did the poore widowes meale and oile ; which had shewed no lesse hospitality in such extreme scarcity of prouision , then that other in the a a Volutres Deus pascit , & passeribus alimenta diurna praestantur , & quibus nullus diuinae rei sensus est eu nec cibus , nec potus deest : ●u Christiano , tu Dei scruo , tu operibus ●o●is dedito , tu domino suo ch●ro aliquid existimas d●futurum ? nisi si putas , quia qui Christum pascit , a Christo ipse non pascitur : aut e●●terrena d●erunt , quibus caelestia & diuina tribuuntur , vnde hae● incredula cogitatio ? & vnd● i●pia & sacrilega ista meditatio ? quid facit in domo ●idei perfidum pectus ? quid qui Christo omnino non credit , appellatur & dicitur Christianus ? Pharisaei tibi magis congruit nomen . Nom cum dominus in euangelio de ele●mosynis disputaret , & vt nobis ami●es de terrestribus lucris prouida òperatione faceremus , qui nos postmodum in tabernacula aeterna susciperant , fideliter & salubriter praemoner●● , addidit post haec scriptura dicens , Audiebant autem haec omnia Pharisaei qui erant cupidissimi & irridebant Cypr. d●●pere & ●l●●mos . Gospell did her liberalitie by casting a mite into the treasury , with such as doubted whether our Sauiours promise did assure them of like blessings , so they would be as bountifully minded as this poore woman was , the zealous father thus expostulates ; a whence should this incredulous thought proceed ? whence is this impious and sacrilegious meditation ? what doth a faithlesse breast in the house of faith ? what shall he that belieues not Christ be enstiled a Christian ? The name of Pharisee better befits thee , for when the Lord disputed of almes , and aduised vs to gaine friends with charitable expences of earthly treasures ; the Scripture addes : All these things heard the Pharisees , which were couetous , and they mocked him . So consonant were these collections to his orthodoxall conceipt of faith , that they whose workes goe in his name , consort with him in like passages , as they do in that maine ground of religion , the nature of faith . o o Christianus nem● recte dicitur , u●s● qui Christo moribus coaequatur . Ecce Christus non contendit neque clamauit , & tu simorum Christs similitudinem tenere cupis , ne contend●s , ne abu●i●●● in ecclesia Christianus exis●as Cypr. de Abus . sec. A Christian he is not truly called , ( saith the author of the twelue abuses ) that is not conformable to Christ in conuersation . And b b Quisquis igitur ore dicit , credo in vnum Deum , & seruit auaritiae , aut libidin● , au● luxui , sibi men●itur , sibique re●ug●at , aliud lingua sonans , aliud animo celans , voce tantum testimonium perhibens Deo , cum vita satanam colat Cypr. de dupl. Martyr . hee that left vs the learned and religious treatise of twofold martyrdome , vniuersally auoucheth , whosoeuer saith with his mouth , I beleeue in one God , and serues couetuousnesse , lust or luxury lies to himselfe , contradicts himselfe in this profession . And is it possible for any without beliefe in one God , truely to beleeue in Christ , or to be truely called a Christian without beliefe in Christ ? That the former bolt was shot by blind men , which could not see where it would light ; it further perswades me , in that it can hit none more fully then it doth c c His wordes are cited parag. 1. Gregory the greate , sometimes Pope , both in the fall , and at the rebound . For he makes correspondency betweene profession and conuersation , the true property of faith . And least any sophister should except , this might agree not to all true faith , though to such alone ; or to true liue faith , not to faith onely dead ; as to be seene in arts is proper to men , yet not to all , but to the learned onely : he expresly tearmes such as deny in deeds , what they confesse in words , false belieuers : yet as the belieuer is , such is his faith ; the one being false , the other cannot possibly be true . Nor would Saint Gregory haue thought it any slaunder , to denie false belieuers the title of true Christians . Or haue we the warrant of Fathers only to secure vs from the former curse , albeit we teach not indefinitely , that a man without liuely faith is no Christian ? Doth not the Scripture say the same ? yes . a a Rom. 9. v. 6. All are not Israell that are called Israell : b b Galat. 3. v. 7. but such as doe the workes of Abraham they are the children of Abraham . d d Rom. 2. v. 28. 29. For hee is not a Iew , which is one outwardly in the flesh : but he is a Iew , which is one inwardly ( a Confessor in deeds not meerely in name , one circumcised in heart : ) for circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men but of God . Is the Gospell more indulgent to hypocrisie , then the Law ? Is it so much more addicted to the letter which killeth , then to the spirit of life ; that a faith , as dead as Iewish ceremonies , should be more effectuall to make a Christian , then outward circumcision to make a Iew ? Or what doth the Councell meane by a Christian ; a dead man , or one aliue in Christ ? one in whom Christ is not yet fully fashioned , but ready to conceiue life ? This had beene more tollerable . But one they meane which had life , and hath lost it : one as improperly tearmed a member of Christ , as the body called a Man after the spirit is departed from it .

13 Of these , and many like inconueniences , which no man though of the acutest wit , and most audacious vnderstanding liuing , durst in an indifferent auditory maintaine against any ordinary Artist , that had the leasure for to stretch them : had the Trent Fathers beene aware , happily they would haue beene more sparing in their curses . But this strange aduantage Romish Prelates haue of ours , and all the world besides ; that be they in matters of learning and religion neuer so blinde , or out of their blindnesse so bold , as to runne headlong against the Analogie of faith , all rules of Philosophy , morall or naturall , Grammar or whatsoeuer else can be named : yet shall they neuer want store of excellent wits , but mercenary consciences , which like some people of the old world ( Aethiopians or Aegiptians I now remember not , ) but more deuout and apt to supererogate , will be content to put out , not the right eye of nature onely , but that other of art , least the rarity of the spectacle might make then superiours seeme , either monstrous or deformed . What artist is there with vs , who to be araied in scarlet , to haue retinue , fare , reuenewes and whatsoeuer else correspondent , or befitting a Cardinals state , would but for some few houres aduenture to haue his face so deepely died with shame , as needes it must be , though armed with all the furniture of Art and Nature , if in an audience not kept vnder by tyrannicall and seruile awe , either ● The first that faith should bee dead & yet true : the second that faith truely dead whilest so remaining should giue life vnto a Christian . I thinke it would be a matter very hard for the Iesuite to finde more grosse absurdities in so few words in the simplest writer of this age . for speaking what he thinkes , or thinking ought becomes a free man in Christ , he should mainetaine such base shuffling apologies , as Valentian and Bellarmine haue made for the former illiterate decree , ( which sought to couer one For by the litterall and ordinary sence of the wordes faith should be no part of grace . absurdity in speech with * two impious ouersights in religion ) but as probable . The Apology before alleaged was [ That faith might be true though dead , as a body though depriued of life is a true body , ) a carkasse rather ; no body organicall , or apt to be informed in the sensitiue soule , though really present . No more doth this faith whereof they speake containe life , or grace potentially in it , both must be created a new , ere the party in whom it is found be a true member of Christs mysticall body . For such is the nature of that faith , which the Romane Catholike makes the ground of his best hopes , that a Friers hood , though vnlined , would doe his bodie more good in his sickenesse , then it can doe his soule at the houre of 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 dissolu●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 obseruation ) 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 a a Mat. 1● . 15 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 spring from one roote , and though the natures , wherein they are , be much different in respect of their masse or substance ; yet the forme of contrariety is the same , euen in materiall and immateriall entities , consisting in an incompetiblenesse betweene the actuall motions of two opposite inclinations , both in a subiect capable of both , so fastened in one center , that the depression of the one is the eleuation of the other . Whence it is , that the violent , or intensiue agitation of the one , once come to the point of reflexion , breedes a like motion in the other , as the sharper frost by night makes more slippery waies by day ; softest waies in moist winters surbeate the sorest in dry Summers : the farther or swifter we mooue one part of a ballance one way , the farther and swifter it moues it selfe towards the opposite point at the rebound . Thus many by an eager depulsion of knowne errors or impieties , loosing their naturall station , are carried about by their violent reuolution and as it were cast round moturaptus vnto the point from which they sought , and at the first seemed directly to flie , as the sunne by speedy course vnto the West , comes quicklier backe vnto the East , from which it diuerted . Instances to this purpose , in other meditations , were taken from such in our times , as from a passionate humorous , Cynicall spurning at monkish practices , and Popish customes , haue throwen themselues off the shoare into the whirlepoole which finally sinkes them in the verie dregges of that errour wherein the others are drowned . The very selfe same superstitious or magicall conceipt the one hath of his beades and crosses , the other feeds by praecise hearing sermons , and loathsome abuse of the word of life vpon euery secular or triuiall occasion , as if he were bound to vtter a set number of sentences in Scripture phrase euery day . This circular course errors continually keepe in moralities , vnlesse our desires be kept vnder by reason , in diuinity , vnlesse directed and moderated by faith , not onely in the right choice of obiects , but also in the manner of their prosecution . For where affections , which alwaies either ebbe and flow as the Sea , or change as the Moone , are chiefe managers of either businesse , the humane soule , which should be compact within it selfe and exactly sphaericall , becomes exorbitant in it inclinations , and is turned round by alteration of obiects , as the wheele is by the streame ; sometimes held as it were in a backe water by a reciprocall checke of vnconstant turbulent passions or exestuations . Or though the same affection should continue still praedominant , yet is it apt to be impelled , and impell the soule contrary waies , from contrarietie of obiects presented , or diuers references vnto obiects in themselues the same .

5. The rules these obseruations yeeld for rectifying our perswasions in matters of religion , or trying the sinceritie or strength of our faith , are especially two . The first ; To be as obseruant vpon what motiue we dislike or hate any opinion or practise , as what the opinion or practise is which we iudge worthy of hate ; alwaies assured that the extremity of hatred to heresie , impiety , or infidelity can affoord vs no better assurance of our piety , soundnesse or true zeale vnto the truth , then these or like collections doe of certainty vnto right examiners of arguments . [ This man detests niggardnesse , and that cowardise , therefore the one is liber all , the other valourous . ] Our hate to falsehood o● impieties may as well spring from corrupt affection , as from syncere loue to truth or goodnesse . The second rule is , as diligently to examine our consciences , vpon what grounds we imbrace a truth knowne , as we are desirous to know it , that we measure not our assent vnto the Gospell by our affection to some one or few points contained in it , or some degrees of truth contained in them . For the meane , in that it is contrary vnto all , must needes haue some affinitie with euery extreame , warmth could not disagree from cold , but by agreeing in part with heat . The prodigall is like the liberall in that hee is bountifull , so is the niggard in that he is not lauish . Both of them would well agree with him in discourse , so long as hee added no definite quantitie to his rules or propositions , but indefinitely commended bounty to the one , and thrift to the other . The truth which in it selfe is but one , if we apply it to seuerall parts or diuers degrees of the same obiect indefinitely taken ; may haue partiall agreement with any affection . And so againe may one and the same temper or constitution of minde include a loue or good affection to truth indefinitely considered , and an hate vnto it as intire , or as it is referred vnto the end whereto both it and our desires shold be proportioned , So the Iews , seeing our Sauiour feede fiue thousand men with fiue barley loaues and two fishes , a a Ioh 16. said , of a truth this is the Prophet that should come into * See lib. 3. Sect. 3. chap. 8. parag. 3. the world . The confession it selfe was orthodoxall and good , but conceiued from a false and dangerous motiue , they expected that great Prophet should be a glorious King , able to wreake their malice vpon the nations . And from this present document they rightly gathered , our Sauiour was able to maintaine an armie with lesse cost , then any ▪ earthly Prince or Monarch could . For he that of late with fiue barley loaues and two fishes , had fully satisfied fiue thousand men , might as casily feed fiue hundred thousand , if euery one that had tasted of these should but bring his loafe with him . Their next illation , wherein they ouershot the truth ▪ vnto which indefinitely considered they had subscribed , was to elect him for their King , which he perceiuing b b Iohn 6. v. 14. 15. departed againe into a mountaine himselfe alone . Though in a lo●t they beleeued in his name , yet he thought it not safe to commit himselfe into their hands , whose forwardnesse once crost in this proiect , he knew would prooue the same his Countrymens of Nazareth had beene , to attempt some mischiefe against his person . The more gloriously they conceiued of him whilest apprehended as a furtherer of these proud hopes , the more despitefully they had entreated him after manifestation of his dislike vnto their purpose . And this very temper , which was the onely ground of their assent vnto the former truth , was in his sight the maine obstacle to all true beliefe ; because in this , they sought but to honour him and bee honoured by him with that honour which one man may bestow vpon another , not with that which commeth of God alone . Hee that would haue pusht these ambitious propensions forward , or vndertaken their conduct against the nations , might haue commaunded them to haue throwne themselues headlong from the top of that steepe hill from which the Nazarites would haue cast him ; for vnto Vide Socratem De Iudeis Cretam in co●entibus . Lib. 6. ca. 3● . such practices , false Prophets , that come in their owne name , giuing and taking honor one of another , did after his death perswade this people . Euen whiles the act of their imaginary loue vnto the great Prophet seemed most feruent , their temper 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 ●a● . 5. 31. 32. 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 wisdome 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 detested the very name of his Gospell , altogether ignorant what i● meant . That the cause of Christians had neuer come to indifferent hearing , that their persons were condemned for their profession , ere their liues were examined , is too apparent , in that , such of the heathen as had iust reason to haue noted a manifest difference or opposition , had obserued none betweene them and the Iewes , but adiudged the one liable to the others faults ( if faults they were , they so much disliked in the Iew : ) as honest and religious men ; especially if poore , euen all that make a conscience of their wayes , haue in these daies much adoe , to be absolued from disgracefull censures of Puritanisme , or Anabaptisme , as if because they share with the fauourers or authors of these sects in zealous profession of the truth , they should therefore with losse of their estimation helpe to pay such arrerages as the Christian world may iustly exact of the other for their hypocrisie .

But since Kings and Queenes haue vouchsafed to be nursing fathers and nursing mothers , to the Church : since the titles of custos vtriusque tabulae , defeusor fidei , Rex christianis simus or catholicus haue beene accounted as fairest imbellishments in the inscriptions of greatest Caesars , like precious pearls in their crowns , or costly iewels in their diadems , Gods messengers , haue by publicke authority , been not only permitted , but enioyned to preach , and the people with reuerence , to heare the glad tidings of the Gospell , as the royall embassage of the King of kings ; Pastours strictly commaunded to exhibite , the flocke to receiue Christian Sacraments in honourable memory of CHRIST their Institutour , and signe of loyall submission to his royall hests . So haue the lawes of euery Christian nation , since this change inflicted disgracefull punishments , on such as shall vili●ie and contemne these or other sacred rites . Whence the very name of an Atheist or Infidell is become as odious vnto Christian children , as the name of a Christian was amongst the heathen , or a Coward at this day amongst souldiers . Hence , as euery one almost is willing to perswade himselfe he is as good a man as the best , because it is a fowle disgrace to be reputed a dastard ; so most belieue they loue Christ , and rightly belieue in his name , because it is so great a shame and ignominie amongst men , at least of better sort in Christian states , to be ranked amongst Atheists , Infidels or Apostataes . Thus , from one and the same secret working of corrupted nature , seeing to expell the poison of secular disgrace at contrarie or opposite emunctories , the antient heathens were brought to hate , wee loue Christ and his Gospell before we knew them : and yet it is certaine , that hee , which either hates or loues any mans person , manners , or doctrine before he know them , doth loue or hate hee knowes not whom nor vpon what occasions .

4. Many resolute spirits there be in this kingdome , who if they should in places of indifferencie heare a Turke preferre Mahomet , and the Musselman before Christ and the Christian religion , would swagger with him as sternly , as if he had spoken against Tobacco , giuen him the lie , or called him Coward ; and yet perhappes more offend CHRIST in maintaining , then the other in occasioning the quarrell . To such as looke vpon the professors themselues , or measure their goodnesse by their locall vicinity vnto truth , there is great difference in shew , none in substance to such as obserue the identitie of their motiues to embrace opposite religions . He that should a farre off see three men of equall stature walking together , the first in the ordinarie path , the second on a bench twelue inches higher , the third in an alley as much below it , not acquainted with the aduantage or disaduantage of ground which one had of another , would think there were great difference in their height , which notwithstanding would be the same if they changed walkes , or none at all if they stood all vpon one leuel . If we thus compare the Turke , and the Newtralist , and such as professe great zeale to Christian religion , considered onely in the generall , negligent in performance of particular necessarie duties , one seems to come much neerer Christ then the other : yet , the Turke , though destitute of any inherent grace , without any renouation of minde , only brought vp according to our country laws , altogether ignorant of his fathers house or profession , would shew as great loue to Christian religion as the former prosesser did : and he , though christened in our Church brought vp in Turkey , knowing nor suspecting nothing to the contrarie , but that he was by descent and progeny a Turke , would be as peremptory for the defence of Mahomet , or both brought vp in places permitting Newtralitie , or free choise of religion , would be as indifferent for the one as for the other . All the differences betwixt them , is in the lawes or customes of their countries , none in the internall constitution or qualification of their soules , which , though one and the same , may incline the heart of the Iew , the Turke , the Papist and the Protestant , alike firmly to embrace the religion wherein each hath beene brought vp , and prosecute contrary obiects with equall strength of the same corrupt desires . Nor doth the truth or excellency of the obiect iustifie , but rather condemne such as prosesse it of hypocrisie , vnlesse it imprint a liuely character of it goodnesse vpon his heart , vnlesse the force and vertue of it be diffused through his best faculties , and manifest it selfe in his life and conuersation . To be brought vp in a Princes court , daily conuersing with men of excellent behauiour , speach and complement , and still to retaine a ●lownish language , rude affections , and seruile conditions , doth argue a nature more agrest , then the same qualities would in such as had all their life time followed the plough . But for a professed Christian to sixe such base or slothfull desires on these obiects of life as the Turke doth on Mahomet , or worldlings on their commodities , is iust as if a Husband-man should offer a Ieweller as many graines of barley as his iewell weighed . This rule is generall without exception , that whosoeuer loues Christ , either for feare of disgrace , loue of honour , neighbourhood , or desire of conformity with others , would reuolt from him , if his countrey lawes , or custome should change ; for he loues these commodities , or contentments , not him . From these deductions we may gather , the hate which most Heathens , Turkes and Infidels , and the loue which vulgar Christians beare to Christ , to be of value equall , were both vnpartially weighed . For which of vs will giue a pin to chuse betwixt this enmity , that hates to day , as ready to loue to morrow ; and his friendship that loues to day , but would be as forward to ha●e to morrow , if any new occasions or prouocations should be presented . Seeing then , generall or confused notions of great affection vnto Christ , can be no argument of true faith , but rather vsuall introductions to hypocrisio ; it remaines we ●eeke some trian .

5. And for our better speed , let vs begin this search with serious deprecation of such bewitching thoughts as are apt to surprise soules much addicted to their case , and make them dreame the first professors of Christianity were so long to wrostle with flesh and bloud , and to indure a warre so lingring and terrible with powers and principalities ; that we , their successors might enioy such peace and ease as their persecutors did , or to be able to hold such a hard hand ouer Christs enemies , as these haue done ouer his friends , as if the former contention had bin only for earthly soueraignty , security from danger , or immunity from voxation . Christ came not to send such peace into the would ; but rather to continue the warre , then kindled to the would end . And euery faithfull soule must in one kinde of seruice or other make accompt to abide her fiery triall , and approue her selfe a true consort to the Bridegroome her head , in the afflictions he sustained on earth , ere her nuptiall triumphs be celebrated in heauen . The exiled Poets words vnto his trusty wife ( commutatis commu●andis ) may be a fit poesie for the Spouses , wedding ring :

* * Ouidius lib. 5. Tristium E. ●g . 14. Esse bonum facile est , vbi quod vetat esse remotum est , Et nihil officiss , nupta quod obstat habet . Cum Deus intonuit , non esse subducere nimb● , Hoc demùm est probitas , hoc socialis amor . An easie matter to bee good , whiles will thereto is not withstood ; Whilest no temptation doth befall , which from her charge my Spouse might call ; But Souldier-like to bide the shower , while Caesars frowne and heauens do loure ; Loe this is that true sociall loue , which best becomest my fairest Doue .

The perpetuity of these truthes [ That the world , as it is vsually taken for the greater part of men , or for the wealthier , or more potent , is continually set on wickednesse , growing rather worse then better by long continuance : that the reward prepared for the faithfull now liuing , and such as haue been persecuted in former times , is one and the same : That God is no acceptor of persons , times , or nations ] might giue vs the reason of that conclusion , whose truth experience will easily teach the obseruant , [ That it is a matter at al times much what alike hard , to be a Christian in sincerity of heart ; although by alterations of lawes and customes , change of earthly powers , aspects , and other innouations , which the reuolutions of time bring forth ; such points of Christianity as vnto the antient haue been most hard and dangerous , become to others most safe and easie , and contrariwise such as were to them most easie , become most hard and dangerous vnto vs .

To be a Christian in heart and conscience , was more safe and easie in the primitiue Church then to be one in name or profession . The same strength of faith which armed them with resolution to breake through the very first ranckes , did fully enable them to passe through all the pikes the diuell , the world or flesh could pitch against them . The very name of a Christian was charged with all the odious imputations or disgraces others could inuent , as most distastfull to flesh and blood : it exposed the good name of true professors to reproach and infamie , it marked their bodies vnto butcherie , and signed their lands and possessions to confiscation and spoile : and what is it besides the feare of these inconueniences , or loue of contrary contentments , that vnto this day hinders any man from being entirely such in all his deeds and actions , as he makes shew of in profession ? But now the front of that maine battaile which onely was terrible vnto them , is wholy turned in show for vs . To be a Christian outwardly is not onely a matter of no difficulty , but not to be one , so farre at least , is both dangerous and disgrace full Yet such is the cunning of the worlds great Generall , that euen in this respect to be entire Christians inwardly and in syncerity of heart , becomes ofttimes altogether as hard for vs as it was for our predecessors to make profession of Christianity , they were placed before the pikes , and we betwixt them . For the title becomming once generally glorious and common to all ; the wise men after the flesh , the mighty and noble , which before oppugned our calling , will now be principall sharers in the glorie of it , and thinke it no small disparagement to their dignities , not to be arbitrators of others demeanures or resolutions in particular businesses or duties subordinate to the generall fundamentall principles of this royall profession . Hence many of vs , the seeke to be Christians in truth and deed , become obnoxious to that distraction of minde , from which the primitiue professors were free . They suspected the customes or fashions of the world , were not tempted with them to doe ought that might seeme preiudiciall to practise of duties enioyned by Gods law , or vnto any particular rule or precept of their Sauiour . If any doubt did arise about matters of opinion in religion , they vsed the iudgements of such as were most spiritually minded , and of knowne skill in such businesses . b b 1. Cor. 6. 1. 2. &c. Euen matters of ciuill wrong they might not try before the wicked and vngodly . But now to repute any professing the name of Christ , enioying great place in Church or common wealth for such is a slander , & may bring euen Gods messengers themselues within the compas of Scandalum Magnatum : to dissent from them in opinions , or disallow their pactise by profession , of contrary resolution is though in alower degree very dangerous . Whence with most moderne Christians it is oft so in cases of conscience , as it would be with those Artists , that hauing learned Philosophical rudiments , or some naturall experiments of others , should still be subiect to their authority for deduction of particular conclusions or Corallaries , whereto perhaps their skill in logicall argumentations doth better enable themselues . The examples of great men often allure and embolden vs , their exhortations or iniunctions often impell vs to goe , though not expresly against our conscience , ( for these vsually yeeld vnwittingly to temptations ) yet directly against such sacred rules as should commaund our consciences and would easily haue wonne our Assent vnto them , before any authority or power of man , had we liued in those times wherein a a Iames ● . 5. the rich did blaspheme the worthy name after which we were named , and drew the professors of it before the seates of iudgement . It is alwaies more easie for a resolute spirit , to resist the despitefull oppositions of open though potent enemies ; then for an ingenuous minde to auoide the snares of seeming friends , especially if set by his betters in the same profession : and yet ingenuous resolution in all causes good and honest , is the true edge and temper of a faithfull Christian . None thus qualified but will more feare the censure of such as are by his country lawes and Christian constitutions his lawfull superiours , then the curses or Anathemaes of an Aliant , though a Monarch , and able to doe him greater bodily mischiefe . To giue others warning of the particular snares wherein they are most likely to fall , is aboue my capascity , without my experience , and ill bese●ming my place : God grant I may anoid● such as are most incident to my calling : it must suffice to touch the most generall or transcendent .

6. The originall of most temptations in this kinde , is a secret presumption , which in some breeds an expresse opinion , in others onely practises thereto consequent , that the receiued lawes or customes of common weales aunciently Christian , are rather grounded vpon the law of God then contradictorie to any part thereof , or apt to vndermine it . This presumption indefinitely taken , is most true , but vniuersally , false and dangerous ; howbeit many vpon this implicit perswasion , that as their country Lawes and ordinances , so their obedience vnto them are warranted by Gods word , thinke it sufficient to examine their liues and actions by the consequent , not nec̄essarie to compare them immediately with particular rules of life , and thus by taking an vniuersall liberty from an indefinite warrant become often nonconformitants to Christ by fashioning themselues continually to the Christian world . He that will obseruantly peruse auncient records concerning the manner how profession of Christianity was first authorized , or the Gospell publikely planted in these Nations , in which it now especially flourisheth , will quickly informe himselfe , that the strength of secular powers before predominant , was alwaies readier to root out b b see Ch. 6. Sect. 1. heresies , or quell errors in speculatiue points of Religion , then to infringe any popular custome or repeale Lawes beneficiall to publike treasurers or priuate coffers , albeit they sucke the blood of the poore , or to abandon rites or fashions much applauded by braue spirits , or in themselues pleasant to flesh and blood , though deadly as poison to new men in Christ , though apt to blast the fruites of faith and obstupefie all sence or motion of the spirit : the religious and learned Viues out of Saint Austine hath obserued that customes permitted or authorised by the papacie , did argue that religion to be but an imperfect mixture of Gentilisme and Christianity . His words are ; * * Nam concubinae et pellices non sunt prohibitae . quemadmodis ex legibus de Concubinarijs ostenditur libro , Digestorum . 25. Satis aperte Augustinus testatur esseiure ciuile vetere , Romano multa permissa quae sunt contraria legibus diuinis . Hoc isti nolunt , qui dum gentilitatem coniungere et coaptare Christianismo laborant , corrupto ulroque & et alterius impatiente nec gentilitatem nec Christianissimum retinent . L. viues in haec verba August de Ciuitate Dei ad Marcell . lib. 14. ca. 18. vsum scortorum terrena civitas licitam turpitudinem fecit . Austines verdict is plaine enough , that many things are permitted by the ancient . ciuill Romaine Law , which are contrary to the Lawes of God : This notwithstanding they admit not , who whilst they labour to wed Gentilisme with Christianitie , both being corrupted , neither able to brooke the other as consort , retaine neither Gentilisme nor Christianisme .

7 No commonwealth almost in Europe , but more or lesse participates of this sault . No kingdome wherein either lawes or customes , receiued by ●acite consent aequiualent to lawes doe not either allow or not discountenance such practices and resolutions as flesh and blood are apt to follow , yea to glorie in , though as directly opposite to the nature and complete essence of Christian faith , as it hath beene out of Scripture explicated as heathenish rites or lawes enacted by Romane Emperors against Christians were to the generall heads or articles of beliefe , or to the profession of Christianity ; though to abandon fellowship with these vnfruitfull workes of darknes , much more to reprooue the offendors , or men in authority , through whose negligence or conniuence these snares lie open to catch the simple , would certainly procure disgrace from the one , if not danger from the other , as great as the first propagators of the Gospell amongst the Gentiles were exposed vnto , by disswading from Idolatrie . Notwithstanding if we would not content our selues with the bare name or title of Christianity , either not regarding the principall duties thereto belonging , or not considering how faith by reuolution of times , alteration of publike constitutions , and customes ( like epidemicall diseases ) praeualent by course or turnes , doth change it aspect from such points as it was sometimes most immediately and directly set vpon , vnto others of greater vse for keeeping our hearts vpright in the midst of the crooked generation wherein we liue ; a little obseruation would serue to rectifie our irregular thoughts , and fully instructvs , that our triall whether we beashamed of Christ and his Gospell before men doth as immediately lie vpon our approbation or reproouing such popular fashions or practices of our times ( whether by speech or other significations of our affection publike or priuate , according as our calling is ) as the auncient professors did vpon their consenting or denying to burne incese to heathen Idols , to adore Caesars image to reuile Christ , or reuoke their calling . I speake not of customes or prescriptions in cases of lands , goods , or worldly commodities . For though these and the like vnwritten traditions bee like nets which may bee opened or drawne at some mens pleasures to others great losse and grieuances , yet these , if borne with pat●e●●e make a man neuer a whit the poorer but rather richer in faith . Albeit hee that resolues to vse all aduantage of humane Lawes he can take in such matters against his brother , might as well forsweare the Gospell . But my purpose is briefly to touch some few resolutions , either approoued by ioint consent of men ( as the world enstiles them , because her children ) of best fashion , for noble and heroicall , or practises patronized by the multitude of practitioners , or example of some men famous in ciuill estimation .

8. To begin with Gentillitie taken according to the vulgar and most plausible notion , it retaines the substance of Gentilisme with a light tincture of Christianity , ( To omit vnnecessary cost in apparell whereby forraigners are enriched , our natiue countrey impouerished , and the poore in it oppressed ) : To spend more in one feast or banquet , then would relieue the necessities of many miserable , pined , impotent creatures ( daily presented to their eies ) for moe months then the parties entertained are in number , is an ordinary practice of this profession , much affected by many , such as haue liued sometimes of almes , but are desirous to transforme themselues into another shape by following fashions most applauded of their betters , yet what resolution could be more flatly contradictorie then this is to that precept of our Sauiour , a a Luke 14 ver. 12. 13 14. When thou makest a dinner , or a supper call not thy friends , nor thy brethren , neither thy kinsmen , nor thy rich neighbours , least they also bid thee againe , and a recompence bee made thee . But when thou makest a feast , call the poore , the maimed , the lame , the blinde . And thou shalt be blessed , for they cannot recompence thee : for thou shalt bee recompensed at the resurrection of the iust . Here then is one especiall point of trying their faith whom God hath blessed with store and plenty , if they can assent to this commandement as true and good , and delight in the practice of it , whiles it comes in competition with the contrary custome so much followed and applanded by men of best place and reckoning in the worldes iudgement . Forseeing the good wee haue done or left vndone to such seely ones , as Christ here commends vnto our care , must be the measure of our faith or infidelity , of our loue or neglect of him in that day of finall accompts , indulgent or remorcelesse continuance of contrary practices will then argue as formall a deniall of him , and as damnable shame of his Gospell , as if with Peter we had said wee know not the man , or wee like the Alcaron better then his testament because Mahomet was a good fellow and loued feasting .

9. Not to be sensible of euery wrong , or not forward to wipe of the least aspertion of disgrace , though with their owne or others blood , is held the onely badge of a braue and resolute minde . On the contrary , to seeke or tender Christian submission for wrongs done priuately or publikely , before the Priest , or in the Church or congregation , is held as base and odious , as it a Souldier should seeke the peace of an old impotent woman , or as if a married man should proclaime himselfe ●uckould at the market crosse . Yet what resolution could any heathen maintaine worse consorting with these precepts of our Sauiour , without whose obseruance his death and passion nothing profit vs , euen our praiers for mercy become prouocatiue of his fathers vengeance , b b Pro. 28. ver. 9. for bee that turneth away his eares from hearing the Law , euen his praier shall be abhominable . Now it is a law for euer to be obserued by euery Christian . c c Math. 18. ver. 15 16. 17. If thy brother trespasse against thee , go and tell him his fault betweene thee , and him alone . if he heare thee thou hast won thy brother . But if he heare thee not , take yet with thee one or two , that by the mouth of two or three witnesses euery word may be confirmed . And if he will not vouchsafe to heare them tell it vnto the Church ; and if he refuse to heare the Church also , let him be vnto thee as an heathen man , and a Publicane . So is that also else where deliuered , euen where our assurance for obtaining what we pray for , seemes most ample ; d What things soeuer ye desire when yee pray , belieue that yee receiue them , and ye shall haue them . And when yee stand praying , forgiue , if yee haue ought against any : that your father also which is in heauen may forgiue you your trespasses .

The consideration of these and like iniunctions of our Sauiour , hath often made me wonder in what forme their prayers , which present themselues in open fielde with purpose to reuenge , or be the obiects of reuenge by killing or being killed , are conceiued , or through whose meditation presented to their heauenly Father . But blessed be the Lord our God , whose hand hath led our Soueraignes penne to dash the bloody lines of desperate challenges , for which euen Dracoes lawes had been too milde , and Rhadamanthus too meeke a Iudge . Lord let thy spirit alwaies enspire the heart of thine anointed with like wisdome to discerne , thy Angels assist him with power and courage to execute thy righteous iudgements vpon the proud and scorne full sinner , that measures the greatnesse of his spirit by his strength to breath out blasphemies , or seekes by clamorous noise of his audacious associates in vnhallowed Ethnicke resolutions , to drowne the soft and pleasant voice of thy beloued Sonne , to outcountenance or ouer-aw his placide and gentle inuitations to peace , humilitie , and meeknesse of spirit , by haughty , fierce , disdainfull lookes , or any waies to crush and choake the vertue and efficacie of his Gospell by multitude of riches , friends or whatsoeuer other sinewes of earthly potencie .

10. The best apologie most can make , either for indulgence to vnsatiable vaste desires of gaine or honor , or dispensing with themselues for the vse of sinister meanes for their accomplishment , is it not some branch of these generalls ? Others haue so done before vs and will doe after vs , more are for vs then against vs , and these of better place and iudgement : Why should wee be precise or singular to the preiudice of our betters ? Yet if a man , without reference to this their present resolution , or further notification whereto his speeches tended , should directly aske them what way they thought those many wise , mighty , or noble men after the flesh did make choise of , or finally tooke : I am perswaded it would not be replied they stroue to enter in at the streight gate , being thus laden with sollicitous thoughts , or incumbred with vaine desires of earthly dignities , but rather held on the broad beaten way ; and did not all the Gentiles run the same race ? b b Hoc ad crimina nostra addimus , vt c●m ●● omnibus rei simus , ●tiā bonos nos et sanc●o● esse credamus , ac si●● nobis ●umuleatur iniquita●● 〈◊〉 , etiam praes●●ti●ne i●sti●●ae . Sal●●●nu● lib. 3. Wherein then do they glorifie God more then these Heathen did ? By taking his sonnes names vpon them ? Rather God herein glorifies them more then the other , and they must haue their portion with the incredulous Iew , vnlesse in workes , in liues and conuersation they render praise , glory , and honour to their God , according to these prerogatiues of their calling . What Law or statute , though either so good and commendable in it selfe , as to win voluntary obseruance of the well disposed , or exacting obedience of all subiect to it vpon the most strict and forcible tearmes the Law-giuer could deuise , as vnder penalty of periury , supplications in the bowels of Christ , adiurations by his body and blood , or by our plea of mercie through them at his fathers hands , but may be fowlly preiudiced , if not inuerted , by the ouersight of predecessors , or long custome ; first vsually in these cases begun either vpon meere negligence in searching the truth , or conniuence vpon extraordinarie and speciall occasions at some particulars , ( perhaps conceiued as cases more then halfe omitted ) afterwards continued through ignorance of successors , but finally maintained for priuate aduantages by wicked cunning , or worldly policy , alwaies vigilant to defeate all solicitations for rectifying what hath been long amisse , or reexamining late practices by the Law-giuers principall intent or meaning . The aduise would either seeme too bitter or too light , if I should counsell the authors or chiefe abettors of these abuses , whether committed in Church , or Common-weale , to preferre a supplication with ioint consent vnto the almighty , that he would grant them his grace or continuance of his wonted fauours non obstante praecepto de votis Deo per soluendis , or conceiue such a formall Palinodie of their protestation made in baptisme , as Stesicorus did of his dispraise of Helen , turning euery affirmatiue promise into a negatiue . And yet I dare not auouch ought to the contrary , but that it were much better finally to renounce the profession of Christianitie , then to retaine it without absolute renouncing such resolutions . It is therefore our Sauiours aduice , not mine ; c c Mat. 12. 33. either make the tree good , and his fruit good , or else make the tree euill , and the fruit euill . Thus to professe CHRIST , entertaining strong conceits , and making proffers of great loue and loyall affection towards him , bent in the meane time to do as most do , and follow the fashions of the world , is to walke with a heart and a heart , euen that crookednesse of heart , which cannot be squared vnto the streight rule of life . Many enormities like to these mentioned there be , sometimes secretly or vnwittingly practised onely , otherwhiles openly auowed and maintained as lawfull , whose discouery or prosecution with such indignitie as befits them , I leaue to the better experienced and more eloquent Pastors ; only of this I would admonish them , that seeing the diseases are grieuous and the Patients strong , it is not a milde and gentle medicine can worke their cure . Much better they endured the smart of our reproofes , though vnpleasant for the present , then that they themselues when it shall come into their mindes to compare their resolutions and practices with their professions , either made in Baptisme , or renued vpon receiuing the Sacrament of Christs body and blood , should out of the anguish of their soule , and griefe of conscience , take vp more bitter complaints then Iob or Ieremy euer vttered , euen to detst the memory of that day wherein it was said , a soule is added to the Church , to curse the hands that brought them to this sacred lauer , or lippes which there did promise or vow on their behalfe ; to wish hot scalding oile had beene powred vpon their heads , insteed of the water wherewith they were besprinckled , or that their foreheads had beene branded with some stigmaticall marke when signed they were with the Crosse , in token they should neuer be ashamed to fight vnder Christs banner , from whose tents notwithstanding , their consciences witnesse they haue beene continuall fugitiues . Doubtlesse the water which putteth away the filth of the flesh , and is powred on vs as a pledge of Gods speciall fauour , vnlesse by it the conscience , which makes request to God , be purified from these and the like dead workes of heathenisme , will be a sore witnesse against vs Christians and solicit our deliuerance ouer to the euerlasting flame , wherein the hypocrite and the periured shall aboue others be alwaies melted , neuer purified .

11. a a 2. Tim. ● . 21. But if any man shall in this life purge himself from these , he shal be a vessell vnto honor fit for euery good worke . And God forbid we should take either any of these last mentioned , or fowler practices for sure markes or signes of reprobation , into which estate men are not drawne so much by multitude of sinnes past , as by resolution to continue in them still ; which oft-times might be broken off and sauing Faith ingraffed in it place , did not the Physicions of mens soules or others in charity bound to attend their brethren in their sicknesse , giue them for dead or past recouery before their time . In many appointed ouer seers of others , well reformed in life and conuersation themselues , there is a branch of Ethnicke incredulity or distrust of Gods prouidence , vnder whole shelter the former weeds growe and prosper in inferiours . For whether from a positiue error in opinion , that whatsoeuer comes not to passe , it was Gods will it should not come to passe , we gather , it is not his pleasure , things long amisse shold be amended , or that the christian world should grow better then it hath bin , but rather worse & worse ; or whether from a want of consideration , or apprehension of his peculiar assistance promised to such as are gathered together in his sonnes name ; or perhaps by both meanes , so it vsually comes to passe , that good motions , for reformation of whatsoeuer is amisse , are no sooner proposed , but the wiser or better experienced in the world men are , or would be thought , the readier they are to except , that the same or like hath beene before attempted by men of farre greater place , wisdome , and experience ; and for vs to seeke the establishment of what they vpon better opportunity haue giuen for lost and desperate , were to disparage their sufficiencie , and arrogate too much to our owne . Duties very acceptable vnto God , and most necessary for time and place , I haue knowne altogether neglected vpon like suggestions , when as the voices of such as out of this politike humour did dash the motion without any trouble , losse , aad danger in the world , vnto themselues , without any contradiction or disturbance of other suffragants , might with the generall applause of all indifferently affected and the best contentment of the greater part to be reformed , haue fully ratified what was proposed .

Thus partly from a willingnesse to conforme our selues vnto the world , partly from a perswasion that it is sufficient to reforme our selues , not necessary to seeke the reformation of others , we canuase secretly for the Prince of darkenesse , and strengthen the faction of the world and flesh , seeking , as it were , a maior part to disanull the Apostles Canon as out of date in our daies , b b ● . Iohn 4. v 3. Greater is hee that is in vs ; then he that is in the world . But had our predecessors beene daunted with such politike surmises or suspitions , Christianitie had neuer preuailed against Heathenisme , whose obiections against it were the selfe same our worldly wise men now bring against all attempts of reformation ; and because they are of the world , the world ●eareth them ; and being Professors in shew deceiue manie honestly minded .

12. Finally let the Christian Magistrates and Ministers pretend what other cause they list ; from their ignorance of Gods mercie and goodnes , and want of faith it is ( for the most part , ) that the people are so bad ; Neither haue that confidence in their God they ought ; but from an opinion in it selfe most true , that God in these daies vsually workes by ordinary meanes or second causes , we come to relie more on the appearances we see in them then on his fidelity and truth that is inuisible . Were wee but as well acquainted with the fundamentall points of our profession , as other professors are with theirs we mighted escrie , it was the politician that foolishly dreames hee can mould states in his braine , and Paracelcus-like giue life immortall to humane bodies polliticke , which still spoiles the fashion of the Christian world by taking vpon him to be a grand Physician where he should be but Gods Apothecary , or to be architect or chiefe plotter of those edifices , wherein he should be but a labourer or handworker , continually expecting the direction and instruction of that Maister builder , which laid the foundation in Sion . We our selues often know the matter or staffe whereon , as also the tooles wherewith we see Artificers worke , yet cannot learne their skill or cunning , but should be ill fauouredly serued if wee tooke vpon vs to make those vtensiles our selues , which they doe for vs . Thus albeit the instruments or inferiour agents God vseth to effect his will bee conspicuous and apparent ; his wisdome notwithstanding in their disposall or contriuance is incomprehensible to flesh and blood , and it is a madnesse to thinke the like secondary meanes should alwaies produce the same effects . But did the present dressers of Christs vineyard , first sincerely renouncing their owne , as firmely assent to the wisdome of God , as the first planters did vnto his power in producing miracles , they might see , though not so quickely , yet as certainely , fruits of their faith , not properly miraculous , but to the wisdome of the world , vntill the euent did work the truth , altogether as strange and incredulous , as the others did . This part of the world , wherein we liue with others adioining , should in good time as much wonder at it selfe made Christian in heart and sincerity , not in name or title onely , as it did at the sodaine change of long rooted Gentilisme into profession of Christianitie . But it is not euery assent vnto the wisdome of God , not euery acknowledgement of his prouidence , or reliance thereon , which can draw downe these blessings from aboue vppon our labours or consultations . Nor is it ( as some haue either erroniously taught , or others conceiued from their writings ) the goodnesse of the end whereon our intentions or desires are set , but the semblable grounds or like proportion thereunto , which rightly distinguisheth them from heathen , naturall or meerely morall , and denominates them truely good and religious . * * Vide Sect. 3. ca. 2. parag. 2. & cap 8. parag. 40. All wisdome or policy imploied in Christs cause or with intention of good vnto his Church , is not truely Christian , but that onely which begins in the vnfaigned feare of God , and is vertually moued in the strength and feruency of faithfull praiers for his direction and assistance , who thus sued vnto , neuer failes to prosper the endeauours of men otherwise weake and simple ; not at all or negligently consulted , alwaies delights to confound the wisdome of the wise , and bring to nought the Counsell of the crafty Politician , or mighty states-man . And these following are first principles or maximes of that faith , which primarily distinguisheth Christians inwardly from Christians outwardly , the children of faithfull Abraham from the sonnes of the Gentiles amongst whom they liue ; That God oft times suffers not matters of greatest vse and publike consequence to be established by men of greatest place , wisdome , or authority , least the glory should be reputed theirs , not his ; That hee oft times heares not the feruent publique praiers of his seruants at the first , second , third , or fourth time , to traine them vnto constancy in praying , to teach them ( as our Sauiour intimates in the d d Luke 18. v. 2. 3. parable of the vnrighteous iudge ) to be importunate and constantly to expect the accomplishment of their desires , when meanes to effect it seeme most weake , the manner most strange , or incredulous to the world . These likewise are rules of euerlasting truth , not proper to times primitiue onely , that God chooseth the foolish things of the world to confound the wise , and the weake to ouerthrow the mighty ; that hee will not faile to make his name knowne amongst the Gentiles that put their whole trust in him , vnto the worlds end , by such extraordinary manifestation of his handworking in their enterprises , as hee vseth not amongst Iewes , Turkes , or Infidels , vnlesse to their harme for Christians good . The former of these rules vrge not , as any way desirous men of little experience or meane naturall parts should be managers of publike businesses , or agents in reformation of Church or Common-wealth : for the wiser such are , the more euery way shall they glorifie God , as well in the issue as the act , if they sincerely renounce their owne , and faithfully relie vpon his wisdome , or as Saint Paul saies , if they become fooles that they may attaine wisdome , or as our Sauiour , if they first become little children , & afterwards seek the kingdome of Heauen , or propagation of the Gospell ; or finally , if they vsed their naturall wisdome , learning , or experience , or other worldly meanes whatsoeuer , as if they vsed them not , or to no other end , then by making-off all glory or trust in them , to make themselues fitter for the purchase of Gods fauour . This is the true fruit of that faith which alters and sublimates the naturall temper of our hearts , and fully assures vs that Christianitie is rightly engraffed , and well taken in the stocke of Gentilisme .

13. But to be either as solicetous in forecasting or as much deuoted to prosecute any secondary meanes of mans inuention for procurement of publicke or priuate good , or as apt or peremptory to prognosticate of the euent , one way or other , out of the suruey of them so forecast or working , as the heathen were , is in heart and resolution , to deny the power and wisedome of the onely wise inuisible omipotent God , which with our lips we acknowledge ; euen to be as much without God in this present world , as those that were led with dumb idoles . Nor is it reason but fancie only which perswades vs we haue renounced the worship or seruice our fore-fathers performed to Bacous , Mars , or Venus , if we bee as much addicted to luxurie , wantonnesse or quarreling as they were ; these were the reall seruices which these internall powers , mistaken for Gods , required : the outward rites or ceremonies were but badges or formalitie ; if the substance of these misorders remaine the same , it is a signe we ha●e learned to practise that idolatry by hart which the heathen doby rule or patterne . The truth of both collections will better appeare in their proper places ; of the one in the Article of the God-head , of the other in the Treatise of diuine prouidence .

CHAP. III. That we moderne Christians may hate Christ as much as we do the memory of such lewes as crucified him , albeit ready , 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 we be better affected towards him then these lewes were .

1. PErhaps our indignation against the Iewes , whose personall hatred to our Sauiour was more malicious , more direct and inexcusable , will more prouoke vs to amend our manners wherin they are too like theirs , and bring forth greater carefulnesse hereafter to auoid that fearefull iudgement wee often pronounce against them , whereunto notwithstanding the most of vs might well be accounted as liable , would we either charge our selues aright , or make them such allowances , as we take . Do we from our hearts detest the memory of Annas , Caiphas , or such others , as conspired to take the Lord of life from out the land of the liuing ? so did they the mention of Core , Dathan , and Abiram , of all that had rebelled against Moses . Not the name of Iudas more odious and despicable in our sight , then Iehoas , Ahab , Iehoiakim , or others , though their Princes which did kill the Prophets , were to them . Which of vs either hath made greater shewe , or thereto called , could make better proofe of our loue and loialtie to the Mediatour of the new Couenant , then they did to the transanctors , messengers , or interpreters of the old : much sooner would most of them haue denied the supremacie of any earthly power , or sustained the height of humane displeasure , then not haue continued profession of loyall affection vnto Abraham , more ready alwaies to triumph in torture , and glory in extreame disgrace , then to be ashamed of Moses and the Prophets . And though they haue been a generation long time hatefull to God and man , yet hee that will rightly weigh the grieuous mispence of so great loue and zeale as they bare toward such as proued their chiefe accusers , shall finde more matter of pitty in this people then of despight . For who would not esteem the losse of his affection towards Christ ( were it but halfe as great as theirs was to Moses , or to his apprehension as likely to be as farre misguided ) more lamentable then all the grieuances and afflictions they sustaine ? What then was the originall of their miscariage ? Their zeale was like the rude moderne Papists , mishapen from the wombe because not conceiued by knowledge . Their loue polluted in the root , because it was no fruit of faith , nor sprang it from hearts so qualified as their had bin on whom , or rather on whose true prases and deserued ●ame it was stubbornely set . Creatures sowle and most deformed are ost-times d●epliest striken with loue of externall beautie , as if the more imperfect nature were in them , the more greedily shee sought to satisfie or couer her wants by linking them with the aboundance of that perfection shee espies in others . Thus the sorer this viperous brood was tainted with hypocrisie , the more they magnified the integrity and sanctity of their forefathers ; as if to haue descended from them , and thus to admire these graces in them , which themselues wanted , had set them aboue all degree of comparison , in respect of any others that liued in the same age with them . Now this foolish pride and inbred desire of praeeminence , was the onely ground as of their loue to Gods Saints deceased so of their malice against his sonne manifested in their flesh and substance .

2. The memory of Abraham they could not chuse but naturally reuerence , he being the first Author of that glorious couenant God made with mankinde , wherein they had the priuiledges of the first borne , and in their owne opinion sole intire interest . And this first Doner being now dead , did not either by speech or action exasperate their enuious , fretfull impatient minds , whereby the strength of their imaginary loue might haue been abated . Moses likewise they could not but haue in greatest honour , as one that had talked face to face with God , and had giuen them such a lawe from his mouth , as the like was neuer heard of before , or after ; b b Psal. 147. 20 for he that had not so gloriously dealt with any nations , neither had the best amongst the heathen any knowledge of his lawes . The religious respect they had of it , made them abhorre all idoles , yet ( as S. Paul intimates ) none more prone to robbe God of his honour then they , alwaies desirous to array themselues with his glory , and make his praises theirs by participation . With reference , though not expresly , intended to this humour , they honoured the memory of the Prophets , adorned their sepulchers , and sounded their commendations amongst the people . For that their country in times past had brought foorth men to whom the Almighty had communicated his secret counsailes , was the fairest euidence they had to shew for that prerogatiue they still chalenged aboue the Nations , the principall rest they could relie vpon for out-vying the Gentiles in vaine boasting of their auntient worthies . Besides the extraordinary gifts these Prophets had in foreshewing alterations in states , or other euents to come : they could not but seeme honourable in this peoples sight as being the Embassadours of the great Messiah , in whose expectation the meanest of them gloried more then ordinary children could in sure hope of their fathers exaltation to the lawfull crowne of the kingdome wherein they liue . Euery childe of Abraham they supposed in his dayes should be like one of d d Iudg. 8. 18 Gedeons brethren , in fashion like the children of Kings , heires of the euerlasting kingdome . To haue vp braided the softest spirit in that rebellious people with treachery or disloyalty against the Messias , when he should be reuealed , would as much haue moued his choller as to tell some forward professor amongst vs , he would be tray his Lord , were hee now in earth , for halfe the mony Iudas did . Notwithstanding all this great shewe of loue vnto their Auncestours , or fidelitie in Gods couenant , these Iewes prooued banckrupts in euery point of their accompt . They brake first in their loue to Abraham , which was no small part of their reckoning ; so our Sauiour rels them ; If you were ABRAHAMS children ye would doe the workes of ABRAHAM : And againe , * * Luke 18. 28 Math. 8. 11 Yee shall see ABRAHAM , and ISAAC and IACOB , and all the Prohets in the kingdome of God , and you your selues thrust out . The tender and louing respect they pretended to haue of these deceased Patriarches estimation would haue seemed to them , ( could they haue knowne it ) but as if a desperate quarreling ruf●ian , ( whose dissolute and vngracious courses more grieues his vertuous fathers spirit , then all the opposition of his bitterest enemies , ) should be ready to fight with euery one that did but speak a suspicious word against him . They brake againe in their accompt of their fidelity toward Moses ; for so our Sauiour tells them Iohn 5 had you belieued Moses , you would haue belieued me , for hee wrote of me ; and Moses in whom you trust , is he that accuseth you to my Father . They failed likewise most grieuously in their imaginations of extraordinary loue vnto the Prophets : the very rootes and poison of that spight and enmitie their fathers bare them , while they liued , were propagated to posteritie , still increasing their malignitie in the descent as Riuers doe their streames in their course ; the childrens cruelty against our Sauiour was but the fulfilling of their fathers iniquity against the Prophets : his blood shed by them vpon the crosse was as the Ocean whereinto that streame of blood which had runne thorough their generations from Abels to Zacharias death , and so downewards was exonerated .

The disposition , though varying it references to seuerall persons , did after so many descents no more differ then doth the humour of amad dogge running through a long lane or row of people , alwaies shat●hing not at the same parties , but at such as are next vnto him . Thus Saint Act 7. 51. 52 Steuen makes but one chaine of all iniquities continued from Moses vnto Christ ; ye stiff-necked , and of vncircumcised hearts , and eares , yee haue alwaies resisted the holy Ghost , as your fathers did , so doe you ; which of the Prophets haue not your fathers persecuted ? and they haue slaine them which shewed before , the comming of that iust one , of whom ye are now the betraiers , and murtherers ; which haue receiued the Law by the ordinance of Angels , and haue not kept it . For had they kept it , or faithfully belieued Moses which wrote it , they had neither distrusted ou● Sauiours doctrine , nor dispised his person ; but their naturall disposition was most contrary to Moses meekenesse , and therefore could not be agreeable to that iust ones , and yet their imaginary loue to this their Law giue● , or rather their ouer ●●●ning conceipt of their owne worth , in that they were his Disciples , imboldens them to despise his Master , for they reuiled the blind man which asked them , if they would be his Disciples , g g Iohn 9. v. 28. 29. thou art his Disciple , but we are Moses Disciples , we know that God spake vnto Moses , as for this fellow , we know not whence he is . Their cruelty against him was conceiued and prosecuted vpon the same ground , Caines was against his brother Abell : for they slew him because their owne workes were euill and his good , as their fathers had done the Prophets , to whom this vngratious seed did seeke to testifie their loue , as being now out of sight and no eye-fore to their purposes , no way offensiue to their eares , because their speeches were not personally directed to them , and what might be as fitly applied to others , they had the wit not to applie to themselues . But whiles vertue and pietie breath in the presence of the vngodly , they are still desirous to breake the vessell wherein this treasure lies , yet what was the reason or what doth the euent protend to vs , that the children should still delight to build stately mansions for their dead bones , whose glorious soules the fathers enuied imprisonment in these brittle cabbins of clay , vntill the time of Messiahs death , vnto whose memory the reliques of that vngratious seed performes no like solemnity , giues no signification either of loue to him , or sorrow for their fathers sinne , but rather openly professe oh , had we liued in the daies of our fathers , wee would haue beene pertakers with them in that praier , His blood bee vpon vs and vpon our children . This doubtlesse beares record , that Gods wrath according to their wish , is come vpon d d 1. Thes. 2. v. 16. them to the vtmost , e e Mat. 23. v. 32. that the measure of the fathers iniquity and theirs was then fulfilled : that vntill Christs death there were meanes left to know those things f f Luke 19 v. 42. which were for their peace , time for repentance : but since they haue resembled the state of the damned in Hell , continually blaspheming that holy name which brought saluation to the world . Now seeing their conceipted swelling loue vnto his forerunners deceased , did in the fulnesse of time wherein it should haue brought forth life , prooue but dead and abortiue ; this should stirre vs vp to a more exquisite examination of our faith , to make sure triall , whether our loue to Christ , whom they slew , be not conceiued from the same grounds theirs was vnto the Prophets , whom their fathers had slaine ; least ours also become as fruitles or rather bring forth death , in that day wherin Christ shall be manifested againe , after which shall be no time for repentance , no meanes to amend what is then found amisse .

3. Admit our affection to CHRIST IESVS the son of Mary , borne in Bethlehem , and crucified at Ierusalem by the Iew , were more feruent then the Scribes and P●●arises loue to Abraham ; to Moses , and the Prophets ; our zeale to his Gospell more ardent then theirs to the law : such prouocations or allurements as flesh and blood may suggest , either to beginne or continue these embracements or our imaginations of them , are on our part more in number and more potent . First by Nature , fashions of the time , & education , we are more prone , because more ingenuous then they were , to conceiue well of men deceased , especially of men whose good fame hath bin propagated to vs with applause , though no● of all , but of some great or better part of our predecessors . The praises giuen to Pompey & Caesar by their followers , oft times draw yong schollers into faction , as the seuerall characters of those two great peeres liues and dispositions suit with the different idaeall notions they haue framed vnto themselues of braue mindes , of noble generals , or good patriots . Amongst Critiques some canuase for one Poet or classique Author , some for another , as they finde them most commended by writers whose iudgements they best approoue or are most beholden to , or as they apprehend their skill in that kind of learning they most affect , To make comparison of any liuing with the dead , especially in whose works those men haue much laboured , would seeme odious : and this great affection they beare vnto their writings they would haue apprehended as no meane argument of their owne like skill and iudgement , though not blessed with like inuention . Many scarce honestly minded themselues will esteeme of their great benefactors as of Saints , ready to apologize ( as is fit ) for such actions , as men in their owne times vnto whom the censure of such matters belonged , might iustly haue taxed .

All these motiues of loue vnto men deceased may in their nature and substance be but carnall , and yet all concurre as the vsuall grounds of most mens affection ▪ or loue to Christ . For whilest we reade the legend of his life , we cannot but approoue the peoples verdict of him , Marke 7. v. 37. he hath done all things well , nothing idlely , nothing vainely , nothing rashly , much lesse maliciously to the hurt or preiudice of any ; his deserts towards vs we cannot apprehend , by the lowest kinde of hystoricall beliefe as true , but we must conceiue them withall , as infinitely greater then Abrahams were to the Iewes . Abraham did but see the promise a farre off , and gaue a copie of the assurance to posterity : CHRIST sealeth it with his blood and insta●●s vs in the inheritance bequeathed . Moses deliuered Abrahams seed out of Egypt , CHRIST vs ▪ from the land of darkenesse . Moses freed them from the tyrannie of Pharach , and from working in the fornace , CHRIST vs from the futie of those euerlasting flames , for which out soules and bodies had serued for such matter as the bricke was to the other . Ioshuah placed them in the land of Canaan , CHRIST vs in the heauenly places ; the benefits already bestowed by him vpon his people are much greater then all theirs that haue gone before . Abraham was ignorant of these Iewes , Isaac knew them not , nor could Moses heare their praiers . a a Psal. 113. 5 6. who is like vnto the Lord our God who dwelleth on high , who humbleth himselfe to behold the things that are in heauen , and in the earth , he that raiseth vp the poore out of the dust , and lifteth the needy out of the dunghill that he may set him with Princes , euen with the Princes of his people . But so il doth the naturall crookednesse of mans corrupted heart and preposterousnesse of his desires paralell with the righteousnesse of his Sauiour , that euen the humility wherein the first appeared which chiefely exasperated the proud Iew to contemne and despise him , doth eleuate the mindes of many seely and impotent deiected creatures amongst Christians vnto a kinde of carnall glory , whereunto otherwise they could hardly aspire . For many such , as defect of nature , want of art , good education or fortunes haue made altogether vncapable of comparison with others for wit , strength of bodie , wealth or other endowments in the custome of the present world vsed , for measures of mens worth , or serving to notifie the degrees of betterhood in any kinde , will oft times glory in this comparison , that they owe as good soules to God as the best , and thinke themselues as great men in our Sauiours bookes as greatest kings ▪ because their estate is , as his was on earth low and base in the sight of men . This their reioycing were not in vaine , did they vse the low esteeme ● Vile Sect. 3. cap. 4. pa●ag . that others make of them as an aduantage for more easie descent to true humility , and lowly conceipt of themselues not as a steppe to pride or stubbernenesse , contrary to their Sauiours disposition , who being in glory equall with God , did abase himselfe lower then Moses , through his whole life and conuersation , framing his speech more familiar to the meanest , his exhortations to all that would come vnto him more courteous , more kinde , more louing and comfortable then any other of his messengers euer vsed . And what heart so dull , so stupid , or hard as not to be pierced with loue of such humility , not to be stricken with awfull reuerence of that maieste , whereto it is now exalted ? who would not here charge his persecutors with a greater blindnesse , hatred , malice and vncharitablenesse towards him , then is incident to any professing Christian religion to anie as firmely assenting to the truth of his Gospell as the Iewes did vnto the writings of Moses and the Prophets .

4 The allowance we are to make the Iewes for righting the seeming oddes betwixt vs and them , must be taken from the personall offences or prouocations man nature corrupted ; as in them , so in vs , tooke at our Sauiours life , his cariage , conuersation and manner of preaching . Imagine he were now present in our land in the forme of a seruant in which he appeared to them , what entertainement could we expect most of our nobility , or gentry would giue him , should he openly disallow the accompt they make of their antiquity or descents , drawing them such a pettig●ee of their mindes as he did of the Iewes , b b Ioh. 8. 44 You are of your father the Diuell , and the lust of your father you will fulfill : or would his miracles mooue any potentate more ? It was not his fathers pleasure he should worke wonders in Herods sight , or such great ones as were not qualified for the kingdome of God , rather more like to haue hardned their hearts with Pharaoh then become like litttle children . The report or fame of such miracles as he hath wrought amongst the common people , would haue moued many rulers in this our Israel to haue said as the Iewes did , that he was a coniourer , or one of Cornelius Agrippas consorts , had he in earnest or solemne sort auouched as Cornelius doth in his satyricall suruey of vanities , that Caine was the first author of nobility , or such generosity as the world , now magnifies , which makes but a sport or recreation of shedding blood . Nor would honourable persons be more like to charge him with these or the like imputations then Lawyers to accuse him or pleade against him , or to indite him , ouer and aboue as a sedicious fellow , as a disturber of peace ; or diuines of all sorts to censure him for an hereticke , an author of sects and factions , a pestilent schismatique , should hee in an open assembly say to the one sort as sometimes hee did to men of their profession amongst the Iewes , c c Luke 11. 46 Woe be vnto you the interpreters of the Law , for ye lade men with burthens grieuous to be borne , and ye your selues touch not the burthen with one of your fingers , or proclaime as many woes against the other , with the superscription of hypocrites , comparing their greene affection and graue weeds to d d Mat. 23. 27. painted tombs which appeare beautifull outward but within are full of dead mens bones , and all filthinesse . What passions would it stirre vp in all professions , in Christians of all degrees , should he accuse them of such villanies and impieties , as in their owne perswasions they are least obnoxious vnto , yea whose practise they bitterly lament euen in their ancestors , or threaten vs as he did the e e Mat. 23. 25 Iewes , that the plagues of our forefathers sinnes should fall vpon this present generation , as more wicked then any that went before it ? And yet God knowes , how milde these or like speeches , as they are related by our Euangelists , are in respect of his intire reproofes of the Iewes , were they extant as he spake them , or of such as he would now vse , did he conuerse with vs , and daily behold the cruell oppression of many great ones , the fraud and cozenage of inferiours , the dissolutenesse of others , and the hypocrisie of such as seeme least culpable in the sight of men .

5. These are points which euery man may dilate vpon , or exemplifie proportionably to his seuerall occasions ; mine in this treatise it sufficeth to haue set downe the bare tearmes of that golden rule of reciprocall proportions , by which most men may take an accompt in what state they stand . The first tearme is the extraordinary zeale the Iewes bare to Moses , the Prophets and their writings ; the second , our parallell affection towards Christ and his Cospell ; the third , the vaine issue or empty product of Iewish imaginary zeale manifested in their destruction & mraiseble estate , since our Sauiours first comming in the flesh ; The fourth must needes be a like fruitelesse issue of our zeale to Christ at his last comming vnto iudgement , vnlesse we builde our faith and loue vpon better grounds then they did , and frame our liues and manners to the meane from which they swerued . One most generall , yet an especiall rule to try our faith , must be from experience of good affections contrary to those which made the Iewes to distast our Sauiour . What these were , the Reader may finde noted by the Euangelist , and some of them come to bee discussed in the ordinary meanes we must vse for the planting of faith . The surest measure we can take from any particular duty of our loue to Christ , or beliefe in his word , must be from our patient sufferance of his messengers to reprooue such enormities in vs as he sharply taxed in his hearers , to beate downe open and out crying sinnes with such fearefull threatnings and denuntiations of greuous woes as he vsed against hypocrisie , and other predominant vices in his time , as also to launce and rip their auditors consciences that they may be touched with a sense of such corruptions as they feele not & scarce know to be hurtful ; as our not sorrowing at others miseries with whom we liue , our insulting & reioicing at others fals , as if we did more ioy to grieue them , then sorrow they haue offended God , as if we could be content to purchase our myrth by crucifying Christ afresh , or by persecuting them for whose sake he died . But if we repine , stomacke or maligne his Embassadors taxing this or like crimes , though in sharpest tearmes , or neglect to examine our hearts and consciences at their request or instance , it is a sure token our perswasions of faith and loue vnto him are but sancies , that we are still in the gall of bitternesse , enemies as cruell to him as these Iewes were , and would haue done to him as they did , had our occasions or opportunities beene the like . To what extraordinary seruice he would appoint vs were he on earth againe , we cannot diuine , but the dueties he hath enioyned all , without exception , as obedience to the word knowne , and reuerent attention to the messengers of his will , we certainly know . Let not then hypocrisie deceip● vs by suggesting these or the 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 , d d Mat. 25 44 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 els●where I haue obserued , that which casts men into the fore-mentioned Iewish disease of ouerreckoning themselues in their ●●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 one or few good qualities or practises of such duties as our naturall affections out of particular affinitie or alliance impell vs vnto , not counterpoising these perswasions with proposall of contrary difficulties , or trying their strength by performance of such other Christian exercises as are most contrary to their natural inclinations . As what man is ther by nature free and bountiful , but wil throughly Assent vnto our Sauiours saying as true & good , a a Acts 20. 35 beatius est dare quàm accipere ? it is more blessed to giue then to receiue . Yet many by too much applauding their obedience in this particular , come at length to giue more then is their owne , or so much of their owne , as others cannot get from them what is theirs , and so excessiue diligence in this breeds extreame negligence , or rather manifest breach of that other rule altogether as necessary , b b Rom. 13. 10 owe nothing vnto any man but loue : and yet whiles they compare themselues and their good deeds , with the miserable and hard hearted , these seeme as Iewes vnto them and they againe vnto these as worse then Infidels c c 1. Tim. 5. 8 being not more carefull to prouide for their wife , children , and other committed by nature to their charge . Many againe by wedding their thoughts vnto this , perpetually diuorce themselues from the former of our Sauiour , vtterly abandoning all deeds of charitie as the bastard brood of popery and superstition .

3. Not one almost by nature faire conditioned , or of a a plausible behauiour by education , desirous to gaine the loue of all , without giuing iust offence to any , but will admire the humility , the meekenesse , the placide and sweet affection of our Sauiour ; his gentle tollerance of his Disciples long ignorance , the milde intreatie and kinde inuitations of grieuous and open sinners . And yet many , I haue obserued , and some farre aboue the vsuall pitch of vulgar Christians , many times from too much congratulating this affinity betwixt their naturall disposition and our Sauiours , degenerate into old Elies facility , or the contrary Stoicall apathie , demeaning themselues as if all sinnes were alike ; as little moued with fowle and grieuous offences against Christ , contempt of his Sacraments , wilfull and affcted breach of sacred lawes , flouting at professed obseruance of fundamentall precepts of Christianitie , open auowing wretchlesse neglect of oaths , as if they were but matters of ordinary passe , some light ierke or gibe , or hadnsome exchange of words in table-talke , not worthy to be stood vpon amongst friends or mutuall welwillers . This is a defect of faith so common to such , as , for their esteeme and experience in the world , are held to be fittest censurers of Christian manners ; that if one should be put to giue a phisicall definition of discretion , according to the vse or application of the word in such mens language , he could not better expresse the nature of it , than by a temper apt to bee much moued with nothing , but what directly crosseth their maine purposes or may defeat them of their principall ends , as gaine , preferment , honor , applause of the multitude , or fauour with men , whose persons they hold in admiration for some aduantage . But were our hearts enspired with true and liuely faith , it would teach our affections , as to hold one straine or tenor in matters of course , indifference , or wordly consequence , so to rise and fall , to swell and asswage , whether in admiration or detestation , according to the different worth or indignity of obiects presented to them . Not thus qualified we cannot hold consort with the sweet harmony of our Lord and Sauiours affections , whose indignation at indulgence to such open sinnes ▪ as directly dishonoured his father , did raise it selfe aboue the straine of princely wrath and displeasure : witnesse his whipping the buiers and sellers , without respect of persons , out of the temple ; yet buying and selling of temples with the appertinences is the readiest meanes with vs to compasse greatest places in the Church , and and oft times because we see no meanes of preuailing against the wolues , we hope to haue some share or offals of the prey , or for our silence to be at length admitted into the association : but , O my soule , come not thou into their secrets , vnto their assembly mine Honour ( though honour should be thy reward ) bee not thou vnited ; In their ambition they slay and murder soules , and in their selfe will they ruinate the wals of Christs Church . Here were a fit place to admonish some most detesting Idols or images in Churches , that the sacriledge , they commit continually , is a sin no lesse detested of their God . But it would require a larger comment then in this place I may insert to perswade that truth vnto the belly , which euery true Diuine comparing the d d Ieremie 7. v. 11. Prophets word with the e e Math. ●● . 13. Euangelists will conceiue , that the abuses committed by these marchandizing Iewes in the Temple w●● more offensiue to the pure eies of the Lord then their forefathers walking after other Gods and burning incense vnto Baall .

4 The holy Ghost I am perswaded would not so pathetically haue deciphered the sweet amity of Dauid and Ionathan , but with purpose to commend it as an especiall ornament of heroicall minds , or as a vertue to be imitated by euery faithfull professor of the truth . And yet in men farre otherwise qualified then these woorthies were , and aiming at contrary ends , first linked in friendship vpon dislike occasions , for the most part vpon mutuall consciousnesse of foule crimes or combination in euils , and continuing the bond vpon worldly or carnall considerations ; the imitation of like loue is adulterous . It may be Achitophell was as firme and constant vnto Absalom against Dauid , as Ionathan was to Dauid against the commandement of his father Saul . Notwithstanding that Ionathans reference vnto Saul was neerer , then Achitophels vnto Dauid ; the same affection in the one was like the loue of the bridegroome and the spouse , chast and loiall ; in the other praeposterous and abhominable , like the vncleane lusts of Sodome . This is a wild plant of barbarous Gentilisme so deepely rooted in most professed Christians hearts that the extirpation of it requires a peculiar volume , for scarce can we find any loue amongst men which is not deadly enmity against Christ . So mightely is the poison of it diffused throughout all our faculties and affections , that close sticking to a friend though in matters neither iustifiable by the law of God or man , is held such an extraordinary act of charity , as may serue to couer a millian of other vnchristian practises . Most out of consciousnesse of such performances , will not spare to censure others most maliciously , if they will not accord with them to forsweare themselues for their friend , forsake their God and denie their Redeemer ; for so he doth that resolues to patronage or beare his brother out in wrongs or foule offences , and rather seekes not first to worke him vnto true repentance , to sue for mercy at Gods hands & christian reconcilement with his brother whom he offends . b b Math. 10. v. 37. Whosoeuer loues father or mother , brother or sister ( much more a friend ) more then Christ , is not worthy of him . Yea he forsakes him in not disclaiming them in vniust courses . Euen amongst men to professe greatest loue to one , and take part with another , in causes which equally concerne both , and both alike affect is , ( in the mildest censure it can admit ) a breach of friendship , or forsaking of his friend . Yet who can be so neere a friend to vs as our Redeemer is to truth ? what , can they whom we loue best on earth so much affect , as he doth equitie and righteous dealing ? Is it then hyperbolicall to affirme , or rather hypocrisie either in heart or word to denie , that he which for loue to his friend p●ru●rts equity , transgresseth the common rule of charitie , and ouerthrowes iudgement , especially of the sonnes of affliction , openly denies Christ , who is alwaies the principall in euery controuersie of right or wrong , alwaies more offended with vniust grieuances then the parties grieued are ; euer better pleased with doing right then he to whom right is done .

5 Others againe through heat of blood or greatnes of spirit aduenturous , or otherwise prodigall of life for purchase of fame , can with ioy imbrace such dangers in Christs cause as would much daunt many good professors . In perswasions of zeale hence grounded they might perhaps die in battell against the Infidels , or in the Romish inquisition , and yet doe no more for the Sauiour of their soules then they would for a strumpet or some consort of bodily lust , or then malefactors haue done one for another . And it is a miserable kind of martyrdome to sacrifice a stout body to a stabborne minde ; yet besides the vanitie of the conceipt or ouer esteeme of their owne faith or vncharitable censures of others frailties in like difficulties , the very nursing of this resolution vpon these motiues disenables them either for the right fruition , or resignation of life vpon others more acceptable to the Lord and giuer of life . Few thus brauely minded but are more impatient of life or death attended on with disgrace of the most or such as they expect should be propagators of their fame , more impotent then others , to resist contempt or set light of publike scorne . Howbeit the strength of faith rightly Christian is better tried by valour passiue , such as appeared in our Sauiour when he willingly submitted himselfe to the taunts , mockes , and abuses of his enemies , then by valour actiue , such as Peter shewed when he smote of the high Prists seruants eare ; the cause in generall was most iust , and the resolution bold , hauing not one for three to mainetaine the quarrell ; but Peter at this time was more fit to make a souldier then a martyr ; for which seruice secular souldiers are for the most part meaneliest qualified . All the circumstances of the story notwithstanding , perswade me it was resolution truely noble and Christianly valourous , as proceeding from liuely faith in that a a Cum ad supplicium ducerentur , vna quoque Lud. Marsacus home militaris sed qui in sacris libris legendis multum temporis contriuerat , productus est , minime revincto collo , v●i fieri assolet , sic enim iudex , quod ille regi militasset , iusserat ▪ cumque videret sociis indutum collo a carnifice laqueum quaesiuit à praetore eorum potior quam sua causa existeret ? cur enim inquit , non me simili torque donq● , & tam illustris ac praestantis ordinis me quoque equitem creas . Thuanus . lib. 11. anno 1553. French Souldier who for his zealous profession of reformed religion adiudged with others to the fire , and in lieu of all his good seruice to the King and state , hauing this grace bestowed vpon him that he should goe to the stake gentleman-like without a with , demaunds the reason why hee might not be permitted to weare such a chaine as his fellowes did , esteeming this rebuke of Christ more glorious then the ensignes of Saint Michaels order .

Such vncorrupt witnesses of Christ were these Aluigeans , mentioned in the h h Sect. 3. chap. 3. parag. 8. 9. 10. second booke , which neither out of stubborne humour of contradiction nor hope of celebritie amongst men , but out of sincere loue vnto the truth gaue euidence for the recouery of Christs Gospell concealed and prescribed against by the iniquitie of former times . But in Saint Cyprians time the solemne memoriall of former martyrs , and that high accompt which Christians made of Confessors that had escaped , did bribe others to giue testimony vnto Christs name , desirous to die the death of the righteous , out of loue indeed , but not of that iust one , but of fame and vaine glory . Against this poison that religious Father , and holy Martyr , prepared this antidote following , which I esteeme so much the more because of the good effect it wrought in himselfe . b b Pacem nobis Christus dedit : concordes atque vnanimes esse praecepit : dilectionis & charitatis fadera incorrupta atque inuiolata seruari mandauit : exhibere se non posse martyrem qui fraternam non tene● charitatem . Docet hoc & contestatur Paulus Apostotus d●cens , Et si habuer● fidem &c. Cyprianus de vnitate ecclesia . Christ bequeathed peace vnto vs , enioyning vs to be of one heart , and one minde ; the league of loue and charity he commanded should be inuiolately kept . He cannot approue himselfe a Martyr , that holds not the band of brotherly loue ; and againe .

He is a confessor , but after confession the Confessor est , sed post confessionem periculis maius est , quia plus aduersarius prouocatus est . Confessor est , hoc m●gis stare debet cum domini euangelio , per euangelium gloriam consequ●tus a domino All eium diceus cui multum datur , multum quae●u●ur ab co , & cui plus dignitatis ad scribitur , plus de illo exigitur ser●●tutis . Nemo per confessoris exe●●●l● pe●●at , nemo iniusticiam nemo insolen●●a nemo perfidiam de cofessoris moribus discat . Confessor est , ●u humilis et quietus , sit in ●ct● suo c● disciplin● modestu●●t qu. Christi confessor dicitur , Christum qu●m confi●etur imitetur . Nam cum dicat ille , qui extoll●t , humili●bitur , & qui se humiliat ex ●●abitur : et ipse à patre exaltatus sit , qui à se in terris sermo & virtus et sapientia Dei patris hum●l●auit , quomodo potest extolle●tiam d●l●g●r , q●i et nobis ●umilitatem sua lege mandauit et ipse à patie , amplissi n●n nome● prae●●o humilitatis accepit . Cyp●tanus Ibid. danger is greater , because the aduersary is more prouoked . He is a confessor ; in this respect , he is more stricktly bound to stand for the Gospell , as hauing through the Gospell obtained greater glory of the Lord . For the Lord hath said it , to whom much is giuen , of him much shall be required and more seruice shall bee exacted of him on whom more dignitie hath beene bestowed . Let no man perish through the confessors example , let no man learne iniustice , insolence , or perfideousnesse from his manners . He is a confessor ; let him be humble and meeke , let him be modest in his cariage , that as he is entitled a confessor of Christ , so he may imitate Christ whom he confesseth ; for he hath said , He that exalts himselfe shall bee brought low , and his father hath exalted him because he humbled himselfe here on earth , albeit he were the word , the power and wisedome of his father ; and how can hee loue arrogancie which hath enioyned humility by his law , and hath obtained a name aboue all names of his Father , as a reward of his humility .

6. Non sanguis sed causa facit Martyrem . It is not the blood but the cause that makes a Martyr , was a saying subscribed vnto by orthodoxall antiquity , and since approued by the ioint consent of all truely religious . I may adde , it is not the cause or profession of whose truth and goodnesse men rest strongly perswaded , but the grounds whereupon they imbrace it , or motiues inducing them to giue testimony to it , which makes their death acceptable vnto God . Christ requires we keepe our bodies without blemish , or purifie them by repentance , if they haue beene spotted with the world , ere we offer them vp in sacrifice vnto him . d d Contentus Deus noster est , vt ei pax nostra seruiat , vt solâ ei immaculatorum actum puritate & vi●ae in contaminabilis sanctitate placeamus Quo plus ei ●id●s & d●u●●●o nostra debel , quia mi●ora a nobis exigit & maiora co●●essi● . Et ideo cum & principes Christiani sint & persecutio nulla sit , & religio non i●qumetur , qui ad probandum fidem experimentis d●●●ribus non compellimur inferioribus ●●●em ●ffici● , domino plu● placere de●emus . Probat enim e●ia●● in ma oribus ▪ sires ●●iga● , executorem se idoneum sore , à quo mino●a complent●r , sal●ianus lib. 3. He that truely Assents to the greater and more terrible of worldly euils as good and fit to be sustained in his cause , will questionlesse suffer and sustaine grieuances of lesse weight at his request . Now he that commands vs to deny our selues rather then him , before men , exacts of vs that we confesse him by integritie and fidelity in his seruice , by abstinence from vnlawfull pleasures of what kinde soeuer , none of which can bee so deare to vs as is life , which he that for his sake renounceth by faith , would by the same , renounce all pleasures incident to it . For he that faithfully obaies in the greater and more difficult , will doubtlesse performe like obedience in the lesse . e e 1. Iohn 3 v. 14. We know ( saith Saint Iohn ) that we haue passed from death to life , because we loue the brethren ; he that loueth not his 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 ; f f Ibidem v. 15. for whosoeuer hateth his brother , is a murtherer . And as he addeth , h h V. 16. 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 . v. 16. 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 ; a a 1. Iohn 3. v. 17. 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 , 1. Cor. 13. v. 3. 4. 5 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 impuri●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 s●vtare bono i●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 eu●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 ●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 : a a Heb. 12. 11. 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 a foile , and seeing they can hardly finde others of life and conuersation much fowler ; they purpose vnto themselues this difformity or disproportion in such opinions as are indifferent in respect of their delights , and therefore easie to bee embraced with ioy , as a salue vnto their sore consciences , apt for to breed such a perswasion of faith or grace inherent as the Pharisee had , with whom vpon this conceit they say ●uk● 18 11 ● Lord wee thanke thee that wee are not as other men are , not as these ꝓeeuish Schismatiques , or monstrous , and mishapen Hereticks . Others , out of the like humour againe , will bitterly inueigh against vncharitablenesse , from which indeed they are free , in respect of their owne crimmous consorts , but yet thinke it no small point of zeale to censure religious Preachers most vncharitably for reproouing the vnfruitfull workes of darknesse . But , as was intimated , the forme of this temptation is in diuers well minded , the same . Many , if we respect that great aboundance God hath either blessed them with , or permitted them to scrape together , very defectiue in workes of charitie or deuotion , albeit Leuyes reuenewes pay them tribute for this purpose , will be more forward in frequenting religious assemblies or holy exercises , then such as fructifie more by one howers conference with a true diuine , or reading a religious treatise , than they do by noting twenty sermons . The true reason of this diformity is not alwaies , perhaps not vsually , as some , not so obseruant of their owne temptations as they might be , deeme , from actuall dissimulation with the world and themselues , or expresse purpose to vse religion onely in policie for a garment to couer their mis-shapennesse ; but rather from a secret working of the soule , conscious of it eternall want and penury of works best pleasing God , which she thus seekes to recompease by extraordinary diligence in such duties as shall not much displease herselfe , or preiudice her sweet delights , or alter her most familiar purposes . Thus did the Iewes , from whom this disease descends , hope to repaire their want of mercie with multitude of sacrifices , no lesse necessarily required by the lawe then sermons are by the Gospell . And the stomacke , when it either hath no solid food , or is vnable to digest it , wil naturally desire to fill it selfe though with water or such light meats as breed nought but winde . The like aduantage hypocrisie oft gaines to strengthen it selfe by antedating indulgences to vnlawfull acts , or delights vpon presumption of increasing faith by repentance .

10. Who is he which now truely feareth God , but calling his former thoughts to strict accompt , will professe hee hath sometimes been indulgent to naturall desires , or such pleasures as haue accompanied him from the cradle , vpon hope his alacrity in doing good should by this relaxation be augmented or repaired ? Or would we be as obseruant of our demeanure toward God , as we are of it towards men , or their deportment toward vs , we could not long remaine in ignorance , that our Assent vnto generall principles of faith , or future practises of duties enioyned , doe oft-times appeare greater , then indeed they are , from our pronenesse inslantly to transgresse in some particulars , which to prosecute without checke or incumbrance we hardly could without making our selues faire promises of reformation in time to come . For apprehension , or feare of defection , either finall or totall , cannot but curbe the vnruly appetites of flesh and blood in such as haue any touch of conscience or religion . In these allurements we intreat our consciences , as men intentiue vpon waighty businesse do cumbersome guests or importunate sollicitours ( if such as in ciuility they must respect ) making faire proffers they will bee for them against another time , to be quit of them for the present . Nor do they alwaies make shewe of more than they meane , albeit when the heat of businesse is allaid , they be more loath to be vrged with performance of what they promised , then they were to promise , The reason in this and the former case is the same : eager desire of prosecuting what they had in hand without interruption or delay made them more hearty then otherwise they would haue been in their proffers ; because the vnkindnesse which might be taken , or vnciuill tearmes that might grow vpon an vncourteous dismission , might breed vexation of mind , or vnaptnesse to dispatch their instant affaires . In like sort , many put off their Creditors with earnest protestations and serious purposes to giue them contentment ere long ; but if contrary occasions in the meane time meete them , they take vp with their promises and recall their purposes : both now are conditionall . They would bee as willing as any man liuing if they had it , and can heartily wish they had wherwith to giue euery man full satisfaction . The same protestations we vsually make vnto our God , and relent from them vpon like occasions : when new temptations do assault vs ; we request him , as Naaman did , to be mercifull vnto vs in some one or all , or if not simply for the sinne , yet for the act at the present , and perhaps vow double diligence in his lawes for times ensuing ; yea oftentimes apprehend this experience of our transgression , and the sting of sinne thence arising , as a motiue to make vs more earnest solicitors for grace . When as ( God knowes ) by spending the time , allotted vs for repentance , in such trifling pleasures , wee cast our selues more and more behinde hand , entring further into Satan that cruell extortioners bands , alwaies disenabling our selues as much to resist the next temptation , as our delight hath been in yeelding to this . At length we come to desperate debtors last protestations : If we could a base our selues in stooping vnto a vulgar life , or abstaine from such pleasures as nature and education hath made vs more capable of then others are , we could be as willing to performe anie Christian duty , as the best : that now wee are more backward then most are , must not be thought to proceed from any lesse esteeme of CHRIST and his kingdome , but from multitude of great and waightie occasions to withdrawe vs . Some againe perswade themselues they beare great inward affection towards God ; but yet whiles they outwardly transgresse his lawes , or , at least , shew not their loue vnto him in the practise , the blame must be laid vpon others , which indiscreetly crosse them : let them haue their wils , and it shall be made manifest vnto the world , they are both as willing and able to doe God any seruice , as the most forward professor lluing . This is a temptation incident to braue minds , ( so euery proud man thinkes his owne ) paralel to Caesars protestations of loue and loyaltie to Rome , when he came in armes against it , for thus hee deifies it amongst the other gods .

— — — — Summique ô Numinis instar Lucan lib. 1 Roma , ●aue caeptis , non te furialibus armis Persequor : en adsum victor terraquemarique Caesar , vhique tuus , liceat modò nunc quoque miles Ille erit ille nocens , qui me tibi fecerat hostem , Thine aide , ô Rome'mongst greatest gods , I craue my foe to foyle : Nor follow I these furious broiles , with purpose thee to spoile ; Vouchsafe t' accept my seruice now , I now before thee stand ; Victorious Caesar hitherto , as well by sea as land . So now I may , thy Souldier true , for euer will I be : His be the guilt , this bloody breach that caus'd twixt Thee and Me.

Such allegeance will euery Iesuite professe vnto his natiue Soueraigne , and yet dispense with his oath , if he shall in any sort offend the Romish Church . But the Lord our God is no meane Lord , hee accepts not of fealty tendred with such reseruations as Iesuites vse in their oathes of allegiance : serued hee will be with the whole heart and affection , and will not be sharer with the diuell , the world of flesh , as in the next place from Apostolicall aurhority , confirming the reasons hitherto alleadged , is to be shewed .

CHAP. V. That true faith is the soule of good workes : That it equally respects all the Commaundements of God , and can admit no dispensation for nonperformance of necessary duties .

1. THat no man without faith can please God , two reasons there be very pregnant : the one , because the wrath of God remaines on all persons without it , as being not contained within his couenant : the other more immediate , because , albeit the party destitute of it , were not preiudiced by his first parents sinne , or his owne thence deriued , his actions neuerthelesse could not be acceptable in Gods sight , not truly good , because not vndertaken and managed by that faith which interests vs in Gods couenant , and engrafteth vs in his Sonne . Whether such faith can be wrought in any without expresse and actuall knowledge To make our actions acceptable in the sight of God , true and liuely faith is necessarie , not only to the persons working , but as concurrent to the worke it self ; nor are all the actions of the faithfull , but such only as are conceiued and managed by faith truly faithfull . of CHRIST , were perhaps curiositie to examine , and presumption to determine ; yet thus much supposed , the conclusion is vndoubted , that their workes should for Christs sake bee accepted of his Father , who better knowes the hearts of of such then they do his sonne , or wee the extent of his decree of mercy in this case ; of this we may be sure , albeit the best deeds of his dearest children are acceptable onely for his Sonnes sake , yet for his sake he neuer accepts the impure or euill deeds ( the practise I meane of things forbidden ) of such as actually know his sonne , and are expresly contained within his couenant , but those onely wherein they truely resemble him . Now euery action , whereto that faith , by which we are engrafted in Christ , is concurrent , is in it selfe sincerely and truely , though imperfectly good . Euery action without concurse of such faith , is in it nature bad , though of an obiect truely good ; or , at the best , but indifferent , if the obiect be vncapable of morall good or euill , and fall not within the precincts of any diuiuine commandement or prohibition . As the workes of nature depriued of influence from their proper and principall causes become defectiue , or , if the materiall or passiue be not subordinate or fashionable to the formatiue or actiue causes , monstrous : so are our moral actions either altogether deficient from the rule of goodnesse , or preposterous and contrarie to it , vnlesse the faculties , affections , or inclinations , whence they flow , be inspired directed and moderated by a true and liuely faith .

2. It is a Canonicall saying which the sonne of Sirach hath to this purpose : b b Eccles. 32. 23 Read Sest. 1. chap. 7. Parag. 1. 2 In euery worke ( or as some read In euerie good worke ) bee of a faithfull heart ; or as Drusius , trust thy soule , but most directly to the Authors meaning , belieue with thy soule for this is the keeping of the Commaundements . But what is it hee wils vs to belieue with the soule ? that the thing is good which we intend to worke ? But vnlesse such it be in it selfe , before intended by vs , it will sooner make our beliefe bad , then become any whit the better by our belieuing it is good . For to belieue or trust our own soule , that shold be good which in its nature is either bad or but indifferent , or not good in such a degree as we deeme , is to belieue an vntruth . c c Vide lib. 2. sect. ● chap. 7. parag. 7. To do that , which in its owne nature is good , with doubt or scruple that it is euill , is to sinne against our conscience ; from which guilt , our full resolution to the contrary , or sure trust to our owne soule ( rightly examined ) doth acquit vs and warrant our actions . And in case our doubt or scruple of spirituall euill , bee not accompanied with equall probabilitie of as great good that may follow : Saint d d Rom. 14. 5 Paul aduiseth euery man to be fully perswaded in his minde ere hee aduenture on that which his soule had distrusted as euill . But the recalling of such distrusts , or raising confidence in our soules , doth onely warrant vs , that therein we do not sinne , it doth not make our action good , albeit the obiect were such before . Now the sonne of Syrach praesupposeth the workes , hee speakes of , should be good in themselues , and vndoubtedly acknowledged for such by all , as being expresly commaunded in the lawe . But with the first rudiments of Philosophy morall we haue learned , that it is one thing to do that which is vnquestionably right and good ; another to do it rightly or well ; that it is not euery performance of what vertue enioines or commends to vs , but the performing of it constantly , and discreetly , as knowing it to be good and honest , and delighting in the practice of it because such , whereby a man becomes , virtutis veraecustos , rigidusque satelles : so true a friend and faithfull obseruer of vertue , as he may be instiled truely good and honest . Now seeing to keep the Commaundements , doth dignifie a man with titles of an higher ranke , and denominates him godly , holy or religious . it is not the bare doing of what is commaunded , or a firme perswasion that it is lawfull , but the faithfull and constant doing of it , as perfectly knowing it to be good , because a branch of his wil who is goodnesse it selfe , the fountaine of whatsoeuer is called good in others , in whose seruice wee ought to fixe our whole delight , which makes vs keepers or obseruers of the Commandements . The Commaundements , in that sense he takes them , are the totall obiect or complete rule of righteousnes , and Faith being a firm Assent vnto the diuine nature & attributes ( whose shadow and picture the Law and the Prophets exhibite ) hath the same place and extent in diuinity that Prudence or vniuersall iustice hath in morall Philosophy . It includes the compleate and practicall knowledge of good and euill , inclining the faculties of our soules to auoide all commerce with the one , and embrace euery branch of the other . Whence he that aduiseth vs , In euery good worke to belieue with our soule , supposeth the same obiect of this beliefe , Saint Paul doth in that speech , Rom. 10. 10 So Saint Iohn takes beliefe in Christ , and the keeping of Gods Commandements as termes reciprocall or mutually inferring and the other either capable of others properties This is then his Commandement , That wee belieue in the name of his Sonne IESVS CHRIST , and loue one another , as he gaue commandement . For he that keepeth his Commaundements , dwel●e●h in him , and he in him ; and hereby wee kn●w that he abideth in vs , euen by the spirit which he● hath giuen vs 1. Ioh. 4. 23. 24. with the heart man belieueth vnto righteousnesse , not by belieuing or trusting his owne heart , but by hearty belieuing Gods mercy in CHRIST and vnfaigned relying vpon them , as is sufficiently expressed by our Apostle , and was implicitly contained in that speech of Syracid●s , who , perhaps , did not expresly or actually conceiue of CHRIST , as we doe , but terminated his beliefe vnto the generall mercie and prouidence of God , whereof the great mystery of the incarnation was the principall branch : and CHRIST IESVS in the fulnesse of time exhibited in our flesh , the visible fruit of life , which that other IESVS did but hope for as yet in the roote , not distinctly knowing it nor the vertue of it , but ready actually to embrace it and feed vpon it whensoeuer it should be brought forth . For , as much as I haue obserued out of this speech , is implied in the exegeticall repetition of it . He that belieueth the Lord taketh h●ed to the Commaundements , and hee that trusteth in him shall not be hurt , there shall no euill happen vnto him that feareth the Lord , but in temptation euen againe he will deliuer him .

3. That wee may practice what is commaunded , and yet not keepe the commandement , Saint Iames hath put out of all question . b b Iames 2 v. 8. ● . 10. If yee fulfill the r●iall Law according to the Scripture , thou shalt loue thy neighbour as thy selfe , ye doe well . But if ye haue respect to persons , ye commit sinne , and are conuinced of the Law as transgressors . For whosoeuer shall keepe the whole Law , and yet offend in one point , is guilty of all . This fulfilling of the Law or keeping of the commaundements , which , as Ecclesiasti . 12 ▪ v. ●3 . Solomon saith , is the whole man , or the whole duty whereunto man was ordained , the complete and perfect Christian vertue , consists of two parts , a bodie , and a soule . The bodie is the doing of what the written Law commaunds , whether by acts positiue or inhibitiue ; the soule , is the reason or internall law of the minde , which impels seuerall faculties to such acts or workes . For to speake properly , and scholastickely , all performance of good workes commaunded , or forbearance of things forbidden , spring not immediately out of faith , as the truncke out of the roote , the branches out of the truncke , or the fruit out of the branches . But as the fruits of righteousnesse are of seuerall kindes and qualities , so haue they seuerall faculties or affections , for their proper stockes , out of which they grow . The auoidance of adultery , fornication , or whatsoeuer pollutions of the flesh , with the fruites of holines contrary to these vices , spring immediately from the vertues of temperance and chastity . Abstinence from murder , with the acts of mercy opposite to the seuerall branches thereof , flourish out of the affection or vertue of humanity , courtesie , gentlenesse , or the like . So haue the acts of the affirmatiue precept contained in that negatiue , thou shalt not steale , as of euery other Commaundement , whether positiue or inhibitiue , a peculiar habite or inclination , out of which they bud : yet as all motion is inspired from the head , albeit we goe vpon our feete , or moue our hands or other member to defend our selues , or serue the necessities of nature ; So , although we are truely said to walke in Gods waies , to fight his battailes , or doe him seruice ; when we vse any facultie or affection to his glory , yet is our firme assent vnto his good will and pleasure reuealed vnto vs by the doctrine ●f faith , as the animall faculty ; which impels vs to these exercises . Hence as Read Sect. 1. cha. last . we gather the body is dead if it want spirit or motion , so , as Saint Iames implies , the image of God and his goodnesse ( or to vse another Apostles words ) the forme or fashion of CHRIST IESVS in vs , is without life , vnlesse our faith and assent vnto them haue this soueraigne commaund to impell and moue euery faculty to execute that part of Gods will whereto by the doctrine of faith it is designed . d d In what sense good deeds may be said ●o perfec● faith . And yet as the exercise of outward members increaseth internall vigor and strength , and refresheth the spirits by which we moue ; so doe the acts of euery faculty , vertue , or affection , righly imploied perfect faith , not by communication or imputation of their perfection to it , as the Romanist out of his doting loue to his faithlesse charitie , dreames ; but by stirring vp , exercising , or intending its owne naturall vigor or perfection . Vnlesse euery practique facultie receiue this influence from liuely faith , or from the image of God or Christ , which it frameth in our mindes , and proposeth as a visible patterne for ou● imitation in all our workes , thoughts , and resolutions , d●cimur vt neruis al●enis mobile lignum : we may be operatiue , as puppets are nimble , in outward shew ; but our seeming workes of charity or best other we can pretend , will be as a pish and counterfeit as their motions ; neither in their kinde truely vitall . But as puppets are mooued wholly at his direction and bent , that extends or slackes the strings whereon they dance ; so are our soules carried hither and thither , as the diuell , the world , and flesh , or our owne foolish affections ●osse them ; vsually excessiue , where they should be sparing , and there most sparing where they should exceed . This difformity was most apparent in their workes whose reformation Saint Iames seekes ; for destitute of all good workes most of them were not , but onely of vniformity in working . They had learned to giue honour , not verball but reall , where honour was due , duty and good respect to whom such offices belonged . The rich , and men of better place and fashion , they did friendly and louingly entertaine , which was a worke in it nature good and commendable , but their abundant kindnesse towards equals or superiours became as a wen to intercept that nutriment which should haue descended to other inferiour members of CHRISTS body , and by these outward exercises of magnificence their internall bowels of compassion become colde towards their poore brethren , whom principally they should haue warmed and refreshed . Yet such defects or difformities in their actions these halfe Christians , halfe gentiles , true hypocrites , hoped to couer with the mantle of faith , whose nature , vse , and properties they quite mistooke . That they were not without workes the world might witnesse ; and no question , but these enterteinments were intended as feasts of charity , and with purpose to winne the fauour of the great ones with whom they liued to their profession ; in which respect their kindnesses might well seeme vnto themselues exercises of religion , as the like doe to many of the best sort amongst vs , when there is any ground of hope for gaining furtherance and countenance to good purposes , as indeed with such references they are , if done in fath : a a That their defect of workes whom St. Iames reprooues did spring from a defect of faith . but that this difformity in these mens workes did proceed from a precedent defect in faith , is manifestly implied in that the Apostle seekes their reformation by reducing them to such an vniformity in working as can proceed onely from such true and liuely faith , as hath beene described . For the rectifying of faith it selfe , he expresseth vnto them the exemplary forme or patterne , first of the imitable perfection of the godhead , then of that which is in CHRIST of both which , as hath beene obserued , true faith in the minde , is the liue operatiue image , and must imprint the like character vpon inferior faculties or affections , ere their operation become spiritually vitall . b b Iames 1. v. 21. Lay apart all filthinesse , and superfluity of naughtinesse , and receiue with meekenesse the ingrafted word which is able to saue your soules . This was the word of faith which was to fructifie in their deeds ; wherefore he saith , c c V. 22. Be ye doers of the word , not hearers onely , deceiuing your owne selues . And doers of it many of them were in part , whence they grounded a conceipt of holinesse , bringeth forth ( as it seemes ) either contemptuous , or vncharitable censures of others . To this disease he applies that medicine , d d V : 26. If any man among you seeme to be religious , and bridleth not his tongue , but deceiueth his owne heart , this mans religion is vaine . And seeing they held such intertainements , as we speake of before , because glorious in the worlds eye , good and acceptable in the sight of God ; of whose glory and good liking they conceiued according to the customes best approued amongst men , he further giueth them these imitable characters of his goodnes : v. 27. Pure religion and vndefiled before God and the father is this , to visit the fatherlesse , and the widowes in their afflictions , and to keepe himselfe vnspotted from the world . My brethren haue not the faith of our Lord IESVS CHRIST , the Lord of glory , with respect of persons . This patterne Moses long before had drawne from Gods owne presence , for his people to worke by ; Deut 10. v. 16. circumcise therefore the foreskinne of your hearts ( that was to be vnspotted of the world , ) For the Lord your God is God of Gods and Lord of Lords ( the Lord of glory ) a great God , and a mighty , and a terrible , which accepteth no person , nor taketh reward , which doth right vnto the fatherlesse and widow , and loueth the stranger in giuing him foode and rayment ; loue ye therefore the stranger for ye were all strangers in the land of Egypt .

4. Want of conformity to this rule abundantly argues the leuity of their beliefe vnto such generall truths as they acknowledged . The old Romane prouerbe of faith passiue or fidelitie , a a Seneca . fidem nemo perdit nisi qui non habet , is more appliable to faith actiue or truely Christian . No man can haue the faith of Iesus , the Lord of glory with respect of persons , but he that hath not the faith of Christ Iesus . For he that saith he belieues CHRIT and keeps not his commaundements , or rather altogether inuerts them by costly inuitations of the rich and mighty without due respect of the poore and needy , is by Saint b b 1. Iohn 2. v. 4. Iohns rule a liar . Yet this preposterous respect of persons which is so incompatible with true faith in CHRIST , as formally contrary to it patterne , it was , as our Apostle tels vs , that made them transgressors of the Law , euen whilest they did things commaunded by the Law . c c Iames 2. v. 9 But if ye haue respect of persons ye commit sinne , and are conuinced by the Law as transgressors . The head or first fountaine as well of these erroneous perswasions , as of difformities in their works , was want of firme assent vnto the diuine attributes , or vnto the soueraigne will and pleasure of the Lawgiuer . For the Apostle to prooue that assertion which containeth the reason of the former . [ d d V. 10. Whosoeuer shall keep the whole law , and yet offends in one point he is guilty of all , ] giueth vs that golden and metaphisicall rule , by which this whole discourse hath beene framed , e e v. 11. He that said , thou shalt not commit adultery , said also , thou shalt not kill ; now if thou commit no adultery , yet if thou kill , thou art become a transgressor of the Law ; a positiue or actuall transgressor by this act of murther ; a a Si pro arbi●rio suo serui Dominis obtemperant , ne in ijs quidem in quibus ▪ obtem perauerint obsequuatur , Saluianus loco inserius citato . a negatiue transgressor or non obseruer of the Law in his abstinence from adultery . Nor could his supposed chastity or restraint of lust , be a Christian action or truely vitall ; because not inspired by faith or firme assent vnto Gods will or commaundement ; whose soueraignty once faithfully acknowledged and established in his thougths , would haue beene a like potent to haue restrained naturall inclination to murther or bloodshed , acts altogether as displeasing and contrary to the will of God . b b Sa luianus lib 3. de Gub : r● . Dei . Quando ser●us ex domini sui iust ●● ea facit tantummodo quae vult facere , non dominicam voluntatem implet , sed suam , saith Saluianus . That a seruant goes cheerefully to the faire when he is bid , or to supply his Maisters roome at a feast , is no good argument of his fidelitie , trust , or diligence to doe his Masters will Many forward enough vpon these or like occasions , commanded to goe a shorter errand vpon more waighty businesse when he had as good a desire or opportunity to sport or feast themselues at home , would by their backewardnesse or grumbling bewray , they had not learned to submit their wils vnto their masters , or to preferre his businesse before their sport ; without which the doing ● Ecclesiastici 19. ● . 21. of what is enioined , is but an impotent and lame obedience . f If a seruant say vnto his Master , I will not doe as it pleaseth thee , though afterwards hee doe it , hee shall displease him that nourisheth him . Knaues , and catchpoles , oft doe what the Law requires should be done , yet are no true obseruers of the Law , because this seruice they performe , not out of faith and loialty to the Prince or Lawgiuer , but in desire of gaine or some priuate respect , alwaies as powerfull to make some obserue , as others to transgresse paenall statutes . If an Ambassador should transact such points of his instructions as make iointly for his owne aduancement , neglecting others as necessary for the state ; his negligence in the latter would impeach his fidelity in the former ; albeit he did that which his Prince would haue done . For he did it not because it was the Princes will it should be done , but because his owne will was to haue some good done to him . And perhaps one and the same humour of ambition , feare , or the like , might cause his diligence in the one and negligence in the other : and so may one and the same affection cause a man to obserue one commaundement and transgresse another . But he alone obeyes Gods commaundements that wholly submits his will to Gods will ; that doth what God commaunds , because he belieues he did commaund it , that auoids what God forbids out of beliefe that God forbids it , or because he knowes it to be displeasant to his goodnesse . God commands all without exception to glorifie his name both in body and spirit , as well as to honour father and mother , or to abstaine from stealth . Many can stand at open defiance with the world for any touch of disobedience in these latter , which yet if out of faith they did obserue , they would be as chast of their bodies , as honest of their hands , and equalize their diligence in duties towards their parents with deuotion towards Gods , vnto whom zealous and religious praiers from out a chast and pure minde , are more pleasant then honoring of father and mother , then abstinance from theft and coozenage . Faultinesse or negligence in the former argues a faulty diligence in the latter ; that honour so giuen to parents though in abundance , was but the fruite either of such goodnesse of nature as hath beene in many heathen ▪ which neither knew God nor his lawes , or of some carnall hopes to get a better portion by pleasing them : that such abstinence from theft or performance of honest actions were but the ofspring either of secular feare to be disgraced , or of a desire to be well reputed in the world . And whosoeuer is either kept backe from euill , or drawne to good vpon no better motiues then these , wil when oportunitie serues , be as much emboldened by them to transgresse diuine precepts of greater consequence . As what sonne is there which much reuerenceth his father out of anie affection or inclination not seruiceable to faith , but at his instance would aduenture vpon such actions as much dishonour God , and are most displeasant to his Sauiour ? Or who is hee that refraines to defile his fingers with theft or cozenage onely because they are vncleanely sinnes , and most obnoxious to shame and disgrace by humane lawes , but would pollute his heart with legitimated sacriledge for maintenance of his credit , or hope of estimation with them whose applause or sauour he must glories in ?

5 , As there is no surer argument of liuely saith then this vniformity whereof we speake , so can there bee no token of hypocrisie or crookednesse of heart more conspicuous or infallible , than to be scrupulously timorous in som points , & presumptuous or confident in others vpon faithfull examination as doubtfull , and vpon like doubt euidently as dangerous : or to bee zealous and forward in some duties , and negligent , dull or backwards in others as necessary . Oportet autem & illud considerare quantopere Christiani abbo●rea● ab idolothytis , & ab ngressu fanorum , atque ab ipsis etiam simulachri● , cum beatus Paulus clamet neque idolam esse aliquid , neque idolothytum : multo minus fanum ex lapidibus constructum , est aliquid : et tamen plurim●ru●●nimus ea religione tenetur , vs mortem oppetant citius , quam gustent idol●s immol●tu● , & inexp●abile piaculum ●sse ducant , si ingrediantur fanu● Iouis , aut Apollinis , aut Dianae , seque putent contactu si●●ul●c●rt vehementer contamtuari . Equidem prob●taliū religionem si sibi constet in omnibus . Nunc p●oh dolorvidere est , quosdam in bis pene superstiti●se trepidos , in ●lijs v●● grauior er a● metuendi causa , nimium esse securos . Per se non inquinat animam contactus id●li , nec ingress●● fani , nec esus idolothyti : sed per se polluit conscien●iam amor pecunie , incestu● , ●apina , hypocrisis , & his similia monstra , Quam vero congruit , horrere sani ingressum , nec b●rrere in templo sancto spiritui consecrato victimas imm●●are daemonijs . Clamat sanctus Paulus scri●e●s Corin●●ijs , Nes●●tis quia templum Dei estis & spiritus Dei habitat in vobis ? Si quis autem templum Dei violauerit , disperdit illum Deus . Rursus in eadem Epistola , An nescitis quoniam membra vestra templum sunt Sancti Spiritus qui in vobis est , quem habet●s a Deo & non est is vestri ? Quod si Christianorum pectora sibi consecrauit Deus , vt in illis inhabi●et pe● spiritum suum , ill●c d●●c●atur & inambulat , illic amat sibi offerri victima●● puram in omni loco . Et qui in hoc templum Deo sacrum , eiecto Sancto Spiritu , ●nducit abominationes quas in mystica visione conspex●● Ez●●bi●l , qui illic sedem facit Mammonae Veneri , Co●o , Ba●cho , alijsque portentis : qui ibi demonibus imm●lat spurcissimas h●●●ias , veretur ingredi fanum gentiu● ne contaminetar ? Proi●d nemo sibi frustra ●la●diatur Deus non inride●ur ▪ constet sibi nostrareligio , nec alios detestemur , ipsi gra●iori●●●●●●●ox●j criminibus , vec alibi fimas religiosi timidi , alibi impudenter impij . Sed Christum semel professi , ●●ta vita reddamus illi testimonium , & vndique glorificemus illum , obedientes illius praeceptis vt in hoc cognoscant homines quod vere fidimus illi , quod ex animodiligim●● illum , & quod non simulatè ad sacrum la●achrum add●ximus nosillius militiae . Author de duplici Martyrio . Whether this Treau●e were written ( as Espe●●●us ●eli●●s most in his time thought ) by Erasmus desirous to try whether be could equalize Cyprian or by some other the opinion of antiquity concerning the nature of true Christian faith is so wel and pithil● expressed by him , as no treatise of like quantity , ancient or moderne , will giue better satisfaction to the iuditious vnpartiall Reader . It is a matter ( as the author of the two-fold martyrdome tells vs ) that must be considered : How mightily doe some Christians abhorre things sacrificed vnto Idoles , going into prophane Temples , or the Idoles themselues , when as S. Paul proclaimes , that neither is the Idole nor things sacrificed vnto Idoles ought , much lesse is the Temples built of stone ought : and yet the mindes of many are so possessed with a religion of these matters , that sooner would they die than taste of things sacrificed to Idoles , and they deeme their offence cannot be expiated ; If they goe into the Temple of Iupiter , Apollo , or Diana , or if they doe but touch an Idole they thinke themselues grieuously polluted . The religion of such men , for mine owne part , ( I cannot but approue ) if it be like it selfe in all points . But now adaies with griefe alas wee may behold , some in those points ( if ● might speake home ) superstitiously fearefull , and yet in others which minister iuster cause of feare too too secure . The touching of Idoles going into a Temple , or eating of things sacrificed to Idoles , doe not in themselues pollute the soule , but loue of money , rauin , hypocrisie , and such like monsters pollute the soule immediatly . His conclusion is , Therefore let no man flatter himselfe , God is not mocked : let our religion be vniformly constant , let vs not detest others , being our selues obnoxious to crimes more grieuous ; let vs not bee religiously timorous in this or that point , and in some others impudently impious . But hauing taken the profession of CHRIST vpon vs : let our whole life giue testimony of him , let vs euery way glorifie his Name by obeying his precepts , that men may hereby know wee trust him in that wee loue him from our soules , and that wee did not dissemblingly consecrate our selues vnto his seruice at our Baptisme . Many like passages of this Author I leaue to the Readers meditations , partly sorry I had not perused him before this treatise was conceiued and otherwise finished , and yet partly glad in that the Lord had put the like meditations into my heart . To interfert more proofes of antiquity , would be troublesome vnto me , ayming especially , out of Gods word , to set the w●rpe with what speed I can , and afterwards , if God permit , to weaue such authority of Fathers into it , as his prouidence shall direct me to .

6. To gather all into a briefe summe ; True faith first acquaints vs with the nature of God and his attributes , it teacheth his will to bee the rule of goodnesse , and enioines vs nothing but what is good to vs : that he loues all good , and hates all euill , without any respect to their persons , in whom they are found ; the greater of either kinde the more , and the lesser the lesse . Here then is the triall of our faith , if it haue taught vs wholly to submit our wils vnto his will , to like whatsoeuer hee likes , to hate whatsoeuer he hates , to loue that best which his word tells vs he loues most ; and likewise to hate that most which hee most hates , though otherwise either pleasant to our naturall disposition , or not so displeasant or distastfull as many other matters would bee , did wee follow the fa●●●ions of the world . Firme Assent to these and other attributes will vniformly extend that vniuersall precept , It is better to obey God than man , to our owne soules and affections . Nay , it is the very principall or graund-stemme of faith , to be in heart perswaded and resolued that it is much better at all times to obey the lawe of God , than our owne affections , the lusts of the flesh or the lawe of sinne . And then onely we pray in faith , when we say not with our lippes alone , but with our hearts and soules , Not our will , but thy will bee fulfilled . By retaining any branch of our owne wills or desires vnrenounced , or not resigned vp into Gods hands , wee giue him hold of vs who neuer will let hold go , vnlesse we cut off the member which offendeth vs . For , as one very well obserues , so the snare be strong and the hold sure , a bird though caught but by one clawe shall as certainly be the Fowlers portion , as if she had been taken by both the wings . The soule which altogether delights in it owne will , not doing any part of what God would haue it doe , is like a bird caught in a net , or so entangled in lime-twigs , that it cannot take wing , or make anie shewe of escape . But the ●oule which obserues most , and dispenseth with some one or few branches of Gods will , although for a time she may soare aloft in Pharisaical perswasions and build her nest aboue the moone , is but deluded by Lucifer ( who as he lu●ed her thither , can at his pleasure call her downe ) as birds are by little children which suffer them oft-time to make some handsome flight but with a long string about their feete . This is a snare which men of better place , meanes , and sufficiency , or of more stayed iudgement , had neede with watchfull care to auoid : for such commonly therefore abstaine from most other actuall sinnes , because they secretly delight in some one or few , which out of experience , perhaps of many , they haue made choise of , as most pleasant , either because they are naturally inclined , or haue been long accustomed to them , or because they expose them not to present danger or disagrace , as not odious in the worlds sight . And many scattered delights , meeting in one , like a multitude of broad shallow streames falling into one deepe narrow channell , carry the soule with least interruption of speedy passage , into the bottomlesse gulfe . Vnited force is alwaies strongest , and for this reason , it is oft harder to renounce one sinne , wherein wee delight much , then a great manie we equally affect . Freedome from manie vsually breeds secret presumption ; or indulgence to our delight in some one or few and indulgence bringeth forth hardnesse of heart . Of if the worldly wise-man can curbe all his desires from bursting out into knowne euils , this aboundantly contents him , but so doth it not his God , vnto whom this permanent luke-warme ciuill temper , symbolizing onely with true religion in abstinence from actuall euill , not in feruency of deuotion , is more abhominable then the distemperature of publicanes and open sinners , accompanied vsually with most vices , yet not so firmely wedded vnto any , but discouerie of their filthinesse , may induce them to be diuorced from all . It is much worse to be at the verie entrie into the kings banquet and retire , or not goe in , than to stay at home and pretend excuses . c c Continens infidelis homo non solum minus laudandus est , quia se continet , dum non credat , verum etiam mult● magis vituperandus quia non credit , cum se contineat . August . de ciuit . dei lib 16. ca. 36. Hinc apparet quam parum momenti sit in rivulis externorum operum , nisi ex puero interiore fonte manent . L. Vines in illum locum . A chaste infidell ( sayth S. Augustine ) is not onely lesse prayse-worthy ( than an incontinent belieuer ) in that hee is continent without beliefe , but rather lyable to greater reproofe , in that being continent hee doth not belieue .

7. Of such vniformity in practising dueties expresly taught by the rule of faith , as hitherto hath beene prosecuted , is that most true which the moderne Romanist ( in no point destitute of one ape tricke or other to mocke God and man with a counterfait shape of true religion ) misapplies to curious points of speculation : bearing men in hand , that if they belieue not euerie point of faith alike , they belieue none aright . Whence , many things they teach as necessarie to saluation , being intricate and impossible to be conceiued , with such euidence or probabilitie as may ground certaintie of faith ; seely soules are brought to distrust the perspicuitie of scriptures , and to repose that confidence in their instructers which they should doe in Gods word , and so for feare least they should haue no faith , but by belieuing as the Church doth , they belieue the Church only , not God , nor any article of faith , as was deliuered in the former booke . Nor can their workes , if conceiued or begotten by the booke or Iesuiticall rules of life , be euer acceptable in Gods sight , because not inspired by true and liuely faith , vniformely spreading it selfe throughout all their faculties , cherishing and strengthening them as the Sunne doth plants to bring forth fruite . To speculatiue points , or our Assent vnto diuine reuelations as true , the former rule is onely then appliable , when wilfull contempt or indulgence to our owne affections , doth blinde our vnderstanding . He that vpon such motiues doubts of any principall article , or dis●ents from it , rightly belieueth none : but , if for want either of naturall capacity or particular illumination of Gods spirit , hee cannot so firmely Assent vnto some principall truth as others doe , to whome they are more fully reuealed , so hee demeane himselfe , during the time of his dissent or doubt , according to that measure of knowledge God hath giuen him ; his faith may be sincere and sound , though not so farre spread as it is in other men .

8. But some better minded , perhaps , will here demaund , how farre this vniformity in practise is to be extended ? as , whether a man may not be more prone to one sinne then another , or more apt to conforme his will and desires vnto Gods wil in some points of his seruice , then in others , without preiudice to the sincerity or liueli-hood of his faith ? If this pronenesse to euill and negligence in good , proceed from strength of naturall inclination , or long custome : his relapse into the one , or holding off from the other , doth not disproue his obedience in those points wherin faith hath gotten full conquest ouer his desires ; if his inclinations to his beloued or bewitching sins proportionably decrease or wane , as his zeale or deuotion in the points of duty are augmented . But euery member of the old man must be mortified , ere our faith be euery way such , as that whereby the Iust doe liue .

The manner of whose life by Faith is now necessarily to be discussed more fully then in these present meditations was intended , least from some passages in the former discourses the vnobseruant Reader happily suspect the difference betwixt vs and the Romish Church in this controuersie to be but small , or to consist rather in words than in substance ; especially if works be so necessarily included , as wee suppose , in that faith which iustifies . Nor seems it easie to reiect our aduersaries form of doctrine without some preiudice to Saint Iames in whose tearmes their assertions for the most part are conceiued . This last preiudice notwithstanding first remooued , wee are to manifest their dissent from vs , and from the forme of wholsome doctrine which Gods Word prescribes to bee as great in this question as in anie . For admitting their Faith were sound and their workes ( which is before refuted ) liuely ; they vtterly inuert the right vse of both , and by artificiall sleights , or tricks of wit not discouerable by euery eye , drawe poore soules from CHRIST the onely end of the Lawe as well morall as ceremonial , the sole load starre of Faith , and all other sanctifying graces .

CHAP. VI. Of difficulties arising from the former discourses in the Protestants doctrine of Iustification by faith without workes . That faith is as immediately apt to do good workes of euery kinde as to iustifie . Of the diuers acceptions of iustification . That the iustification by workes mentioned by Saint Iames is presupposed as subordinate to Saint Paules iustification by faith without workes . The true reconcilement of these two Apostles contrarie speeches in appearance from the contrarietie of their seuer all ends or intentions .

1. SAint Paul ( as is declared at large before ) includes workes in faith , which Saint Iames takes as hee found it in vnfruitfull hearers destitute of good workes . This difference notwithstanding alone considered doth no way salue , but rather remooue the seeming contradiction between the one auouching and the other disclaiming iustification by faith without workes , and cause it wholy to settle in Saint Pauls assertion , or in the doctrine of Protestants thence deriued . For whether iustified we be by workes and faith as Saint Iames expresly speakes , or by a working saith as Saint Paul implies , this faith workes such righteousnes , as Saint Iames requires not in others but in our selues . Seeing then both faith and the righteousnesse it workes , are inherent in vs , how are we not iustified by inherent righteousnes , if iustified by such a working faith as Saint Pauls commaunds , and we haue hitherto described ? This which we conceiue by way of doubt , our Sauiours doctrine seemes to put out of all controuersie a a Math. 5. 20 Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees , yee shall in no case enter into the kingdome of heauen . What righteousnesse doth he here meane ? Inherent questionlesse , for he presseth such an vniforme obseruation of all the Commaundements , as Saint Iames doth . The Scribes and Pharises did as it euen seems then calumniate him , as they afterwards did Saint Paul ( and the Pontificians do vs stil ) as a destroier of the Law because he reprooued their confidence in workes , and sought to establish the doctrine of faith which we now reach . Needfull in this respect was that eaueat : b b Math. 5. 17 Thinke not that I am come to destroy the Lawe or the Prophets : I am not come to destroy but to fulfill them . c c Verse 19. Whosoeuer therefore shall breake one of these least commaundements , and shall teach men so , he shall bee called the least in the Kingdome of Heauen : but whosoeuer shall doe and teach them , the same shall be called the greatest .

If by the kingdome of heauen he meant the kingdome of grace , the argument is more strong then otherwise it would be , howsoeuer strong it is , and not impeached by this reply : That such obseruance of the Commaundements , as is here required is necessarie to sanctification or saluation not to iustification . That it should be more necessary to one of these then to another implies a contradiction in the termes well expressed and equally compared ; as it doth vnto our Sauiours purpose , to say that workes are lesse necessarie before iustification then after it . A man in that he is iustified is the immedia●e heire of saluation , at the least acquitted from the sentence of death : now if we affirme such righteousnesse more necessarie after he is iustified , then before , we should in congruitie grant that workes win heauen , and faith only deliuers from hell : or granting iustification to be the passage from death to life eternall , the addition of such workes subsequent , as were not precedent , could be auaileable onely to supererogate some excesse of glory ; for though wee stood still at the same point where iustification found vs , wee should be infallible heires of glorie . Or if faith without workes obtaine iustification , hauing iustified vs , shall it not much more without them lay sure hold on saluation , and all the degrees of ioy that do accompanie it ? Suppose a man should die in the very instant wherein he is iustified : none would doubt either of absolution or saluation . Is he then saued with workes or without them ? If without them our Sauiours rule doth faile vs , for this man enters into the kingdome of heauen without more strict obseruance of the Commandements then the Scribes and Pharisees vsed , without any part of that righteousnesse , whereof they in some measure were partakers : If with them , their presence is necessarie to iustification , and in order of nature before it , because necessary ere he can be capable of entrance into the kingdome of heauen ; as performance of euery condition is in nature precedent to the accomplishment of what is not promised without it . Againe , no man denies but faith inherent in order of nature goes defore iustification in that sence we take it ; yet iustifying faith necessarily includes such workes in it as Saint Iames requires , at the least a preparation or immediate promptnesse of minde to do them , and more then so was not in the worke of Abraham which he commends , seeing Isaac was not actually facrificed but offered vp by faith vnfaigned to bee sacrificed , and this worke or rather thus much of it did goe before iustification , d d What manner of casualtie this speech includes , see § 7. either as the cause doth before the effect , or as the meanes before the end ; for ( as Saint Iames sayth ) he was iustified by it . But that perhaps in his language and intent was no more then to bee declared iust . So would I answere were I Aquinas his scholler , and held iustification to consist in habituall righteousnesse or grace infused . Thus Bellarmine very well expounds the like speech of Saint e e 1. Iob. 3. 7 Iohn , Hee that doth righteousnesse is righteous . Because of his deeds or his workes ? No , but by them he is knowne to be righteous . f f Tertium Iestimonium ( Qui facit iustitiam iustus est ) non docet quid facit hominem formaliter iustum , sed vnde possit cognosci , an aliquis fit iustus . Ille enim iustus est , qui iustitiam facit , sicut ille vi●ens es● , qui mouetur ; & illa est arbor bona , quia facit fructus bonos , nec tamen ideo est arbor bona , quia facit fructus bonos , nec ●de● viuit aliquis , quia monetur , sed contra ideo mouetur , quia viuit , & ideo facit fructus bonos , quia est arbor bona ; Sic igitur qui facit iustitiam , iustus est ; sed non ideo iustus , quia facit iustitiam , sed ideo iustitiam facit quia iustus est . Belsar . lib. de iustis . cap. 16. For he is said to be righteous that doth righteousnesse , as he that moues is sayd to be liuing , or the tree good that beares good fruit ; yet is not the tree therfore good because it beares good fruit , nor doth a man liue because he moues : but contrariwise the one moues because he liues , the other brings forth good fruite because good ; so in like manner he that doth righteousnesse is righteous , yet not righteous because he doth righteousnes but he doth righteousnesse because he is righteous .

This answere shaped by him for Saint Iohn would haue better be fitted Saint Iames , as the gloze which they put vpon S. Iames would not altogether so il beseeme Saint Iohn . That he had meant the second iustification , whereby a man receiues increase of grace and is more iust , had been harder for vs to disprooue , though most improbable for them to affirme . But that S. Iames should meane this second iustification , as the Trent Councell , without any shew of probability boldly auoucheth , is manifestly disprooued by his instance in Rahab , for the first righteousnesse shee euer wrought , was the receiuing of the messengers and sending them out another way ; and yet by this worke was shee iustified in that sence Saint Iames meant , not in the sight of men but of God . For the drift of his dispute is to shew that without workes no man can be approoued in Gods sight , howsoeuer he may perswade himselfe and others , Abrahams and Rahabs workes are but branches of that religion whose practices he had commended to those his disciples as pure and vndefiled ; before whom ? Man onely ? No , before God euen the Father . The religion it selfe he exemplifies by obseruance of the affirmatiue and negatiue precepts , as a a James 1. 27. in visiting the fatherlesse and widowes in their distresse , and by keeping themselues vnspotted of the world . Bellarmines instance in Abrahams workes euidently refutes their opinion , that thinke workes onely declare vs iust ; his allegation of Rahabs kindnesse , or hospitality more forcibly ouerthrowes the * * Sess. 6. c. 10. Trent Counsell , and his owne imagination , that Saint Iames should meane the second iustification , whereby a man of iust becomes more iust , then which nothing can be imagined more contradictory to the Apostles meaning . For who can thinke he reputed them for iust whom hee called vaine men in that they had faith without workes ; the same faith notwithstanding seconded with workes had ( as our aduersaries contend ) made them iust , not more iust then before , for now they were first to become iust being before vniust and transgressors of the Lawe , as the Apostle prooues in that they had respect vnto persons . The iustification therefore he sought by Rahabs example to bring them vnto , was ( if so we distinguish ) the first iustification , whereby of transgressors they were to become new men in CHRIST , and inwardly righteous , not in the sight of man , but of God : for whatsoeuer this Apostle denies of faith without workes , he attributes to faith with workes . Now it is graunted by all , that he held faith without workes to be altogether vaine and vnable to iustifie in the sight of God ; if with them it were in his iudgement not sufficient , he had denied all iustification in Gods sight either by faith alone , or by workes and faith ; so as no meanes of saluation could be left vs . More arguments I need not vse ; for euery obseruant Reader may furnish himselfe with plenty , all demonstratiue , that workes , taken as Saint Iames meant , ( not for the act or operation onely , but either for the act or promptitude to it ) are necessary to iustification ( * * In what sence workes are said to iustifie vs in respect of men , not in respect of God ●ee parag. 6. not before men but before God ) and in order of nature precedent .

2. But the Readers minde , as for a while mine was , may be held in suspense , that albeit we must be operatrue ere we can be iustified , yet the first operation of that faith which iustifies is alwaies seen in the busines of iustification , as that of Saint Austen may necessarily seeme to imply , Bona opera sequuntur iustificatum , non praecedunt iustificandum . If we be not iustified ( as all agreed ) without some operation or worke of faith , and all other good workes ( as this Father affirmes ) are not precedent but subsequent to iustification , those operations of faith which belong to the worke of iustification must of necessity in order of nature , if not of time , be of all others the first . This golden sentence notwithstanding will not abide ihe touch vnlesse we take iustification ( as Saint a a So likewise is it taken in the 12. Article of our Church . Albeit that good works , which are the fruits of saith , & follow after justification , cannot put away our sins , and endure the seuerity of Gods iudgement yet are they pleasing and acceptable to God in Christ , and doe spring out neces●arily of a true & liuely faith ▪ insomuch that by them a liuely faith may bee as euidently known as a tree dis●erned by the fruit . Austen doth ) for the first infusion of that grace wherby we are iustified and enabled to bring forth works truely good . That the habite of grace ( whereof faith is the principall part or foundation ) should in order of nature be precedent to workes done in faith ( for vnlesse so done they are not truely good ) is a case excluded by it clearenesse from all controuersie . But the workes by which as Saint Iames affirmes , we are iustified must needs goe before the iustification which he speaks of , yet not before the first infusion of faith vnlesse we affirme ( which no protestant must , or any intelligent Papist doth ) that wee may bring foorh good workes ere faith bee planted in our soules . The infallable consequence of these deductions is that betweene Saint Pauls faith and Saint Iames his iustification there must be workes intermediate of what kind it skils no● , so they be done in faith . Of workes so done , to question which are in time and nature , first , were as if you should demaund what meates such as after a long sickenesse haue well recouered their tast and appetite , vse first to feed vpon : Curiosity of methode or nice prescriptions would in this case be offensiue to good stomaches , which should not doe much amisse in falling to such wholsome food as first comes to hand . Thus much in generall is not vnfitting to our present purpose ; That the internall , eli●itiue , or formall acts , are in order of nature and time precedent to the impulsiue acts of faith ; to wit such operations or exercises of other vertues , faculties , or affections as are inspired by it , as wee most firmely assent to Gods mercy , wisdome , truth , and iustice , before we can be faithfully mercifull , iust , or true , or doe the workes of righteousnesse , mercy or truth in faith . Of the internall or proper acts , or exercises of faith , such as flow directly from it , are before such as are conceiued by way of reflexion . Such as flow immediately from the essence , are ( at least ) in order of nature , before such as proceed from the properties of it . In both rankes these are before others of the same kinde , which are of more generall or abstract points ; as we actually assent vnto diuine reuelations , first as true , then as good , lastly as good to vs : and yet we must so assent vnto them , ere we can firmely or confidently relie vpon them , nor can our reliance or trust , whether on Gods prouidence in generall , or vpon his mercies in CHRIST , be more firme and faithfull , then is our precedent deniall of our selues and renunciation of all trust in worldly meanes : which property as was before b b Sect. 1. c. 10. obserued , immediately results from our direct assent vnto Gods wisdome , power , and mercy , and vnto our owne misery , ignorance , and imbecillitie . From assent to both these and vnfaigned deniall of our selues thence resulting , as from ioint rootes , springs true confidence in Gods prouidence alwaies in order of nature precedent to stedfast and inseperable adherence vnto CHRIST , which is the end of all our working , and as it must for this reason be first intended , so can it hardly be accomplished without some intermediate acts or exercises of Gods graces in vs ; vnto all which faith necessarily is concurrent . If we shall then compare the acts or operations of faith amongst themselues according to the same strength or equall degrees of fidelity in doing Gods will , the effectuall application of CHRISTS merits is but a branch of the former vniformity in working required by Saint Iames , neither necessarily , nor ordinarily the first , either in order of nature , or time , whether we speake of application actuall and expresse , or of implicit and potentiall , that faith which is of strength sufficient for firme and faithfull application of Christs righteousnes or conceiuing sure trust in Gods mercie offred in him , is as immediatly operatiue of other workes ; as powerfull to bring forth deedes of mercy , alwaies vniformely prompt to Workes done in faith are acceptable to God for the merits of Christ vn●aignnedly a prehended as the onely author of saluation and sole end of faith , with whom our soules seeke perfect vnion , not from our perswasion of our owne saluation on such vnion already accomplished . doe any part of Gods will ; that first whereunto it is first called . It was an act of that faith by which Abraham liued , an act commendable in the sight of God , to forsake his Countrey when God called him ; yet an act in time long precedent to that which was imputed vnto him for righteousnes : and in his legend the holy Ghost would instruct vs , that the safest way to get full assurance of our heauenly inheritance is to execute Gods will without delay , a a See sect. 3 cha. 3 & 4. first to renounce the world , father and mother , natiue Countrey &c. that we may be ready when he shall call , and on these foundations surely laid to raise our confidence in CHRIST , a a Galat. 3. v. 7. Know ( saith the Apohle ) they which are of faith , the same are the children of Abraham but euery one is not the sonne of faith that saies or thinkes he belieues as his father Abraham did , vnlesse he haue such an operatiue faith as Abraham had , well trained to euery point of seruice that shall be enioined .

This speech of Saint Paul is but equiualent to that of our Sauiours ; Ioh. 8. 39 & 40. If ye were Abrahams children , ye would doe the workes of Abraham , what were these ? faithfully to assent vnto the truth reuealed by God , and louingly to entertaine his messengers : but now ( saith our Sauiour ) You goe about to kill me , a man that hath told you the truth which I haue heard of God ; this did not Abraham . The nature and vniformity of faith supposed such , as hath been often inculcated ; Saint Gyprians * * Eos denique fili●s Abrahe dicit , quos in iu●andis , alendisque pauperibus operarios cernit . Nam cum Zacchaeus dixisset , Ecce dimidium ex substantiâ meâ do egenis , & si cui quid fraudaui , quad●uplum reddo● : respondit IESVS , & dixit , quia salus hodie huic domu● fecta est , quoniam & hic filius est Abrahae . Nam si Abraham credidit De● , & reputatum est ei ad iustitiam : Vtique qui secundum praeceptum Dei elemosynas facit , Deo credit : & qui habet fidei veritatem , seruat Dei timorem : qui autem Dei timorem seruat , in miserationibus pauperum Deum cogitat . Operatur enim ideo quia credit , quia scit vera esse quae praedicta su●● verbu Dei , ne● scripturam sanctam posse mentiri : arbores infructuss●● , id est , steriles homines excidi , & ●● ignem mitti , miserecordes autem ad regnum vocari . Quia & in ali● loco operarius , & fructuoses fideles appellat , infructuosis verò , & sterilibus ●tdem deregat , dice●s , Si in iniusto mamona fideles non fuistis ; quod est verum quis credet vobis ? & si in alieno fideles non fuistis , quod est vestrum quis dabit vobis ? Sivereris & metuis , ne ●● operariplurimum c●peris , patrimonie tu● larg● operatione ●●●●to , ad penuriam forte redigaris , e●●● in bac parte intrepidus , esto securus . Finiri non potest vnde in vsus Christi impenditur , vndè opus caleste celebratur . Cyprianus de opere , & eleemosynâ . * Quid est igitur credulitas , aut fides ? opinor hominem fideliter Christo credere est fidelem deo esse , hoc est fideliter Dei mandata seruare sicut enim serui hominum diuitum ●ut procuratores , quibus vel supellecti●●● copiosa , vel cellaria opulenta creduntur , fideles absque dubi● dici non queunt , si res tradit●● deuorarent : sic profecte etiam Christiani homines fideles non sunt , si bona sibi a Deo assignata corrumperent . Saluianus lib. 30. collections in this point , are as strong and sound as the point it selfe is orthodoxall . Christ cals them Abrahams children , whom he sees operatiue in helping and nourishing the poore For when Zacheus said . Loe the one halfe of my goods I giue to the poore , and if I haue defrauded any man I restore it fourefold . Iesus answered and said . This day is saluation come to this house , was much as this man also is the sonne of Abraham . For if Abrahams belieuing God were reputed vnto him for righteousnesse , he likewise that giues almes according to Gods commandement , belieues God : and he that hath the truth of faith , retaines the feare of God , and he that retaines the feare of God , hath God in his thoughts whiles he shewes compassion to the poore . Therefore he workes because he belieues , because he knowes all the word of God fore tels is true , that the sacred scripture cannot lie , that vnfruitfull trees (i) men barren of good workes must be cut downe and cast into the fire , but the mercifull shall be called vnto the heauenly kingdome . And in another place he cals such as are fruitfull in works , faithfull , denying this title to the vnfruitfull and barren . If ye haue not beene faithfull in the vnrighteous Mammon , who will commit the true riches to your trust ? And if ye haue not beene faithfull in that which is another mans , who will giue you that which is your owne . Saluianus * words here inserted in the margine imports no lesse .

3. If the workes required by Saint Iames be not truely good without presupposall of saith nor iustification possible without presupposall of such workes ; the more opperatiue wee make Saint Pauls faith , the more we rather draw then loose this former knot , whose solution in this respect must be sought by vnfolding the diuerse acceptions of iustification . Sometimes then it imports the decree or purpose of God to iustifie sinfull men , as Rom. 8 whom he predestinated , them also he called , and whom he called them also he iustified , and whom he iustified them also he glorified . About iustification in this sence there either is , or neede to be no controuersie , at least none pertinent to our present purpose . But as God decreed before all times to create man , yet did not create him vntill time had numbred sixe daies : so although his purpose was from eternity to iustifie or absolue vs from our sinnes , yet actually he doth not iustifie or absolue vs before we haue actuall being , nor doth he iustifie all that haue such being but those onely which haue the seales or pledges of his calling , of which whosoeuer are partakers , are in a secondarie sence accompted iustified . How shall we ( ●aith the Apostle ) b b Rom 6. 2. 3. 4. Non obsetuance of this distinction betweene iustification presumed and accomplished , or on Gods part proclaimed and sealed to vs , hath made many expositors ( other wise men of admirable iudgement and sagacitie ) run counter in some passages of C. Pauls Epistles . that are dead to sin liue yet therein ? Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptised into his death ? wee are buried then with him by baptisme into his death . All persons baptized may be accounted iustified in the same sence they are dead to sinne : and dead all such are to sinne , not really or actually , but by profession , in as much as by receiuing this outward seale of Gods couenant , or other like pledges of his fauour , they binde themselues to abrogate the soueraigntie of sinne in their mortall bodies , and to giue their members weapons of righteousnesse vnto God . Thus when the Apostle speakes indefinitely of all their saluation or iustification , to whom he writes , his meaning can be no other then this , that all of them haue receiued vndoubted pledges of Gods mercy and neede doubt of iustification actuall , or finall absolution , so they walke worthy of their calling . Their error whose rectification Saint Iames sought , did consist in holding these outward seales or conspicuous tokens of Gods fauour , whereby their Assent vnto his promises as true was confirmed , sufficient to finall approbation or admission into the inheritance of Saints , albeit they did not consent vnto euery part of the Law as good in the practise . Concerning iustification thus taken , there is at this day little or no controuersie , vnlesle betweene the spirit and the flesh , or betweene our owne conscience and Sathan , who still labours to perswade vs this kinde of iustification might suffice . Thirdly , in as much as God decreed to iustifie man by faith which euen in such as are saued by it is not ordinarily perfected in a moment , we are said sometimes to be iustified , when the first seeds of that faith , which by taking firme roote by fructification or perfection , added by the immediate hand of God becomes saluificall , are first sowne in our hearts . Hee that hath but a resolution , for the present , syncere , though variable , to walke in all the waies of his God , is in scripture often instiled iust or righteous , and may by this resolution or purpose be truely said iustified in the sight of God , not absolutely , but in respect of opposite prophanenesse or expresse dissimulation . Ezech. 18. 24. If the righteous ( saith the Lord vnto his Prophet ) turne away from his righteousnesse and commit iniquities ; in his transgression that he committed , and in his finne that hee hath sinned , in them he shall die . And againe , The righteousnesse of the righteous shall not deliuer him in the day of transgression , &c. when I shall say vnto the righteous that he shall surely liue , if hee trust to his owne righteousnesse , and commit iniquitie , all his righteousnesse shall be no more remembred , but for his iniquitie that he hath committed he shall die for the same . And vnto such as are here specified though not vnto such alone that speech of Saint Iohn is litterally appliable . d d Reuel. 22. 2. Qui iustus est iustificetur adhuc : he that is righteous let him be righteous stil , or more iustified . Nor can that other of S. Paul be restrained to those that haue attained sauing faith or final absolution , e e Rom. 2. 13. The hearers of the law are not righteous before God , but the doers of the Law shall be instified . That is , God doth approue their deeds so farre as they are consonant to his law and accounts the syncere practise of morall dueries , whereunto light of nature did leade the Gentiles much better then the outward obseruance of legall ceremonies or sabhatarian delight in hearing . Thou art not farre from the kingdome of God ( saith our f f Mark . 12. 33. 34 Sauiour to him that that had discreetely acknowledged this truth ) to loue the Lord withall the heart and with all the vnderstanding , and withall the soule and withall the strength , and to loue his neighbour as himselfe , is more then all burnt offerings and sacrifices . Now if by such workes as the heathen or auditors of the Law not yet sanctified often practised , much more by those workes which accompany true and liuely faith we may in a higher degree of the same sence be accounted , iustified ; that is approueable in the sight of God , or passiuely capable of a finall absolution , or effectuall iustification . And this was all Saint Iames meant in that assertion . g g James 2. 24. Yee see then how that a man of workes is iustified and not of faith onely , which words are but equiualent to the like precedent . h h ver. 14. what auaileth it my brethren , though a man say he hath faith when he hath no workes ? can the faith saue him ? The conclusion intended in both places , as in that whole discourse , was no more but thus . No man may presume hee is already in the state of iustification or saluation , vnlesse hee finde himselfe vnpartially deuoted vnto good workes of euery kinde . Or albeit his faith haue once or twice shewed it selfe by his workes , or readinesse to doe ( ods will , he must not here let vp his rest or rely on what is past : Abraham had obeyed Gods will once in a a Gen. 12. v. 1. 2. &c. leauing his fathers house , and againe in cancelling his owne resolution for making his b b Gen. 15. v. 3. 4. ● . 6. seruant his heire , vpon Gods promise to make his seed like the starres of heauen : his beliefe hereof was accounted to him for righteousnesse : But did he thus iustified by faith cease to work ? No , his faith by working became more perfect , and improued his former approbation , of being reputed righteous , so farre as to be thenceforth called the friend of God . ᶜ Gen. 22. v. 1● . Iames 2. v. 23. And this was written for our instruction , vt qui iustus est iustificetur adhuc , that euery one which hath attained to morall hope of saluation , should make his election sure by practise of such workes as perfect faith and enapt it for sure reliance on Gods promises . Did Saint Paul then euer affirme that a man could be saued or iustified without such workes ? No , he alwaies supposed them as a qualification most necessary in the party which expected finall absolution or benefit of Gods generall pardon . In what sence then doth he say we are iustified by faith , not by workes ? Not by workes ceremoniall ? Not by such as were the best that Abraham or Dauid euer did . The forme of Salomons interrogation , Pro. 20 9. [ who can say I haue made mine heart cleane , I am cleane from my sinne , ] upposeth his father could neuer haue truely auouched thus much ; yea Dauid himselfe euen in his best daies and purest thoughts vnfainedly Psal. 19. v. 9. disclaimes all such purity or perfection as this briefe demaund ( to reserue others and the full handling of this to their proper place ) is for the present proofe sufficient ; k Who can vnderstand his faults ? cleanseme from my secret sinnes . This assures vs there is another acception of iustification yet behind , most frequent with Saint o o In this sence is it taken by Saint Paul . Rom. 8. ver. 33. 34. Who shall lay any thing to the charge of Gods chosen : It is God that iustifieth . Who shall condemne ? It is Christ which is dead , yea , or rather which is risen againe , who is also at the right hand of God , and maketh request also for vs . Paul to wit , the actuall sentence of the iudge acquitting or absoluing or for finall absolution or actuall acquittance of the parties so qualified , as Saint Iames requires . And as we are not capable of Gods promises of eternall life or happinesse without workes , ( and yet we apprehend them not by workes but by faith ) so this finall sentence of ioy and comfort is apprehended by faith alone ; although so truely apprehended it cannot be by parties destitute of workes , nor doe we onely by faith alone apprehend the truth or deriue the benefit of diuine promises to our selues , but by it alone ( though accompanied with all other sanctifying graces and attended with the whole traine of workes morall or ceremoniall ) we expect and pray the promises may be fulfilled , not for our sakes or for any righteousnesse we haue in vs , or can hope for in this life , but only for the merits of CHRIST , by his sole mediation and intercession .

4. The seeming contradiction betweene these two great Apostles is hence easily and cleerely thus dissolued ; Saint Iames , affirming we are iustified by workes and not by faith alone , speakes of the passiue qualification in the subiect or party to be iustified or made capable of absolute approbation or finall absolution ; this qualification supposed , Saint Paul speakes of the application of the sentence or of the ground of our plea for absolution ; the one ( by his doctrine ) must be conceiued , and the other sought for onely by saith ; the immediate and onelie cause of both he still contends not to be in vs but without vs , and for this reason when hee affirmes that wee are iustified by faith alone , he considers not faith as it is part of our qualification inherent , or the foundation of other graces , but as it includes the correlatiue tearme or immediate cause of iustification wherunto it alone hath peculiar reference , or continuall aspect . This is that which in other tearmes some haue deliuered : fides iustificat relatiue , non effectiue aut formaliter : faith iustifies relatiuely , not formally or by way of merit or efficiency . To this purpose he alleageth the Prophets testimony ; d d Rom. 1. v. 17. Galat. 3. 11. the iust shall liue by his faith . Faith then makes him iust , and iustifies him in that sence Saint Iames meant , as it is operatiue ; but he liues by it as it vnites him to the Lord of life ; yea by it alone , in as much as by it alone , not by it and other parts of grace as ioint supporters , he trusts in Gods mercies offered in CHRIST wholly relying on them , not partly on them , and partly on righteousnesse inherent . That the Prophet in faith included this confidence and reliance vpon Gods mercies in CHRIST , was a point vnto the iudicious e e Cum hoc loco propheta nomine sidei & persuasionem siue assensum firmūmentis , 〈…〉 fiduciam siue spem compreheaderit , certum est Apostolum quoque dum ait : Iustitia Dei in eo reuelatur ex fide in fidem , sic accepisse fidem , vt vtromque complectatur . Nec detor fil apostolus , sed propris vsus est vaticinio prophetae , ad suae sententiae confirmationem . Nam licet cortex liter● proponat captiuitatem populi Iudoici sub regt Babiloniorum , & liberationem quae facta est per Cyrum , nontamen ille precipuus sensus est , sed alius quilatet sub cortice literae , qui est de captiutiate humani generis sub tyrannide Diaboli & liberationem quae factaest per Cristum Sasbout in 1. ad versum . 17. Sasbout so cleere , that if the Apostle in the first to the Romanes had otherwise taken it , he knew not how they could be reconciled . That so much imports in the tenth and eleuenth to the Hebrewes , is euident , and will so appeare from the very proposall of his speeches . Heb. 10. v. 35. Cast not away therefore your confidence ; which hath great recompence of reward . For ye haue need of patience , that after ye haue done the will of God , ye might receiue the promise . For yet a little while , and he that shall come , will come , and will not tarry . Now the iust shall liue by faith : but if any man draw backe , my soule shall haue no pleasure in him . But we are not of them who draw backe vnto perdition ; but of them that beleeue to the sauing of the soule . That Paul , wheresoeuer he attributes iustificaion to faith alone , alwaies includes the principall obiect of true faith , as the sole immediate cause , whereby of men iustifiable because actually partakers of Gods graces , we become actually iustified or absolued , his coment vpon these words of Moses , d d Rom. 4. v. 3. 4. 5. 6. Abraham beleeued God , and it was counted vnto him for righteousnesse , doth put it out of controuersie . Was it therefore such righteousnesse as deserued absolution or reward ? Rather rewarded as such , by gracious acceptance , as is there implied . Now to him that worketh is the reward not reckoned of grace but of debt , but to him that worketh not : to the loiterer or idle person ? No , to him that faithfully workes , as Abraham did , and yet seekes saluation onely by firme beleefe in him which iustifies the vngodly , his faith or rather his faith thus set vpon it proper obiects is imputed to him for righteousnesses . But the Iesuite demaunds when is it thus imputed . After grace infused , or whiles it remaines inherent , or at the first infusion only ? Not after grace infused , by which ( in his diuinitie ) he ceaseth to be impious . Was Abraham then destitute of inherent grace , before he belieued the promise concerning Isaac ? Sosome o o De verbis Paulimaior est difficultas , non desunt qui existiment . Abrahamum tunc primum iustificatum esse a peccatis , cum creddit Deo , promitienti filium & cum de co dictum est : Credidit Abraham Deo , & reputatum est ei ad iustitiam . Ita docet Anselmus in comment ad ca. 4. ad . Roman & candem sententiam indicare videtur S. Augustious praefat. in Psal. 31. cum a●● exponens hunc locum : Ergo ex fide iustificatus est Abrabam , & si opera non praecess runt tamen sequuta sunt . Et siquidem oaec opinio vera esset , nulla esset in Paulo difficultas . caeterum non auderem dicere , Abrahaemum non fuisse multo ante iustificatum , qu●m de eo dictum sit : Credidit Abraham Deo . &c. Romanists consequently to their Churches erroneous interpretation of scripture haue auouched , whom Bellarmine dares not follow . Of Bellarmine therefore we demaund , why Saint Paul should instance in Abraham , his purpose being , as he and all his fellowes agree , onely to shew that the first iustification is not attained by workes , but by faith ? For inferring this conclusion the iustification of Rahab had beene more sit : for in Saint Pauls dialect , shee receiued the messengers by faith ; being , as Bellarmine graunts , destitute of all grace before . But thus he answeres . As Paul when he spake of the first iustification brought the example of Abraham , which belonged to the second to prooue ( a maiori ) that no vniust Dico igitur P●●lum vsum esse exemplo Abrahae , non vt significanet , Abrahamum 〈…〉 catum fuisse a pecca●●s 〈…〉 non iust ficari impi 〈…〉 & gratia Dei factis , sed exside side & g●a●a Dei. Nam si Abraham iust●●s , non est factus iustior , ex ●per●bus s●●e sid ; multo magis impius non pote●●t s●ri iustus ex operibu● sine side . Igu●r Apostolus ad Rom. 4 loquitur de prima iustificatione qua quis ex impio sic iustus : tam et si ad probandum eam non si●r● ex op●ri●us , sed ex fide , exem● pl●m petatase on ●a iustificatione , qua quis ex iusto sit iustier . Quare Paulus et Iacobus co●se●●●nt omnino in exemplo Abrahe , & verbis M●●s intelligengdis , quam●is ad varias conclusiones probandas illis vtantur . Porro sicut Paulus cum loqueretur de prima iustificatione , attulit exemplum Abrahae , quod erat secundae , vt probaret , a maior● , non p●sse impi●us iustificari ex operibus sine fide : si Abraham iustus non est factus iustier ex operibus sine fide : si . Iac●bus cum loqueretur de sic●da iustificatione , attulit exemplum Rahab , quod est primae iustifications , et pro●●ret , ● maiors , iustum fieri iustiorem exoperibus , et non ex side tantum ; si Rahab ex meret●●● facta est iusta ex operious & non ex fide tantum . Nam probabile est valde . Rahab vsque ad illud tempus , qua●●s●●pit nan●●●●●●ue , s●●●sse non solum meretritem , sed etiam infideēm : sed ab eo tempore cr●didisse in Deum & opere ille 〈…〉ae praeparatum fuisse ad iustificationem , ●● a vt bonum illud opus ex fide factum non suerit meritorium simplic 〈…〉 sicati●nis , sed imperfecte & de congruo , vt supra diximus de d●spositionibus ad gratiam . Bella● . lib. 4. d. Iust. cap. 18. man is iustified by workes without faith , seeing iust Abraham was not made more iust by works without faith : so Saint Iames when he spake of the second iustification ( where by a iust man becomes more iust ) brought in the example of Rahab which was per tinent to the first iustification ( where by an impious or vnregenerate man becomes iust ) to shew a maiori , that a iust man is made more iust by workes , and not of faith onely ; seeing Rahab of an harlot was made iust by workes , not by faith onely . For it is very probable shee was not onely an harlot , but an infidell , before such time as shee receiued the messengers ; but from that time to haue beleeued in God , as being prepared to iustification by that worke of mercy , yet so as that good worke done by faith was not simply meritorious of iustification , but imperfectly and by way of congruity .

5. Surely this Authors ill will vnto vs was greater , then either the loue or reuerence he bare vnto Saint Paul , vpon whose words , least they should seeme to fauour our cause too much , he labours to foster a meaning , as ridieulous , as thwart and contradictory to his purpose , as the Diuell himselfe could haue deuised : howbeit to acquit himselfe from suspition of partialitie or particular spleene against Saint Paul , he spares not to father a sence and meaning altogether as foolish vpon Saint Iames , as if the like palpable abuse offered to him had beene a satisfaction sufficient for the wrong done to his fellow Apostle . The reader in the meane time cannot but hence take notice vnto what miserable plunges our aduersaries in this point are put , when the sonnes are thus enforced violently to sumble against their mother fallen by dashing against the stone of offence to men Iewishly minded , but the onely sure foundation of life to such as seek saluation aright ; as also how one absurditie suffered to passe by publicke authority , imboldens inferiors to forge licences for a thousand . The a a Sess. 6 , ca. 8. & 10 Trent Councell , ignorant of any better , hath giuen faire hints vnto her children , for reconciling the former seeming contradiction betwixt S. Paul and Saint Iames as they expresly doe : [ That S. Paul when hee affirmes we are iustified freely by faith without workes must be vnderstood of the first iustification whereby wee receiue grace without any worth or merit precedent : S. Iames when he affirmes we are iustified by workes and not by faith alone implies the increment of grace or righteousnesse in the godly ] But what had Saint Iames to doe with this second iustification when as the parties whom he proposed to refute had altogether erred from the first ? Did hee intend they should accumulate iustifications as we doe degrees in schooles , and be twise iustifyed at once ? Suppose hee did , yet must the second iustifycation go ( in order ) before the first . Or admitting hee spake ambiguously or indeterminately of both , and authorized the Church when any controuersie should arise to dispose of his voice for either as shee pleased , yet what instance could worse be fit the second iustifycation , whereto the b b Gratis autem iustificari dicamur , quia nihil corum , qua iustificationem praecedunt , sine fides , sine opera , ipsam iustificationis gratiam promeretur . Si enim gratia est , iam non ex operibus : alioquin'vt idem Apostolus inquit , gratia iam non est gratia . Concil. Trideut Sess. 6. cap. 8. Romish Church applies his meaning , then Rahab , who til that time , as Bellarmine grants , was not onely an infidell but an harlot , and therefore an impious person destitute of grace , and if she were iustifyed or obtained the grace of iustifycation by this work done in faith without grace , as the same writer glosses vppon this text , how shal we reconcile him to the Romish church which hath peremptorily determined , that the grace of iustifycation is not obtained by workes , and to this purpose cites that of Paul ; If it bee grace , then is it not of workes , otherwise grace , should be no grace .

Vnto this difficulty which thus diuides the tongs of Babell , our answere is casie and consonant to the perpetuall voice of Gods spirit . [ Rahab was iustified according to Saint Iames his minde ( this is presumed as iust or iustifiable ) as well by workes as by faith , because her workes were a necessarie part of that inhere ●t righteousnesse which must be in euerie one that liues by faith ] for though wee liue by faith onely , yet onely the Iust so liue . This no way contradicts Saint Paul , because she did not seeke saluation by workes , but did therefore worke , that shee might lay sure hold on Gods promises onely by faith ; which is alwaies as vnable or vnapt to iustifie , to sue for grace , or apprehend Gods mercies aright , as it is to work when occasion is offered . More repugnant is this distinction of iustification first and second to Saint Pauls minde or purpose : or suppose , though he did not entend or acknowledge it , his discourse notwithstanding might admit of it : there is lesse reason why his words should be retracted , as Bellarmine doth , to the first iustification , then why those words of S. Iames [ of works a man is iustified and not of faith onely ] should be extended to the second ; or if Pauls might in part be appliable to it , Dauid and Abraham , which he makes the maine ground of his dispute , are the most vnfit instances that could haue been chosen in all the Scriptures : Abraham , our aduersaries grant , was iust before his beliefe of that promise , which was imputed to his for righteousnes : yet then reiustified , not by workes , though not without faith , as Bellarmine minceth , but by faith without workes as the Apostle strongly and peremptorily inferres . For to belieue Gods promises concerning the birth of Isaac was the sole act of Faith , yet by this act was Abraham iustified , not the first time as Bellarmine grants : Wherefore Faith without workes did iustifie him the second time , vnlesse hee take iustification otherwise then S. Paul there doth . And if this c c Iame● 2. 23 verie same Scripture which sayth Abraham belieued God concerning Isaacs birth , and it was imputed vnto him for righteousnesse , were as Saint Iames auoucheth againe fulfilled in the offering of Isaac , he was iustified the third time onely by belieuing God , not by his worke neuer accomplished , if wee take beliefe and iustification in the same sence the holy spirit by the mouth of Paul doth in the Epistles to the Hebrewes and the Romans . Though to offer vp Isaac in sacrifice were a work , yet did Abraham offer him onely by faith , ( because faith onely impelled him to this worke ; ) yea by the very same act of Faith which had beene imputed to him for righteousnesse . Hee considered ( sayth S. Paul ) that God was able to raise him vp euen from Heb. 11. 19 the dead , from whence also he receiued him in a figure . And as hee staggered not at the first promise concerning his birth through vnbeliefe ; so neither did he now dispute with God about the lawfulnesse of his act , nor reason how he should be raised againe f f Videtur etiam promissio , quae scribitur cap. 15. intelligenda deposterirate multiplicanda secundum nam ●rum stellarum , per semen , in quo benedicendae essent omnes nationes terrae . Quod si contendas , ( cum illi capite non fiat mentio illius seminis quod est Christus ) textum tantum ●oqui ad literam de carnali postericate ; praesertim cum Apostolus in sequentibus tantùm ●rgeat , fidem de corporali posteritate , qui contra spem ( inquiens ) in spem credidit &c. Respondere licet ad propositam difficul●at●m , fidem de qua loquitur Genesis , tamet si non esset de Christo , vt de obiecto innixam tamen faisse fidei vel fiduciae ●e Christo : vel si de ●o nondum acceperat expressam reuclationem , certe innixam fuisse miserecordiae Dei paratae hom●il us Et similiter sentiendum est de alijs quibusuis promissionibus corporal●bus : quod sides quae circa illas versabatur Deo placuit , sed in illis in quibus erat fides siue fiducia misericordiae diuinae . Sasbout in cap. 4. a d Rom. Iustified he was at both instants by his beliefe , not as terminated to his worke , or to the possibilitie of Isaacks birth and resurrection , but as through them it found accesse to his birth death and resurrection , whom Isaac prefigured . Hauing performed Gods will in obeying his Commaund to sacrifice his onely sonne , hee patiently expected the promise concer-cerning his Redeemer , whose incarnation , whose sufferings and exaltation are obiects of Faith , not of works , effected by God , and not by man , although to the like application of their benefits , the right works as were in Abraham be most necessary , seeing true beliefe of this promise , as in the first g g Chap. 8. section was declared , virtually includes the same minde in vs that was in CHRIST , a readinesse to doe workes of euery kinde which notwithstanding are no associates of Faith in the businesse of iustifycation . h h Rom. 14. 19. 20 Not to bee weake in faith , not to doubt of the promise through vnbeliefe , to be strengthened in faith , to be fully perswaded that bee which had promised was able also to performe , were pure acts of faith ( though virtually including works ) as proper thereto , as forcibly excluding all other vertues from sharing with it in this businesse , as can possibly bee conceiued : yet ( sayth the Apostle ) euen for these acts late mentioned , it was imputed to him for righteousnesse . How preposterous then and basely shuffling are the glosses put by Bellarmine vpon the Apostle in this place as if his purpose had been to shew that the impious and vniust could not be iustifyed by workes onely , because Abraham , though iust before , was not made more iust by meere workes without faith , when as he leuels his whole discourse to the cleane contrarie point maintained by vs : That seeing righteousnesse was imputed to Abraham by faith and not through works , none after him should in this life at any time , whether before or after the infusion of grace , or inherent righteousnesse , presume to seeke or hope for like approbation from God , otherwise then onely by faith . Thus much the Apostle hath as fully and plainly expressed , as any ingenuous Reader can desire . g g Rom. 4. 23 Now it was not written for his sake alone that it ( to wit the strength and full assurance of his faith ) was imputed to him sorrighteousnesse , but also for vs , to whom it ( the like faith ) shall be imputed for righteousnesse , if wee belieue in him that raised vp IESVS our Lord from the dead . The ground of the Apostles reason or similitude here mentioned ( wherein the force and strength of our argument is included ) supposeth all our righteousnesse , whether actuall or habituall , should bee as vnapt to attaine euerlasting life or saluation ( which is the end of all graces bestowed vpon vs ) as Abrahams decrepit body was to produce so many nations : yet as he onely by belieuing God , who was able to effect thus much and more , obtained the promise , and was blessed with more children from Sarahs dead wombe , then the most fruitfull Parents that liued before , or should come after them ; so wee onely by like firme beliefe in the same God , which raised vp our Lord IESVS CHRIST from the dead , shall bee partakers of the promise made in him , heires of eternall life ; whereto seeing our inherent rightcousnesse hath no proportion , it must for this reason still be sued for , as a meere gift of God , farther exceeding all desert of any supernaturall grace in vs , then the mighty increase of Abrahams seed did the strength of his decaied nature .

6. The first spring of all Romish errors in this argument issues out of their generall ignorance of Saint Pauls phrase , amongst many of whose sayings seeming hard and incompatible with their schoole conceits , that h h This speech of S. Paul is but paraleld to that of S. Iohn ● . Ioh. 1. 8. If we say that we haue no sinne we deceiue our selues and the truth is not in vs . As the iustification whereof S. Paul speaks consists in the acknowledgement of our sinnes required by this Apostle in the words following . If we acknowledge our sinnes he is faithfull & iust to forguie vs our sinnes , and to cleanse vs from all vurighteousnesse . Rom. 4. of Gods iustifying the impious and vngodly , ministers greatest offence and causeth them to inuert the course of their diuinitie quite contrary ●o the Apostles method● To pronounce him iust , that is , internally impious and vniust , cannot in their schoole learning stand with Gods truth : but to make him which ere while was by nature vniust and impious , inherently and perfectly iust , by plentifull infusion of grace , is an argument , ( as they deeme ) of his goodnesse ; no disparagement to his iustice , as perchance it were not , might wee iudge of his purpose to saue sinners by the rules of humane reason neuer consulting the Canons of life . But if wee conceiue of Gods grace by his comments , in whom it dwelt in great abundance , this verie conceipt of being iustified by its inherence , includes extreame antipathy to the nature , and vtterly peruerts the right vse of it ; as to restraine th●● same Apostles speeches to the first iustification or prime infusion of inherent righteousnesse ( which is the necessarie consequent of the former error ) is contradictiously to contest with the spirit by which he vttered these diuine Oracles . For , if belieuing him which iustifies the impious were imputed for righteousnesse vnto Abraham , after he had been , for a long time , more righteous then the ordinarie sort of Gods Saints or Elect , Abraham all this while vnfaignedly belieued himselfe to be a sinner , no way iustified in himselfe , but seeking to be iustified by him , who if he shew not mercie vnto sinners , whiles they are sinners , all mankind should vtterly perish . Against this poisonous leauen wherewith the Pharisee first and the Romanist his successor since hath infected the bread of life , and tainted the first fruites of Gods spirit : S. Paul prescribes that Catholick antidote . m m Rom. 3. 23 There is no difference , all haue sinned , and are depriued of the glory of God , and are iustified freely by his grace , through the redemption which is in CHRIST IESVS . Abraham was all his life time comprehended in this catalogue , and is made by the Apostle , as a perpetuall , so a principall instance of that finall resolution : n n Rom. 3. 28 Therefore we conclude , that a man is iustified by faith without the workes of the Lawe . Was hee then in no sort iustified by workes ? Yes hee might boldly contest , as Iob did , and euery godly man yet safely may , with others for integrity of life and plenty of workes in which hee might iustly reioice or glorie o o Rom. 4. 2 yet with men not with God . In this sense their resolution , which say we are iustified by workes before men not before God , is most true and warranted by that place of p p Workes proceeding from grace inherent iustifie onely in respect of men , yet thus farre they iustifie vs not before men only but before God : Nor is it possible for anie man not thus far iustified by working grace , to make the right plea of faith , whereby iustification properly taken , that is , finall absolution is attained . Saint Paul ; let them nothence deny or occasion others to forget that such integritie or comparatiue rightcousnesse to inherent is necessarily presupposed to iustification in the sight of God , and doth not only declare our faith or iustification to men ; seeing it implies a contradiction in the vnanimous tenent of all reformed Churches , to admit faith precedent and workes onely subsequent , to the iustification whereof Paul here speakes . His drift and scope in that third and fowrth to the Romans , is onely this : That although men may bee truely iust and holy in respect of others , and rich in all manner of workes that are good , as Abraham was thus farre known and approued , not by men onely but by God : yet when they appeare before his tribunal , who best knows as wel the imperfection as the truth of their integritie , they must still frame their supplications sub forma pauper is , yea sub forma impij , alwaies acknowledging themselues to be vnprofitable seruants , alwaies praying ; Lord forgiue vs our sinnes , and bee mercifull to vs miserable sinners , The onely complement of all inherent righteousnes possible in this life is this perpetuall vnfaigned acknowledgement of our vnrighteonsnesse , whereby wee are made immediately capable of his righteousnesse , which alone can couer our sinnes , as being alone without all staine or mixture of impiety . The like vnfaigned acknowledgement of their sinnes or faithfull plea for mercy , the hypocrites or men deuoid of faith or grace inherent cannot possibly make as shall anon be declared . This absolute necessity and vtter insufficiency of workes , or righteousnesse inherent to iustification in the sight of God is as perspicuous from the Apostles instance in Dauid , who had resolued this doubt , [ l l Psal. 15. 1. 2 Lord who shall dwell in thy Tabernacle ? who shall rest in thine holy mountaine ? ] with S. Iames : ( He that walketh vprightly and worketh righteousnesse , and speaketh the truth in his heart . ) Hee had pronounced a blessing m m Psal. 1. 1 Psal. 1. 6 to the man that walketh not in the counsell of the wicked , but setteth his delight in the Lawe of the Lord ; shall we imagine such a man to be without workes ? The Lord ( as he addes ) knoweth the way of the righteous , which is as much as Saint Iames meant by iustification , as much as was said to n n Gen. 2● . 1● Abraham vpon that fact by which , as the Apostle sayth , hee was iustified . For that God should know their wayes , implies his approbation of their persons for men vpright and intire in respect of hypocrites and fruitlesse hearers ; of their workes , for such as hee requires in the parties to be iustified by him . Were they therfore iustified or finally acquitted by or for their works ? If finally acquitted then blessed likewise for them . Now in opposition to this Pharisaicall conceit , S. Paul directed by the Spirit , who best knew the Psalmists full meaning in euery passage , vpon what occasions and vnto what point hee spake directly , brings in Dauid himselfe deriuing the blessednesse vsually pronounced in Scriptures to the intire and vpright in heart from Gods mercies , as from it onely true and immediate cause , not from their v●rightnesse or integrity , with which it hath connexion onely finall ( as being applied onely to parties thus qualified ) none originall . a a Rom. 4. 5. 6. 7. 8. To him that worketh not , but belieueth in him that iustifieth the vngodly , his faith is counted for righteousnesse ; euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes , saying . b b Psal. 32. 1. 2 Blessed are they whose iniquities are forgiuen and whose sinnes are couered . Blessed is the man to whom the Lord imputeth no finne . The man then in whose spirit is no guile ( for of such the Psalmist speaketh ) is iustified not because of his sincerity , but because the Lord imputeth not that sinne vnto him which he still vnfaignedly acknowledgeth to bee in him , continually praying , c c Psal. 143. 2 Lord enter not into iudgement with thy seruant , alwaies confessing , Lord in thy sight no flesh liuing shall be iustified , to wit otherwise then by not entering into iudgement , or by nonimputation of his sinnes . Thus you see euen the best of Gods saints seeke iustification onely by faith with Saint Paul , and yet require thereto with Saint Iames Pure Religion and vndefiled in the sight of God euen the Father .

7. This reconcilement of the seeming contradiction betweene these two Apostles hitherto prosecuted , doth voluntarily present it selfe to such as consider the seuerall occasions of their writings , and take not their speeches as they now lie most commodiously for application vnto moderne oppositions : For one and the same Physician to prescribe medicines much different to diseases altogether diuerse or quite contrarie , would neither impeach him of vnskilfulnesse or vnconstancy . The very contrarietie of their errors , with whom these two Apostles had to deale , would drawe speeches from any one of vs that should seuerally entend their refutation , in forme as contradictorie as theirs be , yet both fully consonant to the truth , because rightly proportioned to their opposite ends .

The Iew , whose heresie S. Paul labours to auert from the Romaines , and to ●oot out of the Galathians , looked for a Messias immediately to crowne the conceited perfection of their workes with honour on earth and glory in heauen , not one that should be the end and perfection of the Law , to free them from the curse it had brought vpon them , or to reconcile them vnto God by his righteousnesse . To beate downe this pride there was no remedy possible besides faith in CHRIST , no method so auaileable as that hee vseth ; first setting foorth the haynousnesse of sinne and necessity of it inherence , whose consideration might deiect them ; afterwards pr●ssing Gods mercies in CHRIST offered to all that would denie themselues , confesse their sinnes , and by faith vnsaigned relie on their Redeemers satisfaction . Saint Iames disputes against the opposite error of the Libertines , who presumed the merits and perpetuall mediation of CHRIST to be not onely most necessary , but in themselues sufficient to saue all that did apprehend them as true , although destitute of such workes , as their calling required , and as Gods decree exacted for the effectuall application of Christs allsufficient merits ; which for this reason are scarce mentioned by this Apostle , because magnified they were , though not too much , yet amisse by the parties whom he refutes . Their contempt or wanton inuerting of Gods graces offered , or in part receiued was no lesse hainous or preposterous , then if Bartimeus , or others in his case called by our Sauiour , in hope to recouer their sight , should haue desired Him rather to haue made such a new sun as might make blind men see , without any internall light in the eye , or alteration in the organ of sight . Not by any necessity of nature but by the will and purpose of the Almighty , grace and righteousnesse inherent , though imperfect are as necessary for effectuall adherence or vnion to CHRIST as the Christall humor of the eye or right constitution of the whole organ is for perception of colours or light externall . Hence is the seeming inconuenience arising from Saint Iames his causall forme of speech ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) easilie answered . For the immediate and principall cause presupposed , it is vsuall to attribute a kinde of causality to the qualification of the subiect , though requisite onely as a meere passiue disposition , without which the principall or sole agent should want his efficacie . To one demaunding why the Moon● should be ecclipsed , when the earth is directly interposed betweene it and the body of the sunne , this forme of speech would neither be improper nor impertinent , ( because the Moone hath no light , but what shee borrowes from the sun . ) Yet if the question were absolutely proposed why the Moone were ecclipsed , as no other answere would serue , so this alone were sufficient , because the body of the earth , ( which is not transpenetrable by any light ) is directly interposed betweene the sunne and the Moone . Or if it be questioned how the Israelites being stung with serpents were saued , the reply is good and formall by the signe of saluation , which God had erected . But some we may suppose died after it was erected ; what was the reason ? they did not stedfastly looke vpon it , shall we then absolutely say the Israelites were saued not onely by this signe of saluation , which God hath giuen them , but by their eyesight , as it was a faculty or quality inherent ? This was a qualification indeed so requisite in the subiect to be healed , that such as were without it , were depriued of ordinary meanes of preseruation , yet none ▪ to speake properly and absolutely , were saued by their eyesight , but onely by the obiect of their sight , or rather by both as they had relation to him whose victory ouer the great serpent and graund enemy of mankind the manner of the brasen serpents erection represented . This last instance will apply it selfe vnto the point in h●nd . Workes or righteousnesse inherent include no other causal●●● of iustification or saluation , then the Israelites eiesight dido ▪ 〈…〉 ety , their presence notwithstanding and precedence is in the same rancke or order necessary . Christ onely is the true and immediate cause of healing vs from the sting of death , as the brasen serpent was of the Israelites temporall recouery from the sting of deadly serpents . Thus much of the agreement betweene Saint Paul and Saint Iames , now of the agreements and difference betwixt the Romish Church and ours .

CHAP. VII . Of the differences betwixt vs and the Romish Church concerning iustification , or the right vse or measure of grace or righteousnesse inherent .

1. BOth grant Gods decree or purpose to iustifie sinfull man to be an act of meere mercy . Finall absolution or approbation they make no act of mercy but rather of iustice in God , because it presupposeth absolute righteousnesse in vs . Both grant Christ to be the sole meritorious and proper efficient cause of that grace which is first infused : whose reparation or increase is by their doctrine partly of grace ( because the foundation of it was meere grace precedent ) partly of Si quis dixerit , hominus iustificati bona opera ita esse dona Dei , vt ●●● sint etiam bona ip●●●● iustificati merita ; aut ipsum iust●●● atum bon●● operibus , quae ab eo per Dei gratiam , & Iesu Christi meritum , cuius viv●m me●b●●m est , siunt , non v●re m●r●ri 〈◊〉 grat●● , vi●●m aeternam , & 〈◊〉 vitae aeterae , si 〈◊〉 ●● gratia decess●r●t , consecut●●n●● , atq●e etiam gloriae augme●●●m ; ●●●them● sit 〈◊〉 ▪ Tride●t ▪ sess●● . Can non● 32. debt because they merit these additions by right vse of their free wil. Whence they cannot without contradiction hold Christ to be the sole meritorious efficient cause of their second iustification , or that grace whereby they become more in 〈◊〉 better approoued in the sight of God . But about the vse or in●●●tance of this tearme iustification in Saint Pauls writings , we ●●●●ent . They contend it it implies as much as to be inherently iust or righteous . Many learned Protestants haue copiously shewed it to be a Law phrase equiualent to absolution from the sentence of iustice , acquitall , or the like . To their allegations notwithstanding a wayward Papist will not yeeld ; because it is sometimes taken in that sence their writers alleadge , as may appeare by our late instances ; or albeit we could by euidence of circumstance or otherwise conuince their vnderstandings that it hath the same valew with Saint Paul as with moderne Protestants : yet subtile wits ( whereof the Romish Church hath plenty ) would redeeme the disaduantage and recouer their former footing by producing more instances of men absolued through the vprightnesse of their cause , then we bring pl●ces wherein the word iustification is taken for absolution or free pardon of men otherwise obnoxious to condemnation . a a Num. 25. 8. Phinehas resolute and zealous fact was imputed to him for righteousnesse and did iustifie or absolue both himselfe and the host of Israell from the abhomination committed by one of his brethren with the Midianitish woman not by non-imputation but by positiue depulsion of the crime or guilt whose infection would otherwise haue seised on him through conniuence or neutrality . Let the Romanist therefore be as way ward as he list , or take iustification in what sence he pleaseth , that euery sonne of Adam is by nature the sonne of wrath , destitute of the glory of God , and liable to the sentence of condemnation , he neither doth nor can denie ; that euery sonne of wrath must by his Almighty Iudge be absolued from the sentence of death before he can be admitted vnto life eternall he must vpon the same necessity grant . The point then in which will he , nill he , we must ioine issue is ( What should be the true immediate and next cause of this finall absolution , ) ought within vs or somewhat without vs ? By the immediate and next cause wee vnderstand such a cause as is necessarily accompanied by this effect , and without whose participation this effect neither doth nor can befall any ; such a cause as whosoeuer is partaker of , is by participation of it , foorthwith absolued ; such a cause as who so can probably hope to be partaker of , may vpon the same degrees of probability hope for finall absolution . Such a cause as who so doubts or feares least he shall neuer be partaker of in this life must vpon the same tearmes doubt or dispaire of his absolution or saluation . We denie , he affirmes righteousnesse inherent to be such an absolute cause ( as hath beene notified ) of absolution or remission of sinnes , of iustification howsoeuer taken . Here it will not be amisse to aduise the Reader of a schoole-tricke which one that comes fresh from the arts would easily ●e use , though put vpon some graue Diuines by the Romanist . The question ( saith Bellarmine ) should be proposed not as Chenitius doth of the cause for which , seeing that implies the efficient , but of the cause by which we are iustified or absolued , that is of the formall cause of iustification or absolution . CHRISTS righteousnes they grant to be the efficient or meritorious cause for which , not the formall by which our sinne are remitted or we iust fied . They are indeed bound to assigne a formall cause by which we are truely iust , because they hold vs formally iust in the sight of God ; and seeing they teach remission of sinnes to consist in the extirpation or expulsion of them they may in congruitie affirme that sinne is formally , at least immediately , remitted by habituall grace or righteousnesse inherent , and remitted by CHRIST onely as the efficient cause which meriteth this measure of grace , in the same forme of speech that the schooles tell vs that cold is expelled out of the water by the fire as by the efficient , but formally or immediatly by the heat which the fire produceth in the water . Although perhaps it may be a question whether the expulsion of cold out of the water or of sinne out of our bodies ( consonantly to their doctrine ) can haue any proper formall cause or onely an efficient by resultance ; but to demaund of vs what is the formall cause of iustification by which our sinnes are formally remitted , is as if we should aske one of their young pupils what were Latine for manus . Iustification taken , ( as we doe it ) for remission of sinnes not by inherent righteousnesse or ought within vs immediatly incompetible with them , but by the externall merits of Christ , is a forme or entity as simple as any formall cause can be , and simple or vncompounded entities can neither haue formall causes or ought in proportion answearing to them . Wherefore as I said it is either the follie or knauery of our aduersaries to demaund a formall cause of their iustification that deny themselues to beformallie iust in the sight of God . For so to be iust and to bee iust onely by acceptance or non-imputation of vniustice are tearmes as opposite as can bee imagined . Hee alone is formallie iust which hath that forme inherent in himselfe by which he is denominated iust and so accepted with God ; as Philosophers deny the same to be formally hot because it hath no forme of heate inherent in it but onely produceth heat in other bodies . To be formally iust we for these reasons attribute onely vnto Christ who alone hath such righteousnesse inherent in himselfe as by the interposition of it betweene Gods iustice and sinfull flesh doth stop the proceeding of his iudgements , as Phinehas zeale did stay the plague , otherwise ready to deuoure the host of Israell . Our aduersaries in that they acknowledge inherent righteousnesse to be the sole formall cause of iustification doe by the same assertion necessarily graunt it to be the sole true immediate cause of remission of sinnes , of absolution from death and admis●ion to life . This is the onely point from which they cannot start at which neuerthelesse whiles they stand , they may acknowledge Christ come in the flesh , crucified , dead , and buried , or perhaps ascended into heauen but denie they doe the power of his sitting at the right hand of God , the vertue of his mediation or intercession , and more then halfe euacuate the eternity of his Priesthood as shall be shewed after this briefe explication of our assertion .

2. When we teach iustification by faith and not by workes , our meaning is , by the doctrine of faith wee are bound to acknowledge and confesse that CHRIST IESVS by his eternall Priesthood ( whose offices in their seuerall places shall bee expressed ) is not onelie the sole meritorious cause of all graces or righteousnesse inherent , requisite to finall absolution but these supposed in the party to bee absolued hee is likewise the sole immediate cause of finall absolution or iustification . The latter part of this assertion may admit this ilustration . Suppose a man not destitute of other senses yet ready euery moment to droupe or fall into some deadly fit vnlesse his spirits were refreshed by pleasant musicke , we might truely say , one in this case did liue by the sense of hearing ( for deafe hee should quickly die ) yet were musicke the sole immediate cause of his preseruation , without actuall application of whose sound euen this sense it selfe , by whose meanes his spirits refreshed better enable his other senses to their proper functions , would foorthwith faile him . In this sort doe sinfull men drawe life from CHRIST by faith alone , by which likewise and not by workes , wee are sayd to abide in him as being vnited in spirit to him , albeit by abiding so vnited our other faculties are strengthened and viuificated to bring forth the fruits of righteousnesse . The former instance , notwithstanding , doth not exemplifie the first part of our Assertion , for musicke only continues life naturall which is supposed to haue another originall . But if we speake of life spirituall maintained by saith ( and of which faith it selfe is a part ) it was originally and wholly deriued from CHRIST , on whom faith and all other graces whatsoeuer , tam in fieri quam infacto , as well in the first production as during the time of their continuance and preseruation , depend as essentially and perpetually as the light of the moone , or other participated or reflected splendor , doth on the brightnesse of the Sunne . Nor may wee imagine that this borrowed and variable righteousnesse in vs , though thus depending on the Sonne of righteousnesse , is or can be , euen whiles it remaines without eclipse , or in such fulnesse as in this life the best men at any time are capable of , sufficient for the time being to acquit or absolue vs , if God should enter into iudgement with vs . This strict dependence of such righteousnesse as we haue on CHRISTS righteousnesse presupposed , faith is said to iustifie vs not by any effects in vs deriued from him , but by its transeunt acts reciprocally lifting vp our hearts to the fountaine whence grace and spirituall life doth flow , and reflecting the beames or raies of our mindes thus illuminated vnto our mysticall head , still de●iuing vertue from his crucified body to stint the deadly issues of sinne not vtterly to expell all reliques of vnrighteousnesse . For when we take the eyes of faith of him , albeit the habite of faith and other graces remaine as intire in vs as euer they were , the very memory of transgressions past , or the sight of sinnes inherent , whilest we look on them deiect vs . According to this disferent aspect euen the best men liuing whilest this brittle glasse of mortality and mutability is in running , may bee subiect to the like subalternation of hopes and feare the exiled Po●t hath expressed :

Spes mihi magna subest dum te , mitissime Caesar , Ouid. Spes mihi , respicio dum mea facta , cadit . Strength to my hopes doth still accrewe , whil'st Caesars mildnesse I do vie we : But mine owne facts whilest I beholde , my heart doth faile , my hopes growe colde .

But though sinne may often sting vs by fits , and bring vs almost to deaths dore by vicissitude of despaire or disma● , yet we recouer as presently by faithfull looking on the glorious author , as the Israelites did by beholding the visible signe of saluation .

3. The controuersie hitherto proposed and declared in as scholasticke forme as our English tongue well can beare , may be reduced in fewest tearmes and fittest for popular instruction vnto the right vse and immediate end of faith , and other sanctifying graces . We of reformed Churches with vnanimous consent of heart and minde belieue and teach ( and thou O CHRIST our Lord our life and strength giue iudgement out of thy throne of Maiestie whether not more agreeable to thy minde then shee which sits as Queene of heauen and brags as if she were thy best beloued Spouse or her children do ) That our Faith , our Hope and Charitie , or whatsoeuer pledges of thy fathers loue , and fauour towards vs , we through thy merits haue obtained , were giuen vs not to alter , but to better that plea we made before we had them . Being by nature the sonnes of wrath , and groning vnder the heauie burden of our sinnes , with teares and sighes , by thy precious blood by thy death and passion , wee daily besought Him for them : and shall his goodnesse in giuing them , flake the feruency of our wonted desires or supplications , when as we seeke grace , onely to the end we may finde and truly taste his mercie ? Thou hast taught vs * * Mat. 7. 21 Not euery one that sayth Lord , Lord , shall enter into the kingdome of heauen , but such as doe the will of thy Father which is in heauen , and his wil as the Apostle witnesseth , they only do , which obey it in all things , omitting no commaundement when occasion is giuen , taking no occasion to breake or violate any . Shall we then enter into the kingdome of heauen because we thus farre do thy fathers will , and in some measure obserue his Commaundements ? Rather without such obseruance we shall not , we cannot enter therein ; yet when we haue done all this , wee are still vnprofitable seruants . To what vse then doth our inherent righteousnesse or obseruance of Gods Commaundements serue vs ? If sincere that haue been and vnfaigned , though imperfect , yet the faith which brought it forth will make a sincere and faithfull plea for mercy in the day of triall , in which he that hath been an hearer only and no doer of the lawe , or hath done in part what God would haue done , but not sincerely nor faithfully , because it was his will and pleasure , but out of humour , naturall affection or hipocrisie , shall cry Lord , Lord , and shewe many tokens of Gods loue and fauour towards him in hope to better this present sute for mercie , yet shall not be heard . Why ? Either because he neuer had any true pledge of Gods fauour , or did not vse such as hee had aright ; because as his workes haue been , such now are his prayers , presumptuous , vnfaithfull , or hypocriticall ; such as cannot obtaine any other answere of God then that , depart from mee I neuer knew thee . It shall not boote him to make proofe that hee hath giuen his goods to the poore , or his body to the fire ; that he hath healed the sicke , cast out diuels , and wrought other wonders in CHRISTS name , vnsesse his faith haue quelled all trust , all pride or glory in these gracings , wholly set on Gods mercies in CHRIST ; from whose apprehension vnlesse these other acts or exercises ( though of mercie ) sprung , they are not truely done in faith ; but springing thence , we cannot be so ready to doe them as hauing done them to renounce all trust or confidence in them . For whiles we compare these slender , yet sincere effects of our loue and thankfulnesse to him , with his infinite loue and mercie towards vs , ( wheron true faith alwaies lookes whiles it conceiues them ) the sight of them causeth greater humilitie for the present , & more hearty sorrow for sinnes past , then we could haue conceiued , if wee had not done them ; as the sight of Zorobabels temple finished did make the auntients of Israell weepe , because the perfection and glorie of the former was more liuely represented to their senses by this visible and semblable model , then by the ruines , meere absence , or imperfect reparations of it . To be able to sound the depth of many conclusions better then others can , giues stayed and setled iudgements a more distinct and compleat measure of the knowledge they wanted , then fantasticke or shallow wits can haue . For this cause solid learning alwaies contracts , verball knowledge and superficiall skill in any facultie dilates mens estimates of themselues , & puffes them vp with preiudiciall conceits of their owne worth . And seeing all our knowledge in this life , though of matters naturall and neere at and , is euery way imperfect ; the increase of it is alwaies vnnaturall and monstrous vnlesse the more we know the better we know our imperfectious , and be humbled with a more sensible feeling of our wants Now in as much as the fruits of life do neuer take so kindely , as the fruites of knowledge in any sonne of Adam , since he made that impious and crroneous choice , and euery mans owne experience can teach him , that his practique faculties or performances come still short of his speculatiue notions or apprehensions of what is good and fit to be done : we are by this twofold reason enforced to take the vnfained acknowledgement of our imperfection in working , and serious distrust both to our works and our selues as no way iustifiable or approueable in the sight of God , but for the perfect and compleate righteousnesse of CHRIST IESVS for an essentiall branch of that vniformity before required in true and sauing faith . The growth of these particulars is like the growth of twins : the more firme and liuely faith we haue , the better and more sincerely we worke : the bettter and more sincerely we worke , the more vnfaignedly and faithfully wee renounce all confidence in our workes and our selues : the more faithfully we renounce all confidence in these , the more ca●tiestly we seeke after saluation only by CHRIST ; of whose allsufficient sacrifice , and righteousuesse fully satisfactory of Gods law and meritorious of mercy our righteousnes inherent though imperfect giues vs a truer tast then vnbelieuers can haue . Thus the weaker we are in our selues the stronger we are in Him .

4. The former question about the vse of grace depends vpon another betwixt the Romanist and vs about the measure of inherent righteousnesse . They make the encrease and growth of grace not to perfect but vtterly to abolish the nature of it , by conuerting it into righteousnes inherent as well for quantity as quality acceptable of it selfe to God without his fauour or indulgence . We ( as the name imports ) make it alwaies subordinate vnto gratious acceptance , and seeing we take it onely as a pledge of diuine fauour , whereof wee stand perpetually in need as it is first giuen , so we desire it may be increased onely to the end we may more constantly and faithfully sue for mercie , and seeke diuine approbation aright . Of our edification in CHRIST , faith is not the foundation onely but the roofe , vnto which all other graces haue the same reference that Hur and Aaron had vnto Moses . The best seruice euen charitie it selfe can performe is to vnderprop the hands of faith lifted vp vnto the throne of grace from which the sentence of absolution must proceed . Directly contradictory to this declaration ( saith the Romanist ) faith iustifies onely as it disposeth vs to the attainment of charity , which is the formall cause of iustification , the complete forme of such perfect righteousnesse inherent as is the onely immediate cause of saluation . Charitie though giuen for CHRIST is to him the Crowne of faith reaching heauen by it owne perfection , to vs not charity onely but faith it selfe , as it is part of our imperfect righteousnesse inherent , is footstoole to it selfe in the act of iustification or whiles it pleads for mercy . Nor vas any sonne of Adam for the least moment of time euer so righteous , but the actuall mediation of Christ or interposition of his sacrifice secluded from his triall at the tribunail of Gods iustice , he might besides all his other sinnes iustly haue beene condemned for not stirring vp the gifts and graces of the spirit , or not right vsing them to his glory that gaue them . Thus much euery conscience that hath tasted of Gods mercy and goodnesse in Christ will be ready to confesse ; and this truth now deliuered by vs was in effect the doctrine of the learned and religious Bucer , * * Etsi it qui iustificatur iustitiam a●● pit & habet per Christum etiam inhaerentem , tamen anima fidelis huic non in●itit● , sed so●● inst●●●e Christi nobis donalae , side qui n●lla om●i●o est , nece●●● potest Iestit●a , B●cer ●● ( & si q 〈…〉 ) in li●●ll● ablata 〈…〉 Ratisbone , & in colloquin Actisb●● : 〈…〉 coll●q●in R 〈…〉 nsi ) eum ob●●t●●ss●nt ei pro 〈…〉 quae●●mq as author 〈…〉 q●ij ap●●llat am●●●●as . & in●er quas p 〈…〉 , sidem i●st●●●ation● i●●tium elle , sic respendit : ●ioc si intellt●●tur de iustitia incho●●a , quae side , sp● , & charitate , cetaerisque virrutibus hic comprehensis constat , recipimus : hanc enim i●stitia 〈…〉 donum esse , & nouam in Christ Serca●ur●m , qua ●●fide ●●●● pertipimus , pr 〈…〉 part●m esse fidem ipsam , cum n●que am●re D●um , neque benè de eo spe●●re possimus , ●●si fide euedem cogn●●erimus . H 〈…〉 inchoatam institiam non ess 〈…〉 qua iusti s●●●● apud Deum , ita vt propter illam vita aere●na nobis debeatur : cum ex parte tantum , & impe ●ecta sit●nec legi d 〈…〉 dum hic viuimus , 〈…〉 in nobis , nempe Dei iustiti ●● esse , qua Christ Domin ●c●nfidamus , & fi●ucia faluris con firme●● r. Valques in 1 , ● , ●om● 2. disput. 20 2. cap. 2. Et in coll●q●●● timo ●atisponensi post prop●sit●●●e . 〈…〉 se ●uc●●us adue● s●●●●●abat , folio ●● pag●●●● in collo●●o , quod habuit cum M 〈…〉 lmp . 〈…〉 : ponu●tur ●●●●erbt ipsius . ●den Co non 〈…〉 iustitia 〈…〉 fide , spe , ●●●●titate conster , ne● iustificari iustosque esse : quia imperficta est ; nec legi Dei 〈…〉 cit Vas 〈…〉 . in his conference at Ratisbone with our aduersaries . Although he that is iustified hath righteousnesse through Christ inherent , the faithfull soule notwithstanding doth not rely on it , but onely on the righteousnesse of Christ wherewith wee are endowed ; without which there neither is nor can be any righteousnesse .

A more full declaration of his opinion in this controuersie vasquez * out of the same conference hath ready gathered to our hands . When certaine propositions which the Author of that conference cals ambiguous , were brought vnto him , amongst which this was the first , [ faith is the beginning of iustification , ] his answer was , if this speech be meant of inchoated righteousnes ( renouation of the mind ) which consists in faith , hope , and charitie with other vertues , we admit it : for such righteousnesse wee grant to bee a gift , yea a new creature in Christ , of which we participate by faith ; yea faith is the first part of it , seeing we can neither loue God , nor conceiue true hope in Him , vnlesse we first know him by faith . This righteousnesse of renouation notwithstanding is not that by which we become so righteous in the sight of God , as life eternall should be due vnto vs for it , seeing it is imperfect and cannot satisfie the Law of God during the time of this mortall life ; another righteousnesse is required , to wit , the rightousnesse of God , through which wee haue confidence in our Lord CHRIST and are established in the assurance of saluation .

The like resolution or state rather of this controuersie , he gathers out of Chemnitius words , as they are related by his aduersary Tiletan . * * Excipio eti●m Kemnitium vt est apud Tiletan in apologia pro Concil. Tridi● . de iusticia , qua iustificamur , vbiresert haec verba illius . Non docemus eredentes sine iustitia iustisicari , quia talem iustificationem Deus pronuntiat esse abominationem Prouerb : 17. & Isaiae 5. sed dicimus necesse esse vt in iustificatione intercedat , & interu●niat iustitia , non quidem qualiscunque sed talis , quae in iudicio Dei sufficiens , & digna sit , vt iusta pronuntientur ad vitam aeternam . Quia igitur nostra interioris renouationis iustitia propter adhaerentem carnis imperfectionem , & immun●itiem non est talis , oportet aliam esse iustitiam , qua interueniente , & intercedente iustificemur coram Deo . vbi hic Haereticus fate●ur iustitiam nostram immundam ●sse atque ideo do●et esse minus sufficientem , o● per se poss●t immunditiem peccatitollere , & pargare . Quaesane sententia Haeretici huius valde notanda est , pro his , quae disp. 204. contra aliquos viros Catholicos dicemus , qui admissa iustitia inhaerente remissionem peccati , & offensae Dei infauorem ipsius Dei , tanquam in proximam c●●sa● to ●●●●al ●● reuocaent . Conabimur enim ostendere hanc opinionem a sententia Re●nity parum vid●r● diuersem . Va●quezeodem To●o . disp 102. cap. 101. We teach not that beleeuers are iustified without righteousnesse , for such iustification God himselfe hath pronounced to bee an abhomination in his sight ( Prou. ●● . ver. 15. Isa. 5. ver. 23. ) but we thinke it necessary that in iustification righteousnesse should interceed or interpose , and that not euery sort of righteousnesse , but such as is sufficient in the iudgement of God , such as is worthy of eternall life . Now seeing that righteousnesse which consists in the internall renouation of our mindes , by reason of carnall imperfection and vncleannesse adherent is not such , necessary it is there should be another righteousnesse , through whose interuention or intercession we are iustified in the sight of God .

5. From this learned writer , the Diuines of o o Iustificamur a Deo iustitia duplici , ●●n quam per causas formales , & essentiales . Quarum vna & prior est consummata Christ● institia : non quidem quomodo extra nos in ipso est , sed sicut & quando eadem nobis ( dum tamen fide apprehenditur ) ad iustitia● imputatur . Haec ipsa ita nobis imputata ●ustitia Christi , praecipua est & summa iustificationis nostrae causa cu● principaliter initi & fid●re deb●amus . A●●ter vero iustificam●● formaliter , per iustitiam inhaerentem : quae remissione peccato●um simul cum renouatione Spiritus Sancti , & di●●●sion● charitatis in corda nostra , secundum mensuram fidei vnius●●●usque nobis donatur , infunditur , & ●u propria ; atque ita per fructus spiritus exercetur , essi i●u●q , nobis propria quadam iustitia , qua assi●tamur . Cui tamen inherenti iustitiae ( quod sit imperfecta ) non i●●itimur principaliter : sed ea tanquam interieri quodam experimento certificamur , nobis ( qui talem renouationem spiritus nostri in nobis sentimus , & exper●mur ) remissionem peccatorum factam , & Christi consu●ma a● iustitiam nobis imp●tari , atque 〈…〉 Christam per fidem in nobis h 〈…〉 are . Antididarma Colon : de iustificatione ●om●●is cap. per quas causas in ●●●emur . Hereunto they adioi●e another decla●a●●o● so well consorting with our Chu●ches doctrine , as no man not desirous of contention can dissent either for the matter or manner of it . N●h l 〈…〉 nus hoc loquendi modo , non a scrilim●● , neque●ider , neque charitati , 〈…〉 tia . ●ustificationis quae compe●● s●l . Deo 〈…〉 etiam me i●●m eius , quod soli debetur Christo , non fidei ●u● char●tati , au●●ll alierum 〈…〉 tutum , tame●si omnes gr 〈…〉 quae ●●m Dei dona sunt . Sedem . fi●em●● haec ess● media quaedim , quibus operetur Deus in nobis suam iustificationem ▪ Colonibilem . Colen , and many Schoolemen , acknowledged by the Romish Church for her children in other points , did but a little dissent , as the Iesuite grants , and their words are so plaine that euery one may see , might these men haue been chiefe delegates in this cause , the controuersie had bin quickly ended . The only difference can be picked by this curious inquisitor is but this ; Chemnitius and Bucer made our inherent righteousnesse ( as he wrongfully charges them ) a sin , the diuines of Colen made it onely imperfect or no righteousnes without the merits of CHRIST , to which it serued but as an instrument ; by their confession , CHRIST righteousnesse was not only the efficient or meritorious cause for whose sake this righteousnesse innerent was bestowed vpon vs , but the sorme which did so consummate it , that is our iustification was accomplished by addition of his righteousnesse vnto ours . Vnto this opinion amongst the rest euen p p Vid● Vasqu●z Tom 2 in . 2. Quaest 113. Art. 2. Disp●● . 204 p. 2. Pighius himselfe , who made so light accompt of originall sinne , did subscribe , not induced thereto ( as is pretended ) with the sweet discourses of his aduersaries , but with the euidence of the truth they taught . Indeed Pighius consequently to his error concerning the nature of originall sinne , did hold our righteousnesse inherent imperfectionly for the quantity , whereas Chemnitius and Bucer did hold it vnsufficient besides for the quality , not that it was a sin , but that it had sin so adherent , as it could not make vs cleane and pure though but in imperfect measure in Gods sight . We wil be content to take these Diuines mentioned with that troupe of most famous schoolemen as well antient as moderne expresly yeelded vs by Vasquez , as more then fully sufficient , either for worth or number , to ouersway the authoritie of such later Pontificians , as in the conference at Ratisbone , or Auspurge , or in that booke exhibited vnto Charles the fift before the Trent Councell , maintained the contrarie opinion now established . Vnto the Trent Councels authoritie , because it hath determined for these later and obscurer against the former Schoolemen and vs ; we will oppose the authority of Scripture , and principles of faith directly acknowledged by all , but indirectly ouerthrowne by the Councels decree . In examining of which it may excuse our boldnesse , that so many of their writers should , without censure , before , and some ( I take it ) sinte the promulgation of it teach the contrarie . m m De●um vnica formalis causa est iustitia Dei ; non qua ipse ius●us est , sed qua nos iustos facit , qua videlicet ab eo donati , renouamur spiritu metis nostrae , & non modo reputamur , sedverè iustinominamur ; & sumus , iustitiam in nobis recipientes , vnusquisque suam secundum mensuram , quam spiritus sanctus partitur singulis prout v●●t , & secundum propriam cuiusque dispositionem , & cooperationem . Quanquam enim nemo possit esse iustus , nisi ●ui merita passionis Domini nostri IESV CHRISTI communicantur : id tamen in hac impij iust ficatione fit , dum eiusdem sanctissimae passionis merito per spiritum sanctum charitas Dei diffunditur in cordibus eorum , qui iustificantur , atque ipsis inhae●et , vnde in ipsa iustificatione cum remissione peccatiorum haec omnia simul 〈…〉 sa accipit homo per ILSVM CHRISTVM , cui inseritur , Fidem , Spem , & Charitatem . Nam fides , nisi ad ●am sp●s accedat & charitas , neque vn●● perfecte ●um Christ●● , neque corporis ●ius viv●m membrum eff●●t . Conc. Trid. Sess. 6. cap. 7. The sole formall cause of iustification is the righteousnesse of God not by which he is righteous , but wherby hee makes vs righteous , to wit , that wherewith once endued we are renewed in the spirit of our minde , and are not onely reputed iust , but truely denominated iust , as indeed we are by receiuing righteousnesse euery one according to that measure which the holy Spirit imparts vnto vs as he pleaseth , and according to our seuerall proper dispositions or cooperations .

The formall cause , or if that be not enough the sole formall cause of our iustification is righteousnes inherent , which as the Romane n n Est autem gratiae , quemad●odum Tridentina synodus ab omnibus creden . ū paena Anathematis proposita , de●r●uit , non solum per quam peccatorū●it remissio sed diuina qualitas in anima inherens , ac v●luti splen d●● quidem , & lux , quae an marum nostrar● ma●●●as omnes delet , ipsasque animas pul●hriores splendidiore● reddit . Catech. Trid part● de Baptis . ca. 2. §. 8 vide Conc. Trid. cap. 7. Sess. 6. sub . finem . Catechisme , set out by the authoritie of the same Councell , in plaine tearmes auoucheth , must be so perfect as to leaue no staine or blot of sinne inherent in vs , able to present our soules ( if I mistake not the meaning of it ) truely glorious , at least splendent and beautifull in the sight of God . Whatsoeuer else I haue charged their doctrine with , they willingly grant to be necessarie consequences of the Councels determination , and condemne vs as Heretickes for contradicting them . And least we should suspect it might be a matter not altogether vnpossible for the Trent fathers to erre in that peremptory decree ; late Iesuties would perswade vs it were a matter altogether impossible for God almighty , although he should vse his absolute power , to iustifie vs by any other meanes then the Councell hath defined .

Some in their Chuch of no meaner note then the famous victoria and Melchior Canus , with other of Aquinas followers ( publique professors too ) were not ashamed or afraid to teach , that grace inherent did not make vs iust or acceptable in the sight of God by it meere entity or quallity , that the value or estimate of it did depend vpon the will and pleasure of him that gaue it , content to accept or pronounce vs once partakers of it as iust and holy , though not such in our selues , or though the inherent vertue of it , as money is valuable , not for the nature , physicall properties , or the quantitie of the mettall , but for the princes estimate , whose image and superscription it beares . One corallarie of this conclusion , gathered by these authors themselues , was , that the entitie , or qualitie of grace might increase without any necessarie increase of the value or estimate of it with God , as the kings maiesty if it should please him , might make the same portion of siluer which now goes for a shilling , to be currant but for nine pence , or rather make that peece as large as the shilling , though retaining the same value & inscription it now beares . We shall perchance no way crosse these professours tenent , but onely better illustrate our owne , if we say : As it is not the legall instrument ( though bearing the s●ale or inscription royall ) but the princes will and pleasure thereby authentiquely testified , which frees the malefactor from sentence of condemnation : so neither is it grace or righteousnesse inherent , ( though these be the image and character of our righteous Iudge ) but the mercy and free pardon of our God proclaimed indefinitely to all the penitent , but sealed to euery faithfull soule in particular by those pledges of the spirit , which finally absolues vs from the curse laide vpon vs by the Law , and enstates vs in the promises of the Gospel . In both pleas the sanctified soule vseth saith & all other graces or parts of righteousnes inherent , no otherwise then a penitent malefactor would doe the instrument wherein the princes pleasure is contained , if he were to plead his cause before the prince himselfe , in whose presence ( though with ordinary Iudges they will sometimes be too bold ) I presume no malefactor would stand vpon tearmes of integrity or present innocency because he had his pardon vnder seale , seeing that was giuen him to plead for mercy not for iustice . Not altogether different from these exemplifications of our assertion some schoolemen , though seeking to come as neer the Romish Church present tenents as they could , thought it no inconuenience to hold , that the grace wherby men become truely and inherently iust , was not of it owne nature absolutely incompatible with all degrees , or reliques of sin ; in respect of which we might stand in need of Gods fauour and mercy after communication of grace . But this and the like opinions are vtterly destroyed root and branch by the thunderbolt of the former decree , and their authors and followers censured by Vasquez * * Hoe pr●miss● , contra praedictam sententiam rationibus agendam est : prima autem ratio sit . Si gratia & iustitia nobis inhaerens possentesse simul cum peccato , etiam p●r potentiam Dei absolutam , sequeretur quitquid eiusmodi nobis inhaeret , non esseveram iustitiam , nec tale nomen mereri . Nam si quidquid nobis inhaeret secum sinit esseiustitiam , & sordes peccati , efficitur illud ex se non esse munditiam , et innocentiam animi : nam munditia , & immunditia nec per potentiam absolutam Dei simul esse possunt : vera etenim iustitia talis esse debet , vt ipsa sit animi munditia , & innocentia vilae , eo quod suapte natura reddere debet immaculatos , & innocentes eos qui antea maculati , et nocen●es erant ; quumque vt pradicta opinio fert , nostra iustitia id non effi ●al sine extrinseco fauore , & acceptatione Dei ; consequitur ex ●eipsa ●●blant● emni fauore , & acceptatione Dei non esse veram iustitiam , & sanctitatem . Quae enim iustitia , & sanctitas excogitari potest , quae non sit ipsa anim● m●●d●ties , & innocentia ? aut quit iustus , et sanctus , qui hoc ipso non ●it innocens , & imm●●u●a●us ? hanc autem ●ep●gnantiam iustitiae inhaerentis cum peccato , & macula illius videtur ostendisse Joan. 1. canonicae cap. 3. illis verbis Omnis , qui in eo manet , non peccat et infra , omnis , qui natu● est ex Deo , non peccat , quia semen Dei mane● in illo ( nempe iustitia ) & non potest peccare , quoniam ex Deo natus est , videlicet quamdiu gratia De ; ma●e● in ill● . Vasquez . in Primam Secundae , Tom. 2. disp. 204. cap. 4. for holding it but as possible to the absolute power of the Almightie , to replenish our soules with grace and not take away all staine of sinne ; for that any reliques of the one should lodge in the same brest with the other , implies a contradiction in his diuinity ; which vaine surmise shall be refuted when we come to handle the nature of sin , and the necessity of grace . How friuolously he alleageth that of Saint Iohn [ whosoeuer is borne of God , sinneth not ] to this purpose the Reader may perceiue by the true interpretation of that place in the Chapter following .

6. For the time I would request as many as feare the shipwracke of faith and conscience to rest contented with this short discouery of two rocks , against which all that follow the Trent Councels direction ineuitably dash . The first , an cuacuation of Christs priesthood : for , by their doctrine , after grace is infused and remaines inherent , a man may bee iustified , saued , and glorified , without any more reference to Him , then Adam in the state of integrity had . Christ ( say * * Itaque v●r●m , et Christianum iusticiam acciptences , cam , scilicet primam stalam pro ●lla , quam Adam sua inobedientia sibi et nobis per did●● , per Christum Iesum illis dona●am , candidam , et immacu●atam iubentur statim renati coaseruare , vt cam perferant ance tribunal Domini nostr● Iesu Christ et habea●t v●am ●ternam . Concil. Trident. sess. 6. cap. 7. they ) hath restored vnto vs what we lost in Adam . What was that ? Inherent righteousnesse , so we grant with the Antient. But in what measure ? In as full and perfect as Adam had it before his fall , or without admixture of corruption drawne from his loynes ? So farre the Romanists seeks to extend the authoritie of some Fathers . The best vse and end then of grace in his construction , is , to passe ocuer the euerlasting Couenant of grace in Christ , that wee may recoue the state which our first Parents forfeited . This is the most immediate and necessarie consequence of the Trent Fathers determination : for if habituall grace be ( as they decree ) the sole formall cause of iustification that once gotten will exclude all necessity or vse of any other cause or meanes of reconciliation or acceptance with God . Agreeable hereto as * * Si dicant aduersary ideo peccatum non remitti solae iustitia inherente sine fauore , et condonatione , quia sine illa non habet veram , et completam rationem iustitiae , praeter absurda , quae capile praecedente contra illorum opinionem intulimus , alia etiam non minora sequntur . Primum est imputationem seu applicationem merisorum Christi ad nostram iustificationem , et remiss●●nem peccatorum non solum fieri in ipsa donorum infusione , & auxiliorum commu●●catione , sed et●● post ipsam infusionem iustitiae ad hoc vt peccata remittantur . Hoc autem absurdum esse probari potest prime ex Concil: Trid. Ses. 6. cap. 7. vbi cum dixisset vnicam formalem Causam nostrae iustificationis esse iustitiam nobis inbaerentem secundum propriam cuiusque dispositionem & causam meritoriam esse ipsum Christum , ne videretur excludere a nostra iustificatione applicationem meritorum eius , sed debitum ei locum assignaret ; cum passim dici solea● , no● iustificari meritis Christi , inquit , Quanquam enim nemo possit esse iustus : nisi cui merita passi●●s Domini nostri Jesu Christi communicantur , idtamen ( nempe quod applicentur merita Christi ) in hac impij iustificatione fit , dum ●ius sanctissim● passionis m●●●●o per spiritum sanctum Charitas Dei ●●ffunditur in cordi●●● corum , qui iustificantur , atque ipsis inhaeret . Docet igitur Concil. applicationem meritorum Christi , fieri ●o ipso , quod ex meritu eius nobis dona tribu●ntur , quae infusione recipimus , & cum non dicat al● mod● , et momento , n●mpe post infusionem fier● hanc applicationem ; planc ostendit , tunc solum , et eo solo modo fi●r● . Vasquez . Tom. 2. ●● . 1. 2. quaest. 113. Art. 2. disput , 204. cap. 3. 10. Vasquez disputes at large they admit no application of Christs merits , but onely in the collation of gifts inherent or infusion of Charity . Admitting then one of their Church should remaine in the state of habituall grace , a weeke or two before his death : let vs suppose ( as for disputation sake , or sure tryall of a true formall cause , it is lawfull , by their rules giuen to this purpose , to suppose any impossibility ) that Christ had neuer beene incarnate , crucified , raised from the dead , or set at the right hand of God ; the former party notwithstanding should be as certainly saued , as hee can be by beliefe of all these Articles , and become heire infallible of as great glory and felicity as wee hope for , by incorporation into Christs body . Nor doth Christ ( if their opinion may stand ) sit at the right hand of his Father to make intercession for vs after grace is infused , or whiles wee retaine it , but that it may be infused and recouered if it should chance to be lost . Now what heresie was there broached more blasphemous against Christ than this , which abolisheth the principall part of his mediation ? what could more directlie cuacuate that great mysterie of the true and reall vnion betwixt the head of the Church and the members ?

By this doctrine neither are our persons in this life reconciled to God , nor our nature exalted to dignity in the life to come , by being vnited to Christ , but immediately by our inherent righteousnesse , without any intermediation of his person , his sacrifice , merites or other benefit of his passion , as any cause at all or bond of our vnion , or acceptance with God after the infusion of grace , which is the onely formall linke betwixt the diuine nature and ours : whence it necessarily followes that our humane nature must ( though by another kinde of vnion , and lesse measure of an inferiour grace ) bee as immediately vnited to God , as immediately approued for iust , as immediately meritorious of glory , as immediately capable of Gods presence , as Christ was . Might not that great Iugenue s●leor denominationem iusti fieri posse à iustitia extrinseca ipsius Dei , quamu● denom inatio omnipotent● non possit fieri , nisi ab intrinseca forma , qualis est potentia ipsius , qui omnipotens vocatur : vtor autemratione proposita , nempe quia denominatio iusti , et qualibet alia denominatio extriaseca non potest fieri ab extrinseca forma sine effi●itate aliqua , et connexione , is quod supra probatum est ▪ hanc autem esse non posse inter iustitiam ●●i , et omnes homines , nisi per vnionem hypostati●am , facile inductione monst●a●o V●lquez . Tom. 2. in . Primam second . d●sp . 2. cap. 3. Many arguments he brings , Which conclude very probable against O●ianders opinion , or such as ▪ den● any measure of in●eren● righteousnesse requisite to iustification , whose error i● ficiently re●u●es it 〈…〉 , vnlesse the sauourers of it will affirme that w●●a●e iustified before we receiue any fruits of the spirit , for the will not ( I am sure ) deny quod exso●i 〈…〉 est spiritus est , whatsoeuer the spirit worketh in v●is righteousnesse , though not able to make vs perfectly righteous in the sight of God , so long as we are in the flesh , which is neuer altogether barren , albeit the best fruits thereof be sin . Schooleman ( for such I haue euer accompted Vasquez ) with lesse danger to his soule , or repugnancie to this great mysterie ( ●hole truth directly to deny he durst not ) or other tenents maintained by him , haue granted , that as Christ is truely reputed holy , not onely from the Holinesse formally inherent in his humane nature , but from the vnction of the deitie or vncreated holinesse , whereto hee is hypostatically vnited : so might all partakers of such faith as Saint Paul ascribes righteousnesse vnto , bee truely and properly called and reputed righteous in the sight of God , from the absolute righteousnesse of Christ as man ; to whom they are by the same faith , though not hypostatically , yet truely vnited by such a mysticall but reall vnion , as may without solecisme ground as well this denomination , as our title or interest in Gods fauour . More consequently , by much to his owne positions might Bellarmine likewise haue granted , that as we are truly the sonnes of wrath by nature , albeit euery lineament of Gods image in vs be not quite razed , but rather all or most , much defared by Adams sinne made ours partly by reall propagation but more principally ( in his doctrine ) by imputation , so we become the sonnes of God , by the spirit of adoption , though not so powerfull in vs as vtterly to extirpate all relickes of sin , yet able so to dead the force or operation of it , as it did the remainder of Gods image in vs before we were renewed by Christ . Thus walking not after the flesh though in the flesh , nor working sin though sin worke in vs , we may through grace or this earnest of the spirit , but onely for the righteousnesse of Christ , whereto wee are by it vnited , haue a more reall title to be enstiled his brethren , sons of our heauenly father , then Hee can haue ( as Si per institiam Christi nobis imputatam , vere dici possumus visti et fil●y Dei , ergo poterit etiam Christus , per iniustitiam nostram sihi imputatam , dici vere peccator et quod h●rret animus cogitare filius Diabolt . Nam aduersarij concedunt , ita Christo imputatum fuisse peccatum , vt nobis iustitia imputatur . Bellar. de Justif . lib. 2. c. 7 The argument is friuolous against the doctrine wee maintaine , because Christ took no symbole of our sin as we doe of his righteousnesse , though not therfore righteus ( not our selues but as we are vnited to him , ) of force enough against such as think we are formally iust by Christs imputed righteousnesse without righteousnes inherent . ●2 . Cor. 5. ver. 21 Bellarmine obiects by our doctrine he hath ) to be called the son of him that is the father of lies and Iesuiticall equiuocation . Albeit there was no guile in him yet hee bare the punishment due to our rebellions ; and was not this commutation of punishment ●herby the seruants of sin are acquitted and the Lord of righteousnesse condemned , sufficient to make such as are in part willing to doe for others as hee hath done for them , immediately capable of absolution by his innocency , of reward by his righteousnesse ? The ᵃ Apostle doubtlesse meant no lesse when hee saide , He hath made him to be sin for vs which knew no sin , that we should be made the righteousnesse of God in Him .

7. The second point against which our aduersaries dash , doth so euidently bewray their greatest pilots vnskilfulnesse in this hauen of saluation , as euery childe that can repeate his Pater noster may easily perceiue the Trent Fathers themselues did not vnderstand it . Nor can the subscribers to this decree , vse that celestial prayer without plain mocking of God and Christ . This imputation needs no other proofe then the cleare proposall of such positions as they now all holde de fide . Take wee then one of their Catechumenies ( whether destitute of faith or no it skils not ) that hath not as yet attayned to the first iustification ( as they distinguish ) that is , one destitute of habituall grace or inherent righteousnesse ; such a man by their Churches discipline , is ●●●mitted or rather commanded to vse this petition amongst the rest , forgiue vs our trespasses as wee forgiue them that trespasse against vs . What sinnes or trespasses doth hee request should be forgiuen him ? Mortall especially , for their remission onely is necessary to the first iustification . But how must God remit them ? Immediately by pardoning or forgiuing them . No , they are immediately remitted by actuall introduction of the contrary former grace inherent , which formally expels them out of the soule as light ( to vse Bellarmines owne illustration of their positions in this point ) doth darknesse out of the aire . Nor is there any possibility of remitting sinnes by other meanes left to omnipotence it selfe , since the publication of Iesuiticall Comments vpon the Trent Councells decree . What then is the full meaning or finall resolution of this petition whilest vttered by men as yet not iustified ? Lord forgiue vs our trespasses or mortall sinnes ? This verily and no other , Lord by infusion of thy grace , make vs such as shall not need of thy pardon or forgiuenesse . For to holde , that ouer and aboue the infusion of that grace ▪ by which the staine of sinne being clearely wiped out we are made iust , Gods fauour or condonation * * Non possum non mirari ●ntiqu●s scholasticos quos ●act●nus memora●i , quod de iustitia nobis inhaerente ita ●biectè senserint , vt veram ei adscribere formidauerint rationem iustitiae et sanctitatis inhaerentis , quae suapte n●turâ Deo necessario placeat . Recentiores verò Theologos multò magis miratus sum , quod post praeclaram Concilij Tridentini definitionem , quam inferius explicabo , tam exilem iustitiam inhaerentem iustis concesserint , vt ex se non h●beat virtutem tergendi maculas peccatorum , nec ●a● pu●gare valeat , nisi ●au●●e , & condonatione Dei relaxentur . Vasq. Tom. 2 in primam secundae quaest. 113 Art. 2. Disp. 204. cap. 2 . ( to vse their Latine word with addition of one English letter ) is any way requisite for our acceptance or approbation with him , is , in formall tearmes , the very opinion which Vasquez so peremptorily condemnes in Canus , Nedina , Victoria , Gabriel , Richardus , Ariminensis , Scotus , and others , as contradictorie to the Trent Councells oft mentioned decree ; and so indeede it is : for by that decree being made formally iust by grace alone , we become the immediate or formall obiects of Gods iustice or fidelity ( now strictly bound to render vs quid pro quo , eternall life for grace inherent ) vtterly exempted from all dependance on his mercy and fauour . And whereas some of their late Writers , desirous to giue the Church all possible satisfaction ; yet partly fearing openly to wrong God , or flatly to contradict his word , had granted that grace infused did quite extirpate all sinne , and make vs absolutely iust in our selues , but yet could not , by it nature or sole entitie , obliterate all relation of trespasse , or offence commited against God before wee had it , as being vnable to make full recompence or satisfaction for them , euen this opinion is now reiected as hereticall and contrary to the Councells meaning . It remaines therefore that the true and full meaning of that petition in the Lords prayer forgiue vs our trespasses , according to our aduersaries construction is , Lord grant that we stand not in neede of thy forgiuenesse : if wee suppose this petition to be conceiued either by men destitute of perfect inherent righteousnesse , or such as distrust or doubt whether they haue it or no. But imagine a man could be ( as I thinke few Papists are ) more then morally certaine hee were in the state of perfect grace ; his vse of the same request would bee superfluous , or requisite onely in respect of veniall sinnes ; albeit euen these , if they imprint any vncomely marke , or aspersion neuer so light on their soules , must be taken away by introduction of the contrary forme , as by acts of penitency , or the like , whereunto Gods concourse or aide of grace is necessarie : so that his desiring God to forgiue him them ; is but to request his help , that he may not need his fauour . And though in their esteeme but a light one , yet a prety mockery of God it is , that , after infusion of grace , they should not stand in neede of his mercy , or imputation of their Redeemers righteousnesse , either for remitting or taking away of the staine of mortall sinnes , or the punishment due vnto them , and yet after God hath done all , and Christs mediation , as farre as concernes them fully accomplished : most of them must be highly beholden to the Pope , not onely in this life , but after death , for releasing the punishment due to veniall and petty sinnes .

8 Some part of the first difficultie o o Q●int● obiectio , Christus mediator est non solum in prima reconciliatione , sed etiam postea in toto vitae nostrae tempore , ergo semper egemus intercessione Christi , ac per hoc semper peccamus , legemque transgredimur , alioqui post primam reconciliationem Christus ●tios●● esset . Hoc argumentum commune est Calui●● , Philippo , Kemnitio , et al●●s , qui inde concludunt si qua est in nobis legis impletio , illam non tam esse operum , qua respondea●t perfectioni legis , quam fidei , quae perpetuo apprehendit remissionem . Bellar. lib. 4. de Iustif . cap. 14. Respondeo , Christus semper nobis mediator est , nec vnquam ess , otiosus idque dupliciratione , Primo , quoniam semper nobis vires et gratiam subministrat , per quam bona opera faciamus . Ideo siquidem recte comparauit se ipse viti et nos palmitibus . Vt enim palmes non potest ●erre fructum , nisi man●●ri● in vite , et succum trax●rit a vite , sic nec nos nisi mans●rimus in Christo , et spiritum hauserimus ex ips● . Secundo , quoniam peccata nostra , quamuis l●uia et quotidiana , ipsa purgat , e● sanguis eti● emundat nos ab omni peccato . Et si forte legem praeuaricando a iustitia excidamus , ipse nibilominus propitiatio est pro peccatis nostris , et non septies , sed sup●●gies septies nos patri reconciliat , si per eius gratiam conuersi serio ●●nitentiam agere incipiamus . Itaque non facimus no● , qui legem impleri posse diximus , Christum Med●●torem o●io●um , sed vere faciunt Aduersarii Christi merita inefficacia , cum docent Christum tam insigni obedientia id e●●●●ere non potuisse , vt iustificatio legis impleretur in nobis . Bellarminus ibidem . Bellarmine ( from what place of Caluin , Melancthon , and Chemnitius I remember not , he expresseth not ) hath thus proposed , CHRIST is our mediatour , not onely in our first reconciliation , but during the whole time of our life , in which regard we alwayes stand in neede of his intercession , and consequently alwayes sinne and transgresse the Law , otherwise CHRIST after our first reconciliation should be idle , but so he is not ( saith Bellarmine ) First , because he alwayes ministers strength and grace by which wee doe good works . Secondly , hee purgeth our daily and lighter sinnes , and his blood cleanseth vs from all sinnes . Or if through transgression of the law , we fall away from our state of righteousnes ; he neuerthelesse is stil the propitiation for our sins , and reconciles vs not only seuen times but seuenty times seuen times to his father ; if conuerted by his grace , we addresse our selues to serious repentance . Therfore we make not CHRIST an idle mediatour , in saying the Law may be fulfilled ; but our aduersaries truly make his benefits vneffectuall , when they teach that the excellency of his obedience , could not effect that the iustification which is by the Law should bee fulfilled in vs . Whatsoeuer he thought , it was safest for him to professe as hee hath written , because the Si qui● dixerit per ban● doctrinam catholicam de iustificatione a sancta synodo hoc praesenti decreto express●m , aliqua ex parte gloriae Dei vel meritis Iesu Christi Domini nostriderogari , et non potius veritatem fidei nostrae , Dei denique ac Christi ●esu gloriam illustrari Anathema sit Concil. Trident . sess. 6. Can. vlt. Such peremtorinesse is vsuall with them , when partiality or proud affection , ouerbeares the secret working of their conscience , labouring to reclaime their errour . Vide lib. 3. Sect. 2 ●ap. 4. parag. 22. Trent Fathers for conclusion of that session , accurse all that should say their resolutions in this point , did rather disparage then set foorth the excellencie of CHRISTS sacrifice , or the true woorth of his merits . But the more mercifull Bellarmine makes his God , the readier to forgiue our frequent trespasses , the greater stil is their former mockery ; seeing euery time they repeat that petition , they implicitely , yet necessarily include the appurtenances , Lord make vs such as wee shall not need of thy forgiuenesse . The excesse of diuine Maiesty , in respect of princely dignity presupposed , their mockery of God in suing for restauration of grace , after relapses into mortall sinne , may for the quality be resembled by imagination of some great fauourite in the Court , after many bountifull rewards for little or no seruice falling to rob or steale , and lastly crauing pardon in these or like tearmes : I haue grieuously offended against your Crowne and dignity , but by your wonted grace I beseech you , bestow as good preferment on me , as before I had , and amends shall quickly bee made , for all the wrongs I haue done vnto my fellow subiects : you shall not finde matter of death in me againe , so long as your bounty towards me lasts ; that I shall not commit some petty sinnes of wantonnesse , quarrelling , drinking , swearing , I hope your highnesse will not expect , for these are not against your Law but besides it . The insolency of this imagination in a malefactour , ( could an earthly Prince knowe the heart whence it issued ) would make his former offence , in it self and course of common iustice , meritorious of death , altogether vncapable of mercy , otherwise easie to haue beene obtained . And is it either lesse exclusiue from Gods fauour , or more prouocatiue of his seuerity to beg such grace at his hands , as shall wipe out all former reckonings where with he could charge vs , or hauing promised sincere obedience to the Law , to elude the Lawgiuer with that distinction , without which d d Quar●a obiectio . Nemo potest vitare omnia peccat● , cum scriptum sit Jacobi 2. In multis offendimns omnes . Et 1. Ioan 1. Si dixerimus quia peccatum non habemus , nos ipsos seducimus . At qui legem omnem impleret , nullum haberet omnino peccatum : igitur fieri non potest , vtlex omn●● a nobis , etiam cum fide et gratia , impleatur . Respondeo , Ab ho● argument● , quod valde Kem●●tius v●get , nontam facile se expediunt qui con●ed●nt peccatum veniale esse proprie contra legem , vt Vega lib. 11. ●n Concilium cap. 20. coguntur enim dicere , legem non esse impossibilem , non quod tota simul seruari possit , sed quod seruari possit maior eius pars , et a me●iori parte fiat denominatio . Sed viden●●● est illis quid respondeant Apostolo Iacobo dicenti . Quiqunque totam ●e gem ●erua●erit , offendat aurem in vno , factus est omnium ●eus . Solida igitur responsio est , peccata venalia , sine quibus non vi●●mu● , non esse peccata simpliciter , sed imperfecte , et secundum quid , neque ess● con●ra legem sed praeter legem vt S. Thomas recte docet ●n 1. 2. quaest. 88. art. 1 , hinc enim omnia coh●rent . Nam qui offendit in vno , preuarica●s videlic●t vnum praeceptum , factus est omni●m ●e●● , et iniu●●us simpliciter constituitur , ●● tamenia multis offendimus omnes , quia ●ame●●● nihil facimus contra ligē , tamen multa ●acimus praeter legem . Et qui notus est ex Deo non peccat , transgrediendo legem , et tamen si dixerimu● , quia peccatum non bab●mus , nihil videlicet praeter legem faci●ndo , no● ipsos s●●●cimu● , et ve●itas in nobis non est . Bellar. lib. 4 de Iust. f. cap. 14. Bellarmine thinkes our Writers arguments to proue the fulfilling of the Law impossible , can hardly be answered . They ( saith he ) which grant ( as Vega doth ) veniall sinnes to be against the Law , are enforced to hold that to keepe the Law is onely possible , in as much as onely the greater part of it may bee kept , whence the denomination is indefinitely attributed to the whole ; But what can they say to that of Iames . Hee that keepeth the whole Law , and offendeth in one point is guilty of all . The solide answere therefore ( in his iudgement ) is , that veniall sinnes without which we doe not liue , are not sinnes simply , but imperfectly , and in a sort ; neither are they against the Law , but besides the Law . Such as first did apply this distinction , to that purpose for which the moderne Romanist now misuseth it , might perhaps be in part excused by the barbarousnesse of the times wherein they liued , and their ignorance in Scriptures . But wee haue cause to feare , that Bellarmines generall skill and knowledge in them , was punished by GOD with particular grosse , and palpable ignorance , or blindnesse rather , in thinking this qui●ke of wit should glue together such Oracles of the Apostles , as without it would mightily iarre and start asunder . As that of Iames late cited [ He that offends in one ( mortally ) is guilty of all , and this other , In many things we al offend ( 1. ) venially . ] or these two of S. Iohn [ He that is borne of God sinneth not : If we say we haue no sin we deceiue our selues . ] So doubtlesse they do , and mightily mistake both these great Apostles meaning , that thinke any in this should be so righteous , as not to stand in neede of Gods fauour for absolution from sins committed against his Law ; but of their meaning in the Chapter following .

9. These discussions may informe the Reader that Bellarmines conclusion of this controuersie , wherein hee may seeme vnto the vnobseruant to attribute somewhat to Gods mercies , in the businesse of iustification after grace infused , was but like the first inuitation of an Italian , onely for fashion sake . For if Sit tertia propositio ▪ propter in●ertitudinem proprie ●ustitiae , & periculum manis glori●●u●●ssi●um est , sidu●●●m totam in ●ola Dei misericordia , & benignitate reponere . Explic● propositionem , non enim ita accipienda est quasi non sit homi●● totis viribus studendum operibus bo●is , aut non sit in eis confidendum quasi non sint ver● iustitia , aut iudicium Dei sustine●e non possint , sed hoc solum dicimus tutius esse , mer eorum iam part●rū , quodammodo obli●●s●i , & in solam misericordiam Dei respicere , Tum quia nemo absque reuetatione certo scire potest s● habere vera merita , aut in e●s in finem vsque perseueraturum ; Tum quia nihil est ●ac●lius in hoc loco tentationis , quam superbiam ex confideratione bonorum operum gigni . Probatur igitur propositio testimoniis illis , quae aduersarij contra merita operum afferre ●olent . Nam quod ait Daniel cap. 9. Non in iustificationibus n●stru proste●nimus prece● nostras , ant● faciem tuam , sed in miserationibus ●●is multis . Et quodipse Dominus admon●t Lucae . 17. Cum ●●ceritis h●c omnia quae precepta sunt vobis , dici●e , serui invtiles sumus , hoc solum probant , quod nos dicimus , tutum esse in sol● misericordia Dei , et non in operibus nostris ●iduciam collocare . Quod etiam testantur public● precet , quat Ecclesia Catholica ad altare fundere solet . Nam is collecta Domimicae quae Sex●gess●m● dicitur , ●ic ●rat Ecclesia : Deus qui conspicis qui● ex nulla nostra actione confidimus , &c. Bellar. ●● . 3. de iustificatione . Cap. 7. his authority could haue moued any of his profession , after fulnesse of grace , to haue tasted the louing kindnesse of the Lord , he could not be ignorant that the Trent Councell had shut the doore vpon them . It is the safest way ( saith he * ) to put our whole trust in Gods mercies . Why so ? because there is no trust or confidence to be put in our owne good workes or fruits of grace ? No , rather because it is more easie to grow proud of our deeds , then to be assured of our sincerity in doing them . But if neither safe it be to trust in them ; nor , by his doctrine , to any purpose without them to trust in Gods mercies ; hee hath left his Romane Catholikes in a miserable case . What is it then they can hope or desire Gods mercies should doe for them ? To remit their sinnes ? How ? By not imputing them ? this is all they can condemne in vs . What then ? to set heauen open vnto them without remission of sinnes or iustification ? This is more then can be laid to any heritickes charge : none euer liued but granted iustification to bee a necessary gate , through which all that haue sinned must enter into heauen . It remaines then the onely ground of all hope or trust a Romanist can haue of any good from Gods mercies , must be his precedent perswasion or beliefe of absolute and perfect righteousnesse , either now inhabiting his soule , or hereafter to be obtayned : That is , hee must trust , God one time or other , will be so mercifull to him , as he shall not stand in neede of his mercie at the houre of death .

10. He that wold clearly conuince the Romish church , or her children of a capitall crime vsually obiected by our writers shold begin with the vertual intention of the priest , by rigid positions of their late writers most necessarily required to the effectual working of the Sacraments : for that euidently breedeth doubt ; whervnto if we adioyne this absolute necessity of compleat habitual grace , inherent for remission of sins , it openly condemnes the Trent Councell it selfe for nursing despaire of saluation . In that they make such grace the sole formal cause of iustification , without which , as all grant , there is no entrance into Gods rest . a Romanists trust , hope , or beliefe of life eternall , as possible to him must first be terminated in the same degrees , vnto so full a measure of grace or righteousnesse as they require , either as present or possibly future . He that doubts ( as Bellarmine confesseth , ●ll m●st haue iust cause to doubt ) whether hee bee perfectly righteous or no , must of necessity conceiue equall doubt of his estate in grace . He that knows ( as who throughly examining his own heart for any space together but may know ) he is not able to plead for his cause with God in iustice , is bound to belieue his present want of sauing grace . Hee that cannot raise his heart ( through consciousnesse of his often transgressions much deiected ) to these magnanimous hopes of euer being able to fulfill the Law of God , is ( this distrust remaining ) by his blinde beliefe of the Churches infalibility in this decree bound finally to despaire of saluation , or any good , Gods mercies , or his Redeemers blood can doe him . Wee are content to take Bellarmines testimony as authentique against his fellowes , that our arguments prooue his former conclusion [ It is safest to put our whole trust and confidence in Gods mercies ] the vndoubted consequence whereof is , that the Trent Councell did erre perniciously in so resoluing this principall point of saluation , as hath beene declared . But it is a wonder to behold what miraculous reconciliations , the imaginary vnity of the Romane Church , can worke in Iesuiticall braines . Bellarmine , whether out of feare of sharper censure , enforced to vse this miserable shelter , or so dazled with the mysticall vnity of the inerrable Church , that hee could discerne no difference betwixt the Trent Councells decree and his owne conclusion , takes it as approued by the Romane Church , because that Church allowes the same collect wee doe vpon Sexagessima Sunday . As if because he now had captiuated , his vnderstanding to thinke the Church is alwaies the same and cannot erre , therefore the author of that collect must needs be of the same mind the Trent Councell was ; when as a greater part of their best Schollers , about the time it was celebrated , did in this point better accord with the Auspurge confession then with it . Had the doctrine contained in that collect , been exhibited to the Councell by reformed Churches , it had bin as peremtorily condemned as any Article of Wikliffe or Luthers doctrine , but now seeing it hath slept so long in their liturgy , that the sufferance of it may seeme to argue a tacite consent or approbation of that Church , into whose thoughts it neuer came , the author of it though for ought they know , a man as obnoxious to error as we are , & out of all question of our opinion in the point of iustification , must be thought not to haue erred , in conceiuing that praier which the Church allowes ; his meaning rather shall bee quite contradictory to his words . More then miraculous must the composition of that body haue beene , which but one in it selfe , should exactly haue symbolized with euery ingredient in olde chaos : yet no lesse strange may the Iesuites temper seeme ( were hee not homo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which can infallibly belieue euery opinion , held for this thousand yeares by that Church , which in respect of faith and doctrine , is but one , after the same manner chaos was ; one huge masse of contrarieties and confusions , in this respect better consorting with Iesuiticall faith , which is but a prime matter or indeficient seminary of various treachery , as the whole body of his religion , is but a meere hogepoge of dictinctions .

CHAP. VIII . How farre the Law 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 bee said to be reiterated : That euery sin is against Gods Law , though not incompatible with the state of grace .

1. SEeing that iustification , which is by faith in Christ , so much pressed by S. Paul , presupposeth that state of integrity or qualification for acceptance with God , whereunto S. Iames requireth workes ; or ( to vse his words ) the fulfilling of the royall Law of libertie , without respect of persons , or reserued indulgence to our desire ; it will be necessary briefly to examine , how far the Law may be fulfilled by vs in this life , or ( which is all one ) with what measure of inherent righteousnes or sanctifying grace , that faith which onely iustifies must bee accompanied . Now seeing the Law is but the image of Gods will , or of that internall Law of righteousnesse which was in Christ , whereunto faith , as hath beene saide includes a conformity : such a fulfilling of the Law in this life as may witnesse our true imitation of diuine goodnesse , no● in good will or minde onely , but in good workes is in this life not onely possible but requisite . Math. 5. 48 We must be perfect as our heauenly father is perfect , which speech of our Sauiour cannot be vnderstood according to the measure of perfection , ( nor was he himselfe as man so holy and perfect as God his father ) but according to the truth of the proposition : for vero nihil verius , we must be as truely perfect and holy according to that imperfect measure which our polluted nature is capable of , as God is , according to the infinite or absolute perfection of holinesse : yet are wee not holy after the same manner Christ was holy , or Adam in the state of his integrity : It is a very fit distinction vsed by diuines in this argument , that there is a twofolde perfection one of parts another of degrees , whereof the former is as necessary as the other impossible to all in this life . The perfection of parts may in generall be illustrated by a childe or infant , which though wanting the strength and agility , hath the true life and right proportion of man in euery part , and able in some sort to moue euery member it hath , though not by perfect motion . Strong & sound men in Christ Iesus we canot be in this life , yet altogether dead , monstrous or mishapen wee may not bee . Howbeit if wee apply this resemblance to the point in question , it better fits that opinion of the Diuines of Colen , which held mens righteousnes inherent to bee imperfect onely in respect of the quantity , then the doctrine of reformed Churches , which with our best righteousnes admit a mixture of sin inherent : so as this perfection of parts , according to their tenents , may more aptly bee compared vnto a childe indued with life , and rightly proportioned , yet subiect to some dis●a●e , or infirmity ; able to walke , but depraued in all his motions , alwayes p●one to stumble or fall . The maner as wel of sins inherence in our nature after infusion of grace , as of its concurrence in our actions , shal be declared ( by Gods assistance ) in the seuenth book ; here we suppose ( what there shall be prooued ) that while we are in the flesh wee haue sin in vs more or lesse , but depriued of rule or soueraignety where faith , or grace hath gotten possession in the heart .

2. Man as he is rightly called a little world , so hath he a true regiment in himselfe . His forme of gouernment in the state of integrity may be parralelled by the imaginary model of Platoes weale publique or the vtopia ; his disordered state of nature before grace infused by an Anarchy or some outcountry infested by outlawes , wherein the best are most exposed to spoile his state of grace by a ciuill or well gouerned kingdome or Aristocracie . The best and worst Bodies politique , anarchies , & right ordered states , do not differ in that the one hath theeues & malefactors , and the other none , but rather ( as some dialects in this land distinguish ) in that the one hath re●uers , the other onely plaine thieues , or briefly in that malefactors cannot so beare themselues out in mischiefe , ouersway the Lawes , or ouerrunne honest men in the one , as in the other they may . The times haue bin , not long since , wherein , if any poore man in some quarters of this land , should haue followed such rauinous creatures , as liued by night spoiles , to their dens ▪ he should haue had more to take part against him , then ioine with him : others knowing where there goods were , & who stole them durst not own them , least they should seeme to challenge the felon of theft , which would sooner haue endangered their liues then his , or procured the burning of their houses ouer their heads , or some like mischiefe . The honester man & more obseruant of his Princes lawes , the harder in those daies was his case ; the ordinary course which the more crafty or politicke could take for their safety , was when they saw a thiefe to consent vnto him , either outputting their neighbors goods for him to driue , or harbouring such as they could not but know to be bootehailers . But these misorders ( God bee praised ) are much amended ; their memory though yet fresh , fitly serues to set forth the state of the vnregerate , or meere naturall man , in whom sin is alwaies insolent and audacious , euen openly to wound the soule and waste the conscience , and persecuted by the Law of God or nature , rageth the more , and raiseth rebellion in the affections ; seeking as it were to set all the faculties of the sonie in combustion , rather then it should be restrained of it wonted course . The onely peace and security the carnally minded thus assaulted , finds , is to suffer his conscience to sleepe , and the eie of reason ( which I may tearme faith naturall ) to winke at these disorders of inferiour faculties , or tacitely consent vnto them . But so it is not in the state of grace , which not withstanding neuer wants sinfull adherents ; not only in habite or affection , but oftimes bursting out into action , to hurt both soule and conscience ; as there alwaies haue been and euer will be thefts and robberies , with other outrages , committed euen in the most ciuill & best gouerned parts in the land . But as in them the mean●st subiect that can make proof of his wrongs or who did them , may haue enough to take his part for prosecuting or attaching , and safely vse the benefit of knowne lawes , for repressing or cutting of the stoutest or proudest malefactors ; so the faithfull heart and conscience is alwaies resolute & bold to challenge his dearest affections of euery least transgression , to represse , arraigne , and conde●n them . And as Carthages often prouocation of Rome cost it dearer in the setting on , then other Citties vanquished by the Romanes ; so such delights or pleasures as haue most wronged our soules , or done greatest despight vnto the spirit of grace , are kept vnder with greatest care , and in the end throughliest mo●tified by the law of faith . Euen in the regiment of this little world that axiome hath it due force Ex malis moribus bonae leges nascuntur . Euery man inuents peculiar lawes , secret vowes , or the like , against such practises or affections as haue most seduced him to transgresse the lawes of his God .

3. Now as the state or publike gouernment is not to be scandalized with the infamy of thieues and robbers , which harbour in it , so long as the magistracie is vigilant to enact and execute seuere lawes for their repression : so neither are we accounted by our gratious God amongst the vniust , for these sinnes which often make head against vs , so long as faith thus fights against them , & keeps them vnderable to holde such a hand ouer them manifested & known , as gouernors in a wel ordered body politicke , do ouer notorious & open malefactors : Not that such sins are not in their nature meritorious of eternal death , or not sufficient if God shold deale in iustice to condemne vs , but that in mercy he doth not impute them , whiles thus qualified in the habite , we sue for pardon in the name & mediation of our Sauior . Thus I dare boldly say , that not the least sin against the Law of God , committed after regeneration , but ( were it possible for the regenerate to giue indulgence to it ) would ( at the least ) exclude them from life eternall . Nor doth this argue , as some captious reader will perhaps imagine , that a man may fall either finally or totally from the state of grace , but rather that all impossibility he hath of not so falling , essentially depends vpon a like impossibility of not continuing his indulgence to knowne offences , or negligence in repeating or bewailing his secret sins . Euen after the infusion of faith most perfect , faithfull repentance for sins committed , is as absolutely necessarie to saluation , as the first iususion was . Nor is this heauenly pledge , while dormant , though truely dwelling in our soules , immediately apt to iustifie : their conceite of these great mysteries is to ieiune & triuiall , which make iustification but one indiuisible transitory act , or mutatum esse , from the state of nature to the state of grace . In St. Pauls diuinity sure I am , ●● hath a permanent duration , & it is but the next step vnto hypocrisie , a meere peruerting of the vse of grace , thus to inferre ( I haue true faith , therfore I shall alwayes vse it aright ) A wise man would rather argue thus ( I haue the right vse and exercise of grace , therefore my faith is true and such as will iustifie ) As the first infusion of it fully remits our sinnes past , and is to vs a sure pledge of GODs perpetuall fauour , so in no case may wee take it as an absolute antedated pardon for sinnes to come , as if they were forgiuen of God before committed by vs ; for they are forgiuen by the right vse or exercise , not by the bare habit or inhabitation of faith in our soules . Into the contrary errors men are often led , by a ielousie of comming to neere the Papists , if they should admit of more iustifications then one . And it is true , that iustification , in some sence , excludes plurality or reiteration ; but we are not to denie that of all , which is incompatible onely with some .

Wee are therefore to consider there is a threefold iustification , one radicall or fundamentall , which is the infusion of habituall grace , or faith ; and this is neuer but one another actuall which I accompt actuall supplications made in faith , for the remission of sinnes committed either before the infusion of faith or after . What it is to pray in faith , is partly intimated r r S Chap 5. Wee then pray in faith when wee faithfully submit our will vnto Gods will , vnfainedly ren●ūciag all our former sinnes or euill customes , truly denying our selues , the world &c. Thus affected we may be● in the actuall state of grace , albeit through naturall constitution some disease of bodie of distemper of the br●m , no● without feare of death or doubt of saluatio . If such submission of our will to Gods will , haue been pr●i●diced or interrupted by entertaining some vnlawfull desire , or b● grieuous actuall offences : ●n former temper o● resolution must be re●umed or 〈…〉 d , & by r 〈…〉 ns wee may bee truely sayd ●o be actually reiusti●● . before , partly in the end of this Chapter , else-where more fully and purposely handled . The third is , iustification vertuall , which consists in the performance of that and the like precepts watch and pray continually , which cannot be meant of actuall prayers , for hee that so praies continually shall continually vse much babling . In this perpetuity of vertuall prayer consists the permanent duration of iustification , which yet hath many interruptions . A man may haue the habite of faith and yet not alwaies pray in faith , either actually or vertually ; as he may be out of charity with his brother , or vnlawfully deteine goods wrongfully gotten , without present forfeiture of his estate in grace , though to pray in faith , it is impossible in the one case , vntill hee be reconciled to his brother , or haue freely forgiuen him ; in the other vntil he hath made restitution of those things his conscience condemned him for keeping . The perpetuitie of this vertuall prayer or iustification therein consisting , depends vpon the continuance of some former resolution or intention made in faith , which is not alwaies preiudiced by minding other matters , but only by doing things forbidden by the law of God ; or ( as S. Paul speakes ) not of Faith . A man intending to go a iourney , vertually continues his former intent , so he keepe on his way without digression ; albeit he actually minde not the businesse hee goes about , but entertaine such other thoughts or discourse as way or company shall affoord . But if through too much minding company or other matters , he should chance to wander , or for slow opportunities of dispatching his intended businesses ; his vertuall intention is interrupted , and time lost must bee redeemed with double diligence : So must such ruptures as actuall sinnes , or omission of necessarie duties make in the perpetuity of vertuall praying or permanency of iustification thence depending , be repaired with actuall praiers made in faith . But here wee may descry the idle curiosity of some wits more acute then subtile , at least then sound , and rather apt through multiplying entities without necessity to obscure Of the distinction betwixt Faith and Repentance matters in themselues distinct and cleere , then to cleere difficulties or obscurities . For some there bee which speake of Faith and Repentance as of two spirituall habits or graces really , or at least essentially distinct . It is one thing indeed to rise , another to walke , yet both immediate and proper acts of one and the same motiue faculty : so is it one thing to belieue , and another to repent , yet both formall acts of one and the same habite ; only the later includes a peculiar reference to a slip or fall , whence it receiueth a distinct name from the former , which specially imports a direct progresse in the way of godlinesse without interruption . Better we cannot notifie the nature of true repentance then by restauration of faith to it wonted throne , out of which it had for a time bin iustled by sinfull affections , though not deposed from it soueraigntie ; as Dauid was preiudiced by his sonnes rebellion , and for a time enforced to forsake the Hill of Sion , though not depriued of his kingdome . Euen such repentance as vsually goes before regeneration hath a correspondent faith annexed ; the difference betwixt them onely such , as is betweene heate and calefaction , which as some good Philosophers resolue vs , is heate , not acquired or consistent , but onely in the motion or acquisition . Or briefly to speake more fully , Faith alwaies moues vnto repentance , which , generally taken , may , in few words , not vnfitly be defined to be a sorrow for sin , conceiued and moderated by faith , and as the faith is , such is the sorrow , either meerly morall or truely spirituall .

4. The summe of all we haue deliuered in these two chapters is briefly , but most diuinely set downe by Saint Iohn , who though hee vse not the formall tearmes of iustification , yet expresseth by nature of it ; howsoeuer taken , by words equiualent , or rather more theologicall or significant , as * * Iob. 1. 3. 6 , 7 by fellowship with God the Father his Sonne CHRIST , and his members , and by the fruits of it , fulnesse of ioy . For being iustified by saith ( as Saint o o Rom. 5. 1 Paul sayth ) we haue peace with God , through our Lord IESVS CHRIST , and reioice in hope of his glorie . p p 1. Iob. 1. 3. This then is the message ( sayth Saint Iohn ) which we haue heard of him , and declare vnto you , that God is light , and in him is no darknesse at all . If wee say we haue fellowship with him and walke in darknesse , we lie and do not the truth . But if we walke in the light as he is in the light , we haue fellowship one with another . This walking in the light as God is in the light , is that iustification or qualification whereof S Iames speakes , whereby wee become immediatly capable of Christs righteousnesse , or actuall participants of his propitiation , which is the sole immediate cause of our iustification taken , as S. Paul doth it , for remission of sins or actuall approbation with God . The truth of which doctrine Saint Iohn likewise ratifies in tearmes equiualent in the words immediately following : And the blood of CHRIST clenseth vs ( walking in the light as God is in the light ) from all sin : not from such onely as were committed before the infusion of that grace , which is the ground of our fellowship with God and amongst our selues , the very lamp by whose light wee walke , but from all subsequent transgressions of what kinde soeuer . Now if we say that we ( such as S. Iohn then was , regenerate and in the state of grace ) haue no sinne , we deceiue our selues and the truth is not in vs . Euen such then as walke in the light are sinners and not iust in themselues , but onely as they are besprinkled with CHRISTS righteous bloud . Neuerthelesse if we confesse our sinnes ( faithfully ) he is faithfull and iust to forgiue vs our sinnes , and to cleanse vs from all vnrighteousnesse , not from sinnes veniall onely . And is there any circumstance either in the matter or manner of his discourse which may occasion vs to suspect the same word ( sinne ) should not be of equall importance in both these places last cited , and that third following ; These things write I vnto you that you sinne not . What , venially only ? No questionlesse , he was more desirous that they should not sinne mortally ; nor do the authors of this distinction deny that men regenerate may sinne so grieuously , as to fall both totally and finally from grace : yet sayth S. Iohn , If any man sin ( as there is no man that sinneth not both mortally and venially by our aduersaries grant ) a a 1. Iohn 2. wee haue an Aduocate with the Father , IESVS CHRIST the righteous and he is the propitiation for our sinnes . In what manner ? onely as he is the meritorious cause or fountaine of grace whereby wee are immediately and throughly cleansed ? No , rather as he is b b This is his title as he is our aduocate . 1 Iohn . 2. 1. righteous and by interposition of his eternall sacrifice euen till this day , as immediate a cause of our pardon from all sinnes whether past or present , as it was of our generall reconcilement while it was offered . Nor did he die to procure vs grace wherby we might become righteous and pure in his fathers sight , but gaue vs grace that we might be purified by his death and passion : yet if sinnes mortall , as well as veniall ( to vse our aduersaries language ) bee comprehended in the saying last cited ; Bellarmines d d 1. Iohn 3 9. reconciliation ● Cap. 6 Para. 15. of the former words [ if wee say that we haue no sinne ] with this other [ e e 1. Iohn 3 4. whosoeuer is borne of God sinneth not ] is palpably false .

5. But if his be amisse it will be expected we reconcile them a right ; and so we may with as great ease as perspicuity . In the latter then he speakes of habituall sin , or such indulgence to transgressions , as S. Iames makes liable to breach of the whole law : for by sinne it is euident he includes as much as he had said in the beginning of that discourse , t t The distinction of mortall and veniall sinnes , or of sinnes besides the law and against the law hath no ground either in Saint Iohn or Saint Iames but was cor ceiued by meere ignorance of sacred dialect . whosoeuer committeth sinne transgresseth also the Lawe . Why , is there anie sinne which in the Protestants doctrine is not a transgression of the lawe ? or is it possible a man should goe against the commandement and not transgresse it ? But if some sinnes there be , as Roman Catholiques teach , onely besides the lawe , in doing them , we doe not transgresse the Lawe , but rather pretergresse , or goe besides it . Yet seeing the Law-giuers will was , that we should do the lawe , not onely heare it , much lesse goe besides it , there is no pretergression of it , but is directly against the Law giuers will , otherwise a seruants negligence should not bee against his masters will but besides it . For tell mee ; O yee fooles and blinde , whether is more ? onely to omit the good deedes of the lawe or to commit such as your selues acknowledge to bee besides it ? Though the matter of omission may be ●arre greater , yet for the forme of the action , whence the denomination of opposition must be taken , no sinne of omission can be so properly said to be against the Law , as the least positiue sinne or transgression we can imagine . Hee that commits any thing disagreeable to the Lawe , doth omit what is commaunded by the lawe and somewhat more , and therefore doth more properly goe against the lawe , then hee which onely omits what is commaunded .

But it is vsually the nature of hypocrisie to place either sanctity , or impietie rather in the matter , or outward act , than in the heart or affection . Farre otherwise are we taught by the spirit of truth that it is the heart which God requireth . No matter of sinne can be so light , but is , if the heart be set vpon it , in the issue , deadly , and excludes from mercie : scarce any obiect so bad as that the bare assent vnto it , without delight or custome , is vtterly incompatible with the habit of grace . Nor doth Saint Iohn in the former places seeming contrarie , suppose any difference in the act or matter of sinne but onely in the heart or habite of the sinner . Euery one transgresseth the lawe in what sinne soeuer , but euery transgression makes not a man a law-breaker or transgressour : this denomination is not absolutely giuen but from a greater inclination or delight in doing euill then doing good . And it is cleere that Saint Iohn when hee sayth d d 1. Ish. 3. 9 he that is borne of God sinneth not , vseth the selfe-same syllogisticall terme he had done before in that phrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he that committeth e e Verse 4 sinne . Now the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to the Hebraisme which he followes , imports not the act or operation onely , but the habit , or rather more then habit : and the whole phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is as much as the Latine , operarius iniquitatis , one that maketh a trade of sinne or professeth iniquitie , whose seruice is altogether incompatible with the profession or hope of a Christian . And this was the conclusion , our Apostle was in both places to inferre , as hauing taught immediatly before , f f Verse ● euery one that hath this hope ( of being the Sonne of God ) doth purge himselfe as he is pure , and in habite becomes like vnto him ; as on the contrarie ( which is the Apostles inference likewise ) he that Verse ● committes sinne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 resembles his father the diuell , whose chiefe delight is in doing mischiefe . It may be a Romane Catholicke , will sooner belieue if we send him vnto Maldonat ; who commenting vpon the like Mittet filius hominis Angelos su●s , & colligent de regno huius omnia scandala & eos qui facinnt iniquitatem . Mat. 13. v 41 Maldon . in haec verha omnes qui iniquitatem exercent , & , vt ita dicam iniquitatis artem factitant , magis enim habitus quam actus , Hebraica phrai●i significatur . speech 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thus farre beares witnesse vnto the truth we teach , that the hebrew phrase aimes rather at the habit then the act ; that to work or doe iniquity is as much as to be an artificer or craftesmaster of iniquity .

2. But wee receiue not the record of man , there is another that beareth witnesse of it euen our Sauiour , from whose mouth Saint Iohn learned both the matter and phrase of that discourse . * * Iohn 8. 34. Verily ( saith he to the Iewes ) whosoeuer committeth sinne is the seruant of sinne : and the seruant abideth not in the house for euer ; but the son abideth for euer . If the sonne therefore shall make you free , ye shall be free indeed , from the raigne of sinne , not from all acts of sinne . Hence did Saint Iohn take that lesson , 1. Ioh. 3. ● . You know that he was manifested to take away our sinnes , and in him is no sinne : To be altogether without sinne then was his peculiar ; but , Ver. 6. Whosoeuer abideth in him , sinneth not . Not at all ? So he should not need any aduocation : but he is no worker of iniquity , nor doth he sin as Diuels doe , for whose sinnes CHRIST was no propitiation . That so the Apostle meant is apparent from the paralell vse of the same words immediately after reciprocally changed ; Hee that committeth sinne is of the diuell : d d V. 8. for the diuell sinneth from the beginning , ( that is , hath continued his apostacy or trade of sinne euer since his fall . ) For this purpose t●e sonne of God was manifested , that he might destroy the workes of the diuell . What were these ? Delight in sinne , wilfull indulgence to transgressions and such vnrelenting opposition to the truth proposed as did conuince the Iewes , by our Sauiours verdict in the place last cited , to be the sonnes of the diuell : e e Iohn 8. 44. 45. yee are of your father the diuell , and the lusts of your father ye will doe : he was a murtherer from the beginning , and abode not in the truth , because there is no truth in him . When he speaketh a lie he speaketh of his owne : for he is a lier and the father of lies . And because I tell you the truth ye beleeue me not , yet which of you can rebuke me of sinne . His disciples they might , because the sonnes of men : but in that there was no sinne in him , had they beene of God they might haue knowne him to be his sonne . Ver 47. For hee that is of God heareth Gods word , but they therefore heard them not because they were not of God . 1. Iohn 3. 10. In this ( saith Saint Iohn ) the children of God are manifest , and the children of the diuell : whosoeuer doth not f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 righteousnesse is not of God , neither he that loueth not his brother . As this phrase to doe righteousnesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 euidently imports not the bare acts but habituall practice of righteousnesse : so needes must the like phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to commit sinne , include an habituall practice or trade of sinne ; and yet to commit sinne , and to sinne , are vsed promiscuously as tearmes altogether equiualent in this chapter by Saint Iohn . Our former conclusion therefore is most firme , that the difference supposed by the same Apostle in these two places . g g 1. Iohn 1. ● . [ If wee say that we haue no sinne we deceiue cur selues ] and [ whosoeuer abideth in him sinneth not ] consists not in the act or obiect of sinne , but in the habit or affection of him that sinneth . The same answere fully reconciles the like speeches of Saint h h Iam. 2. 10. Iames . He that offends in one ( to wit habitually or indulgently ) is guilty of all , and yet [ in many things we all offend ] actually not habitually , or out of infirmity , not with delight . But euery offence , whether actuall or habituall , whether of infirmity or of purpose , is directly against the Law or ● Iam. 3. ● . will of the Lawgiuer , ( for neuer was woman , I thinke , so wilfull or pettish as to bee offended vnlesse her will were thwarted or contradicted ; ) onely cases altogether omitted ( which can haue no place in God ) or matters in their nature meerely indifferent , can truely be said to be besides the Law , or his minde that made it .

7. But perhaps that passage of scripture which first instructed , and since confirmed me in the truth hitherto deliuered , will giue best satisfaction to the Reader . Concerning that exclamation of Saint Paul . k k Rom. 7. 24. O wretched man that I am : who shall deliuer me from the body of this death , some make question : but no learned Diuine , I thinke , will demaund whether Dauid vttered that complaint of himselfe , or of some other ; a a Psal. 19. 1● . Who can vnderstand his errors ? cleanse me from my secret sinnes , yet was he then borne of God : for vnto him the statutes of the Lord were b b V. 9. 10. right , euen the ioy of his heart ; the commaundements pare , and delightfull vnto his eyes , his feare able to cleanse the heart , his iudgements true and righteous altogether , all more to be desired then gold , yea then much fine gold ; so liuely and quicke was the apprehension of his faith , and yet vniformely enclined to practice . c c V. 11. For by the commaund ements he was warned to* beware of sinne , and in keeping them he found great reward . But was he enabled exactly to fulfill the perfection of the Law , which had conuerted his soule ? or did he euer hope to attaine to such perfection as the Romanist must ere he can haue any hope of life ? to be altogether without any sinne deserning death ? No , this is the height of his desire : This is that which 〈…〉 saith 15 v. 1● . ●e that is begotten of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d●●● as it were 〈◊〉 a watch ouer 〈…〉 , & the wicked toucheth him not ; that is , he comes not within him to endaunger or ouerthrow him , as hee doth the world , which as the Apostle saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 heth in wickednes , or is , as it were surrounded with euill . ● V. 13. Keepe backe thy seruant from presumptuous sinnes , let them not haue dominion ouer me : then shall I be vpright , and I shall be innocent from much transgression , or ( as the Gospell expounds his meaning ) from the raigne of sinne . But freed there from , did he not stand in need of Gods fauour or mercy for remitting the seattered forces , or vanquished reliques of the host of sinne ? Rather thus qualified he had sure hope , his praiers for mercy should be heard , yet through the mediation of the Messiah that was to come . For so he concludes , Let the wordes of my mouth , or as the inter lineary well expresseth the propheticall dialect , Then shall the words of my mouth ( being thus freed from the raigne of sinne ) and the meditation of my heart be acceptable in thy sight , O Lord , my Rocke , and my Redeemer . Thus did he of whom CHRIST according to the flesh was to come , after his conuersion vnto God , and long continuance in the state of habituall grace , expect redemption , not by infusion of inherent righteousnesse in so full measure as should make him immediately and formally iust in the sight of God , but by fauourable acceptance of his praiers , directed , not to the throne of iustice , but to the Lord his Rocke and Redeemer . That such qualification as here he speakes of is a necessary condition of praiers made in faith ; that praiers so made whether for priuate or publike good are neuer reiected by God , is elsewhere partly , and shall ( God willing ) more at large bee shewed . The like qualification for effectuall praiers another Psalmist hath expressed ; Psal 66. 18. 19. 1. Iohn chap. 3. 22. Whatsoeuer wee aske wee receiue of him , because we keep his commandements , & doe these things which are pleasing 〈…〉 sight . If I regard iniquity in my heart ; the Lord will not heare me ; But verily God hath heard me , he hath attended to the voice of my praier . In the perpetuity of praiers or meditations thus conceiued or vttered by hearts free from the raigne of sinne or guilt of indulgence to secret vnlawfull desires , haue we , without dissention doubtlesse from these Prophets and holy men of God , placed the permanencie of iustification actuall or vertuall , which are the fruites or Crowne of iustification radicall or fundamentall , the onely right vse and end of all grace inherent . For though faith or grace at their first infusion may assure vs our sinnes are remitted ; yet may we not take these or other pledges of Gods loue and fauour as a full discharge or finall acquittance of all reckonings betwixt Him and vs , but rather as a stocke bestowed vpon vs to beginne the new world with , for which with the increase we must still thinke our selues accomprable . Though it be a truth ( not vnquestionable ) that a man once actually iustified or truely sanctified , cannot finally vse Gods graces amisse ; yet is it very doubtfull whether one may not either abuse , or not vse , such gifts of God as rightly vsed , or imploied to his glory , might haue beene means infallible of iustification . But this is a rule as vnquestionable as true , that were it possible for a man to vse any extraordinary measure of inhaerent grace amisse ; he were to be called to a strict accompt , as well for all his former sinnes , as this abuse of his talent . The irresiagable consequence of which vnquestionable truth is this doctrine we now maintaine . [ The immediate qualification for remission of sinnes , is not the habit or inherence , but the right vse of grace or perseuerance in praiers conceiued by that faith which vnites vs vnto CHRIST , ] . If this vertuall in tention or resolution either by contrary acts or meere negligence be remitted , our sinnes past whether committed before the infusion of grace or after , recouer their wonted strength according to the degrees of this remission , and their seuerall waight , vntill we repaire our slackenesse , by feruent zeale and intensiue deuotion , iointly incline the minde to distrust of Gods present fauour or our sure estate in grace .

8. Pertinent to this obseruation is that place . Reuel. 8. v. 3. If by the Angell their offering odours with the prayers of all Saints vppon the golden alt●r , we vnderstand Christ , as most interpreters doe , but ( vpon what grounds I know not ) Ribera and Brightma● differ from the rest , in the interpretation of that place . What we haue set downe more at large , was exactly figured in the sacrifices of the Law , daily offered , euen for such as by the Law were cleane , and obserued Gods commaundements with as great constancy and deuotion as any now liuing doe . This might instruct vs that our persons become not immediately capable of diuine presence or approbation by infusion of habituall grace , or freedome from the tyrannie of sinne ; these are the internall characters of our royall Priesthoood whose function is continually to offer vp the sweete incense of prayers from hearts in part thus purified by faith : For by such sacrifices are wee made actuall partakers of that eternall sacrifice whose vertue and efficacy remaines yesterday , to day the same for euer . * * Per omnia sibi pater in filio cumplacuit , nec vlla in eo serpemis sunt reperta vestigia , nec sacerdotij eius paenituit Deum , quoniam sacrificium quod in cruce obtulit , sic in bene placito Dei constat acceptabile , & per petu● virtute consistit , vt non minus bodie in conspectu patria oblatio illa sit efficax , quam ea die qua de saucio lateris sanguis & aqua exiuit , & semper reseruatae ●n corpore plagae salutis humanae exigant pretium , & obedientiae donativum requirant . Cypr. fiue author De Baptis & s . Trinit. It being so perfect and all sufficient could not be offered more then once , but through the vertue of it , the offrings of our Priesthood must be continually presented vnto our God . * * This man because hee endureth euer , hath an euerlasting priesthood , wherefore , hee is able also perfectly to saue them that come vnto God by him , seeing he euer liueth , to make intercession for them . Heb. 7. v. 11. Nor can we so often lift vp our hearts towards heauen , but the voice of CHRISTS blood , neuer ceasing to speake better things then that of Abels , still ioines with our praiers and distinctly articulates our imperfect sighs or mutterings , alwaies crying : father forgiue them , father receiue them to thy mercy , seeing they are content to bee partakers of my sufferings , and seeke to bee finally healed onely by my wounds . As the Apostle teacheth vs , d d Acts 4. v. 12. that there is giuen no other name vnder heauen besides CHRIST whereby we may be saued , so was it foretold by the Prophet that Ioel 2. v. 32. this saluation must be by calling vpon his name : not by mediation of grace or other fruites of the spirit obtained by inuocation , but by inuocation of it in truth and spirit , seeing his spirit was poured out vpon all flesh to this end that all should call vpon his name , and by so calling be saued . This though vsually expressed in other tearmes , is the opinion of orthodoxall antiquity in this point ; and if my coniecture faile me not , the dreaming fancies of a daily propitiatory sacrifice in the Masse was first occasioned from dunsticall or drowsy apprehensions of the primitiue dialect , wherein ( as all the●● speeches of the auncient are full of life ) Christs body and blood are said to be often offered , not in scholastique propriety of speech , but in a rhetoricall figuratiue , or exhortatory sense , because our daily sacrifices become acceptable to God throught it , because the benefits of it are as effectually applied vnto vs by our faithfull representations of it , as if it were daily offered in our sight .

The error of moderne Romanists hence occasioned , is the same with that of the old Heathens , which dreamed of as many Gods ; as they had seuerall blessings from the Authour of all goodnesse , who is but one .

Quanquam enim sacrificium illud in ea forma qua in cruce offerebatur , semel tantum oblatum sit , & semel tantum senguis effusus , vt ita repeti iterumque offerri non possit : nihilominus tamex consistit & manet tale sacrificium coram Deo perpetuo in suae virtute & efficacia acceptum , ita vt sacrificium illud semel in cruce oblatum , non minus hodiern● die in conspectu patris sit efficax ae vigent , quam eo die quode saucio latere sanguis ex ●●●● & aqua . Sic beatus Cyprianus in sermone de Baptismo & manifest . Trinitat . testatur . Quapropter cum vulnerati corporis nostri plag● pretio redemptionis semper opus habeat ; Ecclesia proponit Deo Patri pretium illud , in vera fide & deuotione iterum , ( sed figuratiue & spiritualiter ) ad consequendam remissionem peccatorum . Non quod bui● operi suo ( quo videlicet commemora● & repraesentat sacrificium illius ) meritum adscrihat remission is peccatorum , vt quam solus Christus crue●ta sua oblatione in cruce nobis promeruit . Verum tali suo commemoratius & mystice fidei sacrificio , in quo repraesentat Ecclesia , & sistit in conspectum patris verum corpus & sanguin●m eius vnigeniti applicat sibi & accommoda● magnum & inaestimabit● illud donati●●m remissionis peccatorum quod Christus impetrauit : Cum accipiat remissionem peccatorum , per nomen cius qui creditin eum Act●um 10. Antididagma Colon● . de Sacrif . Miss. de CONSECRATION● Eucharist●● , & tertio Missae Sacrificio . The Prebendes of Colen notwithstanding haue made a declaration of the third sacrifice in their masse much what to our purpose : so much of it as I haue here set downe , needes little correction in fauourable construction : Howsoeuer it sutes verie well with their forecited opinion concerning iustification : How farre dissonant or consonant that is vnto the truth , I leaue it to the Readers censure . As for the Iesuites resolution of the same controuersie by the Trent Councels determination it is but a further document of his Magicall faith , and that hee finally vseth the grace of God but as a charme or Amulet able to expell death by the ful measure of it onely worne or carried about , not by actuall operation or right vse . But what marueill if hee openly renounce CHRIST for his Mediatour in the principall act of redemption , when as he hath chosen the Pope for the Lord , his Rocke , and Redemer , euen for that Rocke whereon that Church against which the gates of hell shall neuer preuaile must be founded .

CHAP. IX . That firmely to belieue Gods mercies in CHRIST is the hardest point of seruice in christian warfare : That our confidence in them can be no greater than our fidelitie in practise of his Commaundements : That meditation vpon CHRISTS last appearance is the surest method for grounding true confidence in him .

1. LEast the end of this discourse should misse the end and scope wherto the whole was purposely directed ; I must intreate the Christian Reader , to pardon my feare and iealousie ( which from the reasons mentioned in the first chapter of this section too well experienced in the temper of this present age is alwaies great ) least disputation against Romish heresie , cast vs into a relapse of that naturall carelesnesse or hypocrisie whereof all , more or lesse , haue participated . But for whose auoidance hereafter , if thine heart be affected as mine now is , and I wish it alwaies may continue , let this meditation neuer slip out of thy memory : That seeing the last and principall end of all graces bestowed vpon vs in this life , is rightly to belieue in CHRIST this cannot bee , as the drowsie worldling dreames , the easiest , but rather the most difficult point of Christianity . The true reason why vnto many not otherwise misaffected , it seems not such , is , because in this time of his absence from earth , our imaginary loue of his goodnesse , wanting direct opposition b b Reade chap. 3 of any strong desire or resolution to manifest the leuitie or vanity of it , fancieth a like affection in him towards vs . And seeing loue is not suspicious , but where it is perfect c c 1. Ioh. 4. 18. excludes all feare , the very conceipt of great mutuall loue betwixt CHRIST and vs not interrupted , expels all conceit of feare or diffidence . Hence wee vsually rest perswaded , our assent vnto Gods mercies in Him is more strong then vnto most other obiects of Faith , when as indeed these being the highest it would appeare to bee in respect of them the weakest ; had it as many daily temptations to encounter it , as wee finde in practices of other duties whose habituall performance is the necessary subordinate meane to support it . All the difficulties we daily struggle with , are but straglers of that maine armie , with whose entire ioint force we are to haue the last conflict about this very point which vntill the hower of death , or other extraordinary time of triall , is seldome directly or earnestly assaulted . But then , whatsoeuer breach of Gods commaundements , loue either to the world or flesh hath wrought in our soules , will affoord Sathan aduantage and opportunitie for more facile oppugnation of our confidence . For as euerie least sinne in it owne nature deserueth death , so doth the consciousnesse of it more or lesse , impell the minde to distrust of life . Yet euen the greatest will be content in these dayes of peace and securitie to sleepe with vs , and lie quiet in hope to preuent vs in the waking , and with the ioint force of lesser to surprise the soule or gaine the start or first sway of the spirit , an aduantage much preiudiciall to strength otherwise more then equall .

Much harder it is to retract a bodie after actuall motion begun , then to restraine propensions or inclinations from bursting out into actuall motions . Our often yeelding vpon fore● warning of their assaultes in manie pettie temptations , or strong ones which come single , might instruct vs how dangerous the conflict will be with all , which our memories , once throughly stirred , can muster to affright our consciences . Yet if wee did duely consider the vniformity of strength betweene the seuerall branches of faith , or as it respects diuerse obiects ; the very consciousnesse of any one sinne whereunto wee haue been indulgent will be of like force to withdrawe our assent from Gods mercies , as the delight or pleasure we tooke in the obiect of it , was to cause vs transgresse any part of his will reuealed . The same strength beautie had to allure vnto adulterie , will that fowle sinne vnrepented of haue to diuorce our soules from CHRIST . Nor could wee faile in practice of this or other commaundement without a precedent defect of that faith which onely can firmely vnite vs vnto CHRIST , whereby likewise , were it firme it selfe , we would assent vnto euery precept of God as much better then any incompatible good . And seeing our present faith or trust in God is but commensurable to our fidelity in his commandements , ( then which , through scrupulositie of conscience or Christian modesty , it may be lesse , but cannot be greater without hypocrisie or presumption ) it must needes want strength to lay sure holde on CHRISTS merits , vntill it be able to subdue those desires of the flesh to which it yeelded in the former temptations . To say , Lord , Lord , cannot suffice , ere we can truely resume our woonted confidence , if any we had , or make a faithfull plea for mercy ; Gods will neglected must be executed either in the act , if the obiect be present , and may be prosecuted , or in sincere and constant resolution , if abilities or opportunities , required to execution of what we resolue vpon , be altogether wanting or our indeauours vpon ineuitable occasions hindred .

2. For our better preparation against this last and terrible conflict with the world , the diuell and flesh ; let vs imagine the next thunder-clap or vncouth sound we heare did summon vs to finall iugement ; or if our imaginations bee so quicke and liuely as to awake themselues without external noise or clamor , or able as of matters secular , so of diuine that certainely shall be , to frame representations as if they were already present : let vs contemplate CHRIST ; not as farre absent or soliciting our cause before his father , but now appearing in maiestie and great glorie , accompanied with infinite legions of holy Angels for his Assessors , or attended by Satan and in his infernal troops desirous to be emploied in the execution of his sentence . Were the eyes of all our faith as firmely set vpon this sight as some mens are vpon his merits and personall loue to them , so as the obiects of terrors yet vnseene , but which we stedfastly belieue shall be manifested , might haue as full a stroake vpon our inclinations vnto dread of that last day ( which in this life no man can want vnlesse his righteousnes be angelically perfect ) as daily cogitations of Gods mercies and fauour to vs in particular haue vpon our hopefull apprehensions or desires of glory : all vicissitude of feare and trembling in our soules thus equally poised , by contrarie impulsions , would not be taken for signes of infidelirie or hypocrisie . Nay my conscience assures mee ( but herein I preiudice no mans perswasions in particular ) that a multitude of such as condemne all without exception which cannot apprehend the truth of their owne saluation ( though alas who is he that desires not so to doe ? ) as surely as any other article belieued , would bewray tokens of feare and dread more euident to others then their former apprehensions were vnto themselues .

3. Or were wee in CHRISTS presence , though not so terrible as in that day it shall be , but rather as amiable and familiar as his Apostles did enioy it , set to compare either his precepts generall to all Christians , or peculiar to our seuerall vocations , with our daily practises or performances : who is he that would not more shame at his owne nakednesse , then ioy in his Redeemers righteousnesse ? who is he that would not bee more readie to conuey himselfe out of his sight , then with confidence to approach his presence ? who is he would not wish his former seruice might passe without account , or anie certaine hope of reward eternall , rather then aduenture to take his finall sentence without some respite for amendment ? Yet thou O CHRIST , my Redeemer and Iudge most righteous , best knowes , I propose not these scruples to diminish , but rather with purpose to increase and fortifie all true confidence in thy merits and thy Fathers mercies : but that ( I know and thou much better knowest ) it oft-times weakens it self by shooting vp before it time , or too fast , and in this forward age had much neede to be lopped , that it may grow as well in breadth and thicknesse , as in length ; seeing growth in height without soliditie correspondent , is but a mounting in presumption , the period of whose ascent is pronenesse to fall headlong in despaire .

4. Or if any man can drawe the inference here intended from other premises more commodious , I shall bee willing to relinquish mine . But the best method , as yet I knowe , for establishing of true confidence will be this : As oft as we thinke vpon that fundamentall oracle of life g g Rom. 10 ●1 Esay 28. 16 Whosoeuer belieues in him shall not bee ashamed , to h h Read chap. 7. § 7. lib. 3. with the marginall notes . consider withall that the true crisis of such a constitution as the Prophet there speakes of will not be till the day of CHRISTS appearance . Whence least wee should ouer-reach our selues in confident perswasions , by suffering our mindes to runne too much vpon the former promise without a counterpoise to trie their strength , let vs ballance our apprehensions of it with meditation vpon this truth , Hee onely belieues aright in CHRIST that will not be ashamed at his appearance . The inference hence naturally issuing , is , our Sauiours and not mine ; f f Luke 21. 36. Watch therefore and pray alwaies that yee may bee accompted worthy to escape all these things , that shall come to passe and to stand before the Sonne of man . From this conclusion wee may resume our former assertion as a necessary corolary , That besides iustification habituall there is a iustification vertuall which hath a permanent duration , and consists in the perpetuity of watchfulnesse and prayer , that the foundation of it as of our confidence is vnion with CHRIST , by a faith fructifying in g g Herein is the loue perfect in vs , that we should haue boldnesse in the day of iudgement : for as he is , euen so are we in this world . 2. Iohn 4. 1● . conuersation and workes conformable to him ; as the Disciple whom hee loued most diuinely hath instructed vs : h h 1. Iohn . 28. 29. And now , little children , abide in him , that when he shall appeare , we may haue confidence , and not be ashamed before him at his comming . If ye know that he is righteous , know yee , that whosoeuer doth righteousnesse is borne of him

5. Beloued Reader , I am the bolder to put thee in minde of such strictnesse as the profession of Christianitie bindes thee vnto ; the rather because I purpose not otherwise to affright thee with any markes of reprobation . Few I know so well affected but without repentance and greater constancie in performing these duties than hitherto they haue giuen proofe of , may iustly feare as not altogether without the reach of possible danger ; for euen the righteous hardly shall be saued . Altogether so bad I know none but may haue hope to escape , so they will not wilfully neglect repentance , or somnolently put off the euill day . The gate of life as it is straite , so is it continually open and wide enough to receiue all , so euery one would watch his speciall opportunities or attend Gods particular callings , and all of vs cast off that but then of sinne and superfluous cares wherewith wee are laden and encumbred : fewer I am certaine passe through it than it is capable of , some because they striue not at all to enter in , but carelesly expect God , without any endeuours of their owne , should drawe them through it : others because they striue amisse , presuming they are able to presse in by their owne strength with a little helpe of diuine attraction , or some small courtesie of the spirit to stirre them vp , or giue some notice when the dore were open , or God at best leasure to admit them . Betwixt these two erroneous extreames there is a golden meane , for whose inuention wee are in the next place briefly to admonish . ⸪

SECTION . 3. Of the right plantation of Faith .

WEre it absolutely true without restraint , that consultation is onely of matters which are in our power , or may by our care and industrie be procured ▪ the verie title of this discourse might iustly seeme to proclaime our inconsideratenesse in vndertaking these paines altogether bootlesse , in respect of men , seeing faith is a gift altogether free no way procurable by their endeuors , if not presumptuous , in as much as it is planted by the holy Ghost ; and what neede hath he of our methodicall discourse or direction ? These and the like obiections may well bee thought to haue grounds inexpugnable in the Protestants doctrine , which wholly ascribes as wel the Wil as the Deed to the operation of Gods spirit . Vnto what purpose then can it be to direct men how to worke in matters wherein they do not worke at all ? Some countenance the same suggestions may haue from a distinction , common to the Romish and reformed Churches , of Faith infused and acquired . For vnlesse the faith , for whose right plantation wee rather seeke then giue direction , may by method bee acquired , to what vse can methodicall direction serue ?

Those reasons notwithstanding perswade vs rather to say little then nothing at all in this argument , vntill the difficulties about free will or mans abilitie wherewith it is linked be discussed . The maine obiection , if it could iustly preiudice any mans labours addressed to the same ende , to which these present are , might haue hindred his most , that gaue vs the rule of life wheron it is grounded : Phil. 2. 13 It is God that worketh in vs both the will and the deede . But why should this deterre vs from working in matters of our saluation ? rather it ought to encourage all to worke , some as Artificers and Directors , others as labourers : but both as the Apostle wils them ) with feare and trembling . Euen of Verse 12. saith infuted , Paul was a planter , and Apollos was a waterer , though God alone did giue increase .

CHAP. I. That Christian Faith , although immediately infused by God without anie cooperation of man doth not exclude , but rather more necessarily require precedent humane endeuours for the attaining of it .

1. THat faith is the sole gift of God , wholly infused , not partly acquired by vs , should rather excite then any way abate our indeuours for attaining it , would we conceiue or speake of those heauenly misteries according to the language of the holy Ghost which wrot them , not out of the schoole-phrase of Aristotle or Aquinas , both oft-times alike full of solecisines in diuinity . m m Such is Zabarells collection against Scotus , to proue that the matter could not be created before the forme , but onely concreated with perfect cretures . Alio quoque , argumento idem confirmari potest agens enim potens totum aliquem effectum producere , nisi impediatur , producit perfectissimum quantum producere potest ; hane maiorem propositionem negare Scotus non potest , quum lape ea vtatur : at Deus a nullo potest impediri , ne quamlibet rem perfectissimam in genere suo producat ; quamlibet igig●tur perfectam produxit , ergo non materiam nudam quia materia est imperfecte res omnes quare mat●eriā primonudam creare , & i●li postea f●●mam impon●re , repu●nat perfectioni diunae , quae imm●●ueretur , si Deus prius imperfecte ●es creasset , postea vero formas imponendo perfec●onem indidisset : resigitur primù absolutissimas ac perfectissimas produxit ▪ proinde materiam non informe● , sed sub formis . Zabarella de prima rerum 〈◊〉 . lib. 2. cap. 2. ●yhes . 1. 11. It is a perswasion will easily intrude it selfe into mindes apt to entertaine philosophicall rules , that the power of God seeing it is infinite , and ( if wee may so speake ) vncapable of resistance , should introduce forms or qualities into subiects in an instant , without preuiall alteration or disposition : which indeed would be most true did God worke after the manner of naturall agents , alwaies according to the vtmost of his power . But as the Apostle tells vs , hee doth all things according to the counsell of his owne will , which is fully commensureable to his power and doth modifie it in working . Some things then he createth in an instant , not because his power is infinite and admits no impediment , but because his wil is it should so work : others though as immediately created by him are accomplished by little and little after many interpositions or delaies , not that either his will or power can be crossed , but that his pleasure is to haue them so wrought . Such is the creation of true & liuely faith in our soules . For who is hee liuing that can assigne mee the very instant yea the set hower , day , weeke or moneth wherein his regeneration was fully wrought ? As life spirituall is better then temporall , so for the most part it is longer in conceiuing . Nor doth regeneration consist onely in the first infusion of grace or seede immortall ; but also in the rooting or taking of it : both are the immediate workes of God , both in Scripture phrase essentiall branches of creation .

2. Notwithstanding , if wholly both bee his sole workes , the former difficulty still remaines , and may bee increased by a position of Protestants in it selfe most true , but too much , vnlesse more watily pressed , or more skilfully applied then a man shall vsually finde it . For what is more often inculcated in popular Sermons , or in that controuersie about free-will , then that man is altogether as dead to spirituall life , as Laza●us was to life naturall , till the same power of God raise him vp ? But what hence followes ? that God before the infusion of grace requires no actions or operations at our hands , more then CHRIST did of Lazarus before he restored his soule vnto him ? then let such as are destitute of the robes of righteousnesse cloath themselues with the image of death , and spend their liues in a perpetuall slumber , or get themselues downe into the graue , vntill God crie vnto them by his powerfull voice , as CHRIST did to Lazarus , come forth , or , awake thou that sleepest , for CHRIST is now made thine euerlasting light . I maruell not if vulgar auditors make such inferences to countenance their sloath and negligences , when as many vnpartiall schollers can hardly conceiue what other can be made of many zealous Pastors doctrine , wresting the meaning of the Spirit by too much wringing the lettet , or misapplying the former proportion betwixt such as are naturally and spiritually dead ; whose ●earmes , if set aright stand thus . As God required no vitall motion or operation , of such as his Sonne did raise from naturall death : so dooth hee require no operation or assent spirituall , before he infuse the life of grace . But in as much as we enioy the benefit of life naturall , or meerly morall , some passiue capacities are equired in vs , wherewith they whom CHRIST raised were not qualified , whiles naturally dead : nor were they capable of renouation in life spirituall , but by reassuming life naturall with it properties . Nor doth it imply any shewe of contradiction , that the actuall endeuours of life naturall , or meerely morall in vs , or the qualification resulting from them , should be as meerely passiue in respect of life truely spirituall , as the state of death , or vtter depriuation of all sense or motion in such as CHRIST raised vp , was in regard of life naturall : The proportion then will holde best thus . As CHRIST infused not humane life into trees , stocks , & stones , but into bodies passiuely organized and figured for the fit habitation of the humane soule : so neither doth hee ordinarily bestow supernaturall grace on euerie one that hath a reasonable soule , but on such only as are passiuely prepared for it . Wherein this preparation consists , or what our endeauours can adde vnto it , is the point now in question ; partly to be disputed in this present , more fully in discourses following . To the assertion last mentioned this obseruation well sutes , that in the first workes of creation the omnipotent power did obserue the orderly progresse afterwards appointed vnto nature , and proceeded not per saltum , but first created a common masse out of which he made the heauen and earth , not trees , plants or liuing creatures immediately . For though these receiued life from their maker , after another manner then indiuiduals of the same kinde now do , yet the earth and sea affoorded their matter and substance meerly passiue . Man he made of the earth , but first , as is probable , externally figured or proportioned : the woman likewise was his immediate workmanship , but had her bodily or passiue beginning from the man . Thus euen the most immediate workes of God presuppose ( ordinarily ) such a sub-ordination of passiue capacities as is vsually seene in matters producible by humane labour , wit or industrie .

3 That grace then is not generated , or educed out of the soule , but properly created in it , ought not in any congruitie of reason to exclude all actiue , though but humane endeuours precedent , for the better attainment of it . Nor haue I euer read of any Protestant or Papist , which held mariage , as either vnnecessarie , or superfluous for the propagation of mankinde , albeit the most and best Diuines in both religions be of opinion , that the reasonable soule is not generated , but immediatly created by God .

And notwithstanding the supposed truth of this opinion , vnlesse the parents of our bodies had been as carefull for our bringing foorth , as bruite beasts are ouer their broode , few of vs this day liuing had euer enioied the light . Now for the auoiding of Pelagianisme , or iust imputation of popery in this point , it is enough to disclaime all such dispositions , preparations or endeauours , as actually cooperate or concurre to the production of faith , as temperate carriage or behauiour doe for producing the habit of temperance , or naturall qualities of moisture heate and cold doe in the education of formes meerely naturall , or constitution of bodies totally generable . So shall he neuer be able to acquit himselfe from the error of the Stoicks or Manichees , that accounts it indifferent what workes we doe , or how we demeane our selues before regeneration . For as God creates not the reasonable soule in euery matter , so doth he not create grace in euery soule . And , as this inference is good [ vnlesse the Fathers of our bodies had beene before vs , God had not created vs these soules ; in whose creation our fathers had no finger : ] so likewise in this [ vnlesse before our regeneration we so demeane our selues as God in his word prescribes , he ordinarly creates not grace in vs , ] to whose creation neuerthelesse our best endeauours conferre no more , then our parents doe to the creation of our soules , or the redd earth did to the making of Adam . This fully remoues the former difficulty , which seemed to dull our endeauors ; and from this instance of the reasonable soules creation I would rather commend this meditation to the Reader . As greater care is to be had of a woman with children , of Queenes and Princely mothers especially ; then of bruite beasts great with yong , albeit the fruit of their wombes be the more immediate worke or blessing of God : so should our care and industry for conceiuing faith , euen in that it is the sole gift of God , be much greater , then we vse for the attainement of whatsoeuer can by meanes naturall or ordinary be immediately atchieued .

CHAP. II. That circumspect following the rules of Scripture is more auaileable for attaining of true faith , then the practice 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 only capable of better , because not hypocriticall .

1. IN that it hath pleased the spirit to write so much for mens directions in the way of life , ( yet not so much to instruct the faithfull what they should doe after their regeneration fully wrought , as the vnregenerate what he should doe that it might bee wrought in him : ) to conceiue it but as doubtfull , whether his sacred rules were not more sufficient effectuall and complete for attaining true and liuely faith , then any Philosophicall methods for planting morall vertues , were to derogate as much from Gods wisdome , as he should doe from his power that maintained man without direction or assistance supernaturall might worke out his owne saluation . Yet shall he much wrong both himselfe and me that stretcheth this similitude further then thus , As he that duely obserues philosophicall praecepts of morality shall certainely produce morall habits , and become truely iust and honest by often practising acts of iustice , temperance and sobriety : so he that circumspectly followes rules giuen by the spirit of God for attaining faith , shall haue it more assuredly produced in him , euen because it is not produced by him but by his God , who is more able to create new hearts in vs , then the naturall or vnregenerate man to worke any morall reformation in himselfe or others . All that is required of vs is onely to submit our knowledge to our Creators wisdome , our naturall desires to his most holy will , our weake abilities to his omnipotent power . But is it not a worke of the spirit to be thus perswaded or resolued ?

2. That the naturall man should rightly perceiue the things of the spirit of God implies as euident a contradiction , as to say a blind man should be able to see things visible . For as things in themselues most visible cannot be seene without the visiue faculty ; so is it impossible matters spirituall should otherwise then spiritually be discerned . Notwithstanding I scarce haue knowne any man so blind but might easily haue beene perswaded that he could not see , or induced hartily to wish he were as other men are , though in what state they were , or what pleasures 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 [ 2. Kings 5. 12 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 ; Mat. 16. 22. 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 ▪ V. 14. 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 ; b b 1. Cor. 15. 46. 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 that they obtained not what they desired , was because they sought it amisse , yet not spiritually amisse ( for spiritually they could not seeke it ) , but amisse in their kinde . For it is a point to bee considered , that as there is a naturall desire of spirituall good , so there may be , and vsually is , a resolution naturall , or only morall , to vndertake the course prescribed for attaining that qualification which is ordinarily required ere faith be infused or grace created . This resolution without transgressing the limits of it owne kinde may admit many degrees , as well in the feruency of the attempt , as in the constancie of the pursuit . As the spirituall good wee assent vnto is apprehended , though but morally or confusedly , as infinitely greater then any temporarie pleasure or commodity : so the resolution to suffer all the grieuances wherewith the expectance of it can bee charged , though but morall must euery way farre exceede all purposes of like nature ( all springing from the same vnsanctifyed roote ) that are set on obiects of another ranke : otherwise all that professe they seeke , make , or as the Apostle c c Act ▪ 13 ●● . sayth of the Iewes , iudge themselues vnworthy of eternall life .

2. Vnto what tolerance would not that flagrant speech of Cato , when hee was to conduct the reliques of Pompeius forces through the scorched sands of Libia , haue almost impelled anie resolute Souldier , that should haue seene so graue a Senator act so hard and meane a part as he professed to make choice of ? Vnto farre greater certainely then we Christians in these daies either conceiue as necessarie , or would resolue to aduenture vpon , for attaining vnto Gods rest .

Lucan . lib. 9 O quibus vna salus placuit mea castra secatis Ind●mita ceruice mori ; componite mentes Ad magnum virtutis opus , summosque labores . Vadimus in campos steriles , exustaque mundi , Qua nimius Titan , & rarae in fontibus vndae , Siccaque letiferis squalent serpentibus arua ; Durum iter , ad leges , patriaeque ruentis amorem , Per mediam Libyen veniant , atque inuia tentent , Si quibus in nullo positum est euadere voto , Si quibus ire sat est , neque enim mihi fallere quenquam Est animus , tectoque metu perducere vulgus . Ii mihi sunt comites , quos ipsa pericula ducent , Qui me teste , pati , vel que tristissima pulchrum , Romanumque putant , at qui sponsore salutis Miles eget , capiturque animae dulcedine , vadat Ad dominum meliore via , dum primus arenas Ingrediar , primusque gradus in puluere ponam , Mecalor aethereus feriat , mihi plena veneno Occurrat serpens ▪ fatoque pericula vestra Praetentate meo : sitiat , quicunque bibentem Viderit : aut vmbras nemorum quicunque petentem , Astuet : aut equitem peditum praecedere turmas , Deficiat , si quo fuerit discrimine notum Dux , an miles eam , serpens , sitis , ardor , arenae , Dulcia virtuti : gaudet patientia duris . Laetius est quoties magno sibi constat honestum . Sola potest Libye turbam praestare malorum , Vt deceat fugisse viros . — — — — Sweet mates , whose wished end of life is death deuoid of thral , Addresse your minds to seruice heard ; but valor doth you call . We enter now on sterill plaines , where Titans raies do sting , Where too much heat makes water scant , euen in the verie Spring : On coasts where Bacchus nere was set , nor Ceres euer sowne ; On drie fields destitute of grasse with Serpents ouer-growne . A wofull waie ; but to their lawes and ruined countries loue Through mids of Lybia let them march , and way-lesse wandrings prooue , As many as haue no minde to scape , but safety set at nought Content for pay to take their paines , nor came't ere in my thought With guile to traine the simple on , by couering present dread , The fittest mates for me they are whom dangers seen shall lead : Who , to haue me spectator , parts most tragicke wilaffect , As Souldier-like and Romane worth ; my campe hee must reiect That hostage for his safety craues or life accounteth sweet , Let such goe chuse some safer way his master for to meet , Whilest I first foote it in the dust and tread you paths in sand , Let heate from heauen mee first assaile , let Serpents 'gainst me band , Full charg'd with venome : t is all one , resolued I am to die , That ye your danger by my fates more safely may foretrie . Let him crie out I am a thirst that me shall spie to drinke , Or him complaine of sultring heate to shade , that sees mee shrinke : Let him lie downe and rest himselfe , that first shall see me ride , Or take my place , by any ods , if ere it be descried : Whether I as vulgar souldier march , of generall to the rest , This Serpent , sands , and scorching heate content true valour best : From hardnesse patience reapeth ioy : that honour is most worth Which dearest costs , and breeds most paine , whilest t is in bringing forth ; No land but Lybia could affoord such store , of toile and paine , That euen your flight through it , may th' fame of hardy Souldiers gaine .

3 The resolution although vnto the worldly wise , or secular gallant , it may seeme truly noble , yet rightly examined will proue but turbulent or humorous ; because his patience to endure such hardnesse , were it as great as hee himselfe , o● perhaps the Poet for him makes profession of , was but equall to his impatience of ciuill ●e●uitude : his light regard of venimous Serpents but answerable to his seare of being beholden to Caesars curtesie . And what maruell if one or more impotent desires hauing gotten absolute commaund ouer the soule , do impell it to such difficulties , as none f●ce from the like tyrannie of affections would aduenture on . To haue esteemed captiuity of bodie where was no remedie , a lighter burden then such misery as he now voluntarily exposed himselfe and others vnto , had bin a better document of true liberty . Thus enabled to brook euerie condition of life which disesteem could lay vpon him , had beene entirely to possesse his soule with patience , which is the best inheritance whereunto mortality can be entitled ; whereas now he did but striue to cast out one potent enemy , by arming a band of insolent incorrigible slaues against him . More heroicall , yea most diuine was the generositie of our Sauiours mind , that being heire of all things , Lord and maker of all mankinde , could entertaine seruitude , contempt and scorne of baser enemies with greater peace and quietnes then Cato did his free censorship : that he could suffer grieuances , not of one or few kinds , whereunto peculiar desires of pleasing himself in the auoidance of some much abhorred euils , or in the assequ●tion of any higher prized good , might impell or sway his minde : but that hee could with such constancy determine in no kind to please himselfe , resoluiug to fulfill what the Prophet had sayd , 〈…〉 . 15 ▪ 3 ▪ ps 69. 3 The reproches of them that reproched thee fell on mee . Nothing distastfull to flesh and bloud , whereof the meanest of Gods seruants had tasted , which he swallowed not . Now hee being our patterne and guide , to be found in him , or like him , is the end which first and principally must be intended . The next point wherto his endeuours , that desires to be a Christian inwardly , should bee addressed is seriously to cast vp his reckonings what will be required at his hands : vnpartially and throughly to examine his heart whether willing to forgoe all such hopes or contentments naturall as are incompatible with the life he seeks , or to endure such worldly crosses or calamities as the hope of it at anie time hath beene , or may be charged with .

The summe of this reckoning is , that the sufferance , whereto euery true follower of CHRIST must be trained , is more entire and complete then that which Cato exacted of his Souldiers ; and herein harder , specially to braue minds , that it must proceede not from spleen or hate to any mans person , not from greatnesse of stomack or haughty indignation , but from a mild and placide disesteeme of mortall life , and whatsoeuer one way or other may affect it , whilest these are weighed with that eternall weight of glorie , or the doubtfull consequences of our estate after death . For this reason happily it is that the feruencie of propheticall spirit is so much allaied in Euangelicall relators of our Sauiours speeches , men otherwise enspired with a greater measure of diuine knowledge in heauenly misteries then the Prophets were : which knowledge notwithstanding they were to expresse in a more languishing stile , that so the characters of their discourses might bee an embleme of such calme resolution , long suffering , and mortification , as the Gospell of CHRIST requires . As our qualification is more hard , or rather requires greater time , more serious meditations and setled iudgement then is necessarie for framing the former temper of Caton●an Souldiers , or a braue Roman resolution ▪ so is the example of our leader , as more eminent and conspicuous , so more efficacious to worke the like in his followers ; partly because his dignitie in respect of vs is infinitely greater , then was Catoes in respect of those that betooke themselues to his conduct , partly in that c c 1 Ioh. 〈…〉 greater is hee which is in vs , than ●e that is in the world , so we shew our selues not vnworthy the participation of his spirit .

4. Of the former qualification one branch most distastfull to flesh and blood , or to natures most ingenuous , is constancie to endure the hate and opposition though of dearest friends , the reproches and reuilings of men , who for any endowments either of art or nature are most abiect in respect of them whom they reuile ▪ did not these willingly count all such prerogatiues well lost for gaining CHRIST . But to this yoake we are to submit our necks before we take vpon vs to be accompted seruants of CHRIST ; of whom in euery age it is true , Marke ●3 . ●● yee shall be hated of all men for my Names sake : of all that seeke not to be his seruants ▪ ●or , whatsoeuer the euent may be , the constancie to vndergoe this heauy taske is absolutely necessary ; Mat. ●0 . ●● . For the disciple is not aboue his master , nor the seruant aboue his Lord : It is enough for the disciple that he be as his master is , and the seruant as his Lord : if they haue called the master of the house Beelzebub , how much more shall they call them of his houshould ? And againe , He that loueth father or mother more then me , is not worthy of me : and he that loueth sonne or daughter more then me , is not worthy of me ; He that taketh V. 27. not his crosse euen the whole body of afflictions is not worthy of me . o o 〈…〉 e rt par● . 2. chap. 31. ● Mat. 16. v 24. ●● any man will 〈…〉 . His mistake was exceeding grosse that tooke these or the ᵇ like passages for euangelicall counsels , or admonitions vsefull for some fewe aiming at more perfection then most are capable of ; not precepts necessary to all that seeke after glory and immortality , or that holinesse without which none shall see God . For elsewhere our Sauiour directs the same lesson to the great multitudes that followed him , least any man should deceiue himselfe in thinking it an easier matter then indeed it was to be his follower ; Lake ●●● v. 2● . 26. 27. Mal●ma●●s owne exposition of this place is orthodoxall albeit hee propose it somewhat timorously and wa●isy as ●ea●ing ●east it might be censured . And there went great multitudes with him : and the turned and said vnto them , Vide Luke 9 23. ●4 . Marke 8 34. If any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea and his own selfe also he cannot be my disciple . And whosoeuer doth not beare his crosse and come after mee cannot be my disciple .

5. The necessitie of this resolution he there more fully sets out vnto vs in two parables ; he that will build must first be able to calculate the charges and his meanes to defray them . Otherwise to begin , being vnable to make an end , were but to lay the foundation of his disgrace , and scorne , in the losse of his cost and paines . A Prince likewise that will vndertake a warre must haue sure triall of his owne , and skill to discouer his enemies strength , otherwise to bid him battell were but to incense him the more , and thrust a title into his hands to defeate him of all he hath . The conclusion of these inductions our Sauiour repeates againe , Ver. 33. So likewise whosoeuer denieth not himselfe , and for saketh all , he cannot be my disciple . In which short speech wee haue this accompt made to our hands , that , ere we can hope to be edified in faith , or safely proclaime warre vnto Sathan , wee must make ouer all our interest in our liues , or whatsoeuer is deare vnto vs . Not thus prepared we shall but lay foundations which cannot hold siege , sure to be surprised in the day of battell , after we haue exasperated the venom and rancour of the old serpent , our sworne enemie , by professing our selues to be CHRISTS souldiers , and proffering to fight vnder his banners . For as a a Prou. 25. v. 28. Salomon saith , He that hath no rule ouer his owne spirit ( or as others read ) he that refraineth not his appetite , is like a City broken downe and without wals . In this regard he that sets his hand vnto this sacred plough should first beginne to sound the depth of the former rule , what it is to denie our selues , and forsake all we haue , for in this furrow must the seed of life be sowne . And of this , as of most other diuine precepts , there may be perswasions either naturall , yet right in their kinde ; or hypocriticall and erroneous , or truely spirituall . Here no●ices in religion commonly beginne to balke , & no wonder ; seeing few are called to any strict personall accompt , of that which others haue vndertaken for them at their first admission into the bedrole of Christians . But if the contents of that triple vow were distinctly and fully vnfolded vnto vs , as soone as we had any knowledge of good and euill ; and all the seuerall branches of Gods couenant with as great care and solemnity as often inculcated , as Moses commaunded the Lawe should be to the d d Read lib. 3. sect. 3. chap. 7. Israelites children ; and lastly the vow it selfe confirmed and ratified by our personall protestation in the sight of the congregation ; the feare as well of God as of shame before men , in who●e presence we made this good profession , 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 labou●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 molehi●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 a a Necesse est Honestum sit ei vile , cui corpus charum est . Seneca . 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 , b b Reade Sect. 2. chap. 4. & 5. 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 ●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 , po●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 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 ; Vide sect. 2. chap. 4. parag. 9. 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 d d Cited Sect. 2. chap. 6. parag . 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 a a Therefore the barren is blessed which is v●de filed , and knoweth not the sinfull bed : she shall haue fru●t in the visitation of the soules . And the eunuch , which with his hands hath not wrought iniquity , nor imagined wicked things against God : for vnto him shall bee giuen the speciall gift of faith and an acceptable portien in the temple of the Lord Wis. 3. v. 13. 14. Esay 56. 3. 4. 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 c c 2. Cor. 12. 5. Apostles resolution , that if wee must needes boast or glory we would boast in that wherein we haue most reason to reioice , in our defects or infirmities ; seeing the lesse temptations wee haue to glory in wealth , strength , or wit , or whatsoeuer men call their owne : the better opportunities we haue to glory in him who is the Lord of life and strength the authour of wealth and onely giuer of these and euery good gift . To keepe mirth though actuall and externally occasioned within the bounds of wisdome , or mingle much laughter with discretion , is a skill whereof many natures are not capable : much harder it is to retaine such strong naturall inclination as are the fountaines of our internall and habituall delight , the chiefe pillars of our glory , and principall rootes of our reioicing , within the compasse of natures pollitique Lawes . Hence , as the Philosopher obserues , excellency of beauty , of bodily strength , of birth , or abundant wealth will hardly bee subdued vnto reason . With what difficulty then will such glorious prerogatiues of flesh and blood bee drawne to yeeld loiall obedience vnto the humility and simplicity of faith ; when as that subiection which * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aristot . politic . lib. 4. cap. 11. Aristotle requires in his morall patriot , is but a formality in respect of that absolute deiection , or prostration which true faith requires , ere our soules be capable of it presence : the best seruice which our inferiour faculties owe to reason morall , or meerely naturall , being but as dead and liuelesse in regard of that alacrity in performances , wherewith grace expects to be entertained .

2. The a a Lib. 11. epigram . 57 Hanc tibi virtutem ●racta ●acit vrseusansa . Et tristis nullo qui ●epe●●gne focus Et teges & Cimex & ●ud● sponda grabali , et breuis atque●adem no●te dieque toga . Epigramatist acutely imputes the stoickes contempt of death vnto the slender appertenances of his poore life , in whose losse there could bee no great harme . For who would much desire to see himselfe , without change of apparell , basely clad , to lodge in a sordid cabin , and goe to a hard bedsted hungry and colde ? but had he beene a while accustomed to those pleasures of which Rome till that time had neuer scarc●tie , and Domitians present Court greatest variety ; he would haue wished ( vnlesse the Epigrammatist rashly or vncharitably censure his disposition ) that his life had beene lengthened as farre beyond the ordinary course of nature , as Philoxenus did his wesand might be aboue the vsuall size of other mens . Yet howsoeuer it be for the particular , the indefinite truth of his coniecture is confirmed by the knowne experiment of Antigonus souldier , who , after the perfect recouery of his health , became as tenderly respectfull as any of his fellow souldiers were of life , whereof whilest his body was troubled with such a loathsome disease as made his soule desire to be diuorced from it , he had beene so prodigall as made his generall admire his valour . It may be both of these were willing to make a vertue of necessitie ; or if the stoickes resolution were rather out of choice , yet it comes short of that true valour , which the censurer by light of nature sawe to bee truely commendable , and diuinity teaches to be absolutely necessary to a Christian souldier .

Rebus in angustis facile est contemnere vitam , Fortiter ille facit qui miser esse potest . A sorry life 's soone set at naught ; to leaue want is no losse : His soule hath marched valiantly that sinks not vnder 's Crosse .

What the souldier did out of humour , or constraint , a wise man may doe out of deliberation or choice : and without controuersie great is the liberty they gaine of others in good causes , that from a serious forecast and view of a better end then these men did apprehend , can prize both the present possession and all future hopes of life , as low as these did their bodies in their calamities .

3. Some critickes willing to shew they were able to espie a fault where there were one indeed ; haue taxed it as an indecorum in Homer , which was none , to bring old Chryses into Agamemnons presence , neuer daunted with sight of the Grecian armie , when as men of his age are vsually timerous . And it is no maruell if that courage which springs from heate of blood , and makes men aduenturous in boisterous encounters , doe coole , as the roots of their bodily strength and agility decay . Notwithstanding , the short remnant of a feeble life is easily ouerswaied with calme and quiet apprehensions of an honourable death , wherewith the strong hopes , which fresh spirits minis●●●nto yong men of long life , are seldome stirred . For vnto them the fight of death is alwaies gastly , vnlesse it be presented in troubled blood ; nor can they , vsually , be drawne to meet it but vpon confidence of victorie , or at least of making others die before them . Thus vnlesse there be some other defect , the lesse way old men haue to run the farther start they haue of youth for freedom of speech , or resolution , before such as can put them to death without resistance . Hence another * * 〈…〉 Poet , bringing in an aged sire more sharply expostulating his co●tryes cause with a Prince of fiercer disposition then Agamemnon , as if ●ec had purposely sought to preoccupate all captious or criticall censures , expresseth the reason of his boldnesse .

Vnde ea libertas ? iuxta illi finis & aetas Tota retro , saeraeque velit decus addere morti What freedoms this ? A priuate man to take a Tyrant downe ? His race being run ? t' was now fit time the end with praise to crowne ?

Could we out of mature deliberation rest perswaded , of what the doctrine of faith deliuers as a truth vndoubted , that promotion comes neither from the East nor from the West , that length or shortnesse of life depend not on the course of nature , but on his will and pleasure , who hath euery member of our bodies written in his booke , able to deface all instantly with one dash of his pen ; that if we spare to speake before others in his cause , we may want breath to plead our owne before him : How easie would it bee for vs to confesse Christ , by professing the truth before the mightiest amongst the sonnes of men : when as now our seruile dependance on such as our Christian freedome and resolution might bring in subiecton to the truths they scorne ; on such as haue not power to hurt our bodies , or depriue vs of food and raiment , or other necessaries of priuate life ; but onely to repell vs perhaps from ascending higher then any opportunity of doing good seruice to our Lord and Master calls vs ▪ makes vs daylie and howerly ashamed of him and his Gospell , which the great ones of this present world confesse in words ▪ mightily oppugne in deeds , as we doe scandalise the power and vertue of it by our silence . Great were the materials of the contentments , which Hester enioyed in Ahashuerus Court , so were her hopes of hauing them continued or enlarged : a a Mordecay said that they should answere Ester that , Thinke not with thy selfe , that thou shalt escape in the Kings house , more then all the Iewes , for if thou holdest thy peace at this time , comfort & deliuerance shall appeare to the Jewes out of another place , but thou and thy fathers house shall perish and who knoweth whether thou art come to the Kingdome , for such a time . Ester 4. 14. 15 Mordecays admonition notwithstanding , grounded vpon the considerations before mentioned , mooued her to hazard all , and to aduenture on her gracious Kings extreame displeasure , rather then preiudice the cause of Gods people by forbearance of petitioning on their behalfe . Many of vndaunted courage in the open field would hardly haue pressed into the kings presence against the Lawe , for though the daunger could not bee greater then they often exposed themselues vnto against the enemie ; yet feare of disgrace which might ensue , would in this case asswage that boldnesse whereunto hope of honour , vsually animates greatest spirits . Cato then , and other such resolute Romans , as gaue Caesar to vnderstand they had lesse dread of death then of his pardon , would haue prooued but dastards in the campe of CHRIST , for many principall points of whose seruice , he that is more afraid of a miserable or disgraced life , then of a violent or bloody death , is very vnfit . Now faith if it be vniformely set , equally enclines vs to make choice of either station , as the disposition of our lot shall fall . The best ground of our qualification for vndergoing either , will be with deliberate vnpartiality to rate , as well the calamities or incumbrances , as the prosperities or pleasures incident to this mortall life , no higher then in nature they are , for quality vaine , and for durance momentary ; still weakning our naturall desires of the one , and fortifying our feeblenesse or peculiar indispositions to sustaine the other . Some are more easily deiected with feare of ignominy others of want or pouerty , most are apt to be much moued with bodily pain , but all most with that which is most contrary to the inclinations or accustomances , in whose exercise o● practice they most delight . And seeing the abundance of our desires , or affectiors , vsually brings forth a conceited greatnesse of the sensuall obiects whereon they are set ; the enfeebling or pining of internall appetites will be the readiest way to erect our spirits , and ruinate all drowsie imaginations of greater terror , then can really be presented to resolute and vigilant thoughts . The best meanes againe to enfeeble inbred appetites , or impaire the strength of naturall or customary inclinations , is substraction of their fewell , as much familiarity with their proper obiects , or affectation of what we see most followed by others , which vsually haue wit enough to accomplish their chiefe desires , but want grace to account the inconueniences , that without great circumspection alwaies attend on their accomplishment . What though our meanes be so short as will not permit vs to fare deliciouslie , our presence not so gratious as to win their fauour that behold vs , our countenances not so armed with authority as to imprint awe in our inferiours , our wits not so nimble as may enable vs to lead a faction , our experience not so great as to compasse preferment , or winde our selues out of intricate perplexed businesses : yet all these defects haue this comfort annexed , That although we had Diues fare , and Cressus wealth , Tullyes eloquence and Caesars fortune , Aristotles subtilty , and Achitophels policy , Sampsons strength , and Absolons beauty , Salomons wisdome , with all , and all his roialty ; yet were we bound to vse all these blessings as if we vsed them not , to employ them not to our owne but to his praise that gaue them , in whom without these we may more truely delight then any can doe in their abundance . b b Luk. 12. v. 48. For to whom much is giuen of him much shall be required . This in the first place , not to reioice though in miraculous effects of graces bestowed vpon him , but rather in that his name is written in the booke of life , in whose golden lines none are enfraunchised but such as in pouerty of spirit haue serued an apprentiship to humility . Thus may the brother of lowest degree , so he will not be wilfully proud , nor stretch his desires beyond the measure God hath destributed to him , stoope without straining to that pitch , whereto euen such as are of gifts most eminent , or in highest dignity must of necessity descend , but by many degrees and with great difficulty , seldome without some grieuous fall , or imminent danger of precipitation .

4. But is not this to calumniate our Creators goodnes , as if he did baite his hookes with seeming blessings , or set golden snares to entangle the soules of his seruants ? No , reason taught the heathen to thinke more charitably of their supposed Goddesse Nature , on whom they fathered that truth , which faith instructs vs to ascribe vnto our heauenly Father . Cl●●dian who notwithstanding was in part a Christian but vt●ered this rather as a dictate of nature then as an oracle of faith

Natura beatis Omnibus esse dedit : si quis cognouerit vti

If from true blisse thou chance to stray , doe not the blame on nature lay : Enough shee gaue thereto t' attaine : but gifts without good vse are vaine .

The gifts meane or great , bestowed on euery man by his maker , are best for him ; so he would faithfullie implore the assistance of his spirit wholly submitting himselfe to his direction for their vsage . His mercy is many times greatest to such as he endowes with least blessings of art or nature , in that as their spirits are vsually slow , their capacities shallow and abilities weake , so their conquest ouer delight or pride in their own good parts , in which the strength and vertue of faith consists especially , is the easiest , their aptitude to delight in spirituall goodnesse the greatest , and their alliance to true humility most immediate . His mercies againe many waies appeare most towards such as excell in gifts of nature . First , if they seriously addresse their best faculties to contemplate the fountaine whence they slow , or to esteeme of their Creators goodnesse by his good blessings bestowed on themselues ; they haue a perpetuall spurre to stirre vp their alacrity in good courses , a curbe to restraine them from falling into ordinary and vulgar sinnes , whereinto others vsually slide through deiection of minde , or opportunitie of their obscure place , and low esteeme with others . The best lesson I remember in old Chaucer , and for ought I can perceiue the onely right vse can be made of a mans notice of his owne worth is , to thinke euery offence of like nature more grieuous in himselfe , then in others whom he accounts his inferiours . Againe , as eminencie of naturall or acquired worth exposeth men to more then ordinary spirituall danger , so , no question , rightly emploied it makes them capable of great reward ; and few of this temper if free choice were left vnto themselues , but would rather desire to get honour though with aduenture of an auoidable danger , then to be assured of ordinary recompence for safe emploiments Briefly as their stocke or talent is greater , and through indiscreet or vnthrifty courses may bring them into great arrerages at their finall accompts : so watily and faithfully emploied , it alwaies yeelds greater encrease to Gods glory , who will not suffer the least excesse of good seruice done , to passe without an ouerplus of reward . That which turnes all his blessings into curses is an ouerweening conceipt of our owne worth , and a perswasion thence arising that wee are sit for any fortunes whereunto industrious practices authorised by humane Law can raise vs ; and inwardly furnished for sustaining any place , for which the dispensers of ciuill honour can be wrought outwardly to grace , or qualifie vs . As the disease it selfe is deadly , so is it vsually accompanied with a phreneticall symptome : for like wandering Knights that seeke aduentures in vnknowne Countries , we apprehend no danger in those courses of life wherewith wee are alltogether vnacquainted , but rather wish to meet with temptations new and vncouth , because it is more glorious to conquer them , then not to be assaulted by them . But how can this resolution stand with that daily petition , Lord lead vs not into temptation ? much easier it is to auoide their daunger , by refraining all triall of such deceiptfull contentments as make way for them , then not to yeeld vnto them after accustomed experience of their pleasant insinuations . To be able not to affect their pleasures is a point of Christian valour , highly commendable amongst the wiser sort of men , and immediatly approueable with God : nor is there any that much desires to tast them , but is obnoxious with all to be so bewitched by them , that he shall thinke himselfe free enough from their entisements , when his heart and soule are indissolubly betroathed to them .

CHAP. V. Our Sauiours parables especially those ( Mat. 13. Marke 4. Luke 8. ) most soueraigne rules for the plantation and growth of faith : Of vnfruitfull hearers resembled by the high way side and stony ground , with briefe caueats for altering their disposition .

1. LEt others esteeme of them as they list , our Sauiours parables in that they containe the secret mysteries of the heauenly kingdome , shall euer as they alwaies haue done , seeme to me the most soueraigne rules for planting faith , and the matters contained in them the most precious obiects for a Christians choicer thoughts to worke vpon in his selected howers . In that it hath further pleased my gratious God to make knowne vnto me , not onely the parables themselues which were communicated to the multitudes , but our Sauiours diuine expositions Reade Mat 13. v. 10. ᵈ Marke 4. v. 11 of them , priuatly imparted to his disciples ; I cannot thinke either my selfe or others who are partakers of this fauour , and not wilfully indulgent to such desires as brought blindnes vppon the Iew ; to be of their number that are without , but rather of theirs to whom it is giuen to know the secrets of the Kingdome of Heauen Yet euen his most perspicuous expositions shall become parables vnto vs , if seeing we doe not , or will not see , d d Mat. 13. v. 13. if hearing we doe not or will not heare , neither vnderstand ; for in all such vnto the worlds end the prophecy of e e Isai 6. 9. ● I saias must be fulfilled , By hearing yee shall heare and shall not vnderstand , and seeing ye shall see and shall not perceiue . This blindnes or dulnesse in hearing , which God laieth vpon vs as well as them , supposeth a winking or closing of eyes , a shutting of eares vnto the word manifested or reuealed . For whosoeuer hath ( eyes or eares , though Mat. 13 v. 1● but naturall , open ) to him shall be giuen , clearer sight , and quickenesse of hearing more of euery kinde in abundance . But whosoeuer hath not , from him shall be taken away , euen that which he hath ; * * What it is that is taken away from him that hath not . Rather what he seemed to haue , for how can ought be taken from him that hath not ? yes , euen he that vnderstandeth not the word which he heares , hath somewhat , vntill it be taken from him . So our Sauiour instructs vs , g g Mat. ●3 . v. 19. When one heareth the word of the kingdome , and vnderstand that not , then commeth the wicked one , and catcheth away that which was sowen in his heart . Because he had not the heart or courage to set his minde vnto it , when opportunity was offered ; for this actuall and wilfull neglect of such a talent as he had , he shall be depriued as well of internall abilities , as externall occasions seruing to that passiue capacity or qualification which wee seeke . Wherefore let him that heares take heede how he heares ; least by admission of euery vaine and idle thought hee bring such a brawne or callum vpon his heart , as shall make it like the high way side or a beaten path , into which the seed sowne findes no entrance , but lies exposed to those infernall Harpeyes ; which as the lamentable experience of our times hath taught vs , are still ready to snateh it out of mens mouthes as fast as it enters in at their eares , causing them as it were to belch vp the word receiued in vnsauoury talke , to vent it in vnseemely iests or secular meriments . This ill retention of what is heard argues the heart was not well prepared to heare : for which malady the wise Kings prescription is the best . s Take heed to thy foot , when thou goest to the house of God ; and Ecclesiast. 4. v. 17● be more ready to heare then to giue the sacrifice of fooles : for they consider not that they doe euill . Euen the best wisdome of the world is foolishnesse with God ; vnto whom he sacrificeth folly , whosoeuer empties not his soule thereof , when he comes to stand before the Lord , who accepts of no sacrifice to the contrite and broken heart , full onely o●●o●row for sinnes committed , or thankesgiuing for their remission . To bring earthly thoughts into his sanctuary , is to tread on holy ground with vnhallowed feet , which Moses the man of God was forbidden to doe , and we are commaunded to haue ours shod with the preparation of the Gospell . How great soeuer our other cares or businesses be , wee should at our entrance into the Church winde vp our thoughts as men doe their watches , that they beate not on any wordly matter , till the time allotted for hearing and ruminating vpon the word receiued be past . The bell which cals vs thither should warne all secular cogitations to absent themselues from our hearts ; otherwise by often hearing we doe but encrease our dulnesse in hearing , for the confused sound of the letter , without distinct articulation or impression made by the spirit , causeth deafenesse in the sense of sacred discipline .

2. But of ordinary hearers whom these admonitions most concerne , a great part doe not mingle seedes but receiue the pure word with gladnesse , minding no earthly matters whiles it is in setting ; who notwithstanding mightily ouersee in prognosticating of a ioifull haruest , by this gladsome or forward spring . Such hearts our Sauiour compares to stony ground , wherein seed cast shootes vp a pace , but withers as fast for want of root . Rootes , though of trees , can goe no deeper then the rocke or stone , nor can the word of life sinke deeper into the heart of man , then vnto the rootes of his naturall desires or affections ; these vnrenounced either stifle it in the growth , or prohibite the spreading of it any farther , then where it can be no annoyance vnto their propagations . Such as apprehend the tidings of peace with ioy whilest they are vttered , but forthwith relent when the profession of their truth , exposeth them to bodily griefe or sorrow , are so affected to it , as rich men or good house-keepers to pleasant companions , whom they louingly entertaine at their tables , not willing to enter bonds for bettering their fortunes , or any way to endanger the diminishing of their owne estates , for releasing these men from hard durance . And such warinesse is a point of wisdome , whilest practised towards such as we are tied vnto onely in the common bond of ordinary curtesie , or humanitie , or of whom we expect no greater good then vsuall delight : but it should be odious and detestable , if it were shewed towards such as haue engaged their liues , lands or goods for vs , or vnto them in whose defence or maintenance our very liues and substance are due ; as to our Prince , our parents or country . But for the euerlasting kingdome what can be too deare ? Not the whole world if we had it , and all the holdfasts it can lay vpon vs . The passiue incapacity or bad quality of the vnregenerate , which in proportion answeres to stony ground , is in generall impatiency of aduersity , and that but a veine or seame of mans hard and stony heart , before it be rightly enstamped with that fundamentall precept of denying himselfe , and loosing life for CHRISTS sake , which in effect containes as much as Moses tables and the Prophets . The branches of this generall aduersitie , which , though in the purchase of so glorious a Kingdome , doth offend vs , are of diuers kinds , not all alike apt to endanger euery nature or disposition . To be crost in suites of honor or preferment , is vnto some as bitter as death : but many there be who haue wained their thoughts from great matters , and yet can hardly brooke a broken estate or places far below their education , or merits in mens esteeme that be indifferent . Others not greedy of glory , or farre spreading fame , are iealous of their reputation within it precincts , and very impatient of disgrace amongst their equals or acquaintance ▪ whereof notwithstanding we should be sorry onelie to giue iust occasion , but glad to suffer it vniustly laid vpon vs for truths sake . All of vs haue some or other tender parts of our soules , which we cannot endure should be vngently touched : euery man must bee his owne methodist to find them out , and to accustome them by little and little to more familiaritie with those grieuances whose assaults if suddaine , were like to daunt them , when they should fight the good fight of faith . All of vs haue many secret concomitants of life from which we cannot willingly part : our safest course would be gently to cut the strings , or loose the ligaments one after another , which tie vs vnto this present world , that we may be drawne out of it ( as our teeth by this method are out of our lawes ) with lesse dfficulty when God shall call vs . Ecclesi. 41. 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions , vnto the man that hath nothing to vex him , and that hath prosperity in all things : yea vnto him that is yet able to receiue meate ? To like purpose , if I mistake not the circumstances , was his meaning .

Illi mors grauis incubat , Qui notus nimis omnibus , Ignotus moritur sibi . That knowledge onely count thine owne , ●one●● in Thyest . Which to thy selfe thy selfe makes knowne : The life men liue by fame is light : Death alwaies sad without foresight .

CHAP. VI. Of that temper of heart which in proportion answeres to thornie ground : of the deceitfullnesse 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 .

_1 . BVt many as was intimated in the former parable , that can hold the armor of faith close about them in stormes of aduersitie , are often enticed to put it off by faire countenance of the world , or smiling graces of blind fortune , wooing them to follow the vnlawfull fashions of her Court. Many Confessors in time of persecutions , haue prooued apostataes and factious schismatickes after long peace and prosperity . Now it would be , I thinke , lesse grieuous for a traueller to die in a farre Country in his setting foorth , then to be drowned within ken of shore at his returne ; a misfortune more ful of misery then can be expressed , to haue escaped Sylla and Charibdis rage , or safely to haue passed the streights of Magellan , and afterwards through carelesnesse to cast away both ship and passenger vpon the golden sands of Tagus , Orinoque , or Riodel plato . Much harder notwithstanding is their mishap which begin in the spirit and end in the flesh , not that they were at any time actuall participants of the sanctifying spirit , but that they had a resolution in it kind truely answerable to his prescriptions , vntill some aduentitious contagion of the flesh did pollute and corrupt it . The imperfection of these mens constitution our Sauiour exemplifies by ground in it selfe not bad , but wherein good seed well sowne comes to no proofe , by reason of thornes , brakes or such other weedes , or trash as vsually grow vp in the fields of sluggards , or men so detained with other businesses that they cannot intend their husbandry . The meanes whereby weedes hurt the corne , are especially two ; either by stealing away the strength and vigor of the soile , which should nourish it , ( for which reason trees too closely set cannot thriue , ) or by a kind of antipathy , or secret enmitie , which may bee either in the essentiall properties of the very seeds or roots , or in the cumbersome vicinitie of the blades or stalkes , each according to their strength apt to stifle other . That which in respect of our spirituall growth in faith answeres in proportion to thornes or tares amongst corne , is in generall worldly care , or sollicitude , especially the deceiptfulnesse of riches , or voluptuous life . It is hard to handle pitch and not to be defiled with it , it is harder for the soule of man to be much conuersant in any matter , and not take some touch or tincture from it ; whence all acquired inclinations , good or bad , vsually spring according to the different qualities of the obiects whereto wee are much accustomed . From this aptitude of the soule to receiue impression from externals , it fals out , that as men set to wooe or deale for others , take often oportunitie to bespeed themselues : so these things which are first sought for onely as ordinarie meanes for attaining some good end , vsually intercept the desire or loue we beare vnto the goodnesse of it ; which is successiuely infinite . For things in themselues good , admit no stint of desire , but the more we possesse of them the more we seeke , which desire or inclination , once alienated from the end vnto the means , makes vs exorbitant in all ou● courses . This miscarriage of our intentions is the sourse of all idolatry , of superstition , of hypocrisie , of all inordinatenesse in moralities : and is hardest to be preuented in the most ordinary or necessary meanes of life , as in meates and drinks , in gathering riches and worldly substance . The reason is obuious , in as much as our soules are as apt to receiue impression from these obiects , as from others , and yet must of necessity be most conuersant in these .

2. Sport or bodily exercise is meate and drinke to youth of better mettall ; of which , who is carefull for the belly , saue onely to satisfie present appetite , or to enable their bodies to actiuitie ? yet by eating well vpon such occasions , or prouocations , the stomach will come in time to prescribe , or pleade a custome ; and plenty of foode , though first sought for necessity or encreasing of ability , is afterwards necessarily desired , though to the ouercharging or disenabling of nature . To be enamoured with the sight of money is more naturall to young choughes then children ; vnto whom notwithstanding once comen to yeares of discretion , and left to their owne care or prouision , the vse of this mettall , as the world hath now decreed , is very necessary for supplies of life in euerie kinde : and mens desires to have it for this end , often multiplied or reiterated , ●et ouer the soule to loue it selfe for it selfe ; as too much familiarity , or frequent conuersation with creatures not so amiable , entice men , otherwise fit watches for more comely personages , to follie and vnlawfull lust . And this is the mischiefe of mischiefes that the fruition of money or coine being permanent , the inordinate inclination to it still increaseth with the acquisition of it , though lawfull . This the Heathen had obserued as an axiome almost without exception amongst those that knew not God .

a Crescit amor nummi quantum ipsa pecunia crescit .

Our loue to pelfe doth alwaies grow , as fast as pelfe it selfe doth flow .

And from notice of the danger whereto increase of wealth expose mens soules , the Psalmist thought that admonition necessarie , b b Psal. 61. 10. If riches encrease set not thy heart vpon them . Euery vice is a kinde of madnesse , in respect of that vniformity which accompanies faith and Christian sobrietie : yet many vices there be ; very foule in the act , which leaue a sting behind them , and by scourging the minde procure dilucida interualla , wherein the doctrine of life may be clearely represented , and make some impression vpon their soule . But such is not the nature of auarice or ambition : of men polluted with which diseases what one in another case hath said is most true , Qui nunquam delirat semper erit fatuus : as they bewray no spice of frantickenesse in the actuall prosecution of what they entend , so they remaine perpetuall idiotes in continuing their sinister choice .

3. It would bee a matter very difficult to finde a man in this age , in whom the word of God , as farre as the eye of mans obseruation can pierce , had taken better roote , or more vniformely branched it selfe into euery commaundement of the Law , then in that rich man ( or as Saint a a Luk● 18. 18. Luke entitles him that ruler ) b b Mark 10. 17. which came running , yet not forgetfull of good respect , vnto our Sauiour : for kneeling he tenders this petition , Good Master what shall I doe that I may possesse eternall life . That as well the appellation as his desire was sinccre , and not pretended , is manifested by our Sauiours loue , which was neuer set on outward feature or externall complement , but on internall integrity and ingenuitie . His profession of obseruing all the commaundements from his youth , had his owne heart beene a competent iudge of his demeanor , was not hypocriticall but true ; for such had his care and resolution beene . But he that was greater then his heart , perceiued some thornes or weedes , already taken , which would o●ertop the good seed sowen in it , and keepe down his thoughts from growing vp to heauen , whereunto our Sauiour would haue exalted him , could ye haue suffered the extirpation of these weedes . Marke 10. v. 21. One thing is yet lacking to thee , goe and sell all that thou hast , and giue to the poore , and thou shalt haue treasures in heauen , and come follow me , taking vp thy crosse . But he was sad at this saying , and went away sorrowfull . What was the reason ? his heart was with his treasure ; and care of keeping it , or secret delight in inioying it , being crept into the same roome , did sucke away that vertue and influence , wherby the word sowen should haue receiued strength and increase , alienating part of his soule from God , whom he was to loue with all his soule , with all his heart and all his strength . The reason of his heauy and sorrowfull departure , as it is expressed by Marke 10. v. 22. Luke 18. v. 23 . two Euangelists , was not any vnsatiable desire of riches , or vnconscionable meanes to get them : his chiefe fault was , that he was maruellous rich ; or as S. Marke saith , that he had great possessions . For to haue these but in competent measure , and not to trust in them , is a more extraordinary blessing of God then their greatest abundance , though gotten without extortion , fraud or coosenage . Nor is it the deceitfull and fraudulent meanes commonly vsed in gathering wealth , but the deceitfulnesse of it howsoeuer gathered , which choakes the word , and makes the heart wherein it is sowen vnfruitfull . If wee rightly obserue the bounds or limits whereby the seuerall parts of this parable are distinguished , and their peculiar disposition whom our Sauiour represents vnto vs by thorny ground ; his phrase doth intimate that the very presence of riches and large possessions , though neuer sought for , though scarce expected , will inchant mindes , otherwise free and liberall with a secret delight in their fruition , and a desire to retaine if not to encrease them , and so by degrees vnobseruable breed such distempers in the soule as will be ready to bring forth death ere they can be discouered ; as bad humours oft times gather in strong bodies , neuer descried but by some straine , causing them to settle or make head against nature on a suddaine , without due obseruance of our temperature , whether naturall , customarie or accidentall , right choice of seasonable exercise , and moderation of cares in our studies or businesses , such grieuous maladies as were now mentioned may grow ripe when wee least thinke ; albeit we had Phisitians more skilfull then Hypocrates , Galen or Celsus , to appoint the set times of all our r●p●sts ▪ ●o approoue as well the qualitie as quantity of what we eat or drinke , or to ouersee vs sleeping or waking , perpetually directing vs from the right vse of other meanes ordained for preseruation of life and health . More secret by much , and more insensible is the gathering of this spirituall disease , for whose auoidance we now aduise , euen in men that make great conscience by what meanes they encrease their wealth , and will not aduenture on any bargaine though neuer so good , without particular warrant from the word of life , or some peculiar prescriptions from the learned Phisitians of their soules . Nor is there any meanes to preuent the danger saue onely by continuall exercise of good workes , almes , and other deedes of charitie , by prudent carefulnesse to improoue their substance gotten as farre as may be to Gods glory ; and oft times by voluntarie abstinence from lawfull gaine , which by their forbearance might befall the poore brethren . For a rich man to know how well he loues his riches , that is , to discouer the instant danger of his disease , is otherwise impossible , vnlesse he were put to such a plunge as this young man was , vrged to forsake them vtterly all at once : which hee doubtlesse that vseth not such charitable exercises as are here mentioned , would not haue done , though our Sauiour in person should haue charged him so to doe : Easier it is by this assiduous carefulnesse and religious practice to weede all rootes of loue , or trust in riches by little and little out of the heart , then to bee plucked from them vpon a suddaine : albeit vtterly to extirpate all trust in them , where they abound , is onely possible to the omnipotent power , and a rare document of diuine mercie as that dialogue betwixt our Sauiour and his Disciples , begunne vpon the former young mans sorrowfull departure at the mention of such qualification as he exacted of his followers , doth necessarily implie . IESVS ( saith the g g Marke 10. v. ●3 . Euangelist ) looked round about and said vnto his Disciples , How hardly doe they that haue riches enter into the Kingdome of God ? His manner of vttring it , or other circumstances not expressed , did intimate greater difficulty to his Disciples at the first hearing , then this short speech doth vnto vs . For V. 24. they were asto●ied at his words . Did they then mistake him ? or was he willing to make the difficulty les●e then they conceiued it ? No , he answered againe ; children how hard it is for them that trust in riches to enter into the Kingdome of heauen ? i i V. 25. It is easier for a camell to goe through the eye of a needle , then for , whom ? he that trusts in riches ? No , for a rich man , to enter into the kingdome of God . Well might this reassumption of the former difficultie increase their astonishment , and extort that demaund , who then ( what rich man at least ) can be saued ? with men it is impossible any should , but not with God . Howbeit to make entrance into the kingdome of God for him that trusts in riches , while he trusts in them , is no act of his omnipotent power ; seeing no man can trust in him and in riches too : for this were to serue him and Mammon : nor is it possible by the diuine decree , that any should enter into that kingdome , without trust in God . The matter therefore which seemed altogether vnpossible to the conceipt of CHRISTS disciples was for a rich man not to trust in riches , as much as this young man did : this is an extraordinary gift of God to be sought with greater care , with greater diligence and frequency of praiers , of fastings and practices of charity , then either wealth , preferment , health , life or whatsoeuer may befall it , ●ti● . 31. 8. &c. Blessed is the rich which is found without blemish , and hath not gone after gold , nor hoped in money and treasure . Who is he , and we will commend him ? for wonderfull things hath he done among his people . Who hath beene tried thereby , and found perfect ? let him be an example of glory , who might offend , and hath not offended , or doe euill , and hath not done it . Therefore shall his goods be established , and the congregation shall declare his almes .

4. But as in most other points , so in this , we vsually fill vp the measure of our iniquitie vnto the brimme ere wee thinke Gods iudgements can approach vs , by a generall ouersight ( elsewhere discouered ) in vsing the seculiar phrase of our corrupt times , rather then the gage of the sanctuary for notifying the capacity of that body of sinne , which we beare about vs , or the greatnesse of our actuall transgressions . Who will not confesse that it is very hard to haue riches and not to trust in them , and impossible for him that trusts in them to enter into the kingdome of God : But who is he will thus assume , [ It is very likely that I trust in riches : ] what is it blindes vs but the grosse language whereto we are accustomed ? as if to trust in them , were to say vnto them , ye shall deliuer mee , to pray or offer sacrifice vnto them ? yet so our hearts say though we perceiue it not , vnlesse we be more carefull and vigilant to make vs friends of the vnrighteous Mammon , then either to get or keepe treasures though lawfull , vnlesse more delighted in employing them to charitable vses , then in watching or entertaining oportunities for increasing them . In them we trust , not in our God , vnlesse the inclinations of our hearts to get , or forgoe them , be so iustly poised that any occasion of doing good doe cast our resolution as readily one way as the other ; that their losse , if by Gods appointment they take wing , doe not so depresse our soules , but that they may instantly returne as Iobs did vnto their wonted station , Iob 1. The Lord hath giuen and the Lord hath taken away , blessed be the name of the Lord . So prepared we should bee that our ioy should flow as well when our earthly store doth ebbe , as when it swelleth , d d Iames 1. 9 & 10. Let the brother of low degree ( saith Saint Iames ) reioice in that he is exalted , but the rich in that he is made low , for as the flower of the grasse he passeth away . Thus whiles wealth increases it should occasion vs to trust in God , because he giues it : but more whiles it failes , because it is then more manifest there is no trust to be reposed in it .

CHAP. VII . 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 grow from other branches of voluptuous life .

1. SEeing desire of riches drawes vs into so many snates , and intangles vs with so many noisome lusts : the reader happily will condemne the couetous as the man whom God abhorreth most . Howbeit besides couetousnesse , or loue of riches , another root of euill there is , whose antipathy with the seed of life is like the enmity betwixt the womans and the serpents seed● . And no maruell seeing true and liuely faith is the expresse image of that humble , meek & lowly mind which was in Christ , as this wilde tare , whose extirpation we seeke , is but the ofspring of the great serpents venemous pride . Riches choke or sti●le the word of life in the growth , and make the passage into the kingdome of God so hard and narrow for the rich man , as is declared : but aspiring thoughts perish the very first seedes and rootes of faith , and cast downe the ambitious man headlong from approaching ● Luke 14. v 11. the gate whereat the righteous enter ; for ᵃ euery one that exalts himselfe shall bee brought low . Could we rightly measure the nature of ambition , or exaltation of mans selfe , by the true rule of the sanctuary , and not by the popular notions or conceipts that men this way very faulty haue of this infernall sinne , we might finde a more compendious ascent vnto the holie mount , then most doe take or care to enquire after . The roote whence this mischiefe springs as all agree , is a desire of ciuill power or greatenes ; which then onely ( in vulgar esteeme ) brancheth it selfe into ambition , when this greatnes is sought for by vnlawfull meanes : but this is a mist of error or hypocrisie in the minde , which riseth from foggy desires of this grosse humour in the heart . For we may , as often we doe , vse lawfull meanes for compassing most vnlawfull ends ; so may the end which we earnestly intend be exceeding good , and yet the intention of it very naught . Though Atheisme be the vsuall fruit of ambition come to full growth , or throughly ripe , yet many in a lower degree ambitiously minded often seeke after good places in Churches or Common-weale , with earnest desire to doe more good in them then others would ; howbeit the verie accomplishment of these seeming good desires , or intentions , makes them worse men then they were before ; and their Countrey can neuer gaine much by such exchanges ; as that Emperour intimated to his souldiers , bonum militem perdidistis , imperatorem pessimum creastis , by loosing a good pastor for a corrupt prelate , or a tolerable priuate man for a naughty Magistrate . Admit the partie thus aduanced might empty the Common-weale of manie enormities wherewith it had beene , and without him might be continually p●stered : yet the vsuall cousequences of high aduancements vpon so bad foundations , which like eclipses haue not their farre spreading effects till many yeares after , adde much to the fulfilling of their iniquitie with whom they liue , and cause Gods secret iudgements to hasten their pace . Did we not looke more on the visible meanes whereby good or euill seemes to be wrought , then on his inuisible power that can contriue our finall happinesse by misfortunes , and dispose aduantages to our vtter vndoing : his will reuealed against selfe-exaltation and ambition would warrant the oxthodoxall truth of this paradox , that how sincere socuer mens purposes may seeme vnto themselues , or how successefull soeuer their proiects may be held in politique guesse , yet whosoeuer he be that shall affect higher dignities in Churhc or common weale before he haue fully conquered all temptations whereto these lower mansions are exposed , doth seeke a certaine mischiefe to himselfe and others . But for a positiue rule to secure our hears from all contagion of this hellish weed , it sufficeth , not that our consciences can giue vs full assurance we haue beene most vigilant , trustie and carefull in our former callings ere wee looke after greater matters : for though this rule hold negatiuely true [ none can be fashioned for greater honour , but by faithfull discharge of lesser offices , ] manie notwithstanding may be fitly qualified for the one , and yet very vnapt for the other ; as diuers plants well taken , and likely to thriue euery day better then other in the soile wherein they haue been first set , would hardly prosper in another more commodious for better purposes . Besides this perfection of sinceritie , or hopes of it encrease in our accustomed calling : vnto such a qualification for an higher as shall not endanger the growth of faith , to compare as well the quality as the strength of our present inclinations with the seuerall impulsions or allurements of that promotion we desire is very requisite . Euen after we be secured , vpon calculation most exact , of our force and skill to resist or preuent these , the very desire of rising higher , vnlesse suggested by the concurrence of Gods prouidence , or some peculiar instinct free from all suspitious attendants , or rather accompanied with good thoughts or other pledges of internall comfort , is very dangerous . To follow the naturall or vsuall working of our will forecasting means of our aduancement , is to exalt our selues , and that in the issue is to desire to be brought low . The Iewes pressing for the highest places at feasts was but a symptome or manifestation of this inward distemper of heart , vnto which our Sauiour applies this medicine , Luke 14. 8. 9 &c. vide prob. 25 7. When thou art bidden of any man to a wedding sit not downe in the highest roome , lest a more honorable man then thou , bee bidden of him . And he that bade thee and him , come , and say vnto thee , Giue this man place , and thou beginne with shame to take the lowest roome . But when thou art bidden goe and sit downe in the lowest roome , that when he that hade thee commeth , hee may say vnto thee , friend goe vp higher : then shalt thou haue worship in the presence of them that sit at meat with thee . For whosoeuer exalteth himselfe shall be abased : and he that humbleth himselfe , shall be exalted . It was not his purpose at this or other time to giue any rules for ciuill complement , or fashionable behauiour amongst strangers at the table , but such as were parabolicall , and had especiall reference to the internall frame or composall of mens resolutiens . The true meaning of the former parable is this , that seeing here we haue no abiding City , but continues as Pilgrimes , Gods Hospitals or Almesmen ; the meanest estate furnished with a tolerable supply of necessaries , should best content our priuate choice ; alwaies referring our aduancement to the sweet disposition or imitation of the diuine prouidene . Our Sauiour himselfe , though exactly accomplished for the right gouernance of more worlds then this world hath prouinces , did not take vnto himselfe the honor to be made high Priest , but he Heb. ● . 9. that said vnto him , this day haue I begotten thee , did thereto call him . And seeing to simbolize with the imitable perfections of his humane nature in the daies of his humiliation , is the most immediate and formail effect of faith ; he that desires to haue it prosper in his heart should first seeke to frame the like minde in himselfe that was in CHRIST , euen to euacuate his breast , though not of all hopes , yet of all present desires or actuall addressements to raise his estate or fortunes , grounding his expectation of future glorie in true humilitie and content●dnesse with the lowest place amongst Gods people , not taking honour to himselfe vntill he be called of God as was Aaron .

2. But to speake of an inward or particular calling to anie course of life seemes but as a relation of some dreame , or fancie in these wretched times , wherein of such as would be thought religious , and beare the names of Diuines , the most are more ready to impeach their owne loyalty towards CHRIST , and make wilfull forfeiture of faith and honesty by open profession of ambitious , and vnconscionable aspiring resolutions , then to disparage their wit or sufficiency ( as they conceipt it ) in the worlds iudgement , by renouncing their slender vncertaine hopes , or remote interest in promotion , which cannot be sought for without excessiue paines and trouble , and these alwaies great , with pining care how to maintaine or keepe it gotten , before they can be sure to get it . k k Iohn 8. 44. Ye are of your Father the diuell , saith our Sauiour to the Iewes , and his workes you fulfill , for hee was a murtherer from the beginning ; yet was his rebellious pride and ambition the Mother of his murtherous minde . The lowest rancke of his fellow Angles , neuer affecting to climbe higher then the places first appointed them , remaine to this day loyall towards God , louing one towards another , and kinde to man their neighbour though inferiour creature . But for Lucifer to shine as the morning starre amongst his brethren did not suffice vnlesse he farre exceed the Moone , and become like the midday Sunne in glory . According to the exorbitancie of this desire , and height of his fall thereby procured hath the maliciousnesse of his deiected pride , and deepe dissimulation for bringing his murtherous plots about , continued since . Whose sonnes then may we suppose they are who neuer contented with their naturall station , much bettered by many casuall accessions , and daily additions of Gods temporall blessings , searce giue themselues respite to thinke how well God hath done by them alreadie ; so eagerly are they set to soare higher and higher without fixing any period to their towering thoughts ; as if they had said in their hearts , a a Esay 14. Wee will ascend aboue the height of the clouds , and wee will be like the most high . Besides their participation of this hereditary qualitie , or first sinne of Sathan , the preposterous deuises of men ambitious to effect their wils , rightly blazened proclaime their pedigree . For as Lucifer since ●●● fall , albeit still like himselfe , not the sonne but the father or Prince of darkenesse , doth outwardly transforme himselfe into an Angell of light : So this painted Helen , the mistresse of moderne thoughts , ambition , though alwaies in trauell with rauen , murther and cruelty , is notwithstanding for outward resemblance ( as one well obserues ) the most exquisite ape of that Angelicall vertue , Christian charity ; 1. Cor. 13. 7. It suffereth all things , it endureth all things , it belieueth all things , it doth not behaue it selfe vnseemely , it is kinde , not with respect to Gods glory or any spirituall end , but to the recompence of present reward , or in hope of gaining their fauour which may aduantage it . Not late experience of our owne misery can make vs poore men more compassionate to our miserable brethren , then one ambitious man is courteous or kinde vnto another , or ready to further him in causes that doe not crosse his owne preferment . And happie were they in their mutuall kindnesses , were not these full of cruelty towards the poore , and needy . From a generall consideration how mightily that golden rule , d d Mat. 7. 12. [ Whatsoeuer yee would that men should doe vnto you , euen so doe vnto them , ] is violated by the mighty of our times , I was moued some yeeres agoe to vtter publikely , what no experiments which I could since obserue , as yet occasion me to recall ; that if all the calamities either immediately laid vpon men of meaner rancke by God , or procured by their owne follie and ouersight , were laid together in one ballance ; all would not equalize the grieuances which befall them by the mutuall gratifications of great ones , who either spare not to sacrifice the life and substance of the needy , ( with whose miseries the huge distance of their places will not suffer them to be affected , ) vnto others luxury or superfluous pleasures , with whose vnnecessary wants through the vicinity of their estates , and like conditions they easily and exactly sympathize ; or else to ease themselues of some light care in preferring their dependants , respect not what heauy burthens fall vpon inferiours by these vnnecessary aduancements of their fauorites . Againe , vnto what meane seruices , and base emploiments for satisfying bodily lust , or desires of reuenge will these infernall sonnes of pride prostitute themselues , to gaine some present interest with hope of future soueraignty in seely impotent & discontented soules ? And did he not well characterize the ambitious man , that said , vt dominetur aliis prius seruit : curuatur obsequie vt honore donetur ? How many in our times would be willing , so God would graunt it , to take Chams curse vpon them for their present blessing , euen to be serui seruorum , slaues to great mens seruants , so they might hope at length to dominere in the tents of Sem , or beare rule ouer the tribe of Leui ? Lastly there is a property wherein the hellish fiend , the bewitched loue and the ambitious minde are vniuocall communicants . For though all of them daily complaine of their vexations , as being howerly tortured with those things which they most affect : yet can no inducement draw them to desist , still as it were striuing to entangle themselues faster in the cordes or bonds of their cruell rackes .

3. Or if the troubles of minde wherewith the ambitious mans suites are still sollicited , and their accomplishment perpetually attended , did want that sting whereby euen his sweetest delights become too deare : he were to be thought very vnwise , or wise in his generation onely , that would forgoe the pleasant opportunities of a priuate life for the right setting of his faith , for the encrease of his deuotion , or gaining greater frequencie of more familiar and secret conference with the spirit of truth ; albeit he were sure to gaine a kingdome by employing his wits another way . For g g Marke 8. 3. 6 . what doth it aduantage a man to gaine the whole world with danger of loosing his owne soule : yet is he very likely to loose it that hath but small time to seeke it ; and as h h Seneca . one saith , nemo occupatus bonam mentem inuenit , he that is much busied in other matters , whereunto God particularly hath not called him , can hardly be at leasure to search much lesse to finde , in what tearmes his owne soule stands with her Creator , or faithfully to make vp those accounts our Sauiour exacts at our hands ere we can be worthy of his seruice . Yet of all businesses ambitious emploiments most hinder the true knowledge of our selues , whose first elements are , Dust thou art and vnto dust shalt thou returne . Dust then being our natiue foile , and last home , to which we must by a decree most certaine one time or other , but vncertaine whether sooner or later , repaire , by soa●ing aloft we doe but make our wearisome way the longer and crookedder , and our fall especially if suddaine more grieuous . And seeing such aspiring thoughts as we harbour , did ouerturne the great tempter himselfe ; that which a religious father obserued of pride in generall , is most proper to this branch at whose rootes we strike , vntimely desire of promotion , such as are ouergrown herewith need not tempter : the diuell cannot wish them more harme then they are ready to doe themselues by zealous following that course , which brought him to his fall . Cease I shall to wonder hereafter what spirit should moue such young and tender oliue plants , as scarce thriue vnder the wals of Gods house , or such vines as hardly beare fruite in the warme and wel-fenced vale , to affect remoouall to the cold and open mountaines , exposed to blasts of noisome windes . Is it their glory to bee aboue others of their owne rancke and education ? This might be purchased with lesse danger to themselues , and more good to Gods Church if they sought to ouertop them more by their owne proper height , or seasonable well furnished growth then by mere aduantage of ground . For d d Isai 40. 5. when euery valley shall bee exalted and euery hill and mountaine made low , vntil the crooked become straight and the vneuen places plaine : the fruit which hath growne in the vale will appeare , both higher and better then the ordinary ofspring of the mountaines . O that men were so wise as in heart to consider , that the lower their place , so not exposed to flouds of violence , the apter it is to suck in the deaw of Gods blessing in greatest plentie .

4. The poore Galilean , or vulgar Iew , had liberty to follow CHRIST euery hower , not ashamed to be seene at midday in his company . But the conspicuous eminency of e e Iohn 3. 1. 2. &c. Nicodemus place compels him to repaire vnto his Lord , like a thiefe by night , an ill aboodance , that those heauenly misteries wherewith he sought to enlighten his minde should seeme obscure . This man was growne so great in Israell that he could hardly be taken downe to the pitch of childhood , or infancy , into which mould of necessitie he must be cast , ere he can be borne anew , or receiue the kingdome of heauen aright . Men in our times of farre greater place then Nicodemus was , may safely professe themselues CHRISTS disciples ; for not to be such in profession , or not to shew themselues sometimes openly in the assembly of his Saints is their greatest shame and ignominy : but so to strippe themselues of the flesh of the world , of all prerogatiues of birth or secular emmency , as they must ere they can be regenerated by the spirit , or become new men in CHRIST IESVS , would vtterly spoile their goodly fashion in the worlds eye ; in which if we might examine their hearts by their practice , or auowed resolutions , they onelie glorie : Confesse CHRIST then in speech they may , but how is it possible they should truely belieue in him when they loue the praise of men more then rebuke for his sake , and receiue honour one of another not seeking that honour which commeth of God alone . To beleeue CHRIST in ordinary phrase is lesse then to belieue in him ; yet he that seekes , but in the lowest degree , to belieue him must abandon that humour , which he hath discouered , as the principall roote of Iewish vnbeliefe or deniall of him . Was that then such grosse ambition as our corrupt language onely takes notice of ? was it immoderate desire of greater places then they enioied ? or rather onely feare least they should no longer enioy these ? The c c Iohn 12. 42. sight of his miracles , and euidence of his diuine predictions had won the assent of some , euen amongst the Rulers , vnto his doctrine as true , whilest simply considered , or compared onely with the speculatiue arguments brought against it by his aduersaries . But what they belieued in part as true , they did not assent vnto as good , or not as better then the praise of men ; For ( saith the Euangelist ) they loued the praise of men more then the praise of God . Did they then expect to haue their praises sounded out by some panegyricall encomiast in solemne assemblies , or vnworthyly to gaine an honorable report amongst posterity ? No , these are rewards of resolution in speech , and action , not of silence . Iust suspition we can gather none of anie such haughty conceipt , or desire so farre exorbitant , seeing all they could expect for not confessing CHRIST , was , not to haue their good names or fame called in question , or to speake as it is written , because of the Pharisees they did not confesse him , least they should be cast out of the sinagogue . Liable they were vnto the former verdict of louing the praise of men more then the praise of God , in as much as they feared the losse of their places or reputation which they enioied , more then CHRISTS censure of such as are ashamed of him , or his words before men . Ashamed of him most of vs in our owne iudgement are not : for , in that grosse construction which hypocrisie suggests of this speech , in deed we cannot , as being brought vp in a state , which as it acknowledgeth him for the Redeemer and Iudge of the world , so is it able to disgrace vs and our acquaintance enduring life , and both our posterities after death , if we should denie him openlie before the Iew or Turke . But the q q Iohn 12. 47. & 4● . words which he spake , and must iudge the Iew for refusing him , will in that last day condemne vs also , if we receiue not them . Such as receiue not him receiue not God that sent him , and he that receiueth not his wordes receiueth not him . He that is ashamed of the one is vpon the same tearmes ashamed of the other ; and whilest we haue his Gospell and other Apostolicall writings , not belieuing them better then these Iewes late mentioned did him , it were hypocriticall , euen Iewish credulity to think we should haue belieued him , though we had beene eyewitnesses of his miracles , or resurrection from the dead . How many then , of higher fortunes especiallie , can we without breach of charity towards our Sauiour , and the truth of his Gospell , suppose this day liuing that can iustly say their hearts are free from such rootes , or seedes of ambition , as haue beene discouered in these Iewish rulers , yet these such as admit no compossibilitie with the seede of faith . What cause so good , what truth so manifest , or so highly concerning the honour of God , what persons so deare vnto his sonne , in whose furtherance or iust defence , either feare of sharpe censure in a ciuill , or of excommunication in an ecclesiastique court , losse of their places , or deiection from such rule or dignity as in Church or Common-weale they beare , will not make most men either afraid or ashamed to speake , ( at least ) openly to oppose their superiours in honor onely , not in knowledge of CHRISTS lawes or precepts ? Is not this to loue the praise of men more then the praise of God , to haue the n n Iames 2. 2. faith of our Lord IESVS CHRIST , the Lord of glory , with respect of persons ? Or if the obiects of our vsuall feare be in themselues of lesse force to withdraw vs from confessing Christ before men , then the temptations which these Iewes had ( for what to them more terrible then to bee cast out of the synagogue ? ) our faith musts needes be lesse then theirs was , though theirs no better then none , because it vanisheth as fast vpon the first approach , or rather conceipt of persecution , as the morning deaw doth at the sunnes appearance . But if the Pharisees , whose censure they feared , would haue countenanced our Sauiours doctrine , they had beene as forward Confessors as the best of vs , and Christians altogether as good as any that loue the applause , or feare the checke of men in authoritie , when truth disgraced or destitute of assistance requires their testimony .

5. If the least spice of this disease be so dangerous , what mischiefe may the heat of it procure vnto the soule of man ? It may as it often doth enflame the heart in which it kindles , with ardent desires of false martyrdome , but feares the conscience that is can neuer become truely Christian vntill euery sparkle of this strange fire be extinguished , and the sore it bred moistened with teares , or mollified with true humilitie . Mindes tainted with other corruptions seldome shrinke in defence of the truth whereto they assent , vntill assaulted by violence , or pinched with some reall persecution . Ambition onely though in the lowest degree , or but kindling , in tickling loue of applause , or iealousies of ill report , is danted with shadowes , and made to fly the field for feare of being lashed with absent tongues . And no maruell , when as the reprochfull censure of the multitude , or of men on whose voice and sentence it mosts depends ( though bequeathed by our Sauiour as an especiall blessing , descending by inheritance to his chosen from their fathers the true Prophets , ) is apprehended by the ambitious , or popular minded , as the most grieuous curse , that can be fall them . b b Luke 6. 22. 23. Blessed are ye ( saith our Sauiour ) when men hate you , and when they separate you , and reuile you , and put out your name as euill , for the Sonne of mans sake . Reioice ye in that day and be glad , for behold , your reward is great in heauen : for after this manner their fathers did to the Prophets . On the contrary what he denounced as a woe is made chiefe matter of their ioy , that affect an vniuersall esteeme of honest discreet men . c c Ver. 26. Woe be to you when all men speake well of you , for so did their Fathers to the false Prophets . Thus much of this poisonous weed , whose fertile growth in the Cleargie seemes to bee prouoked by couetousnesse in the Laitie . For the more conscionable Patrons be , and the more worldly or troublesome Parishioners be ; the more vnsatiable are many Ministers desires of dignities , or pluralities , as if they sought to beate their aduersaries at their owne weapons , to outweary the minor sort insuites of law , to outuie the greater in secular pompe or brauery . Manie other branches there be of voluptuous life , through whose deceitfulnesse the word of life is secretly choakt , or stifled in mindes otherwise well affected , and by good husbandry apt to fructifie : but their particular discussion I must referre to the Readers priuate meditations ; contenting my selfe only to touch the generalitie .

6. The course of a Christians life may most fitly be compared to a nauigation , his body is as the barke , the humane soule the owner , and the spirit of God the Pilot. As there is no sea-faring man that can be secured of continuall calme ; but must resolue , as to meet with stormes and with rough or growneseas , so to redeeme himselfe , and his passengers from their rage sometimes with losse of fraughtage , sometimes of tackling or ( in desperate extremities ) of the vessell with her burthen : so is there no Christian that can expect , or may desire a generall exemption from temptations ; but must be contentto preuent the shipwracke of faith and conscience , one while with losse of goods , or other appertinences of mortall life , otherwhiles with losse of some bodily part , ( for if either hand or foote shall offend vs , it must be cut off , rather then Christ should be forsaken , ) sometimes with loosing all feasts of friendship or dependance , ( for he that loues father or mother , brother or sister , kith or l●in , superiour or inferiour more then Christ , is not worthy of him , ) sometimes with dissolution of body and soule ; for , b b Math. 10. 39. whosoeuer will saue his life ( when Christs cause shall demaund the aduenture of it ) shall loose it , and he that will loose it shall saue it . Now where the fraughtage or furniture of life is pretious , as if our fare be delicate , our other pleasures or contentments in their kinde , rare and delectable ; our alliance or acquaintance choice and amiable ; our reuenues ample , or authority great ; the flesh once tempted to forsake these for preseruing conscience vpright , and confessing Christ , is ready to wrangle with the spirit ; as a greedy or iealous owner would doe with a skilfull Pilot , aduising in atempest to lessen the danger by lightening the ship . If the commodities bee grosse or base the owner perhaps can bee well content to haue some part cast ouerboord , but it costly and deere , or such as his heart is much set vpon , he had rather adventure to perish with them vnder hatches , then to see them cast into the sea : for to part from them is death . Some Christians , when blasts of temptation arise , rather then they will breake with their deare friends and acquaintance , doe finally sinke with them , as ships are sometimes cast away , through the owners vnwillingnesse to cut the cables , or loose the anchors : some , when stormes of persecution beginne to rage , rather then they will hazard losse of body , lands , or goods in Truths defence , drowne both body and soule in perdition . Seeing the wisest of vs as we are by nature , or left to our owne directions , are more cunning Merchants then Marriners , and for the most part as ignorant of the voiages we vndertake , as skilfull in the commodities we traffique for : the best resolution for our safety would be to load our selues with no greater quantity of riches , honour , or other nutriment of voluptuous life , then shall be appointed vs by the peculiar instruction of Gods spirit , which best knowes the true burthen of those brittle barkes , how well or ill they are able to abide rough seas , or such stormes as he alone foresees are likely to assault vs . And seeing we are all , by profession , lastly bound for a City which is aboue , whose commodities cannot be purchased with gold or siluer or pretious stones ; much lesse may we trucke for them , with our vncleane worldly pleasures or delightes , which may not be so much as admitted within the wals or gates : our wi●est resolution in the second place is , to account euen the choisest commodities that sea or land or this inferior world can b b See chap. 4. parag. 3. affoord , but as trash or luggage , seruing onely for ballance in the passage : so shall we be ready to part with it when anie tempest shall arise , and if extremity vrge vs , like Saint c c Ac● . 27. 38. &c. Paul , and his company , to saue our soules with losse of the barke that beares vs , and of all the whole burthen besides .

7. But this aduise may seeme like their philosophicall fancie , who would perswade vs that splendent mettall , which is enstamped with Caesars image and superscription , and furnisheth vs with all things necessary , were but a piece of purified clay , or earth and water close compacted . Shall we , whom none makes reckoning of , bring downe the price of these things , which men in authoritie , and the common consent of nations , would haue raised vnto the skies ? Shall we belieue our selues , before our betters , that bodily pleasures , great preferment , or other contentments , which almost all accompt worthy of their daily and best emploiment are nothing worth ? Sure the Heathen thought this very argument no better .

a a Persius Sa● . 2. Nugae , non si quid turbida Roma . Elcuet , accedas , examenveimprobum in illa Castiges trutina : nec te quaesiuer is extra . Deeme not all naught vnsteedy Rome accompteth light ; Her seales are false and cannot way mens worth aright ; But naught without can him that 's well within affright :

Let vs aske counsell of our owne hearts , and they will better enforme vs ▪ then ten thousand by-standers , that liue but by heare-say and see onelie others outsides , not what is within themselues . Though we haue riches and all other materials of worldly solace in greatest abundance ; yet our liues consist 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 , 2. Tim. 6. 6. &c. 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 , Luk ▪ 8. 15. 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 vn●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 man●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 ●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 a●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 makes the body a sitte shop or receptacle for the humane soule ( which comes afterwards ) to exercise all her functions and operations in : so doth the spirit vsually preorganize the heart for liuely and diuine faith to work the workes of God in it aright . But as these workes are wrought immediately by faith , though principally by the spirit which infuseth it : so likewise is the heart organized by such morall or imperfect faith as they sometimes that had afterwards sinne against the holy Ghost , but by it as the spirits instrument , vsually preexistent to the faith which neuer failes , or vnto the life of grace . Whatsoeuer may bee rightly ascribed vnto the man already regenerate in production of true fruits of the spirit , as much I thinke we may giue without offence to our endeauours in framing this passiue capacity or disposition . In the former ( after our regeneration ) wee are by consent of most diuines coworkers with the spirit of God , albeit the works be of a supernatural quaility ; and so whatsoeuer we are , we may without inconuenience be thought in the other , it being of a nature as far inferior to the former works , as the grace wherby it is wrought is to the spirit of sanctification . But in what sense wee are said to cooperate with God , by Gods assistance in it proper place ; where , notwithstanding any captious or preiudicate surmise of this assertion , it shall be made cleare that I giue as little to mans abilities in eyther worke , as he that in reformed Churches giues the least . But to our present purpose .

2 The meere naturall man , whether Infidell , or carelesse liuer ( the excesse of his indocility supposed ) is so affected to the word of faith ; as a Barbatian that neither knows letter of booke , nor other nurture , is to ingenuous arts or liberall scienences . Such as submit themselues to sacred discipline , and heare the Word preached with intention , though but morrally sincere , to profit by it : are in this like little children , or nouices in good literature ; that , as these abstaine from sport or play for feare of chiding or whipping , and follow their bookes sometimes onely for like motiues , sometimes for shame least their equals should outstrippe them , sometimes in hope of commendation or other childish reward : so hee that is not yet , but desires to bee regenerated , eschews what Gods Lawe forbids , but with difficulty and reluctance , oft times for feare of ecclesiastique or humane censure , sometimes vpon suspition , rather then religious dread of plagues from Heauen : hee addresseth himselfe likewise to the practise of affirmatiue precepts , but vncheerefully and with distraction , moued thereto , either because he would not be vnlike those men whose vprightnes his conscience cannot but commend , or from som surmise rather then sure hope of diuine reward for so doing ; neuer from vniforme and sincere delight in the good it selfe enioyned , or in the fountaine of goodnesse , whence the iniunction was deriued . Yet thus to be held in compasse , and as it were bound to good outward abearance , much auailes for bringing vs to our right mindes , or for our recouery from hereditary madnesse ; from which our soules in some measure freed , still take some tincture from the goodnesse of the obiects whereunto they are applyed : and this restraint of desires , or interposed abstinence from lusts of the flesh , yeild opportunities or fit seasons for heauenly medicines to worke vpon vs ; which otherwise would proue but as good phisicke to full stomacks , leauing no more impression of their sweetnesse in our mindes , then wholsome foode doth in distempered or infected pallates . The temper of the heart once seasoned with habituall grace , is , in respect of the word of faith , like to a minde come to maturity in choicer learning , and reaping fruits more sweet then hony or the pleasantest grape , from seedes as bitter as the birch or willow : so as now no bodilie paine or griefe , not gout , or stone , or other disease can withdraw him from those studies , vnto which smart of the rod in his yonger daies could hardly driue him . To enforce or allure him to them vpon any other respects , then onely for their natiue sweetnesse , were as superfluous and impertinent , as to threaten an ambitious man with honour , or hiring a miser to fill his bagges with gold . The fruits precedent and subsequent to true faith , are in shape or outward forme ( as often heretofore hath been implyed ) the same , but different in their taste or relish , as also in their manner of production . To abstaine from wrongs personall or reall , from all pollution of the flesh , to abiure ambitious proiects , to mislike reuengefull , wanton , or couetous thoughts , are fruits that may vniformely spring from that honesty and goodnesse of heart , vsually precedent , as we suppose , to the internall renouation of the minde , but must bee enforced as it were by art or externall culture . The contrary positiue practises which ●esemble the workes of true sanctity , notwithstanding all outward helps or enforcements of discipline , good example , or the like , are seldome brought foorth without such testinesse or morosity , as wee see in children breeding teeth , whereas true faith alwaies brings forth her fruit with ioy . Abstinence from euill , to the minde once purified by it , is as a perpetuall pleasant banquet ; to mortifie all bodily members more sweet then life , accompanied with perfect health , or then the liuelihood of youth : the choicest pleasures the world or flesh can proffer , though lawfull or freed from the sting of conscience , seeme but as dregges , to be able to represse them , or intir●ly to enjoy our soules without them , is the pure quintesence of that delight or ioy which others take in them . But this is a peace which is not vsually gotten without long warre , and many combats ▪ ●o ▪ thus composed we are in actuall league with Go● , full conquerors ouer sinne and Sathan . In the conflicts that procure it , or rather are precedent to the procurement of it the flesh I take it hath not alwaies the sanctifying spirit for it antagonist : these are sorrowes which vsually goe before the conception of true faith ; of which likewise such as are actuall participants doe not alwaies fight the good fight of faith ; but euen these sometimes , whiles this generall sleeepes , as they that haue not as yet taken anie earnest or prest money of him , alwaies , before regeneration , offer battaile to the world , diuell and flesh out of such resolutions to renounce them as haue beene obserued to be right in their kinde , and suggested by the spirit as only assistant , not as inhabitant in the heart . But howsoeuer our finall victory ouer the flesh cannot be gotten but by the spirit dwelling in vs ; yet to entertaine these skirmishes or conflicts , though out of resolutions not inherently spirituall , is to verie good purpose . For seeeing we cannot assigne the very mathematicall point , how far reason directed by scripture , or ecclesiastike discipline , or externally guided by the spirit , but not yet quickned by sanctifying grace , or faith apt to iustifie , can reach ; nor know the very instant wherein such grace or faith is created in our soules ; we are therefore more strictly bound to perpetuall vigilancy , to stand continually vpon our guard , vsing such weapons as we haue , alwaies imploring Gods fauour to furnish vs with better , and his assistance in the vse of these , still expecting his leasure for accomplishing his worke in vs , or for notifying the accomplishment .

3. But before the light of the heauenly kingdome be incorporated in our soules ( though after the habituation of greater resolutions right and good in their kinde ) we haue vsually many transient gleames , or illuminations , which inspire our hearts with secret ioy , and rauish our spirits , whose representations notwithstanding as quickely vanish , as the sight of our owne bodily shape in a glasse : Here then is a point of true wisdome , accurately to obserue the circumstances , or meanes vsed by the diuine prouidence for their introduction , and vpon notice of them to estrange our selues from all other occasions , for purchasing the like opportunities as were then affoorded vs . Some mans heart perhaps hath beene thus illuminated , in his retired thoughts or vacancy from secular disturbances : vacancy then is to him the field wherein this treasure lies hid , which he must compasse though with losse of gainefull clients , or multiplicity of businesses in humane esteeme very honourable and commodious . Others , it may be haue felt like motions vpon visitation of the sicke , or some kinde office performed to the afflicted : such it behooueth to consecrate their time , before sacrificed to sport and merriment , to purchase the continuance of this inward ioy , by taking all occasions to visit the house of mourning . The spirit sometimes instils some drops of this gladsome ointment into our selues by soft insusurrations in silent night . It well befits such as haue beene inuited to these diuine conferences to alienate some howers allotted for quiet rest , to beg his returne with sighes and grones , to entreat his presence with feruent praiers , and entertaine his aboade with hymnes and spirituall songs . Vpon what occasions soeuer the least earnest of our enheritance is proffered , it stands vs vpon out of hand to make vse of that aboue all other , for better entertaining the like , or speedier going through with offers made . Seeing by grace we can doe all things , and without it nothing , or to no purpose : our hearts should be alwaies ready , as to watch when the Lord doth knocke , or giue any signe of his presence ; so to be doing what he commaunds vpon the first signification of his will , for then we may be sure the Lord , who is our strength , is with vs , how long to continue , we cannot tell , Et semper nocuit differre paratis : especially , when as well the preparation or furniture , as the oportunities are not ours , but wholly at an others disposall , who vpon iust contempt or dislike may retract or with-hold them at his pleasure . Now to foreslowe the purchase of a pearle so inestimable as this we seeke , vpon what tearmes soeuer proffered , is not onely niggardly or foolish , but so demeritorious and meerely swinish , as makes vs vncapable of like proffers , which yet are alwaies irreuocable pledges of more reall perpetuall fauours , 〈…〉 ey be respectfully accepted in due season . o o Wisd. 6. 12. 13. &c. Wisdome ( saith the wise man ) is glorious , and neuer fadeth away : yea shee is easily seene of them that loue her , and found of such as seeke her . Shee preuenteth them that desire her , in making her selfe first knowne vnto them ▪ Who so seeketh her early shall haue no great trauell : for he shall finde her sitting at his doores . To thinke therefore vpon her is perfection of wisdome : and whos● watcheth for her , shall quickly bee without care . For shee goeth about seeking such as are worthy of her , sheweth her selfe fauourably vnto them in the waies , and meeteth them in euery thought .

4. It may be doubted , but not fit in this place to be discussed nor is it possible ( perhaps ) to be finally resolued , in respect of all or most men , whether these precedent representations or excitements bee of the same nature with the neuer fading fruites of the spirit , differing onely in degrees of permanency , or consistence , or rather ( to borrow a similitude from the Mineralist ) resemble some lighter mettall lying nearer the day , seruing to encourage vs to goe on with the worke begunne , and withall directing vs to the place where the true treasure lies , vntill we haue some sight or experience of the one or other , our deniall of our selues , and forsaking all ( though right in it kinde ) is verie imperfect , and as it were onely by way of sequestration , appointed by order of authority , which in secular matters such as haue possession are afraid to disobey though verie willing it might not interpose . Thus we before our regeneration , renounce the vse or fruition of such contentments , as nature , ciuill merit , or custome haue entitled vs vnto , because we feare their actuall vsurpation , at least in such measure as we are capable of , might defeate vs of greater hopes , or cause vs incurre dangerous contempts : but we retaine our right or interest in them still , often desirous we might safely reape such fruites of them as others doe , alwaies prone either to bee tempted with oportunities of enioying them , or secretly or warily to encroach vpon the bounds of prohibition , prefixed by the interpreters of Gods Law , whom out of this longing humour we supect to be more scrupulous then they needed . But after we come once to view the seame or veine , wherein this hidden treasure lies , if we be marchantly minded , and not of pedling dispositions , we accompt all wee possesse besides as drosse ▪ or ( as the Apostle speakes ) Philipp. 3. 8. dung , in respect of our proffered title to it ; for whose further assurance wee alienate all our interest in the world , the flesh , with all their appertinences , with as great willingnes as good husbands doe base tenements , or hard rented leases to compasse some goodly royalty , offered them more then halfe for nothing . Of wisdome saith the wise man in the person of Salomon , d d Wisd. 7. 8. 9. 10. I preferred her before Scepters , and thrones , and esteemed riches nothing in comparison of her , neither compared I vnto her any precious stone , because all gold in respect of her is as a little sand , and siluer shall be counted as clay before her . I loued her aboue health and beauty , and chose to haue her in stead of light : for the light that commeth from her neuer goeth out .

5. Now as ᵉ wisdome , so much more grace ( whereof wisdome Ver. 27 is but a branch ) being but one , can doe all things , or rather containes all goodnesse in it , ( and for this reason is set forth vnto vs in sundry names of things most pretious ; sometimes of treasure , pearle , hidden manna , of the food of life ; most vsually vnder the title of the kingdome of heauen : ) so is there scarce an inclination or affection to any transitory good or contentment , but simbolizeth in some part with the right desire of this inestimable goodnesse , and the industry vsed for procuring the one ( the desire or affection it selfe being sublimated or refined as the transmutation betweene simbolizing natures , is easie , ) may well be assumed into the search of the other . To instance first in such as our Sauiour proposeth to our imitation .

Impiger extremos currit mercator ad Indos , Per mare pauperiem fugiens , per saxa , per ignes . In hope of gaine to vtmost Indes the marchant hies , And from hard need , through Seas , through fire and flint he flies .

Could he conceiue of grace as of a iewell inualuable , conuerting his toilesome cares for transitory wealth into industrious desires of euerlasting treasure : none more fitly qualified for the purchase of it then he . If thou criest after knowledg , & liftest vp thy f Pro. 2. 3 4. 5. 6. voice for vnderstanding : if thou seekest her as siluer , and searchest for her as for hid treasures : then shalt thou vnderstand the feare of the Lord , and finde the knowledge of God . For the Lord giueth wisdome : out of his mouth commeth knowledge , and vnderstanding . But hee shall shew himselfe as vnfit to traffique for this or other spiritua● gifts , as Aesops cock to bee a Ieweller , that will wrangle for them as for ordinary ware , indenting before hand what he shall pay , seeking to beate downe their price ; or so houer , when God shall call him , as Pharaoh did with Moses , Goe and serue the Lord Exod. 10. 8. your God ; but who are they that shall goe ? will ye goe with your young and olde , with your sonnes and your daughters , with your sheepe , and your cattell ? Nay , let the Lord be so with you , as I will let you goe and your children yet this is too much , it shall not be so ; goe now ye that are men and serue the Lord , for that was your desire ; yet after two more plagues sent , his minde was a little altered . Goe l l Verse 24. yee serue the Lord , onely let your flocks and your heards bee staid : but let your little ones also goe with you . But Moses his resolute answere shewes what God requires of vs ; Verse 25. Thou must giue vs also sacrifices , and burnt offerings that wee may doe sacrifice vnto the Lord our God . Therefore our cattell also shall goe with vs , there shall not an hoofe be left , for thereof must we take to serue the Lord our God : neither doe we know how we shall serue the Lord vntill we come thither . Nor doe wee know when God cals vs first out of this world , what peculiar seruices may afterwards be enioyned vs ; as whether to sacrifice our lands , our goods , our bodies , our honour or reputation in testimony of CHRIST and his Gospell . For this reason once called we must resolue to forsake Aegypt , wherin we haue been brought vp , and seeke after the promised land with all our heart , with all our soule , as well the brutish part , as the reasonable , with all our faculties and affections , intellectuall as well as sensuall ; otherwise by secret reseruation of speciall desires for other purposes we make our selus liable to Pharaohs plagues , or to the iudgements wherewith Ananias and Saphira were ouertaken . Now although to abiure our accustomed delights , or waine our desires from choicest matter of wonted contentments , may see me very distastefull to flesh and blood before triall made : yet did we consider that the desires or affections themselues were not to be vtterly extirpated , but only transplanted , & that such as yeelded greatest store of choicest secular were by this transmutation apt to bring forth most pleasant spiritual fruit in gretest plenty ; it would much animate vs to take the same pains in a better soile . The ambitious man wil patiently watch his opportunities to bow & crouch & giue all significations possible of good respect , towards such as may further his suits which he graceth with seemly complement & decent behauiour for the present , with deep protestation of future endeauours to deserue any fauour that shall bee shewed him . Could he but inwardly fit his soule to these outward characters of humility , and bow his spirit vnto the almighty , powring forth prayers and supplications with vowes of fidelity in his seruice , no man more fit then hee to sue for grace , the least droppe whereof , suffered to sinke into his heart , to make representation of these ioyes , whereof it is the earnest , in that forme , in which the scripture sets them forth , as vnder the title of a most glorious Kingdom ; would sublimate his aspiring thoughts ( once alienated from their wonted obiect ) into undefatigable deuotion : whose gracious respect with God would much better content his soule , then any reflexed splendor from the fauourable aspect of earthly Maiesty . Our first inclinations vnto loue ( which is but a distillation or liquefaction of the soule ) before they become polluted with the dregges of vncleane lusts , or other Sacraments of vnhallowed combinations , or extracted from these with penitent teares and true contrition , are verie transmutable into Christian charity , by the infusion of Christs blood , once shed in loue to vs , but continualle able to season the bitter fountaine of this and other corrupt affections ; so entrance were made for it thereinto , by assiduous and sober meditation of the sorrows that pierced his heart for our redemption , and no man d d Vide Luc. 7. 4● more apt to delight more in his loue , then hee to whom much mispence of loue hath beene forgiuen . If that inbred delight , or mirth , whose abundance impels all sociable and good natures especially , to hunt after obiects or occasions that may stirre vp exhilerant motions , if this deligh , or mirth were but drawne from those corrupt issues , which excesse of wine or strong drinke vsually prouoke ; ( as profane or wanton ditties , exchange of vnseemely and offensiue iests ) it might yeild matter for more sacred melody , and vent it selfe with greater ioy in Psalms , & Hymnes , and spirituall songs . Thus much in my vnderstanding our c c Ephe. 5. 18 , 19 Apostle supposeth in that exhortation , Be not drunke with wine , wherein is excesse : but fulfilled with the spirit ; speaking vnto your selues in psalmes , and hymnes , and spirituall songs , singing and making melody vnto the Lord in your hearts . And none in my conceipt more likely to beare his part better in the quire of Saints , whether in hearty reioicing with such as haue iust cause to ioy , or vnfaigned sorrowing with such as mourne , then a sweet nature , prone to company , but preuented by grace , before he fall into the sinke of good fellowship , or else thoroughly cleanled from the filth hee hath caught by wallowing therein , before the staine incorporate in his soule . Of this alteration of inclinations naturall into spirituall , hereafter or els where more particularly , by the assistance of that grace whose infusion alone must worke the sublimation . Here I thought good to signifie to the penitent sinner by the way , that there is no plant which hath giuen good proofe or signe of fertility in Aegypt , but remooued in time , is apt to fructifie accordingly in Canaan . Now seeing in this first resurrection to newnesse of life , our corruptible affections doe not die but only put on incorruption : why should it seeme grieuous vnto our Soules to for sake the world and flesh , with all their pleasures or preferrements , our friends , our kindred or acquaintance , when as the realitie of the contentment we tooke in these , or whatsoeuer is naturally most deare vnto vs , is euen in this life more then fully recompenced , yea many times doubled in the sublimation of the desires or inclinations , which for substance remaine numerically the same , but with gaine of reference to more excellent obiects , besides the encrease of their natiue strength and vigor thus inwardly purified and adorned with inherent beautifications ? That in renouncing all wherewith nature custome or our owne industry had inuested vs , there can be no losse , but happy change ( seeing our internall faculties still remaine intire , much bettered for the present in themselues , as also in their dependance for future hopes , ) our Sauiour most diuinely * Mar. 10. 29. 30. implies in that promise of comfort , Verely I say vnto you , there is no man that hath left house , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my sake and the Gospels , but be shall receiue an hundred fold now in this time , houses , and brethren , and sisters , and mothers , and children , and lands , with persecutions , and in the world to come eternall life . To speake philosophically , as health or right habit of body , so much more the welfare of soule and minde , euen all the delight or ioy we can truely say is our owne , must be from within vs ; externals may onely helpe to raise or ripen it . Now as there can be no want of fire vnlesse to creeples or chimney-corner sluggards , whilest the same heate or warmth which it yeelds , may bee as good cheape borrowed from the Sunne , or better procured from proper motion or agitation of our blood and spirits : so can it be no losse to be depriued of friends , wealth , or honour , solong as the flower and quintessence of all the contentments which these could occasion , may be more plentifully reaped from the peaceable fruition add free exercises of our owne soules , or right emploiments of their best faculties , especially from the excitation of Gods gifts in vs , whereby we are vnited to CHRIST , who is more to euery faithfull soule then was Elkanah vnto Hannah not only much better then many sonnes , but one in whom , though we had nothing besides , wee may by iust title of dominion possesse all things .

6. But if wee must affect the former change with all our hearts , with all our soules , with our whole intention and resolution , no man , it seemes , may intend any other matters , secular especially . Yes , euen such secular businesses as we are said wholy or solely to intend or minde , absolutely exclude not all , but onely incompatible cogitations of others matters , though of like kinde . The mutuall compossibilitie of actuall particular cogitations with vertuall continuance of some maine purpose or intention , was d d Sect. 2. chip . 7. parag. 3. before exemplified in a man holding on a iourney vpon some waighty businesse , yet not alwaies thinking whither or about what hee was going , but often occasioning or entertaining ordinary way faring confabulations . Our whole delight then , not euery particular delectation ; our habituall finall or principall intention or resolution , not euery particular purpose , must be set vpon the former purchase . Our desires of it should bee as the maine bulcke or truncke , out of which first well growen , and throughly set , other intentions or resolutions may spring as twigges or branches , or be engrafted in it without annoyance . Such a principality or integrity of intention our Sauiour enioines in that precept ; h h Math. 6. 32. First seeke the Kingdome of God , and his righteousnesse , and all these things ( which the world principally cares for ) shall accrew vnto you . An experiment of this gratious promise wee haue in Salomon , into whose sincere and hearty praiers for true wisdome no intensions or desires of wealth or honor did insinuate or intrude themselues : howbeit both wealth and honour , though vnaskt did in great abundance attend wisdome once obtained . All good things ( saith the wise man , * * Wisd. 7 11. 12. paraphrasing vpon this grant , ᵖ els where specified in Canonicall Scripture ) together came to me with her , and innumerable ● 1. Kings 3. 13. riches in her hands . And I reioiced in them all , because wisdome goeth before them : and I knew not that shee was the mother of them . Her growth in him , though suddaine , was very great , and able to beare extraordinary fortunes : notwithstanding when grieuous blasts of temptations arose , the exceeding height of these accessary branches had almost ouerthrowne the stocke wherein they were engrafted . This should teach vs alwaies to increase our desires of grace , and moderate our delight in transitories : howsoeuer , continuing so affected as Salomon in his first choice was , we may possesse all things in the Lord , and the abundance of riches , honor or other worldly blessings shall be truely sanctified vnto vs . For not the possession of them , or delight in them , but their possession or delight with preiudice or interruption of our maine intention or resolution , is vnlawfull . Ordinarie vinteners haue more wine then most noble men in their cellars ; so haue apothecaries greater choice of delicates in their shops , then can be found in Princes palaces : yet are neither vsuallie more pestered then other men of their rancke or meanes , with such diseases , as excesse of wine or sweet meates engender , because to fare deliciously euery day was no part of their intention at their assignement to these trades , but rather to encrease their stocke , and gaine some perpetuity of Lands or lease for themselues and their posteritie , by abstinence and wary dealing with these commodities , whereof others either surfet or are too licorish . Were the kingdome of grace thus primarily and wholly entended , and the practice of meanes ordained for our saluation constantly and fully resolued vpon , the increase of Riches , honour , or other materials of voluptuous life would breed smal preiudice to our faith or calling ; rather their abundance caused more by Gods meere blessing , or disposition of his prouidence then by our sollicitous care or affectation , would bring forth a more heroicall contempt of them then their want can nourish , and , as it vsually comes to passe in like cases , quite take away all delight or pleasure in them : Vse them with their excrescence men thus affected might , yet not as vsurers doe their money for their owne encrease , but rathor as a stocke to traffique with , for the finall purchase of an enheritance not subiect to such change or chance as the greatest and surest worldly possessions are . So our Sauiour aduiseth ; a a Luke 12. 33. 34. Sell that ye haue , and giue almes , prouide your selues bags which wax not old , a treasure in the heauens that faileth not , where no theefe approacheth , neither moth corrupteth . For where your treasure is there will your heart be also . This last caueat may enforme vs that God requires not alwaies an actuall alienation of our right or interest in his temporall blessings , but rather an appropriation of our hearts , ( alienated from them ) vnto hm , who b b ● . Cor. 8. 1● . 9. is able to make all grace to abound towards vs , that we alwaies hauing all sufficiencie in all things may abound in euerie good worke . For seeing the ministration of this seruice not onely supplieth the necessities of the Saints , but also is abundant by the thankesgiuing of many vnto God ; he that findeth seed vnto the sower , will multiply the seed which wee thus sow , and encrease the fruites of our beneuolence , that it may redound more and more vnto his glory . As it is extreme vanity without speciall occasions or pecular necessitie of extraordinary times , to giue or make away the roote whence such fruit doth grow : so is it a point of spirituall folly or infidelity , to imagine the stocke should perish or not prosper by often lopping ; or that we should forset our hold of what we enioy , by due paiment of rent or tribute vnto the Lord and owner .

CHAP. IX . That faith cannot exercise it soueraignety euer our affections or desires vntill it bee seated in the heart , with briefe admonitions for bringing it into this throne .

1. FRom the former and like parables put foorth by the Author and finisher of our faith , wee are taught that faith , if perfect , must be seated in the heart or fountaine of mans vaine imaginations , whence euill thoughts still issue in great abundance , vntill it be cleansed by infusion of this purifying grace . Most fitly doth that parable of the leauen exemplify aswell the vse of faith , as the truth of this obseruation . Thus much at least it directly and necessarily implies , That our assent vnto the Gospell of the kingdome must bee in such a part as the vertue of it may bee diffused thence vnto the whole masse which it is ordained to sanctifie : For it must season our inbred affections , alter the tast of euerie appetite , qualifie and strengthen our naturall inclinations vnto good . Now if wee consult true Philosophy , no other member in the body besides the heart , can be a fit seat for such absolute commaund . But whether it be possible for Assent , euery way the same with that which thus renewes the minde , and hath such soueraignty ouer all our faculties , to lodge els where then in this palace or chiefe mansion of the soule , were curiosity to dispute . Yet admit the same faith should els where reside , it could not exercise the like souerainty as there it doth : for euery desire or concupiscence deepely rooted would in temptations ouerbeare it . Nor is it the greatnesse of the good proposed , if our conceipt of it be but superficiall , or our desires of it admitted onely into the confines of our soules , that can ouersway such naturall propensions to a farre lesse , as spring from the heart or center . The reason whereof as of many other assertions in this short treatise , shall ( God willing ) at large appeare in the article of euerlasting life , where iust occasion likewise will bee offered to rescue the heartlesse imaginations of some late diuines more then half yeelded to the authority of Galen ( though forsaken in that point by the most exquisite moderne professors of the noble science hee taught ) that the head is the principall member ; as if Solomon or our Sauiour had spoken more vulgarly then accurately or philosophically , when they ascribe this principallity to the heart : How bee it the very ground of their arguments suppose this vulgar opinion ( if so men will haue it ) to bee an vndoubted truth in nature . But referring philosophicall or scholastique disputes of this point or the like , to their proper place , the Gymnosophists deuice to represent the peace and quiet state of a temporall monarchie by the Monarchs presence in the Metropolis , and the disturbance likely to ensue his absence may serue as a vulgar or popular illustration of that soueraignety , which faith once seated as hath beene said , may exercise ouer euery , affection at it pleasure , but not so seated shall euer want ; whilest hee trod the corners or vtmost parts of his buls hide , the depression of one did raise an other , but , standing once still in the middle , all lay quiet . Thus while our assent vnto precepts diuine floats onely in the braine , or keeps residence in the borders or suburbs of the soule , it may perhaps suppresse some one or fewe exorbitant passions , but the expulsiue or expugnatiue force which in this case it vseth , being vnweldy , neyther vniforme , nor well planted , will occasion others as bad to stirre or mutinee . Vsually whiles men striue to beate folly or vanitie of youth by the strength of Gods Word ( not well rooted ) out of the fancy , they let in couetousnesse into the heart ; oft times seeking to keepe out couetrousnesse , popularity , ambition , or other affection , whose helpe faith w●●●●e and unsetled commonly vseth in such expugnations , will finde occasion to insinuate themselues , or though ●●i●i● not yet well s●●ed , were able it selfe alone to root out couetousnesse , restraine l●uishnesse or prodigallity , or loppe off l●●●riant braunches of ambition : yet there is a seceet pride which vsually springs out of these stocks ▪ for manie growe inwardly ambitious of their conquest ouer ambition , or rather of restraining the out-breakings of this or other vnfruitfull plant . Now these inward swellings though in themselues lesse , are yet commonly most dangerous , beecause they come neere the heart , and will neuer bee asswaged vntill true faith bee enthronized there , as in the Fort or Castle of the soule , where it hath euery affection or desire as it were vndershot , or at such commaund as they dare not stirre to it preiudice , but by stealth , or some secret aduantage , eipyed by the flesh vnable to stand out against it . For as motion beginning at the Center , diffuseth it self equally throughout the whol sphere , shaking euery part vnto the circumference , and from this aduantage of it originall deades the force of contrary impressions whose impulsiue causes are but equally strong : so faith possessed once of the heart , hauing it force vnited by close reposall therein , commaunds euery affection , delight or pleasure of our soules , and breakes the impetuousnes of euery inclination or propension contrary to such motion as it suggests ; seing no hopes can bee equall to the reward which it proposeth to the constant and resolute ; no feares comparable to the terrors which it represents to the negligent or ●loathfull followers of such courses as it prescribes . And the equalitie of hopes and feares euen of the same rancke ( though set vpon like obiects ) equally interrested in the principall ●●an●ion of the soule , doe equally sway or moue vs either to vndertake any good , or eschew any of more euils , in themselues equiualent , being proposed to our choice . Now though God alone giue the victory , onely able to make entrance for his graces into the heart , wee may not in this respect fore●low the siege vntill he set the gates open . He , and none but He did place Dauid in the Hill Sion , and gaue Gedeon victory ouer the Midia●ites , as they both well knewe and firmelie beleeued ▪ ( but their beliefe h●●reof did not ( as Machiauell cal●●●●●tes Christian Religion ) emasculate their mindes , or t●e their handes from vsing such naturall strength and valour as they had ; their personall endeauours in fight , were answearable to their deuotion in praier for diuine assistance . Others after God had giuen them full assurance of most extraordinarie victories , did vse the ordinary stratagems of warre . In imitation of them we should remember that albeit our affections will neuer bee loyall vntill faith and sanctifying grace by the sole operation of his Spirit bee seated amongst them : yet euen such of these as most resist their admission may be much enfeebled or pined , and so made more willing to yeeld when God shall call the soule to parly , if wee vse such meanes as haue beene d d See cahp. 3. pa r●g . 3. prescribed for cutting off that reliefe or prouision they haue from without . Nor can the veriest freshwater Souldier in Christs Campe , bee altogether ignorant how the externall obiect nourisheth inbred desires or affections , which , by sufferance to range abroad , increase their strength and confederacie . But in all these indeauours we must include praier as a chief associate , for God ordinaryly lets in sanctifying grace at the same gate , at which honest hearty prayers goe out .

2. More particulars concerning subordinate meanes to bee vsed for bringing faith into it throne , must bee referred to the place often mentioned : onely one admonition remaines for such as would be fit Auditors of these diuine oracles , often intimated by our Sauiour , but too seldome vrged by his messengers in these daies especially , To hide or lay vp Gods word in our hearts , which to my capacity implies our secret meditation should farre exceed our table talke discourses of these great mysteries , at least while wee are but schollers no professors of diuinitie . And if I erre , it is rather charitable feare least others wrong their owne soules , then any iealousie least they should disparage our profession by proouing Prophets , that makes mee thinke one principall reason why the word of faith doth not fructifie or take better roote in the hearts of many indefatigable hearers , is because it shootes out too fast in their mouthes : they are commonly as swift to speake as to heare : which kinde of humour e e Iames 1. 19. Saint Iames in his time much disliked , as knowing perhaps this luxuriant flourish of words did partly hinder the fructification of his hearers faith in deedes and workes . But to conclude , seeing faith comes by hearing and must be hidden in the heart , the surest and most compendious method for setling it therein , would bee ( besides due preparation for ordinary bearing the generall forme of Christian doctrine publiquelie and solemnely deliuered ) to watch all opportunities when our hearts are throughly affected with vnexpected matter of sorrow , ioy , griefe , Vide Luk 1. 65 , 66 Luk. 2. 51. feare , admiration , or the like , and forthwith to apply such passages of Scriptures , as suit best to the present affection . The words , though of God , whilest vttered by man , vsually want weight to make entrance for themselues into hearts not well wrought in tender yeeres by good discipline : but yet might easily sinke euen into such , being first thus pierced and as it were ploughed vp by reall accidents , especially by strange and sad occasions , as sicknesse of body , or other grieuous crosse or calamity , without which neither the threats of the Law , nor sweet promises of the Gospell , make any great impression vpon many in our daies . A faithfull pastor should haue his wits vacant to attend these or such like extraordinary occurrences , that happen to his flock , alwaies ready in matter of sorrow to poure in salue whiles the wound is open , or in occasion of godly mirth or moderate ioy to clap on the seale while the wax is warme and well wrought . One short lesson well applyed in such season will worke more vpon the conscience and practique faculties of the soule , then a solemne discourse of some howers length , though containing much sound doctrine and many very profitable vses , without the concurrence of some such internall disposition to receiue them . And as the very naming of London , Paris , or some other great Citie , doth stirre vp a more liuely representation of them in his fantasie that hath been in them , then a geographicall lecture could doe in his that neuer looked vpon them but in a Mappe : so the least after touch or remembrance of the same or like points as haue beene thus seasonably instilled , will imprint a more liue working sence of Gods word in the experienced heart , then a long elaborate , and well pressed exhortation will doe in others .

Thus much at this time of that faith whereby the iust doth liue , and of the qualification required in all fit auditors of the mysteries contained in the Apostles Creed , for whose right explication the Lord of his mercie so qualifie my heart and soule that I may be able as to discerne so to deliuer the truth without all respect to mine owne or other persons , and so guide euery Christian Readers affections that hee neither be vnwilling to embrace any truth , nor willing to entertaine any error for my sake .

FINIS .