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, ſaluatiō 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. VVhether 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 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. Secōdly, betwixt reaſon & that general notiō 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 circumſtāces 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 nonnunquā 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, immiſſo que 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 quidē 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 vpō 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 importāce 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 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 thēſelues moſt certain whoſe nature is leaſt obnoxious to alteration. Aſſent moſt certaine we likewiſe account all, of whoſe mutability or change there is no danger, as admitting no poſſibility or preiudice by oppoſitions of contrarie oppinions: whence we muſt of neceſſity diſtinguiſh between the Certainety, the Stability, the Strength or vigor of aſſent or adherence vnto known truths. Certainty ariſeth from cleernes of apprehenſiō: Stability from the immutability or ſetlednes of the exact proportion betwixt the apprehenſiue facultie and the obiect on which the cleereneſſe of apprehenſion is grounded. The Strength or vigour of euery Aſſent ſprings from the woorth, or right valuation of the obiect. For vnto all truthes alike cleerely apprehended, our adherence is not equall, but greater to ſuch as are apprehended of greateſt vſe or worth; albeit the danger or poſſibility of diſlike, or diſproportion betweene the obiect and the apprehenſiue faculty be more, then is betweene it and other obiects, the cleere apprehenſion of whoſe certaine truth may much leſſe affect the ſoule.

5. That the certainety of Aſſent doth accrewe, partly from the certainety of the obiect, but more immediately from our apprehenſion of it, is ſet down at large in the firſt ſection of our firſt booke: that the ſtrength of our Aſſent, or adherence vnto ſupernaturall obiects, doth naturally ſpring from a right apprehenſion or eſtimate of their worth, was intimated in the ſecond Section of that Booke, and will manifeſt its truth throughout this whole diſcourſe: what temper or diſpoſition of the apprehenſiue faculty is fitteſt for grounding the ſtability of certaine adherence vnto diuine truths, ſhall be generally ſhewed in the laſt ſection of this Booke, more particularly in the ſeuerall Articles, wherinthe danger of diſsent or diſlike is greateſt. Now ſeeing certainety is the onely ſure ground of all ſtability, or ſtrength in perſwaſions, without which ſuppoſed to their beginnings, the greater they are the worſe they proue in their endings: the ſubiect of the next enquirie is, what meaſure of certainety or eui dence is required to the nature of that aſſent wherein Chriſtian faith conſiſts.

CHAP. IIII. What correſpondencie, euidence, and certaintie hold in Aſſent or perſwaſions: what meaſure of either, in reſpect of what obiects, is neceſſarily required to the conſtitution of that Aſſent wherein Chriſtian faith conſiſts.

1. ASſents (as all agree) are moſt properly differenced by the diuers meaſures of their credibility, certainty, or perſpicuity, whoſe growth in matters ſecular is alwaies equall. That the obiects of our beliefe are all in themſelues moſt certaine, were damnable to doubt. But whether vnto the nature of that Aſſent, whoſe differences or properties we ſeeke, ſuch exact certainty be ſo neceſſarily required, that without it we cānot truly be ſaid to haue Chriſtiā beleef, is ſomwhat doutfull. Or if ſuch certainty be ſo neceſſary, the doubt is greater, whether the euidence muſt, or if it muſt, how poſſibly in this life it can be thereto commenſurable. But by apprehenſion or repreſentation there can bee no beliefe or knowledge of any truth. And if we ſeeke all the differences or properties of apprehenſion or repreſentation: what any of them beſides ſuch clearenes or perſpicuity, as ſatiates the paſſiue capacity of the apprehenſiue faculty, ſhould conferre vnto the certainty of knowledge, or aſſent thence reſulting, is inexplicable. Euen the moſt 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 diſpureth 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 foolehardineſſe 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 thē that we haue of things les certain or credible in themſelues, yet euidently apprehended, or rather exactly comprehended, according to the ful meaſure of that certainty or credibility they haue. For, if certainty of Aſſent amount proportionably to the degrees of credibilitie inherent in the obiect, diſtinctly apprehended by vs; that Aſſent, whoſe euidence is defectiue or imperfect in reſpect of its proper obiect (containing as is ſuppoſed almoſt innumerable degrees of Veracity, Certainty, or Credibilitie) may be more certa ne, then the moſt exact and euident knowledge that can bee had of other matters, the full meaſure of whoſe internall certainty, or veracity, containes fewer degrees then wee did apprehend in the former. Of this aſſertion there could be no doubt, were the apprehenſion of ſeuerall degrees in both, a like cleere and diſtinct: whence, of ſuch as hold the euidence of our Aſſent vnto reuelations diuine, to be leſſe then that wee giue to humane ſciences, many perhaps meane no more then this, that the apprehenſion we haue of them in this life is for euidence very imperfect, in reſpect of that which may bee had of them in the life to come: whereas the euidence of ſome ſcientificall principles or concluſions (mathematicall eſpecially) is already as great as it poſſibly can be. • Thus ſome opinions ſeeming contrary, may perchance bee reconciled with this diſtinction: our aſſent to the truth of reuelations diuine is leſſe, then that we giue to concluſions in humane ſciences, if we compare either euidence, as it is found in vs, with the capacity of its proper obiect; yet altogether as great, if we compare the ſeuerall qualities, or degrees of euidences onely betwixt themſelues. As 8 while it is compared with 7 is a greater number, becauſe conſiſting of more vnities; & yet the Octonary number applied to nine, is leſſe then the Septenary applied to ſeauen materiall numerables. Or, to illuſtrate our purpoſe by a compariſon more familiar and proper; If a man ſhould ſee the ſun at mid day in a cloud, and the moone in her ſtrength, or the beames of the one in at his chamber window, & the body of the other directly in its ſphere: his ſight of the Sunne would be as euident as of the Moone; although the Moone hee could not poſſibly apprehend more euidently or more directly, while his apprehenſion of the Sunne, in reſpect of what it might be, is both waies very imperfect. But thus, if we make an equall compariſon, the certainty likewiſe of our Aſſent vnto ſupernaturall obiects, ſhould in a correſpondent ſenſe bee ſaid leſſe or greater then the certainty we haue of humane ſciences, becauſe the obiects of the one cannot poſſibly bee better knowne then they are, when as the knowledge of the other is not halfe ſo greate in this life, as it ſhall bee, for the Apoſtle (who knew many diuine myſteries, more euidently then we doe ought) ſaith of himſelfe as well as others, we know but in part. Yet notwithſtanding, this halfe knowledge of the one, may be more great and certain then the whol knowledge of the other; if wee compare them onely betwixt themſelues, not with the internall capacity of their proper obiects, conſidered as credible or intelligible. Or if our apprehenſion of as much as we know in the one, be not ſo cleere as it is in the other, it may further be queſtioned, whether the exceſſiue multitude of parts apprehended in it, though not ſo cleerly, or the variety of motiues procuring our aſsent, though not ſo euident; may not, all taken together, be as forcible to ſupport as great certainty as ariſeth from euidence in humane ſciences fully apprehēded, 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 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 dāgerous: 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 temptatiōs, or ſtorms of perſecutiōs 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 euidēt or demōſtratiuely 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 othersThis 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 aud partly vnknowne.

1. THe Concluſion laſt inferred as I maintaine not either againſt any lawfull authority that ſhall commaund, or learned diuine that will inſtruct me to the contrary; ſo, left herein to my Chriſtian liberry, I would aduiſe men of mine owne profeſſion not to content themſelues with ſuch generall euidence or certaintie; albeit perhaps ſufficient to ſome of their flocke honeſtly minded, but dull in apprehenſion of particular diuine truthes. Wherefore, as well to encourage ſuch as are come thus farre to goe further, as to occaſion the learned to looke more narrowly into theſe points; it will not be amiſſe to ſet downe the ſeuerall kindes of euidence, and which of them may in this life be had of points belieued.

2. Euidence, according to the Etimologie of the Latine word, includes a cleere, diſtinct and full apprehenſion of obiects preſent, and is moſt properly applied to the objects of ſight. Amongſt them, ſuch are moſt euident, as are moſt viſible, or apt to inforce their apprehenſion vpon the eye: whence the Sunne of all viſibles is held moſt euident: becauſe ſuch as cannot ſee it can ſee nothing, and hardly canany ſight be ſo diſtempered, as to be miſtaken in the apprehenſion of it.

Hence is this appellation tranſlated to obiects of the ſpeculatiue vnderſtanding, becauſe that faculty hath moſt affinity with ſight. And with reference to it, thoſe things are ſaid to be moſt euident that are of eaſieſt apprehenſion, or moſt apt to imprint their truth vpon it. Such for the moſt part are mathematicall principles, common notions, or maxims, generall to all ſciences. For ſcarcely can any diſtemper of body, or minde, phrenzy excepted, worke any diſtruſt, whether the whole be not bigger then it part, whether all right angles are equall, or whether ademption of equal portions from things equal, leaue not ſuch equality betwixt them as it found. And in this ſence it will be impoſsible to aſſigne any obiect of chriſtian faith ſo vniuerſally euident as theſe maxims are: for vnto the meere naturall man, moſt diuine 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 ofttimes 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 factiōs 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 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 diſtinctiō 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 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, 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 fom 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) Pſal. 30 v. • . Heauineſſe may lodge with vs for a night, but ioy commeth in the morning. Yea, 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 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 vvhether delay or long expectation neceſſarily weaken faith, as exceſſe in length makes bodies of equall ſtrength more eaſie to be broken then if they were ſhorter; hath a more fit place to be diſputed in. The euidence of Faith anſwerable to the euidence of bodily motion or impulſion, muſt be reſerued (as Artiſts do difficult problems) as an appendix to this worke finiſhed: he that is deſirous of information in this kinde, may finde rules not altogether impertinent to this effect, in ſuch as write of the triall of ſpirits, or myſticall Theologie.

12. Here ſome happily will demaund, whether this Aſſent we treate of, being of things paſt, preſent and to come, or of things partly ſeene, and partly vnſeene, bee properly termed faith in reſpect of all, or ſome of theſe onely? For ought I haue obſerued in Scripture, or from the common vſe of ſpeech, the name of faith is giuen to it eſpecially in reſpect of things paſt or to come, which are vnſeen: but this I diſpute not. It ſufficeth that the habit of inherent grace, whereby wee formally aſſent vnto all the obiects of Chriſtian faith, (whether they include a relation vnto times preſent, paſt, or to come) is one & the ſame, and may in part be defined, an Aſſent vnto ſupernaturall truths reuealed in Scriptures, firme in reſpect of all, directly euident only in reſpect of ſome. Or if any will exclude euidence from the definition, becauſe not incident to thoſe obiects, with reference to which this habit originally takes his name, let him ſay it is a firme infallible Aſſent vnto ſupernaturall truths already paſt or hereafter to he manifeſted, grounded vpon an experimentall euidence of others preſent, or vpon a true knowledge of ſcriptures diuine truth, or ſuch points as they teach, indefinitely conſidered, without peculiar reference to this or that time.

13. From theſe diſcuſſions about the imperfect euidence or certainety of ſome, the inexhauſtible capacity of all, and the incomprehenſibleneſſe of the two finall 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. 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 frō either practice, but rather great aduātage to ſinful ſoules, if not poſſeſſed with preiudicial cōceits 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 bonū intellectum, in quantū huiuſmodi, ſit volitum • intellectum autem di citur ad intel • igentem, neceſſe eſt igitur quod intelig • ns bonum, in quā tum 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 vvill: as, either the repreſentation of the good, in groſſe acknowledged for greater, is not formall, diſtinct or cleere; or becauſe the approhenſion is dull, or the impreſsion weake. Here it contents me, that in this reſolution I follow our Apoſtles forme of ſpeech: 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 denominatiō 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 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 ••• 〈 in non-Latin alphabet 〉 . 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. 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 propenſiōs, either to obſcure their apprehenſions, retradate their aſſent, or dull their impreſſion, are matters moſt abſtract from vſe of moral, or religious life, eſpecially the mathematiques, whereunto many Gentlemen are happily therefore moſt addicted, becauſe the moſt curteous ſtudies they could conuerſe with. Their truth is certaine, and their delight reſulting from the apprehenſion of it ſincere, becauſe not preiudiced by oppoſition of other deſires. Knowledge of generall Theorems breeds a longing after more particular corrolaries, or concluſions; which from the higheſt to the loweſt, as little controule any ambitious thought or wanton purpoſe, as the moſt vniuerſal principles in that faculty: So is it not in moral diſcipline, no not in the moſt vſeful Poets or Hiſtorians: in which many things wil often apply themſelues: and ſuch as delight in the general, wil be loath to diue too farre into particulars, leaſt they find the pictures of their owne paſsions or reſolutions truly taken, or ſuch characters of their manners, as ſeeme ill-fauoured whiles they behold others, ſtigmatized or branded with them, All truth notwithſtanding is in it ſelfe delightfull, euen pabulum animae, the ſoules food, as the heathen obſerued: and the knowledge of particulars rightly detiued from the generals in euery faculty, in it ſelfe moſt pleaſant. But vnto diſtempered ſoules the apprehenſions of ſuch ſlender abſtract truthes, as exaſperate no internall humours, reliſh beſt: as doth ſmall drinke or water to ſicke, or aguiſh bodies; although the chiefe pleaſure or profit either bring, is onely mitigation of preſent paine: But whiles we deſcend to particular applications in moralities; obſequium amicos, adulation (which is but a branch of falſehood) findes beſt entertainment: becauſe corrupt affection would apprehend its owne praiſes true, and all true imputation falſe: veritas odium parit, Truth is excluded as an vnwelcome gueſt; becauſe diſtaſtfull vnto ſenſuall in-bred humours or deſires, which like wanton Strumpets hauing gotten poſſeſſion of the mariage bed, bring our ſoules out of loue with ſuch obiects, as they haue been affianced vnto by yeelding ful Aſſent vnto the generalities, whence they naturally and lineally deſcend. For euen in matters practicall, or eſſentially morall, the vniuerſalls may be ranked amongſt the obiects ſpeculatiue, and be referred to the vnderſtanding, though their particulars belong more properly to the will.

12. Hence if it be demanded whether this Aſsent of faith do eſpecially belong to the ſpeculatiue or practique vnderſtanding, or vnto the will (ſuppoſing the vſe of this diſtinction late ſpecified:) the demaund, if generall, is captious. For in reſpect of ſome obiects it may be referred to the wil, in reſpect of others to the vnderſtanding, or in reſpect of the generals to the one, in reſpect of the particulars to the other. As our Aſſent vnto the Article of creation and reſurrection ſcarce admits any poſitiue repugnancie of affection, or inbred deſire; the onely cauſe of mens diſtruſt to them is a meere natural imperfection of the vnderſtanding, or a ſpeculatiue error ſpringing from broken and impertinent inductions, as ſhall hereafter be declared. But our Aſſent vnto the Articles of the laſt iudgement and eternall life, with the particulars concerning Chriſts death and paſsion, is vſually aſſaulted by oppoſite affections. So when S. Paul reaſoned of righteouſneſſe, temperance, and iudgement to come; Felix trembled and anſwered; 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 • eſore 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 vainglorious 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 Intereſt autem qualis ſit voluntas bominis, quia ſi peruerſa eſt, peruerſos habebit hos motus: ſi autem recta eſt non ſolum inculpabiles, verū 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 accompliſhmēt of their neceſſary deſires. That our Chriſtian vertue ſhould phyſically informe another, is a conceit altogether dunſticall, and now diſclaimed in the explication of the old ſchoole maxim, wherein without Ieſuiticall comments, no man but would thinke it were literally and neceſſarily included. That Faith morally informes, directs and commaunds charity as a guide appointed to it by him that is the author of both; neither of them conſulted by him that hath them, will deny. Albeit, if lawfull it be to enſtamp matters ſacred with the exact forme of ſcholaſtique ſpeech, it is (perhaps) but one and the ſame ſpirituall grace which animates and enables the ſoule, as to diſcerne the truth, ſo to embrace the goodneſſe of reuelations diuine, and conſtantly to practice all kindes of Chriſtian duties; bearing diuers titles from execution of ſeuerall offices, whiles it inſpires diuers faculties of the ſame ſoule, as one and the ſame breath hath different ſounds in the ſeuerall pipes of the ſame organes, or other wind inſtrument. As it illuminates the mind, or ſoueraigne part of the rationall ſoule, it is tearmed faith, as it moderates euery particular affection or deſire, it takes the name of the vertue peculiarly appointed to thatThis 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 diſpoſitiō of our Lord and Sauiour; and if in this life it could be perfect, would fulfill, at leaſt the ſecond part of the lawe, if we compare it and faith, as they are parts of our imperfect righteouſneſſe, charity within its own proper ſphere is intenſiuely the greater, or higher in this edifice, as being ſupported & held vpby faith: but becauſe our righteouſnes is in it ſelfe imperfect, and our charity towards others vnable to withſtand Sathans malice againſt vs, without externall muniments, procured not by the merits of it, but by faithfull prayers and ſupplications: therfore, as Chriſt is Alpha and Omega, ſo is faith the firſt of al chriſtian vertues in plantation and the laſt we muſt in this life rely vpon, for retaining vniō with this author and finiſher of faith CHRIST IESVS. Briefly, as he is to all the faithfull, ſo is faith to all other vertues in this life, a tranſcendent foundation and complement. It remaines we ſhew, firſt the truth of our maine concluſion by inſtances of ſacred writ, or ſuch practices as it aſcribes to faith: Secondly the philoſophicall premiſes, whence we infer it to be moſt conſonant to the phraſe of Gods ſpirit, which often teacheth vs more true philoſophy in one word, then Philoſophers do in large volums. The concluſion is, [we are then ſaid rightly to belieue matters of our owne ſaluation, when we Aſſent vnto them as good, as neceſſary and worthy to be embraced, not only whilſt conſidered in themſelues, or in generall, or without ſuch incumbrances or occurrents, as doe often interpoſe or hinder their practice: but euen whilſt actually compared with preſent loſſe of any ſenſual good, or infliction of any tranſitory euill, the world, diuell or fleſh can oppoſe to raiſe their price.]

17. Such muſt this Aſſent be in the habite, or conſtant reſolution, though often defectiue in the act vpon diſaduantages eſpied by Sathan. But euery ſuch defect we muſt account a dangerous ſinne (eſpecially if we haue any diſtinct notice of actuall competition between carnal and ſpiritual good): for this prepoſterous choice is properly not of faith, but rather directly againſt the very nature of it, as it is now defined to be an Aſsent vnto the meanes of 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: 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. 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, 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, 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; Heb. 11. 2 By it the Elders obtained a good report, Ʋerſe 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 gluttōs, 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, 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; 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 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 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. Ver. 9 For by faith he ſoiourned in the land of promiſe, as in a ſtrange land dwelling in Tabernacles: or, as Saint 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. 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; 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 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 cōtinuance 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, 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, nullum que 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 〈 in non-Latin alphabet 〉 for a ſacrifice: theſe cunning muſter-maſters by alteration of a prick of tirtle, ſubſtituted 〈 in non-Latin alphabet 〉 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, 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. 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 indicious reader may reſolue, not to troble his mind with ſuch ſcrupulous cogitations, as whether the faithfull, albeit no ſuch reward were promiſed, were to indure as Moſes did; or whether (as the Papiſts falſly lay to our great Worthies charge, though others of leſſe worth haue ſpoken ſomewhat indiſcreetly) intuition of reward pollute ſuch workes, as would be otherwiſe good, if vndertaken onely becauſe we know them pleaſant to our God. It is a truth moſt orthodoxall, that the chiefe end of our beſt workes ſhould be the fulfilling of Gods will or pleaſure. But let not any man hence take occaſion by nice diſtinctions or curioſities, to ſeparate what God hath conioyned; for his good will and pleaſure it is to reward vs bountifully for well doing, and to glorifie his name in our felicity: nor can wee intend the accompliſhment of his will or glory aright, but as they are linked with his intention of good to vs. For ſurely he wils our life and happineſſe more then our good deeds, which, but for the other he willeth not. It was a ſlaunderous ſpeech of an vngracious ſeruant, to ſay his maſter reaped where hee had not ſowen: for our God lookes not for glory, but vpon preſuppoſall of good beſtowed; he neuer puniſheth, but for ingratitude, neglect, or abuſe of his mercy or bounty. The greateſt praiſe we can procure him is, to ſuffer our ſelues to be ſaued by the meanes hee hath thereto ordained: and this hope of reward, euen by his ordinance, is that which ſtrengthens the faith of his beſt ſeruants. Or if thou thinkeſt that Moſes faith was imperfect, thy Sauiours beliefe, or knowledge of his exaltation as man, doubtleſſe was not ſo; Yet he (as the ſame Apoſtle ſayth) 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 vvorldly paine, and ſure hope of endleſſe ioy, as an antidote againſt tranſitory ſhame or diſgrace. Wherefore let vs alſo looke vppon CHRIST IESVS, the Author and finiſher of our faith, and haue reſpect vnto the reward, that we may endure with patience the race that is ſet before vs.

10. That the ſame faith ſo much commended by this Apoſtle was, in reſpect of ſome obiects, ſpeculatiue, or but an Aſsent, of foreſight of ſome diuine reuelations, as true, according to that difference betwixt Truth and Goodnes before handled is apparant from theſe inſtances: [ 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. Ʋerſe 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. Ʋer. 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 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 vnpleaſāt 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. Ʋer. 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. 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; Ʋerſe 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. 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 for ſaken 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, vvho found the generation of man, and found out the beginning of all things, vvill alſo of his owne mercy giue you breath and life againe, as you now regard not your owne ſelues for his lawes ſake. The ſeauenth, whom Antiochus had tempted to diſloialty as well by hopes of honour, as threats of tortures, ſhe thus intreats in particular; Ver. 27, 28, 29 O my ſonne haue pitty vpon me that bare thee nine moneths in my vvomb and gaue thee ſucke 3 yeeres, and nouriſhed thee and brought thee vp vnto this age, and endured the troubles of education: I beſeech thee my ſonne 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 vvith thy bretlren. Nor did her words want effect: for this alſo eſteemed obedience much better then honor or preferment; yea, as much dearer then ſacrifice, though of himſelfe: For he ſayd, Ʋerſe 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 vvrath of the Almighty, which is righteouſly fallen vpon our nation, may ceaſe; ſo he alſo dyed holily, and put his whole trust in the Lord. 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, at que magna pietate lā bit. Quod ſi aliud, non cat • ll •• ori • ius, quam se • as, ma • ris a • cedat, rabie percita mordet, quem naturae 〈◊〉 , at que 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. 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: 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 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. 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. 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. 〈◊◊〉 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. 〈◊◊〉 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, quātò 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, 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; Ʋer. 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: 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 dvve • l there: then the ſword that yee feared ſhall take you there in the Land of Egypt, and the famine for which you care ſhall there hang vpon you in Egypt, and there ſhall ye die. And all the men that ſet their forces to enter into Egypt to dwell there ſhall die by the ſword, by the famine and by the peſtilence, and none of them ſhall remaine, or eſcape from the plague that I will bring vpon them. For thus ſayth the Lord of hoſtes, the God of Iſraell; As mine anger and my vvrath hath been poured out vpon the inhabitants of Ieruſalem: ſo ſhall my vvrath be poured out vpon you vvhen you enter into Egypt; and ye ſhallbe 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 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. 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 vvill doe it. And now I haue this day declared it to you, but ye haue not obeyed the voice of the Lord your God, nor anie thing for vvhich he hath ſent me vnto you. Now therefore know certainly that yee ſhall die by the ſword, by famine and by the peſtilence, in the place whither ye deſire to goe and ſoiourne. Ieruſalems ruines, and the Temples aſhes did witneſſe the ſeuerity and iuſtice of their God, againſt the obſtinate and diſobedient. The Babylonians themſelues knew Ieremiah for a Prophet; euen this people, to whom hee brings this meſſage, were well perſwaded of his familiarity with their God; and hee himſelfe had paſt his word for acquainting them fully with his will. 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. 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, vvhither 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 vvrath with the vvorkes of their hands, Ierem. 44. •• . polluting their ſoules by burning incenſe vnto other gods in the land of Aegypt, vvhither they were gone to dwell: threatned with conſummation of Gods vvrath, 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 ouerawe 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: 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 vvee plentie of victuals, and ſawe no euill: But ſince wee left off to burne incenſe to the Queene of heauen, and to powre ont drinke offerings vnto her, vvee haue vvanted all things, and haue beene conſumed by the ſword, and by famine. And vvhen vve burnt incenſe to the Queene of heauen, and powred out our drinke offerings vnto her, did vvee make our cakes to vvorſhippe her, and powre out drinke offerings vnto her vvithout 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 Adfirma • an • autem hanc fuiſſe ſummam, vel culpae ſuae, vel errcris, quod eſſent ſoliti ſtato die ante lucē conueni •• , carmē que Chriſto qua •• deo dicere ſecu • inuicem, ſe que 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 innoxiū. 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: 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 inſtigatiō 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 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 cogitatiō of what he had not ſeene, but only heard, ſink into this true Patria • kes heart. So likewiſe that praier of his; 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: 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: 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,) Exod. 20. • remember thou keepe holy the Sabba • th day; as if not to fanctifie it, were to forget it: and the Apoſtle, Heb. 13 remember ſuch as are i • bonds, not as ſcoffers doe, to whom their miſery is ofttimes 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. 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 vvere little pertinent to him, that ſtands more vpon their weight then magnitude, both which onely to know (vnto a ſcruple) would argue ignorance in him, vnto whoſe purpoſe or profeſſion, the notification of their qualities, vſe, or operation, were only or principally neceſſary.

6. Such a difference as I haue ſpecified betweene knowledge of lines and plaine figures, betweene them and ſolids, or betweene the quantity of ſuch bodies, as their weight or quality we muſt imagine betweene the knowledge of truths ſpeculatiue and morall, or betweene meerely morall and diuine concerning our owne ſaluation. The conceit or knowledge of theſe laſt, how exact ſoeuer it be, if it be only in the braine, and imprint not the true character of it ſelfe vpon the affection, is no better to a Chriſtian, then it would be for a Carpenter to know the length 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 • ( 〈 in non-Latin alphabet 〉 ) 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. 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. 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. 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; 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 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 Ioh. 14. 21▪ Chriſts commandements, and 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. 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: Pſal. 78. 8 That their ſpirit was not tied by faith vnto God; yea, 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) 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 vvorld, but he which belieueth that IESVS is the ſonne of God? The ſame dialect was well knowne in Iewry in his time that ſayd: 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; 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 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. 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 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, 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. 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 vveekes of the haruest.

9. Why ſupernaturall concourſe, ſeeing it is as neceſſary as diuine reuelation to produce the acts. ſhould not as properly belong to the obiect of beliefe? ſome ſchoole-men giue this reaſon; becauſe of theſe two the diuine reuelation onely is the ideall, or exemplary cauſe of our faith, and this ideal caſualty herein conſiſts: That as the truth and reuelation diuine is in it ſelf, ſo muſt our Aſsent vnto it, be moſt infallible. That they extend this conformity, betwixt the obiect belieued and our beliefe of it, no further; is not diſagreeable to their intentionall, or ſuperficiall conceit of this celeſtiall vertue. But conſtantly to our former declarations of that indiſſoluble combination, betwixt truth and goodneſſe in moralities, and the intrinſecall identity of the 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. 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 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, vvhat reward haue yee? Doe not euen the Publicanes the ſame? And if ye ſalute your brethren onely, what doe ye more then others? Doe not euen the Publicanes ſo? Be ye therefore perfect euen as your father which is in heauen is perſect: not in ſome onely but in all parts of his goodneſſe, reuealed or propoſed to our imitations. His incommunicable attributes of maieſtie, honour, and glory, we are with reuerence to adore, not to imitate. Albeit, euen vnto theſe, his infallible veracity is as the handle by which firmly apprehended, they haue their peculiar waight, and force vpon our ſoules and affections, imprinting on them a generall diſpoſition to receiue the ſtamp of his perfections, imitable or communicable, an vniuerſall inclination to performance of his will reuealed. Thus in the language of Canaan, he is ſayd to aſcribe praiſe and glory vnto God, that euacuates his heart of pride and vaine-boaſting, in ſuch perfections as he hath receiued from his immenſity, whence euery good gift dooth flowe, and whither in thankfulneſſe it muſt returne: he aſcribeth ſtrength and maieſty, that renounceth all confidence in man, or other creature, and humbles himſelfe vnder his mighty hand.

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: iuſtū 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, vvhoſe 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 vvellpleaſed, for the ſinnes of the world. Now to ſhew what manner of Aſſent is on our parts required, for right acceptance of this ineſtimable fauour; he will haue the like minde in Abraham, that was in himſelfe: ready he muſt bee to ſacrifice his ſonne, his onely ſonne Iſaac, whom hee loued, ere the couenant bee concluded with him. Finally, ſeeing the man CHRIST IESVS (as hath been obſerued) is as the abridgement, or viſible 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 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. 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 temptatiō. 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 • Ioh. 4. 34 meate and drinke to do our fathers will, and finiſh his vvorke. For, ſeeing • Deut. 8. 3 man liueth not by bread only, but by euery vvord that proceedeth out of the mouth of God: thus to doe muſt needs be part of our ſpirituall foode.

2. From faith thus working through loue, ariſeth that moſt generall property, whoſe affinitie with faith is ſuch as it takes the ſame name, fidelitie, or faithfulneſſe in all the ſeruice of God, without reſpect to the fulfilling of our owne particular reſolutions or deſires. For once aſſenting vnto euery part of his will knowne, as good and fit to be done by vs, as if to do it were meate and drinke vnto our ſoules, wee forthwith abandon all ſloth and negligence, much more deceit and fraudulencie in his imploiments. Of this generall fidelity practice of charitable offices to our neighbours is but a part or branch, though a principall one, as hauing more immediate reference to the loue and goodneſſe we apprehend in God towards vs: the taſte whereof is then ſincere and liuely, when wee feele a preſent benefit redounding to our ſelues from the good we do to others, as if we actually perceiued the cooperatiue cōcurrence of diuine goodneſſe in theſe workes of charity. As well this loue of God as of our neighbours, are, though in different manner, effects or properties of liuely faith, or of that grace whereof faith it ſelfe is the principall ſtemme, as it illuminates the minde or ſupreme faculty of the ſoule. Our loue of God may well ſeeme to be an effect immanēt, or reſiding in the ſame faculty with faith: Loue to our neighbour an effect tranſient, as hauing a diſtinct 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, 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 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, Luke 1. v. 34. how ſhall this be ſeeing I know not a man, the Angell mildlie inſtructs her, 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, 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, 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: 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 quā 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: Pſal 46. 1, 2 God is our refuge and ſtrength; a verie preſent helpe in trouble. Therefore vvill not we feare though the earth be moued; and though the Mountaines be carried into the midst of the ſea. Though the waters thereof roare and be troubled, though the Mountaines ſhake vvith the ſwelling thereof. 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. 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. 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, 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; vvhich made heauen and earth, the ſea and all that therein is, which keepeth his fidelity for euer; which executeth iudgement for the oppreſſed, which giueth food to the hungry: the Lord looſeth the priſoners: the Lord openeth the eyes of the blinde; the Lord raiſeth vp them that are bowed downe: the Lord loueth the righteous: the Lord preſerueth the ſtrangers, he relieueth the fatherleſse and widdow: but the way of the vvicked hee turneth vpſide downe.

5. Theſe being the liue characters of diuine goodneſſe, and beſt motiues to breed confident hope of good ſucceſſe in imitation of him, in workes like to thoſe here expreſſed: no maruell if our Sauiour ſo grieuouſly taxe the Scribes and Phariſees for non conformity vnto them. 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. 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 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. 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 vvere iuſt deſpiſing others. Notwithſtanding euen this Phariſee himſelfe, whom he makes the patterne of hypocriſie, gaue God thankes for his conceited righteouſneſſe; acknowledging that whatſoeuer he had, he had receiued: but in that hee gloried in it, as if he had not receiued it, the holy Ghoſt taxeth him for truſting in it, not in the Lord, whom he intended to glorifie for this gift amongſt others. And were we ſo wiſe, that a word, though from the ſpirits owne mouth, might ſuffice for our admoniſhment; this one place alone would inſtruct vs, that he truſts not in the Lord, but in his wealth, or dignity, that contemnes his brother for his meane giftes, whether of Art or Nature, or diſparageth his worth onely for the lowneſſe of his fortunes.

6. Thus much of confidence, fiducia, or truſt; ſo nearely allied to faith, that ſome include it in the eſſence, or formall ſignification of the word in the learned tongues: which opinion may ſeeme to haue ſome countenance from the booke of Homilies. But what there is ſaid of faith to this purpoſe, is a popular deſcription not an accurate or artificiall definition, like as alſo we may not think the Author of thoſe Homilies, meant formally and eſſentially to define faith, when he ſaith that faith is a firme hope, for ſo in the ſame place doth he deſcribe it. And to ſpeake the truth, he that puts fiducia in the eſſentiall definition of faith, and leaues hope out, had need of as much cunning, as hee that ſhould vndertake to make paiment of ten pounds, and ſubſtract ſeauen. For confidence, or this truſt, in their form of doctrine whoſe authority for the right vſe of ſuch words is moſt authentique, is the period or complement of Hope; contemnenda eſt omnis iniuria malorum praeſentium, fiducia futurorum bonorum, ſayth Saint Cyprian. And againe, Cypr. • o mortalis Laus eſt fides, fiducia futurorum mundi 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 vvorld layes vpon vs, with ſure hope of future good. In this godly fathers orthodoxall conceit of this chaine of chriſtian vertues, we may behold patience ſpringing from faith, but preſuppoſing truſt, or confidence, at leaſt if perfect: paralell herein to the Apoſtle, Heb. 10. 35 Caſt not away your confidence, which hath great recompence of revvard for ye haue neede of patience, (whoſe hold-faſt he ſuppoſeth confidence) that after ye haue done the will of God, ye might receiue the promiſe.

The ground or ſupporter as well of patience, as confidence and fidelity in doing Gods will, is faith, as is before deduced. Whether ſuch confidence as we haue, that there is a reward laid vp for the faithfull, reach in the ſame ſtrength and tenor vnto perſonall ſaluation; or bring forth like aſſurance of our poſſeſſary right in ſtate of grace; or, if ſo, whether it be proper to all, as it is doubtleſſe onely to ſuch as are endued with ſauing faith; or whether equall in all, or at all times, or rather decreaſing according to the degrees of their delinquencie in ſuch duties, as this confident hope of Gods mercy, and fidelity in rewarding all, without reſpect of perſons that doe his will, doth impell and encourage them to: cannot ſo fitly be diſputed, vntill the tenor of Gods couenant with mankind, and other difficulties concerning free-will and contingencie, with the articles of Chriſts death and reſurrection, (from firme Aſſent vnto which this ſpeciall confidence or aſſurance muſt flow,) be vnfolded. Here I onely would commend that place of our Apoſtle to the religious Readers priuate meditation, for rectifying and ſtrengthening his faith in this point. Heb. 10. 19. 20. &c. Hauing therfore, Brethren, bouldneſſe to enter into the Holieſt by the blood of IESVS by a new liuing way, vvhich he hath conſecrated for vs, through the vaile, that is to ſay, his fleſh. And hauing an high Prieſt ouer the houſe of God: Let vs draw neere with a true heart in full aſsurance of faith, hauing our hearts ſprinkled from an euill conſcience, and our bodies waſhed vvith pure water. Let vs hold faſt the profeſsion of our faith without vvauering; for he is faithfull that promiſed. And let vs conſider one another to prouoke vnto loue, and to good workes. Many other properties of faith there be, and diuerſe peculiar branches of theſe generall ones, here touched to be diſcuſſed after the explication of the Articles, out of which they properly ſpring.

CHAP. XI. Of the diuerſe acceptions of faith in Scriptures or Fathers: of the Romaniſts pernicious error concerning the nature of it, and charitie whereby his imaginarie workes of merit neceſſarily become either dead, apiſh, or polluted.

1. FRom the ſeuerall degrees, or differences of Aſſent vnto diuine truthes, before aſſigned, it will bee eaſie for the Reader to deriue the diuerſe acceptions of beliefe, whether in writings Canonicall, Apochriphall, or of Fathers, from one head. Albeit I hold it not worth the inquirie, whether the name of Faith in the Hebrew, Greeke and Latine, were propagated from the obiect to our apprehenſion, or Aſſent; or from theſe vnto the obiect: for in all three tongues faith is taken as well for that which deſerues credit, as for the credence we giue vnto it. More pertinent to our preſent occaſions it is that beliefe, euen in ſcriptures is ſometimes applied to the very firſt, and loweſt degree of Aſſent vnto truths diuine; and they are ſayd to belieue, that acknowledge any article of faith, or part of Chriſts doctrine, as true; albeit the ground of their Aſsent were not ſincere or ſound, but rather humorous. So it is ſayd in the ſecond of 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, Math. 13. 20 when they haue heard, receiue the word with ioy, and for a while belieue; but in time of tentation depart: and 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 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: Ioh. 5. 44 How can ye belieue, which receiue honour one of another, and ſeeke not the honour vvhich commeth from God onely? Ere our faith become ſuch as layes ſure hold on life, (for of ſuch in that place he ſpeakes,) wee muſt Aſſent vnto the honour that comes from God alone, as ſo much better then that we receiue of men, that the later muſt ſeem as nothing in cōpariſon 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 •• fiduciā delabitur, que fac •• e ſubindicat ſe nomine fidei vtram que 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 vvorkes, or others fathered vpon him, I will inſtance at this time in him eſpecially; the rather becauſe he ſealed the truth of his profeſſion with his blood, and had leaſt reaſon to bee partiall for Faith againſt Charitie, of whoſe abundance in his heart euery letter in his writings almoſt is a character: yea, ſo he eſteemed of it, that hee thought it impoſſible for him to prooue a true witneſſe of Chriſt, though dying in his cauſe, if hee had liued without brotherly loue. 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 vvhat Chriſt hath giuen him in charge to doe? Or how ſhall hee ataine to the reward of faith, vvhich vvill not faithfullie keepe his Commaundements? And againe: 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 〈◊〉 at que 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 mad neſſe is this, to loue the grieuances, the paines and miſeries of this world, & not rather to make haſt vnto that ioy which neuer can be taken from vs? Yet all this, beloued brethren, comes to paſſe, becauſe wee haue no faith; becauſe none belieues the truth of what God hath promiſed, who is true; whoſe word is eternally ſure to belieuers. If a graue man, and of good note ſhould promiſe thee any thing, thou wouldſt rely vpon his promiſe, thou wouldſt not belieue thou ſhouldſt be deceiued or diſappointed by him, whom thou knoweſt to be conſtant in his words and deeds. Behold, God ſpeaks to thee, and • oſt thou perfidiouſly wauer through incredulity of minde? God hath promiſed thee at thy departure out of this world, immortality and eternity, and doſt thou doubt? This is to be altogether without the knowledge of God, this is to offend Chriſt the master of the faithfull vvith the ſin of incredulity, this is to haue a place in the Church, and to be without faith in the houſe of faith. The like hath Bernard; who ſpeaking of the victory that is by faith, thus reſolues fleſh and blood moouing doubts to the contrary, Perchance it may tempt ſome, in that they ſee ſo many acknowledging Chriſt to bee the Sonne of God, ſtill entangled with the luſts of this world. How ſayth the Apoſtle then, who is he that ouer commeth the world, but he which belieues that IESVS is the Sonne of God, vvhen as the world it ſelfe belieues this truth? yea do not the very diuels belieue as much and tremble? but I reioine; Doſt thou imagine that he reputes CHRIST for the ſonne of God, whoſoeuer hee be, that is not terrified 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?

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 vnuſquiſ que 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 quibuſdā falſis fiaelibus Paulus dicit qui confitentur ſe neſſe Deum, ſactis autem negant. Hinc Ioannes ait: Qui dicit ſe noſſe Deum & mā data 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. Ita que • auſquiſ que 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 •• mnam que 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.

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, • oſtia que 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, 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. Quid ſit credere in hac diſputatione, ex alijs locis ſcripturae diſcendumeſt, praecipue cap. 7. Johann • . Qui credit in me, ſicutdicit ſcriptura, flumina de vē tre 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. At que 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 vvord, and to embrace vvhat is ſaid vvith an entire adhaerence of the ſoule. Very fitly to this purpoſe doth our Engliſh tranſlation, in the booke of common praier, render that place of the Pſalmiſt, 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 [1. Cor. •• ▪ though I ſpeake vvith the tongues of men and Angels, and haue not charity, I am become as ſounding braſſe, or as a tinckling cymball.] He that ſuppoſeth all faith may be without charity, (ſaith Valentian) excepteth none. But our writers reply; That the faith by which miracles (of what kind ſoeuer) are wrought, is here onely mentioned: and ſuch faith, though neuer ſo entire and perfect, may be, as in theſe Corinthians it was, without true loue. The truth of which anſweare, moſt probable from the circumſtances of the place, as it needs perhaps no further confirmation▪ ſo for the fuller illuſtration of it, impertinent it will not be for the reader to obſerue, that of all the Churches which Saint Paul had planted, of all he wrote vnto, or vouchſafed any mention, this of Corinth did moſt abound in all thoſe extraordinary gifts of the ſpirit, which might ſet forth the glory of Chriſt and his goſpell before heathen and vnregenerate men, eſpecially ſuch as theſe Corinthians by nature and education weere, earneſtly addicted to humane arts and ſciences, wherewith that City at this time flouriſhed moſt, for which reaſon the Lord in his wiſdome would haue the meſſengers of his truth vnto that place, 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 etiā 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 correſpondēt increaſe of faith precedent, as that inequality betwixt two ſubiects ſhould grow greater without any variation of their quantities▪ ſo attēded, 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 prae exiſtent. 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 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 Mark 16. 17. 18 Sauiour; And theſe ſignes ſhall follow them that belieue: In my name ſhall they caſt out Diuels, they ſhall ſpeake vvith 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, 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 frō a firm beliefe, & ful adherēce to the loue of God. [1. Io • . 4 19. For we loue him becauſe he loued vs firſt; yea becauſe d vve 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: Iames • . 10. He that keepes the vvhole 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 vvere 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 vvorth. 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, 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. Iames 2. 21 Was not Abraham our father iuſtified through vvorks, 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 vvhen 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 vvas 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, vvhen 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 vvas ſtrong in faith, giuing glory to God. And being fully perſwaded that what he had promiſed he vvas 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, vvhom 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 vvorkes, vvhen 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 vvant 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 vvithout vvorkes 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 mortuū 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 vvorkes 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 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 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, at que 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. 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 dici que 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 〈 in non-Latin alphabet 〉 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 vvithout 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 fidē, licet nō 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 ( 〈 in non-Latin alphabet 〉 ) 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 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 autē 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. 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 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 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. Rom. 9. v. 6. All are not Iſraell that are called Iſraell: Galat. 3. v. 7. but ſuch as doe the workes of Abraham they are the children of Abraham. 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 obſeruatiō) 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 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, 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 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 Socratē De Iudeis Cretā 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 vviſdome of God ſhould in theſe words Oratourlike 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 vtriuſ que 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. 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 cōtrary reſolution is though in alower degree very dangerous. Whence with moſt moderne Chriſtians it is oft ſo in caſes of conſciēce, 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 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 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, 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, 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. 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? 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; 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. 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, • . 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 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, vvhether 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; 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 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 vvere ABRAHAMS children ye would doe the vvorkes 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 vvrote of me; and Moſes in vvhom 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, 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 1. Theſ. 2. v. 16. them to the vtmoſt, 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 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. 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, ſtrēgth 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, 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, 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 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 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, 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 outſtarts 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, 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, 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 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 Ieremie 7. v. 11. Prophets word with the 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. 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 Cum ad ſupplicium ducerentur, vna quo que 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▪ cum que 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 quo que 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 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. 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 iniusticiā nemo inſolen •• a nemo perfidiā 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, quiſe 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 conſeſſeth; 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. 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. 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; Ibidem v. 15. for whoſoeuer hateth his brother, is a murtherer. And as he addeth, 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; 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 homebred 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: 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 inreſpect 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 miſſhapennesse; 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.

————Summi que ô Numinis inſtar Lucan lib. 1 Roma, • aue caeptis, non te furialibus armis Perſequor: en adſum victor terra que mari que Caeſar, vhi que tuus, liceat modò nunc quo que 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 knowledgeTo 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: 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. 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 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, rigiduſ que 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 Commandemēts as termes reciprocall or mutually inferring and the other either capable of others properties This is then his Commandemēt, 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. vvith 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. 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 asRead 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. 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: 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. 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, 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, 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, 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 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. 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. [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, 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; 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. 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 cōſpicuous 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, at que ab ipſis etiā ſimulachri • , cum beatus Paulus clamet ne que idolā eſſe aliquid, ne que idolothytum: multo minus fanum ex lapidibus conſtructū, eſt aliquid: et tamen plurim • ru • • nimus ea religione tenetur, vs mortē oppetant citius, quam guſtent idol • s immol • tu • , & inexp • abile piaculum • ſſe ducant, ſi ingrediantur fanu • Iouis, aut Apollinis, aut Dianae, ſe que putent contactu ſi •• ul • c • rt vehementer contamtuari. Equidē 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, alijſ que 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, & vndi que glorificemus illum, obedientes illius praeceptis vt in hoc cognoſcant homines quod vere fidimus illi, quod ex animodiligim •• illū, & quod non ſimulatè ad ſacrum la • achrum add • ximus nosillius militiae. Author de duplici Martyrio. VVhether 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 vvhich 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. Continens infidelis homo non ſolū 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 notvvithſtanding 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 vvere 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 vvorkes 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 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: 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. 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 vvas 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, VVhat 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 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. 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 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, vvas (if ſo vve 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 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 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 toVVorkes 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, vvith 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, 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, 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 deni que fili • s Abrahe dicit, quos in iu • andis, alendiſ que 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: Vti que 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 ficut enim ſerui hominum diuitum • ut procuratores, quibus vel ſupellecti ••• copioſa, vel cellaria opulenta creduntur, fideles abſ que 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) 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. 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, 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 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. 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. 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 Gen. 12. v. 1. 2. &c. leauing his fathers houſe, and againe in cancelling his owne reſolution for making his 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 vnfainedlyPſal. 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 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. VVho 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; 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 Cum hoc loco propheta nomine ſidei & perſuaſionem ſiue aſſenſum firmū mentis, 〈…〉 fiduciam ſiue ſpem compreheaderit, certum eſt Apoſtolum quoque dum ait: Iuſtitia Dei in eo reuelatur ex fide in fidem, fic accepiſſe fidem, vt vtrom que 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 Criſtū 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, 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 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 fic 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 vſ que 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 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 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 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 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 concercerning 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 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. 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. 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 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 cōtradictiouſly 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. 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: 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 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 VVorkes 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 imperfectiō 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, [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 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 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. 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. 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, 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 ( 〈 in non-Latin alphabet 〉 ) 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 • • . Cā 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. 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 ſhallbe 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 thēſelues, & 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 iuſtoſ que 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 qualiſcun que 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 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 inhaerē tem: quae remiſſione peccato • um ſimul cum renouatione Spiritus Sancti, & di • •• ſion • charitatis in corda noſtra, ſecundum menſuram fidei vniuſ ••• uſ que 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 •• , ne que • ider, ne que 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 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. 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, vnuſquiſ que ſuam ſecundum menſuram, quam ſpiritus ſanctus partitur ſingulis prout v •• t, & ſecundum propriam cuiuſ que 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 ſanctū charitas Dei diffunditur in cordibus eorum, qui iuſtificantur, at que 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, ne que vn •• perfecte • um Chriſt •• , ne que 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 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, ipſaſ que 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 • , cōtra praedictā ſententiam rationibus agendā 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 iuſtitiā, 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 vvith 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 primā 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 peccatū 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. Primū 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 vnicā formalem Cauſam noſtrae iuſtificationis eſſe iuſtitiam nobis inbaerentem ſecundum propriam cuiuſ que 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 infuſionē 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 imputatā, vere dici poſſumus viſti et fil • y Dei, ergo poterit etiam Chriſtus, per iniuſtitiā noſtram ſihi imputatā, dici vere peccator et quod h • rret animus cogitare filius Diabolt. Nā aduerſarij concedunt, ita Chriſto imputatum fuiſſe peccatū, 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 〈1 page duplicate〉〈1 page duplicate〉 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 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, legem que 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, quoniā ſemper nobis vires et gratiam ſubminiſtrat, per quam bona opera faciamus. Ideo ſiquidē 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 neuer theleſſe is ſtil the propitiation for our ſins, and reconciles vs not only ſeuen times but ſeuēty 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 • doctrinā 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 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, etiā cum fide et gratia, impleatur. Reſpondeo, Ab ho • argument • , quod valde Kem •• tius v • get, nontā 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, ne que eſſ • con • ra legem ſed praeter legem vt S. Thomas recte docet • n 1. 2. quaeſt. 88. art. 1, hinc enim omnia coh • rent. Nā 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, vvas puniſhed by GOD vvith 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 ifSit 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, Tū quia nemo abſque reuetatione certo ſcire poteſt ſ • habere vera merita, aut in e • s in finem vſque perſeueraturū; Tum quia nihil est • ac • lius in hoc loco tentationis, quam ſuperbiam ex confideratione bonorū 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. VVhy 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. VVhat 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. VVhat 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 childrē of a capitall crime vſually obiected by our writers ſhold begin wth the vertual intentiō 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 iuſtificatiō, 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. VVee 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 cōceiuing 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 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ) 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 (wch 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, wch held mens righteouſnes inherent to bee imperfect onely in reſpect of the quantity, then the doctrine of reformed Churches, wch with our beſt righteouſnes admit a mixture of ſin inherent: ſo as this perfectiō of parts, according to their tenēts, 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, ſhalbe 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 cōſent 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, cōmitted 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 naſcūtur. Euery man inuents peculiar lawes, ſecret vowes, or the like, againſt ſuch practiſes or affectiōs 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 vvill 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 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 conſtitutiō 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 cōpany 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 obſcureOf the diſtinctiō 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 Rom. 5. 1 Paul ſayth) we haue peace with God, through our Lord IESVS CHRIST, and reioice in hope of his glorie. 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 vvee 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) 1. Iohn 2. vvee 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 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 1. Iohn 3 9. reconciliation • Cap. 6 Para. 15. of the former words [if wee ſay that we haue no ſinne] with this other [1. Iohn 3 4. vvhoſoeuer is borne of God ſinneth not] is palpably falſe.

5. But if his be amiſſe it will be expected we reconcile them a right; and ſo we may with as great eaſe as perſpicuity. In the latter then he ſpeakes of habituall ſin, or ſuch indulgence to tranſgreſſions, as S. Iames makes liable to breach of the whole law: for by ſinne it is euident he includes as much as he had ſaid in the beginning of that diſcourſe,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 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, 〈 in non-Latin alphabet 〉 he that committeth Verſe 4 ſinne. Now the word 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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, 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, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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: 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: 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 〈 in non-Latin alphabet 〉 righteouſneſſe is not of God, neither he that loueth not his brother. As this phraſe to doe righteouſneſſe 〈 in non-Latin alphabet 〉 euidently imports not the bare acts but habituall practice of righteouſneſſe: ſo needes muſt the like phraſe 〈 in non-Latin alphabet 〉 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. 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 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. 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; 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 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. 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 heth in wickednes, or is, as it were ſurrounded with euill. • Ʋ. 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 line ary 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, vve 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, 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 iterum que 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 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 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 vvith, 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 vvithout a precedent defect of that faith which onely can firmely vnite vs vnto CHRIST, whereby likewiſe, were it firme it ſelfe, we would aſſent vnto euery precept of God as much better then any incompatible good. And ſeeing our preſent faith or truſt in God is but commenſurable to our fidelity in his commandements, (then which, through ſcrupuloſitie of conſcience or Chriſtian modeſty, it may be leſſe, but cannot be greater without hypocriſie or preſumption) it muſt needes want ſtrength to lay ſure holde on CHRISTS merits, vntill it be able to ſubdue thoſe deſires of the fleſh to which it yeelded in the former temptations. To ſay, Lord, Lord, cannot ſuffice, ere we can truely reſume our woonted confidence, if any we had, or make a faithfull plea for mercy; Gods will neglected muſt be executed either in the act, if the obiect be preſent, and may be proſecuted, or in ſincere and conſtant reſolution, if abilities or opportunities, required to execution of what we reſolue vpon, be altogether wanting or our indeauours vpon ineuitable occaſions hindred.

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

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

4. Or if any man can drawe the inference here intended from other premiſes more commodious, I ſhall bee willing to relinquiſh mine. But the beſt method, as yet I knowe, for eſtabliſhing of true confidence will be this: As oft as we thinke vpon that fundamentall oracle of life Rom. 10 • 1 Eſay 28. 16 Whoſoeuer belieues in him ſhall not bee aſhamed, to 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;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 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: 1. Iohn. 28. 29. And now, little children, abide in him, that vvhen he ſhall appeare, we may haue confidence, and not be aſhamed before him at his comming. If ye know that he is righteous, know yee, that vvhoſoeuer doth righteouſneſſe is borne of him

5. Beloued Reader, I am the bolder to put thee in minde of ſuch ſtrictneſſe as the profeſſion of Chriſtianitie bindes thee vnto; the rather becauſe I purpoſe not otherwiſe to affright thee with any markes of reprobation. Few I know ſo well affected but without repentance and greater conſtancie 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 vvee 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 ofVerſe 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 ofttimes alike full of ſoleciſines in diuinity. Such is Zabarells collectiō againſt Scotus, to proue that the matter could not be created before the forme, but onely concreated with perfect cre tures. Alio quo que , argumento idem confirmari poteſt agens enim potens totum aliquem effectū producere, niſi impediatur, producit perfectiſſimum quā tum producere poteſt; hane maiorem propoſitionē 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 perfectā produxit, ergo non materiā nudā 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 vvill, 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 vvhat 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▪ Ʋ. 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; 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 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, ſummoſ que labores. Vadimus in campos steriles, exuſta que mundi, Qua nimius Titan, & rarae in fontibus vndae, Sicca que letiferis ſqualent ſerpentibus arua; Durum iter, ad leges, patriae que ruentis amorem, Per mediam Libyen veniant, at que inuia tentent, Si quibus in nullo poſitum eſt euadere voto, Si quibus ire ſat est, ne que enim mihi fallere quenquā Eſt animus, tecto que metu perducere vulgus. Ii mihi ſunt comites, quos ipſa pericula ducent, Qui me teſte, pati, vel que triſtiſsima pulchrum, Romanum que putant, at qui ſponſore ſalutis Miles eget, capitur que animae dulcedine, vadat Ad dominum meliore via, dum primus arenas Ingrediar, primuſ que gradus in puluere ponam, Mecalor aethereus feriat, mihi plena veneno Occurrat ſerpens▪ fato que pericula veſtra Praetentate meo: ſitiat, quicun que bibentem Viderit: aut vmbras nemorum quicun que 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: tis 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 tis 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 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. 〈…〉 ert 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, Ʋer. 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 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 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 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, 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; Ʋide 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 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 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 our2. 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 〈 in non-Latin alphabet 〉 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 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 at que • adem no • te die que 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 mē 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, ſaerae que 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 promotiō 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: 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 & deliuerāce 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. 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, 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 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, thoughMat. 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, 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 houſekeepers 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, 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 Luk • 18. 18. Luke entitles him that ruler) 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 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? 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, 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. 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, 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, 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 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 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 welfenced 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 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 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 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 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 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. 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. 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 ſeafaring 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, 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 accoūt euē the choiſeſt cōmodities that ſea or land or this inferior world can 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 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.

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 heareſay 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. VVhatſoeuer 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 VVord 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 cōmend, 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 ſolues by ſoft inſuſurrations in ſilent night. It well befits ſuch as haue beene inuited to theſe diuine cōferences 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. 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 for ſaking 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, 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 wiſdomeVer. 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 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 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 ourEphe. 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 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; 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; 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 • . 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 hoth 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 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 farte 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 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.