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.

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 as∣sent to supernaturall obiects, or truths reuealed by God; especi∣ally concerning Christ, the means of mans saluation, & matters of the life to come, hath been decla∣red before: Nor is there, or can be any dissent among professors of Christianity about the quality of this assertion; seeing the acknow∣ledgment of fuch reuclations doth primarily distinguish chri∣stians 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, Apo∣stles 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 natural∣ly fall in the Article of remission of sinnes) is, whether our perso∣nall election, predestination, saluatiō or possessory right in state of grace be directly contained vnder the formal obiect of Chri∣stian 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 pre∣sent suruey.

2. It is agreed on by all sides againe, that euery assent vn∣to supernaturall trueths reuealed, of what rancke soeuer, suffi∣seth 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 dis¦like 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 com∣peere with it, from which true christian faith should more im∣mediately be deriued, as from a ioynt, but a better or more pro∣per 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 few∣er 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 li∣uing creature, should come farre short of the truth; which not∣withstanding he shall neuer be able to hit, but by following the same line. For man is but the complement or perfection of bo∣dily liuing creatures, as these are of materiall substances. All the differences of either he hath not in him; albeit nothing essenti∣ally in him, which is not either a true and formall difference of Substance generally taken, or some kinde of soule indued with life. And the onely right way to finde out the entire nature or complete essence of Man, were to seeke out as they lie in order all the proper differences, whereby substances from the highest to the lowest are essentially and formally diuided. In diuisiue progresses, specially if they be long, often shall he be enforced to cut or interfere that will follow his method, which of liuing creatures made some to haue feete, others none; and of such as had feete, some to haue feathers, some none, iustly taxed by the great a 1.1 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 con∣tinuall 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 na∣turally growes,) doth breed as many needlesse intricate difficul∣ties 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 Ho∣nour 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 ano∣ther loose; when proceeding from Vegetables to Creatures en∣dued with sense, we say, of them, some are rationall, some irrati∣onall. 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 know¦ledge, or perception; by some branch or other, whereof, euery sen∣sitiue 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 plea∣sure. The first ranke of such as we call sensitiue creatures are pai∣ned by defect, and pleased by competency of necessary nutri∣ment, but perhaps with nothing els; capable onely of contra∣ction & dilatation for lessening griefe, and enlarging content; o∣therwise immooueable. Others euidently enioy the sense of tou∣ching, which is the onely roote of taste, alwaies furnished with motion requisite for satisfying appetite, or generally for attai∣ning 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 su∣perior 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 vn∣der that generall knowledge or perception which is alike com∣municable to creatures mortall. Supernaturall faith we likewise suppose to be more necessary to the right discernment of mat∣ters 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 reie∣cted by some, and (for ought I haue read) auou∣ched by none for an artificiall or for••••all diuision; in which regard as in many cases I must ap∣proue it, so in this busines I may not follow it, intending the search of such differences as formally diuide Assent, and are es∣sentiall 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 es∣sentiall 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 de∣grees 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 rec∣koning 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 be∣leeue 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 accor∣ding 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 compre∣hends 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 au∣thor may be much strengthned, & yet the title it had, not therby abrogated it may continue historical stil. As if an vnknown wri∣ter of times, & countries otherwise sufficiently knowne, should now come to light; a iudicious critick, or well experienced An∣tiquary, 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 Stadi∣us

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 anci∣ent Poets had euer intimated the generall deluge; yet the light of such stones, as the exquisite & ingenuous * 1.2 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* 1.3 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 an∣swerable 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 induce∣ments, 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 ex∣actly answerable to the exact relation of Prophets and Euange∣lists. 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 there∣fore 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 equa∣lize the vtmost limits of some beleefe, which may yet bee fully comprehended vnder assent historicall. For no assent can ex∣ceed 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 pos∣sibly can doe, by beginning our faith at this particular applicati∣on 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 rela∣ted by them.

CHAP. III. What Assent is, whence the certainety, firmenesse, and stability of it properly arise.

1. CReatures of euery kinde haue seueral propensi∣ons, 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 sub∣stances liuelesse, or meerely naturall, wee call propension; de∣scending to such as are endued with knowledge or apprehensi∣on, is differenced by the title of desire. The propension most na∣tiue to the intellectiue faculty is desire of truth; vnto which found out, the adherence must needs be correspondent; and this * 1.4 adherence we properly call Assent: which notwithstanding by a great a 1.5 Artist is defined, to be a knowledge or apprehension of conue∣nience betwixt things compared in any enuntiation. But this defini∣tion he chiefely intended, in oposition to such as restrain Assent onely vnto the reflexiue, or examinatiue acts of the vnderstan∣ding. Neither I think would haue denyed this adherence, (where∣in 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: continu∣ance 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 know∣ledge 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 volua∣tarie, that casts his goods ouerboord in a storme: which kinde of action the * 1.6 Philosopher makes to be mixt, though more in∣clining vnto voluntary, because it takes the denomination, es¦pecially 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 in∣tellectiue nature, (which can no better brook the apprehension of apparant disconuenience betwixt things compared in enunci∣ations, 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 tre∣mulous 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 know∣ledge. 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 contra∣rie oppinions: whence we must of necessity distinguish between the Certainety, the Stability, the Strength or vigor of assent or ad∣herence 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 ob∣iect 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 appre∣hension 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 appre∣hensiue 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 cer∣tainety 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 sub∣iect 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 per∣swasions: what measure of either, in respect of what obiects, is ne∣cessarily required to the constitution of that Assent wherein Chri∣stian faith consists.

1. ASsents (as all agree) are most properly diffe∣renced by the diuers measures of their credibi∣lity, certainty, or perspicuity, whose growth in matters secular is alwaies equall. That the ob∣iects of our beliefe are all in themselues most certaine, were damnable to doubt. But whether vnto the na∣ture 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 dout∣full. 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 appre∣hension or representation: what any of them besides such cleare∣nes or perspicuity, as satiates the passiue capacity of the appre∣hensiue faculty, should conferre vnto the certainty of know∣ledge, or assent thence resulting, is inexplicable. Euen the most d 1.7 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 a∣miablenesse of the obiect, with the certainty of perswasion or credence, which is the proper consequent of cleerenesse in ap∣prehension 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 re∣maines 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 eui∣dent: which opinion, whether it be true of all, or of some prin∣cipall obiects of our faith, or how farre of any, we are now fur∣ther to discusse.

3. The Romanist exacts a certaintie of Assent in the belie∣uer 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 * 1.8 labyrinth of obscuri∣ties. 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 im∣mediate 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 re∣corded? 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 en∣crease of euidence or perspicuity apprehended in the obiect, hath the same proportion to liuely faith, that stubborne foole∣hardinesse vnto true valour. Few of Iesuiticall instruction but are as aduenturous, as most of Gods Saints haue beene, were

the causes they manage as good, their motiues to vndertake them as euidently warrantable, or their intensions as sincerely sound. But the Iesuite or his Catechist, nursing a conceit of obscurity in the obiect of beliefe to ground a title vnto merite, (* 1.9 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 oppo∣site branches of Pithagoras letter. As much as in reason can be re∣quired 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 cer∣tainty or credibility they haue. For, if certainty of Assent a∣mount proportionably to the degrees of credibilitie inherent in

the obiect, distinctly apprehended by vs; that Assent, whose e∣uidence is defectiue or imperfect in respect of its proper obiect (containing as is supposed almost innumerable degrees of Vera¦city, 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 veraci∣ty, containes fewer degrees then wee did apprehend in the for∣mer. Of this assertion there could be no doubt, were the appre∣hension of seuerall degrees in both, a like cleere and distinct: whence, of such as hold the euidence of our Assent vnto reuela∣tions 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 conclu∣sions (mathematicall especially) is already as great as it possi∣bly can be. •• Thus some opinions seeming contrary, may per∣chance bee reconciled with this distinction: our assent to the truth of reuelations diuine is lesse, then that we giue to conclu∣sions in humane sciences, if we compare either euidence, as it is found in vs, with the capacity of its proper obiect; yet altoge∣ther 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 Sep∣tenary 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 win∣dow, & 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 scien∣ces, because the obiects of the one cannot possibly bee better knowne then they are, when as the knowledge of the o∣ther

is not halfe so greate in this life, as it shall bee, for the Apostle (who knew many diuine mysteries, more e∣uidently 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 know∣ledge of the other; if wee compare them onely betwixt them∣selues, 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 o∣ther, it may further be questioned, whether the excessiue multi∣tude 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 ap∣prehēded, more intensiue in it selfe, vet extensiuely not so great, as not being grounded vpon so many motiu•••• or degrees of in∣ternall 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 ob∣serue, 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 sub¦iect. 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 mat∣ters diuine, ioyned with an vnfained vniforme practise of such duties▪ as faith prescribes, be not sufficient at least to h 1.10 many, al∣beit 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 per∣swaded 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 daun∣ted 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 demon∣stratiue or scientificall; seeing as well the danger that may ac∣crew 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 tea∣cheth, be not so euident, nor the grounds of our adherence to them, (to speake properly) so certain as they are vnto some Ma∣thematical 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 con∣sequences 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 contem∣plation 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* 1.11 strong. For though his Assent vnto the articles of this Creed se∣uerally considered, be much lesse euident and certaine, then vn∣to many other matters; yet if the fruites of it be euidently grea∣ter for the quantity, and incomparably more pleasant for the quality, the greater interest will their loue and admiration here∣by 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 pur∣pose 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 imper∣fect tastes, as rather breed a longing after the like againe, then a∣ny 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 in∣sensible 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 to∣gether 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 o∣thers* 1.12 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 con∣clusions. The certainty notwithstanding, of this generall reso∣lution [That all diuine truths proposed in Scriptures, are most vndoubtedly to be embraced, though with opposition to all o∣ther 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 vnspeak∣able 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 vn∣constant wauering betweene the practices they prescribe, and the contrary which the world followes,] is most cl••••re and eui∣dent. In the iudgement of such as will not be partiall for sensu∣ality, against the euident testimony of meere naturall reason, the reiection of the former choice vpon such experience of vn∣couth ioies and terrours, includes more degrees of extreame folly and desperate madnesse, then can be imagined of certain∣ty in any science, or of prudence in any other morall consulta∣tion. No heathen Philosopher, though vnwilling, because wan∣ting 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 resolu∣tion. Now this firmenesse or constancie of adherence vnto diuine truthes in particular, thus grounded vpon an eui∣dent

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 Chri∣stian, 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 groun∣ded 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 Chri∣stian liberry, I would aduise men of mine owne profession not to content themselues with such generall eui∣dence 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 ob∣iects 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 can∣not see it can see nothing, and hardly canany sight be so distem∣pered, as to be mistaken in the apprehension of it.

Hence is this appellation translated to obiects of the specula∣tiue 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 ex∣cepted, worke any distrust, whether the whole be not bigger then it part, whether all right angles are equall, or whether ademption of e∣qual 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 pro∣per obiect within iust distance is most euident, albeit distempe∣rance in them may more easily breed either a dulnesse in the ap∣prehension, 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 imprin∣ting an apprehension of themselues, make meates sweete and pleasant, seem bitter, sower, or loathsome, according to the seue∣rall, vngrateful noisome qualities, which they communicate to the organ. Vnto this last kinde of euidence all Assent to mat∣ters 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 pro∣portion betwixt the passiue capacities of particular senses, and the actiue force of the obiects to imprint their shapes vpon them, an euidence there is of bodily impulsion or motion; whereunto in the minde is answerable an euidence of instinct, or working, alwaies manifest in the effect, though the cause oft∣times be hidden or doubtfull. An euidence likewise there is of bodily strength, eyther passiue to sustaine contrary force or vi∣olence, or actiue to repell it by opposing the like. Proportio∣nall hereunto there is an euidence of conscience, vpon iust ex∣amination

alwaies witnessing, either our strength, or weaknesse to resist temptations; or our vigour, alacrity or dulnesse in do∣ing 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 di∣uine, 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, Spa∣niards, 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 collecti∣ons, that the obiects of faith are neither euident, nor properly intelligible, but only credible, because neither of such proposi∣tions, as euery one that heares will approue, nor of euident deducti∣ons from such. But the question is not of the vniuersality or ex∣tent, 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 dispositi∣ons, 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 audi∣tours. 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 re∣uealed 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 con∣ceiued 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 Ro∣mish 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 Ar∣ticles 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 dis∣parage the euidence, but rather to set forth the excellency of that heauenly vertue. He supposed, as shall hereafter be deduced, (nor doth that learned a 1.13 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 at∣taine vnto a kinde of sight, or glimmering, but euident view of diuine mysteries, altogether as inuisible, but more incredi∣ble 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 na∣ture hath giuen them. Hee that said faith is the argument of things vnseene, did neuer deny it to include an euident know∣ledge, 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 trea∣sure as a pledge of his future fauours. But regeneration, renew∣ing of the inner man, or fruites of the spirit are termes as vnu∣suall

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 be∣gins 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 per∣ceiue 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: du∣ring which, as the Sunne did neerer and neerer approach, the distinction betwixt day and night grew cleerer and cleerer. Eui∣dent it was now vnto them that the Sunne should in time ap∣peare, although it selfe were yet vnseene, whose actuall appari∣tion could onely terminate the former expectation, and leaue no place for further errot, the brightnesse of it being able so ful∣ly to satiate the capacity of the visiue facultie, and so all suffici∣ent 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 ex∣cellent 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 eui∣dently vpon this change, is the difference betwixt the state of the sonnes of darkenesse and the sonnes of light, and this ap∣peares

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 e∣uident it cannot possibly be, yet from a cleere and certaine ap∣prehension, first of the prophets light, then of the day-starre shining in our hearts, it is euident vnto vs that in due time re∣uealed it shall be, as fully as our soules could wish. Beloued (saith Saint a 1.14 Iohn) now wee are the sonnes of God; and yet it doth not ap∣peare what wee shall be: but wee know that when he shall appeare, we shall be like him; for we shall see him as he is.

8. Euen vnto this great Apostle, a 1.15 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 qua∣lity 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 inuai∣l••d with this corruptible flesh, was most certaine to him, be∣cause 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 e∣uidence 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 wel∣fare or internall sense, directly answering to that naturall eui∣dence 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 e∣uident 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 vne∣uident, 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 per∣swaded, 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 acknowled∣ging this eternal diuine power, alike able to effect his wil & pur∣pose 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 see∣med more religious, so more euident then our aduersaries

make; when, from a supposition onely of some infallible autho∣ritie in some present Church, they presently assume, it must re∣side in the visible Romish Church representatiue: yet this col∣lection they hold euident by the habit of Theologie, albeit they admit no discourse in Assent of Faith, which is their second fun∣damentall 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 de∣liuerance it selfe were not so, although they distinctly apprehen∣ded not by what meanes, or in what manner it should bee wrought. The immutability of Gods decree concerning the sal∣uation 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 v∣niuersall deluges of affliction, might resolue for the generall, (that all in the end should turne vnto their good, that conti∣nued in faith and loue to the Redeemer) as vndoubtedly, as men at mid-night may gather that the Sunne shall arise, though they know not in what manner, whether vnder a cloud in a mist, beeset with vapours, or appearing in his naturall brightnesse. Thus (saith the Psalmist) a 1.16 Heauinesse may lodge with vs for a night, but ioy commeth in the morning. Yea, b 1.17 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 Ordi∣nances 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 re∣solued into the article of the diuine prouidence, which is to most others, as vndoubted principles to scientificall conclusi∣ons; 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 per∣sons to whom it so appeares; yet for the multitude of necessary inferences vpon one and the same subiect, all which might ap∣peare 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 Prophe∣ticall 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 supposi∣tion, (if the Scriptures of the old Testament were from God) I must answere him, as the b 1.18 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 argu∣ed 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 be∣ing 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 reuoluti∣on of the heauens, to haue been since the beginning perpetuall. The truth of which conclusion, as of many others in Philoso∣phy, for which great Artists thinke they haue demonstratiue rea∣sons, 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 gathe∣red

like a scrole. Yea further, to me it seemes an euident demon∣stration 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 pro∣mised; 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 Arti∣cles 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 re∣surrection; the euidence likewise of internall sense, answering to touch or taste, in the doctrine of Original sinne and life euer∣lasting. Not that Assent, in respect of this obiect, can be euident to mortality, but that there may be a cleere distinct apprehensi∣on 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 formal∣ly 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: whe∣ther the certaintie of future matters, yet vnseene or vndistinct∣ly apprehended, can possibly in this life bee as great, as the e∣uident 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 bro∣ken then if they were shorter; hath a more fit place to be dispu∣ted in. The euidence of Faith answerable to the euidence of bodily motion or impulsion, must be reserued (as Artists do diffi∣cult

problems) as an appendix to this worke finished: he that is desirous of information in this kinde, may finde rules not alto∣gether 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 on∣ly in respect of some. Or if any will exclude euidence from the definition, because not incident to those obiects, with refe∣rence 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 comprehen∣ded, so as the more we know, the more wee desire to know of them. This affection it was which first brought forth philoso∣phy, according to the dunsticall prouerbe, propter admiraricaepe∣runt 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 dispo∣sition

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 fa∣culties 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 Philoso∣phers 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 dis∣courses, 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 o∣dour of life in our lippes, without such influence from our hearts as they had from theirs: Nor can our hearts be fitly qua∣lified for this purpose, without a deepe and penetrant appre∣hension of what they haue discouered, or new discoueries of our owne: without assiduous and accurate obseruation of that hea∣uenly order, exact proportion, and sweet aspect, which the se∣uerall rowes of these plants of life, growing in this great nurse∣rie 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 tea∣ching his children▪ Let vs therefore as many as be or would be perfect, be so minded as the Apostle was. m 1.19 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 affli∣ctions, 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 exa∣mine shall vpon sure triall finde, that admiration springing from calme and quiet contemplation of harmony amongst these hea∣uenly 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 ga∣zing 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 fe∣uer, 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 at∣tentiue 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 redempti∣on. 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 ad∣mitting such a difference betwixt them as true Philosophy may ap∣proue; faith in respect of some obiects must be atributed to the will, in respect of others to the vnderstanding: the originall of difficul∣ties in assenting to morall obiects, or of the naturall mans backward∣nesse to beleeue truths diuine: what dependance other Christian ver∣tues 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 re∣straining it to Assent, we may be thought to con∣fine it wholy to the vnderstanding, the greatest glory of whose prerogatiue consisteth in refor∣mation 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 ag∣gregated 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 sup∣pose, two seuerall parts or faculties of the reasonable soule, real∣ly 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 di∣stinction 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 be∣speede 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 be∣twixt the w••ll and vnderstanding, it may be alleadged that the one hath Truth, the other Goodnesse for its proper obiect, and di∣uers obiects argue diuersitie of faculties: not vnlesse the obiects be really distinct, rather opposite then subordinate, or mutual∣ly included one within the other: Seeing as well colours as sounds, smelles as tastes, are sensible; and yet it cannot be tru∣ly sayd that colours are audible, sounds visible, tastes odori∣ferous, 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 vnderstan∣ding should delight in truth, saue only in as much as truth is good and pleasant.

3. Againe, seeing entity and transcendent goodnesse are al∣waies 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 contemplati∣on it so much ioyes, * 1.20 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 be∣fore) it is al one, whether we say a sensitiue creature hath an incli∣nation▪ or appetite vnto good: whence, if the vnderstanding either

formally be, or include an inclination to truth, it must needes ei∣ther 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 in∣clination of the intellectiue nature. Thus it appeares that good∣nesse is essentially contained in truth, and the will intrinsecally included in the vnderstanding. But more apparant is the like mu∣tuall inclosure of the vnderstanding in the will. For on what good soeuer that nature entitie or faculty, we would haue signi∣fied 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 vnderstan∣ding, if by the meere sense the will know the good to which it tendes, it is but brutish, if by vnderstanding, to will either for∣mally is, or essentially includes such an act as wee call In∣tellection.

4. The issue of these perspicuous and demonstratiue col∣lections is, that this Assent, whose differences we seeke, cannot without euident contradiction be appropriated to the vnder∣standing, 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 o∣ther. Euery choise essentially includes a will, euery approbation a choise, and euery Assent an approbation. Yet what it is to vn∣derstand cannot better be notified, then by some of these acts, acknowledged by all as essentiall to the will; as by an Assent or ap∣probation 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 incom∣patible opinions whatsoeuer, as there is of a knowne euill in re∣spect 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 vn∣derstanding, 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 vn∣derstand a thing as good, at the least as good vnto the party vn∣derstanding▪* 1.21 This is Aquinas owne collection; Deus est intelli∣gens bonum, ergo est volens: God must be sayd to wilin that he vnder∣stands 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 essential∣ly ends in goodnesse, because it delights the contemplator. And euen of Mathematicall Theoremes, wherein seemes least ap∣pearance of any good; the more certaine, more vsefull, or fer∣tile 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. Brief∣ly, 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 inter∣nall nature of the subiect we speake of, not vpon such extrinse∣call references it hath to seuerall obiects, or denominations gi∣uen from them to it: euery act of the intellectiue nature must of necessity be, formerly and properly both a volition and intel∣lection. Vpon iust reasons therefore do we make beliefe an As∣sent, 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 ••••ra∣tion,

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 occasio∣ned, or for discouering the originall of the former vnnecessa∣ry distinction; which doubtlesse was for want of another, more needfull betwixt our intellection, or approbation of good, whi∣lest simply considered in it selfe; and whilest compared, either with some other more familiar good we must forgoe, or some e∣uill 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 ap∣proued, appearing most cleere and euident from actuall refusall of it, and free choise of the contrarie, when we come to exa∣mine the termes or conditions vpon which it is profered, doth quite ouershadow and drowne all former acts of our will, or de∣sire 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 com∣modity. For euery man knowes it is one thing to desire a com∣modity simply, another to accept it at such a rate. A mans vn∣willingnesse 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 tru∣ly willed whilest simply considered: which yet we euidently re∣fuse, or will, when we come to question about their price. And this later act obliterating all impression of the former, we vsu∣ally 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 vnder∣stand 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 im∣possible the intellectiue nature should will, or chuse a lesse good before a greater, vnlesse there be a defect in such acts as are con∣fined 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 Apo∣stles forme of speech: b 1.22 To will (sayth he) is present with mee, but I finde no meanes to performe that which is good. Thus he at∣tributes the first act of the intellectiue nature, whereby he as∣sented 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 a∣bilitie, arising partly from the strength of sinnefull affection, partly from weakenesse or insufficiencie of Assent, or incli∣nation of the minde, as it comprehends both the will and vn∣derstanding.

6. But is there no difference betweene Truth and Good∣nesse? no vse of any distinction betwixt the will and the vnder∣standing? Yes, wee deny not all, but had rather seeke a true difference betweene the one couple, and a commodious di∣stinction 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 pur∣poses, 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 re∣presentation 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 contra∣ry, 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 Good∣nesse in morall matters fully apprehended, are in a sort coinsi∣dent, 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 har∣mony 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 es∣sence, 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 vn∣derstanding; 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, ne∣uer diffusing it selfe into any other part of the soule, saue only that which first entertaines and embraceth the obiect, vnapt ei∣ther by internall nature or imperfect apprehension to make any further entrance. As the bare quality of light, though not ac∣companied with any other visible ornaments, after long dark∣nesse 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 vn∣knowne,

〈◊◊〉〈◊◊〉 the vnderstanding, and therefore containe as many 〈◊〉〈◊〉 of goodnesse, as they quench of our naturall thirst after knowledge. •••• true it is what was intima∣ted before, that the most slender truth we can imagine is a sur∣face (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 foun∣taine 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 appre∣hension consists the greatest felicity out humane nature is capa∣ble 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 ap∣prehension throughly quench our extreame thirst after know∣ledge, 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 an∣gle 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 per∣fectly 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 pre∣sence, shall become all in all, as it were a perfect vnity of the for∣mer 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 like∣wise 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 a∣rising 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 con∣ceit, 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 pro∣portions betwixt sounds, whence melody resultes. But so to apprehend this vertue, as to take denominatiō from its acquain∣tance, includes further such a loue and liking of this Idea, or i∣mage 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 ac∣tions 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 subordi∣nate, 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 prac∣tice or right composall of affections, being the end (as the Phi∣losopher 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 mora∣list differ, as if a Musitian, besides his skill to set a graue or plea∣sant lesson, should further out of the honesty of his minde de∣sire 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 in∣distinctly, and yet be nothing at all affected with the melody: so may he likewise, as most haue an imperfect or confused noti∣on 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 a∣broad,

or fixing our desires on forraine obiects, doth either al∣together 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 fur∣ther confirmation then euery mans owne experience. The rea∣son 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 con∣trary inclination. The ground of this assertion we take as gran∣ted 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 origi∣nals, 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 di∣minish the natiue force of the soule in all by dissipation or di∣straction▪ 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 inclina∣tions of one and the same facultie, when they come to band di∣rectly one against another. From this diuision of inclinations within vs it is, that Mathematicall truths are easily assented vn∣to by youth; which as the b 1.23 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 as∣swaged. 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 ap∣plied 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 cal∣led hardnesse of heart.

10. From these grounds of true Philosophy we may re∣duce the reasons, why the naturall man so hardly assents to mat∣ters of his owne saluation, vnto these two heads. The one, be∣cause they are so directy opposite to the chief obiect of his cor∣rupt desires; the other, because these are so strong and deeply diffused throughout the substance of our soules. For all affecti∣ons 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 be∣ing vsually but forraine and borrowed from their delightful ap∣prehensions 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 na∣turall 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 dul∣nesse 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 incon∣uenience 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 vnder∣standings from all acquaintance with such obiects as are repug∣nant

to themselues. a 1.24 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 extraor∣dinary education, to recouer their right mind in matters pertai∣ning to God, vntill he binde them on their beds of sorrow, and scourge them with the roddes of affliction. But then they be∣come more docile auditors of sacred lore then men of mature age are; (vnlesse formerly accustomed to penitency, or long trai∣ned in the scholle of Christ) because the affections of youth, though more violent in their motion, are not so stiffe or stub∣borne in the habit, and young mens hearts euen because vncon∣stant 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 di∣uine 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 contra∣dict 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 v∣suall distinction betweene the speculatiue and practique vnder∣standing and the will, ariserh not from any diuersitie in the fa∣culty, but onely in the obiects willed or vnderstood: For of them some haue affinity or repugnancy to affections, or pro∣pensions to their obiects; and with referrence to these the in∣tellectiue nature is denominated practique, and is said to will or nill: These termes in vsuall speech including alwaies a com∣petition betwixt seuerall goodnesses proposed. Others haue neither affinity or repngnancy, at least directly with any sensi∣tiue

affection, a naturall inclination, saue onely that contem∣plation of the truth causeth such a transcendent delight in the intellectiue nature, as euery conuenient obiect doth in its pro∣per faculty: and in respect of these, the vnderstanding is deno∣minated 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, be∣fore any practicall wit or polititian, did either enuie or contra∣dict 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 pro∣fession 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 a∣bout with him, affect some obiects without check of any con∣trarie desire or inclination; but others he cannot so much as se∣riously 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 ma∣thematiques, whereunto many Gentlemen are happily there∣fore 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 preiu∣diced 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 tru∣ly taken, or such characters of their manners, as seeme ill-fauou∣red 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 ex∣asperate no internall humours, relish best: as doth small drinke or water to sicke, or aguish bodies; although the chiefe plea∣sure 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 ap∣prehend its owne praises true, and all true imputation false: ve∣ritas odium parit, Truth is excluded as an vnwelcome guest; be∣cause 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 a∣mongst the obiects speculatiue, and be referred to the vnder∣standing, 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 vnderstan∣ding, 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 vn∣derstanding, 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 reaso∣ned of righteousnesse, temperance, and iudgement to come; Felix trembled and answered; a 1.25 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 as∣cribe faith so to the speculatiue as to exclude it from the practi∣que 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 di∣uers denominations from references vnto obiects of different nature. This imagination of plurality in causes or faculties, occa∣sioned 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 ap∣pearance,) 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 o∣therwise 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 indi∣rect or accidentall oppositions. Thus desire of glory, or hope of victory in scholastique encounters, moues men often to dis∣claime the truth which others haue found out, or well illustra∣ted; 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 re∣fraine discourse, amongst such as too much delight or glory in

that faculty, for the most part so willing to contradict others ob∣seruations, that a man can hardly put forth a truth before them without danger of thrusting them into the opposite error. Sure∣ly neither was it desire of gaine nor loue of pleasure, nor any o∣ther 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 mi∣stery, 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 ma∣nagers of affaires through Christendom; then vnto positiue de∣uotion or true feare and reuerence of that great maiesty, which all haue so long professed to be one in Three. For, did this vnani∣mous 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 o∣ther 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 reue∣newes 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 fornicati∣on, adultery, oridolatrie. Euen we of reformed Churches, as many as sincerely adore that glorious Vnity in the power of Maie∣stie, haue iust cause to sing daily prayses to Him; that the pro∣fession of three persons in one Deitie was not so grieuous an e••e∣sore to some great States-men, or Polititians, as three Abbies or Deaneries in one shire: otherwise the heauenly doctrine of the blessed Trinity had been at this day as offensiue, as that Tithes are due vnto the sonnes of Leui, iure Diuino, or by right more so∣ueraigne then to be counter checked by any decree or lawe sin∣full 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: ne∣uer 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 there∣fore religiously to be obserued: either discontented Prelates crossed in their ambitious hopes of honour, or such curious contemplators as hold ciuil honour in contempt, out of vain∣glorious affectation of fame amongst posterity, by new inuen∣tions had wrought the maior part of Christendome to their fac∣tion, 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 na∣ture, 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 astro∣logie; whereby he forecasts the fall of most in sundry ages, by meanes in shew most contrary, in issue the same. * 1.26 By this skill he brings his matters so about, that the greater part of mankind in latter daies, in their owne conceit louingly embrace Christi∣anity vpon the same grounds or motiues, that disposed the hea∣then so bitterly to oppugne it: eleuating the one as high in hi∣pocrisie or Pharisaicall perswasions of their misgrounded faith, as he depressed the other in infidelity or malignancie to the Gos∣pell. It is a rule againe as cleere and indeficient, that either ha∣bituall neglect of particular duties enioined, or indulgent prac∣tice 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 constituti∣ons, 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, plea∣sure, or other good, the world, flesh or diuell can profer vnto vs. Both parts of this certaine and firme Assent must be vni∣uersal in respect of the obiect, and perpetuall in respect of time: for as he is not to be held an orthodoxal professor that acknow∣ledgeth the speculatiue, or general diuine truth of all the Arti∣cles in his Creed, or matters proposed by the word of God, whiles none gaine-sayes, but doubts or recants while the aduer∣sary 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 scrip∣ture phrase, which doubtlesse hath a more fresh and liuely form of wholsome doctrine then Aquinas summes, or his followers dis∣putes: this Assent vnto diuine matters, (especially such as pecu∣liarly 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 pro∣fessor 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 intempe∣rancy. But as euery partiall defect is a degree, or portion of vn∣faithfulnesse: so if the delinquencie bee habituall without re∣morse, or ioined with indulgence, it truly denominates the de∣linquent 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 vnto∣wardnesse of the will; as if it did not necessarily argue a corre∣spondent 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 As∣sent, 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 v∣sed this dialect, now much abused by the Papacie, did take the will in such a generall or catachresticall sense as Saint a 1.27 Augustine doth; where vnder this name he comprehendeth not only the inclination rational or intellectuall vnto good, but euery appe∣tite, desire or motion of the inferiour or sensitiue part, whose re∣formation 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 do∣ing 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 incongru∣ously to his speculatiue positions. For, if the efficacie of agents, or terme of their actions be in the Patient: moral vertue, con∣sisting especially in the modulation of sensitiue desires, or affec∣tions 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 pro∣perly, and reconcile Aristotle with his master Plato: moral ver∣tue 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 rea∣son all at once by it departure: this Assent of faith being such as we haue sayd, may most commodiously be placed in the com∣mon center, wherein sensitiue and intellectiue inclinations con∣curre,* 1.28 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 in∣cludes as much as an Assent of the inteliectiue faculty, able to o∣uersway and moderate the sensitiue, or generally all humane af∣fections 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* 1.29 the faculty that perceiues them. In what part of the soule soe∣uer 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 ex∣plication of the old schoole maxim, wherein without Iesuiticall comments, no man but would thinke it were literally and neces∣sarily included. That Faith morally informes, directs and com∣maunds charity as a guide appointed to it by him that is the au∣thor 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 seue∣rall 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 illu∣minates the mind, or soueraigne part of the rationall soule, it is tearmed faith, as it moderates euery particular affection or de∣sire, it takes the name of the vertue peculiarly appointed to that* 1.30 charge, making it of meerely morall truely Christian. Vnto Pa∣rents, 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 illu∣minates 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 pri∣uate purposes, is termed faith, doth alter the quality of this af∣fection, by purging it from carnall respect of persons, or pri∣uate 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 perso∣nall deserts, or references towards vs be not so great. In like sort doth one and the same grace perhaps (for the manner) physical∣ly, but faith morally informe, and moderates euery affection, dis∣position or inclination, that can be matter or rudiment of ver∣tue. 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 endu∣ed 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 philo∣sophicall premises, whence we infer it to be most consonant to the phrase of Gods spirit, which often teacheth vs more true phi∣losophy 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 them∣selues, or in generall, or without such incumbrances or occur∣rents, 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 reso∣lution, though often defectiue in the act vpon disaduantages e∣spied by Sathan. But euery such defect we must account a dan∣gerous sinne (especially if we haue any distinct notice of actuall competition between carnal and spiritual good): for this prepo∣sterous 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 Apo∣chriphall: of hypocrisie and the contrary progresse obserued by it and Christian faith.

1. YEE haue need of patience (sayth the Apostle) that* 1.31 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 Roma∣nists 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 suf∣fice 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 re∣uolt vnto the aduersary; but only a disesteeme, or vnderualua∣tion 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 him∣selfe 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 consolati∣on▪ Whiles they looked only on things which were seene, they might descrie an army of enemies, as many creatures almost as are visible planted against them; and must haue cried out with

the Prophets seruant vnto this great Teacher of the Gentiles: a 1.32 Alas Master what shall wee doe? by his owne practice he in∣structs them, not to looke on things which are seene; for they are temporall: but on the things that are not seene, for they are eter∣nall. b 1.33 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 hard∣ly 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 com∣meth our helpe; or into that part of this great sphere which is altogether hid from the worlds eyes, c 1.34 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 heauen∣ly 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 af∣faires may, as we say giue our Antagonist the check-ma••e. If he tempt vs vnto wantonnesse, by presenting entising lookes of a∣miable, but earthly countenances to our sight: wee haue sure hopes of being as the Angels of God, and consorts of the glori∣ous 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 en∣trappe vs, or terrefie vs with worldly disgrace: wee may con∣temn••••he one by looking vpon that shame, and confusion of face, wherewith the wicked, though in this life most hono∣rable, shall be couered in the day of vengeance, and loath the o∣ther, by fixing the eyes of our faith, vpon that glorious promise made to all the faithfull, d 1.35 Come yee blessed of my Father, inherit the kingdome prepared for you. If syrants by his instigation threa∣ten

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 lan∣guishment, 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 com∣parison of that excellent and eternall weight of glory, which we hope shall be reuealed; of which hope Faith is the onely sub∣stance. 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 con∣firme, and illustrate our former inferences, by sacred rules and instances subordinate to the late description of Faith.

2. That Faith is appointed as Guide, and Generall to all Christian vertues, ordering and marshalling euery affection as is fittest for Gods seruice, is implied in these speeches of the Apostle; a 1.36 By it the Elders obtained a good report, b 1.37 without it, impossible it is to please God. As the successe of resolute soul∣diers 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 vn∣to them (or were it so yet to vs) without faith to make, or pro∣secute 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 dis∣cerne 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 faith∣fully done. Nor can the truth, force, or vertue of Faith be bet∣ter 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 necessa∣rily included: It is better to obey God than Man: Not in this or that particular only, or vpon some speciall dayes or seasons, pe∣culiarly 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, Ef∣fects 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, groun∣ded on Gods promises, or allayed with internall sense of his sa∣uours and extraordinary supportance, is much better then the greatest ioyes or pleasures of the wicked, whose issue is death.

This is our Apostles doctrine: * 1.38 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 ge∣neralities, should vsually faile most grieuously in the perfor∣mance of particulars, is not because they knew the generall, and are ignorant of particulars directly subordinate, (for that is im∣possible) 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 as∣sent 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 dor∣miant 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 continu∣ing 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 plea∣sure bring it to nothing, was a truth •• manifestly knowne by light of nature, and tradition of their Ancestours, which suc∣cessiuely had not beene so many but that they might easily de∣riue their pedigree from the almighty; nor had they any phi∣losophicall 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 in∣habitants 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 vnsa∣uourie speeches, c 1.39 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 a∣dayes. Yet euen to this Preacher himselfe the Reuelation had been as obscure, as most our messages are to this people, had his mind been as much set on worldly mirth, wealth or iollities. This then was the commendation of that Faith, by which hee became heire of the righteousnesse we seeke by ours; d 1.40 that war∣ned 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 reli∣gious warinesse consists) he prepared an Arke for the sauing of his house, by the which he condemned the world, and yet saued it too: for an euerlasting Couenant was e 1.41 made with him, that all flesh should perish no more by the sloud. A shadow he was of that great Redee∣mer, 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 with∣out 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 fa∣thers 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 vn∣to Gods fidelity and bounty, that no sooner called but he obey∣ed f 1.42 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 re∣turne

whence he came. But the same faith, which moued him to go he knew not whither, binds him there to expect Gods lea∣sure for the time, when he or his seed should enioy the benefit of the bequest; content in the meane time with what estate the di∣uine prouidence should allot him. g 1.43 For by faith he soiourned in the land of promise, as in a strange land dwelling in Tabernacles: or, as Saint h 1.44 Steuen more significantly notes; God gaue him none in∣heritance therein, no not so much as to set his foote in, onely he promi∣sed 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 e∣uent, without distrusting his fidelity that had promised. i 1.45 By faith therefore she receiued strength to beare seed, and was deliuered of a child, when she was past age. The ioifull issue of her beliefe may serue as an earnest, to assure vs of what Christ hath promised; k 1.46 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 e∣steemes 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 im∣mortall seede, whose fruite is ioy, peace and gladnesse euerla∣sting.

5. Or if we consider the date of Abrahams life, almost expi∣red in it selfe, but extraordinarily renewed in young Isaac: how much more welcome had his owne cruel executioner been vnto

him, then the execution of this commaundement l 1.47 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 re∣quired, which some Heathens haue not performed vnto their false gods? The manner of training vp the father of the faith∣full, 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 commaunde∣ments are Mercy and Truth, iust and good vnto the party that vn∣dertakes them by liuely faith: which cannot rate either declina∣tion of any euill, or execution of good incident to mortalitie, at so high a price as obedience; of which in cases wherein it is vn∣questionably due, it is so rigid an exacter, as will admit no dis∣pensation, no not in case of grieuous sicknesse, or extreamity of death. So soueraigne and high a hand it likewise hath in mar∣shalling and ranking all our affections for Gods seruice, that for an aged father to kill his onely child at faiths designement, be∣comes an act of mercy in the slayer, and an exercise of pitty vp∣pon the slaine: for good it was to young Isaac to yeeld vp his life in obedience to his Father, willing in obedience to his God to take it from him. As CHRIST is the Way, the Truth and Life: so in this act of Abrahams faith, fore-shadowing his future sacrifice, we see an entrance opened vnto the path which must lead vs vnto this maine way of life; for thither we come by treading the foot-steps of our father Abraham. The point of whose supportance in these tentations, whereon all the motions of his will, and other acts of his obedience reuolue as the dore vpon the hinges, or the heauens vpon the poles, was his firme Assent vnto the Article of Gods omnipotent power. For the holy Ghost assigning the cause, m 1.48 why he that had receiued the pro∣mises 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 vn∣seene, 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 for∣cible 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 obe∣dience in lesser matters. Should the practice of some duty no∣thing so difficult or distastfull to humane affections, but altoge∣ther as subordinate to the diuine power, be enioyned vs by ex∣presse commaund from heauen: we would not directly deny that God were able to effect his will, but question rather, whe∣ther 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 in∣uested with his name; would, to most aged fathers, haue been a sacrifice good enough for their God. This or like conceit be∣ing 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 〉〈 in non-Latin alphabet 〉 for a sacrifice: these cunning muster-masters by alteration of a prick of tirtle, substituted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 candles in their places, fit burnt offe∣rings 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 for∣ward 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 on∣ly 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 bro∣ken 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 re∣solution setled. But he whose faith hath got the mastery ouer his carnal affections in other conflicts, as Abrahams ere this tem∣tation had done; shall vpon the first proposall, know those war∣nings 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. E∣uen where diuine precepts are as plaine, as peremptory for the generall: if we aduenture on their practice, it is for the most part but vpon such termes, as the late mentioned heathen couple did, vpon that interpretation of the oracle which themselues had framed.

Coniugis augurio quamuis Tricenia mota est, Spes tamen in dubio est: adeo coelestibus ambo Diffidunt monitis: sed quid tentare nocebit?

Though Pyrrha somewhat moued is, with louing husbands spell; Yet hope hangs doubtfull twixt them both, too weake distrust to quell: But sith no il can come therof, to try must needs do wel.

Were it no harme or losse to trie, we could perhaps affoord as great paines as they did and as little hope did the issue depend vpon our firme Assent to that diuine oracle, b 1.49 God is able of stones to raise vp children vnto Abraham But true beliefe of matters spi∣rituall, 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 pro∣secuting 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 vn∣able 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 affec∣tions in like extraordinary temptations, an extraordinary mea∣sure 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 abso∣lute and vniuersall in respect of euery habituall desire, or affe∣ction 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 dis∣loialty: 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 go∣ing forward in obedience. The one vsually disenables vs to fol∣low that in practise, which wee acknowledge for good in specu∣lation: the other so corrupts our iudgements, that we cannot discerne true good from false. Abraham resolued to kill his on∣ly child, and Moses as it were to strangle his louing wife, that borne of his flesh, had been bred in his bones and nursed in his bosome, when he was not maister of his owne will or affections. c 1.50 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 euer∣lasting life, or grounded vpon the internal pledge of those ioies, which he saw only a farre off, we nearer hand; were not the pro∣uerbe 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 plea∣sures

and contentments, as the height of that great kings dis∣pleasure, with such constancy as, if he had seene him which is invisi∣ble, 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 solici∣ting 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 sepa∣rate 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 inten∣tion 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 or∣dained: 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) * 1.51 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 glo∣ry 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 tran∣sitory shame or disgrace. Wherefore let vs also looke vppon CHRIST IESVS, the Author and finisher of our faith, and haue re∣spect 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 A∣postle was, in respect of some obiects, speculatiue, or but an Assent, of foresight of some diuine reuelations, as true, accor∣ding to that difference betwixt Truth and Goodnes before hand∣led is apparant from these instances: [d 1.52 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 vn∣derstanding, 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 dan∣ger, 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. * 1.53 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. * 1.54 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 al∣ready sealed, but by practising the conditions annexed vnto them. By the same faith g 1.55 they stopped the mouthes of lions, quen∣ched 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 scour∣gings; 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 reo∣lution 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 aduance∣ment to greatest dignities. The first resolutely professes in the name of all the rest, * 1.56 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 prac∣tised 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 vt∣most 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 prac∣tices vpon himselfe, constantly pitching the feare of God higher

then any present racke or torture could raise or improue his na∣turall feare of tyrants rage, with his mortall life breathes out that euerlasting truth, which his Redeemer afterwards gaue in charge to his disciples. * 1.57 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 accep∣table sacrifice vnto his God, esteeming their losse as gaine for the keeping of his lawe. k 1.58 For stretching forth his hands with boldnesse he spake couragiously, these haue I had from heauen, but now for the loue of God I despise them, and trust that I shall receiue them of him againe. Nor could like torments wrest any other confession from the fowrth: ••••r when he was ready to die he sayd thus; l 1.59 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 a∣gaine by him, as for thee thou shalt haue no resurrection to life. The fift againe lesse feares the torments which he suffered, than the scandall which might redound to Gods Church from relation of their grieuousnesse, vnlesse the error were preuented. m 1.60 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 in∣structs the tyrant as our * 1.61 Sauiour afterwards did the Iewes con∣cerning 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* 1.62 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 wor∣thy of honourable memory. For if by faith the Elders obtai∣ned honour, and good report: the weaknesse of her sexe doth witnesse the admirable strength of her faith; * 1.63 that seeing her sea∣uen 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 enspi∣red 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 mem∣bers 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 ho∣nour, as threats of tortures, she thus intreats in particular; c 1.64 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 wor∣thy 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 prefer∣ment; yea, as much dearer then sacrifice, though of himselfe: For he sayd, d 1.65 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. e 1.66 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 A∣postles saying; that loue, which thus excludes all sense of paine, would if perfect, expell all feare: but doubtlesse, more then natu∣rall was this womans loue, or rather great was her faith, that Gods loue vnto her sonnes and her was greater, then the loue of mo∣thers to their children; which could thus out of pitty and com∣passion, 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 exhortati∣on Mattathias made vnto his sons before his death; that we may without presumption presume, one and the same spirit did set the seuerall parts of this lesson, and tune their hearts to this consort, albeit hee did not pen these latter ditties. o 1.67 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 faith∣full in temptation, and it was imputed vnto him for righteousnesse? Iosephs chastity, Phineas and Eliahs zeale, Iosuahs valour, and Ca∣lebs fidelity, Dauids mercy and Daniels innocency, are all ascribed to faith by him, as well as Ananias, Azarias, and M••saels safety; or Abrahams late mentioned acts? for after an enumeration of these particulars, he thus concludes: p 1.68 And this consider ye in all a∣ges, 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 pow∣er, his bounty, and fidelity: nor can the nature of faith be bet∣ter 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 prai∣ers thus made in faith are still effectuall, for obtaining priuate remission of our sin, comfort in the day of trouble, or for auer∣ting 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 feruen∣cy of their supplications, with the continuance or stubbornnesse of the other sinnes. But he alone truly praies in faith, that can with constancy prosecute the right choice of means which faith doth make, and faithfully practice such duties as it prescribes, for attaining the end, whereto it directs.

13. If any of you lacke wisedome, (sayth Saint a 1.69 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 waue∣ring, 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 con∣sist. For to pretend or promise one thing, and wittingly and ex∣presly, though in the secrets of our owne hearts to intend ano∣ther, 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 consi∣dered; but disesteemes them in the actuall choice, wherein con∣trary 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 of∣ten enforced to shuffle from such promises as hee meant to per∣forme 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 pur∣pose 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 de∣sires, or really to disclaime all interest any creature hath in our minds, or affections to the preiudice of the Creator; as the Psal∣mist excellently expresseth this point. a 1.70 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 won∣drous 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 con∣version questionlesse was not in ••est, or pretended only for the present, but in their apprehension that made it sincere: yet in his iudgement that was greater then their hearts or consciences, false and deceitfull, because imperfect and irresolute, as the Psalmist in the next words instructs vs. b 1.71 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 (belee∣uing, 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 bat∣taile, 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 dissimu∣lation approues his opinion, as well befitting the author that said, it was impossible for a Coward to be either an honest man, or a true friend. For seeing honesty is but a stemme of truth, or fidelity his obseruation differs onely in the subiect, from that of the wise sonne of Sirach. c 1.72 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 imme∣diatly following. d 1.73 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 tempta∣tions as are incident to our present state or calling, alwaies so much lesse grieuous in themselues, as our places are meaner;* 1.74 and hauing gotten mastery ouer them, still encreaseth, as diffi∣culties or oppositions multiply, vntill at length it become victo∣rious ouer the diuell, world and flesh, by a sincere discharge of particulars contained in the view of Baptisme. Hypocrisie ac∣knowledgeth the same summe of Christian duties or practices, and subscribes vnto it, not onely in grosse, but vnto most parti∣culars therein contained: yet still reducts, or exonerates as much, as well displeasing humours disallow, vntill it finally dis∣solue 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 presen∣ted

vnto the Prophet Ieremy, after the captiuity of their bre∣thren, a 1.75 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 inte∣grity in translating it: they more pathetically oblige them∣selues to whatsoeuer obedience God by his mouth shall enioine them. Then they sayd to Ieremiah; b 1.76 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 com∣maundement, by a Prophet so well knowne vnto this people, one whom they had chosen for this purpose, should haue en∣forced 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 prote∣station, he tells them: c 1.77 Thus sayth the Lord God of Israell, vnto∣whom 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 Ierusa∣lem: 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 d 1.78 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 prote∣station to the contrary, and a stricter obligement to the seruice of the onely true God, then otherwise they would haue concei∣ued: so Ieremiah, instructed by his God that the hypocrisie of this peoples heart now secretly began to work, giues them no∣tice of it, most desirous to be disapproued by them in the euent. e 1.79 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 accor∣ding 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. f 1.80 Then Ieremiah the Prophet sayd vnto them, I haue heard you; behold I will pray vnto the Lord your God ac∣cording 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 pled∣ged 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 threat∣ned Iudah. Both these with the naturall stubbornnesse of their wils, accustomed to long after things forbidden, concurre to im∣paire and withdraw their former Assent; causing them, though not absolutely to distrust Gods power or goodnesse towards them nor altogether to disclaime Ieremiah for a Prophet, yet to suspect his fidelity in this particular businesse. i 1.81 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 vn∣to 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 car∣rie vs away captiue into Babylon. So Iohanan the sonne of Ka∣reah, 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 shuf∣feled from their promise, disobeyed Gods word, abused his Pro∣phet, and prouoked him vnto vvrath with the vvorkes of their hands,* 1.82 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 re∣call their former Assent vnto the generall truth, so fully acknow∣ledged

before, that Gods Commaundements ought to bee obeyed. For these, wee must consider, were most peremptory against i∣dolatry, 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 coa∣ctiue power to bridle the vnruly bent of their vntamed affecti∣ons, now at liberty to run ryot, and acquaint their hearts with what they had secretly wrought before: No face of ciuill go∣uernment, professing true religion, to discountenance and ouer∣awe their audacious and whorish for-heads, from open auow∣ing 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 en∣uie. For when Ieremiah had made an end of all his threatnings: g 1.83 then all the men which knew that their wiues had burnt incense to o∣ther 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 of∣frings 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 pow∣red 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 some∣what 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 extra∣ordinary skill to play vpon like aduantages, can driue men into any point of infidelity, heresie, idolatrie, atheisme or blasphe∣my against the holy Ghost, as shall bee fittest for his purpose, or as the opposition betwixt mens resolutions and truths reuea∣led shall fall out. From the former examples, wherby the El∣ders obtained good report, we haue gained thus much, for con∣firmation of our last assertion. That the faith whereby Abra∣ham was accounted righteous, and by which the sonnes of A∣braham must liue, is a stedfast Assent to whatsoeuer God shall say, as much truer then ought can be sayd against it, to whatso∣euer hee shall commaund, as much better, then either the ac∣complishment of our owne desires or hopes, or obedience to contrary commaundement of earthly powers, whether accom∣panied 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 affe∣ctions 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 vn∣winding those perplexities which some late in∣tricate 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 obser∣ued) of the one, can hardly spring but from the cleerenesse, •••• perspicuity of the other, it will be a matter altogether impossi∣ble 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 recapitulati∣on 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 re∣iterated; 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 cal∣led

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 salua∣tion; that barely to remember them sufficeth, to be in heart af∣fected with them is not required. Thus Iacobs making his sonne a party coloured coate, will, amongst other stories, present it selfe to their memory, that haue read through the booke of Genesis. But whom doth the remembrance hereof ought affect? vnlesse perhaps such little children, as are desirous their Parents should follow this example. But not to be touched with the affliction of Ioseph, or old Iacobs sorrow, when his dearlings spangled coat was presented vnto his aged eyes, all besprinkled with blood; would argue hard heartednesse in an old father of so young and louely a child. For christian soules not to be yet more deepely touched, with solemne remembrance of their Sauiours agonie, his barbarous vsage at his arraignement, his ignominious and cruel death: were to staine themselues with guilt of that blood, which must wash them from all their other sinnes. Nor doth the perfect remembrance of what the head hath suffered, affect the members with sympathy onely of his sorrow: but quell and crucifie all carnall lust and concupiscences that fight against the spirit, as in that article is to be declared. The heathen it seemes suspected Christian sacraments had been instituted, as bonds of dangerous combinations, or conspiracies in mischiefe▪ but a 1.84 Pli∣nies 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 ap∣plied 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 de∣mands of the pleasant songs of Syon, he answereth with indigna∣tion: b 1.85 How shall we sing the Lords song in a strange land? If I for∣get thee •• Ierusalem, let my right hand forget her cunning. Ierusalem

we must consider was, at this time, in her widow-hood, forsa∣ken 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 mour∣ning vail••; and for her sonnes to haue consorted with the idola∣trous 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 sor∣row 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 mise∣ry, that the enemy might take the children from their mothers breasts, and dash their braines against the stones. So when Ar∣taxerxes thought it strange to see Nehemiah, as who would not to see a Courtier, not sicke, and yet sad, when his soueraigne Lord looked cheerfully vpon him: the good man replies b 1.86 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 Patri∣a••kes heart. So likewise that praier of his; c 1.87 Remember them ô my God, that defile the Priest ho••d, and breake the couenant of the Priest∣hood, and of Leu•• includes a desire that God should plague them according to their deserts. And he else where vpon like occasion expresseth: d 1.88 My God remember thou Tobiah and Sanballat, accor∣ding 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 remem∣brance should bring a gracious reward of his good service, as ••••

interprets himselfe: e 1.89 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 re∣membrance which amongst Christians should be forgotten: yet as well the phrase it selfe, as the practice of it may serue, to noti∣fie the right vse of the like in Scripture. Then we are truly said to remember Gods Commaundements, when our hearts are as firmely set on their practice, as the naturall, or vnregenerate mans is vpon requitall of iniuries offered. In this sence (saith God himself,) a 1.90 remember thou keepe holy the Sabba••th day; as if not to fanctifie it, were to forget it: and the Apostle, b 1.91 remember such as are i•• bonds, not as scoffers doe, to whom their misery is oft∣times matter of mirth, but as if you were in bonds with them. So currantly did like speeches goe for as much as we haue set down in Salomons raigne; that he deemed vs sufficiently charged with thankefulnesse to our Creator, in that we were enioined to re∣member him: and vpon this consideration he exhorts vs, to take the inuentory of what we receiued from him in our creation, in those dayes wherein we most delight, in which the characters of his blessings bestowed vpon vs, and their true worth, are most fresh and sensible in all our faculties; well knowing, that if wee deferred this suruey til old age come vpon vs, in which life it self becomes a burthen, our returne of thanks for fruition of it, and the vnpleasant appertinencies, would be but wearyish. d 1.92 Remem∣ber 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 accu∣stomed, being most comprehensible and best known: we vse our apprehension, or conceit of them, because definite and vnuari∣able, 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 know∣ledge, which in respect of one obiect, or some subordinate end thereof, is exact and perfect, applied either to an obiect altoge∣ther 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 e∣uen curiosity it selfe, in him that hath no other intent then to course, or exercise in it. In iour••ying or shooting wee exa∣mine not how wide, but how long the countrie is, through which we roue or trau••il; but the exact knowledge of this di∣mension would little auaile a surueier, vnlesse he haue skil with∣all 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 be∣tweene 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 Physi∣tian 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 met∣tals, 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 new∣nesse of life: our knowledge cannot be perfect, vnlesse termina∣ted 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 experi∣mentall

skill at all in tillage, or husbandry. Now seeing our Sa∣uiour 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 whatso∣euer 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 di∣uine 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 metho∣dicall 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 & pain∣ted words, but in our workes patternized to his image, renewed in our minds; as towardly children expresse their noble ance∣stors worth, by liuely resemblance of their personages, and reall imitation of their vertues. It is a kinde of cunning I must con∣fesse, 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. * 1.93 To these, or like points, do sacred writers vsually ex∣tend words importing knowledge; whether they speake of our knowing God, or his knowing vs. a 1.94 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 re∣ward or punish them. b 1.95 It is a people that doe erre in their hearts,* 1.96

(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 descrip∣tions; so is it not this superficiall knowledge of Gods wayes, that can conduct vs to his rest; whither none come but such as can tread in the steps of holy and religious men, that haue gone them, and learne that by experience, which others paint out and decipher. c 1.97 This is life eternall (sayth our Sauiour,) that they might know thee the only true God, and Iesus Christ whom thou hast sent: equiualent hereto is that; a 1.98 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 pre∣sent the rest will certainly accompany them. Hee that sayth b 1.99 I know Christ and keeps not his commandements is a lyar, and the truth is not in him. Faith or knowledge without loue, is not Christian, but hypocriticall: for only he that hath c 1.100 Christs commandements, and d 1.101 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 peo∣ples sinnes in the wildernesse. Yet Saint Iude comprehends all in this one, that they belieued not. f 1.102 This ye know, how that the Lord hauing saued the people out of the land of Aegypt, afterwards de∣stroied them that belieued not. So doth the Psaimist attribute all the disobediences and rebellions of his forefathers, vnto this: g 1.103 That their spirit was not tied by faith vnto God; yea, h 1.104 the fire was kindled in Iacob, and also wrath came vpon Israell, because they be∣lieued not in God, and the error of the Israelites, that knew not the way vnto Gods rest, was in the Apostles construction) l 1.105 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? * 1.106 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: k 1.107 The knowledge of the commaundement of the Lord is the doctrine of life: that all wisdome was contained in the feare of the Lord, performance of the Lawe, and knowledge of his almighty power; l 1.108 that to belieue the Lord was to keepe his commaundements. Which last testimony is very vsefull in the examination of faith, further to be insisted vpon in m 1.109 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 lear∣ning by this deuice into plaine tables, mistake these types or shadowes for the bodies or substances; which first did seuer be∣liefe, and knowledge of diuine matters, from practise; where∣unto 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 ob∣iect, though no better knowne then others are? Is not the quan∣tity 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 conse∣quence 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 to∣wards him, answerable to that quality wee know in him. To know him for a sweete companion includes a desire of his com∣pany, 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 oc∣casions of intercourse, dealing or familiarity with him. If an in∣feriour 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 per∣haps better, yet not to be so wise, so honest or well affected to∣wards vs. Speake we of what knowledge we list, sensitiue or in∣tellectuall, to know any obiect, and not to be affected with such attributes, or qualities of it, as are dissonant or agreeable to our natures, is indeed to know it, and not them. To know that which in it selfe is terrible, and not to be terrified with it, is not to know the terrour of it. The Beare and Lyon know the wolfe by sight, as well as the seely lambe; which no sooner sees him but is affrighted: for of these three, this poore soule only knowes him as terrible, & an enemy to his nature. Rattes know that baite which is their bane; but as sweet, not as poisonous: for, were it as bitter in their mouth at the first tasting, as it afterwards proues in their bellies, they would auoid it. a 1.110 The diuels (saith S. Iames) belieue that there is a God and tremble: whether he speake of be∣liefe 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 in∣tire:

fidelity in his seruice. Though they say the Lord liueth, (saith the b 1.111 Prophet,) yet they sweare falsly. Yet what truth more vn∣doubted, then that the Lord liueth? But swearing this, they professed a beliefe or knowledge of it, which they had not: o∣therwise, c 1.112 they had executed iudgement, and sought the truth; they had sorrowed when the Lord had smitten them, & receiued correction when he had consumed them. d 1.113 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 rea∣son; 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, be∣twixt 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 vnder∣standing: wee make not onely trueth, but goodnesse also diuine, with the seuerall branches of it, the exemplary cause of our As∣sent.

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 As∣sent 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, communicati∣on 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 corre∣spondencie,

as is betweene the Character and the letter en∣stamped. Our Assent vnto Gods long suffering, and forbea∣rance of obstinate sinners, will quell vnaduised anger against our brethren: our infallible beliefe of his mercy towards our selues, and his readinesse to forgiue our trespasses, though in number infinite against his most infinite Maiesty, will cause vs forgiue our fellow seruants their offences against vs; not vntill seauen times only, but vnto seauenty times seauen times. Our infallible beliefe that hee is good and bountifull as well to the vniust as iust, will imprint a like desire in vs of doing good, though to vngratefull persons. This is our Sauiours inference vpon the explication of this attribute. a 1.114 But I say vnto you, loue your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which despightefully vse you, and persecute you: that yee may be the b 1.115 children of your Father which is in hea∣uen, 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 e∣uen 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, ho∣nour, 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, im∣itable or communicable, an vniuersall inclination to perfor∣mance 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 ascri∣beth strength and maiesty, that renounceth all confidence in man, or other creature, and humbles himselfe vnder his mighty hand.

* 1.116 And seeing wee must not only belieue the Essence but the attributes of the God-head, and all beliefe presuppo∣seth 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 be∣lieue 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 tu∣ition. That these are the immediate and proper effects of Christian beliefe, or Assent vnto the diuine proui∣dence our Sauiour enstructs vs, where he attributes car∣king care, or worldly solicitude, to Gentilisme or Infide∣lity. * 1.117 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 heauen∣ly 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 a 1.118 modell of his fathers goodnesse, which is incompre∣hensible; his heauenly disposition, the idaeall patterne, after whose similitude a Christians life must be framed: we are then rightlie said to belieue his incarnation, life, death, and passion, when (as the b 1.119 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 conuer∣sations 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 com∣maundements. c 1.120 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 Commaun∣dements, ye shall abide in my loue; as I haue kept my fathers Comman∣dements, 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 con∣formitie; as in their explications (God willing) shall be mani∣fested.

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 ob∣iects to be beleeued, and their certainty: secondly, of the meanes, where∣by 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 affecti∣ons with the ••iue image of his goodnesse, and imitable perfecti∣ons, 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 ob∣iects 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 im∣pression 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, re∣u 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 com∣plete 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 be∣tweene our minde, and the food of life, as is betweene the sym∣bole, 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 propor∣tion 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 refre∣shing 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 enfor∣ced 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 ordina∣ry drinke; such are the inscrutable mysteries of the Trinity, the glory and maiesty of the Godhead: Others are continually lon∣ged after as their onely food, more or lesse according to the se∣uerall degrees of their goodnes in respect of vs.

2. No man that drinketh old wine straightway desireth new, for* 1.121 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 vni∣formaly 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 di∣stinct 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 compe∣tition with it, lately ad••••dged of farre better worth, whilest con∣trary 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 discus∣sed

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 re∣freshing; 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 de∣terre vs from entering into the land of promise. Such specula∣tiue 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 poe∣ticall descriptions of some farre Countries pleasures o•• commo∣dities 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 ho∣mericall descriptions of the Emperour and his Nobles ban∣quets: though * 1.122 some (to my remebrance) haue strictly restrai∣ned all transportation of grapes, or other pleasant commodi∣ties 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, de∣cent 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 for∣cible 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 right∣ly 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 vp∣pon experience commend them to him, still retaining a confu∣sed assent to such goodnesse in them as he cannot perceiue but guesses at; as many well disposed naturall men doe at the sweet∣nesse 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 quali∣ties 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, di∣stinct, 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 spi∣rits 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 rel∣lish and appetite of his meate; partly by remouing the distem∣pered 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 supernatu∣rall grace, which quickeneth vs vnto life, making vs new men in CHRIST IESVS; answearable to the other is practice of or∣dinary 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 content∣ments 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 * 1.123 Prophet Dauids, not metaphoricall, as some may fancie, much lesse aequiuocall, but proper and homogeneall to the subiect defined. For what∣soeuer 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 phi∣sicall 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 interrupti∣ons in acts or operations. Nor doth this argue the meanes or pledges of saluation should be lesse euident then matters scien∣tificall, so long as this habit or constitution of mind is not eclip∣sed by interposition of carnall lusts, or earthly thoughts; wher∣unto 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 illumi∣nated 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 super∣naturall 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 hu∣mane 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 Ari∣stotle had of philosophicall, or Euclide of mathematicall princi∣ples 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 be∣lieued, 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, Fide∣lity 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 symp∣tome 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, re∣side in the sense of taste it selfe, or from approbation of it im∣mediatly result in some other faculty by way of sympathie: both wayes this internall sense or apprehension of want, or in∣digence of carnall nutriment, is still the only Mother of loue to bodily meates. Thus hath the folly of man, which wilfully de∣priued himselfe of celestiall food, set forth the loue and wise∣dome of God, who hath made this want or indigence of spiritu∣all 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 mer∣cies, 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 discre∣tion, vnequall, a conformity of the inferiours will to the supe∣riours direction. Much more doth this spirituall loue of God, thus conceiued, from a true and liuely taste of his loue and goodnesse towards vs, kindle an ardent desire of doing what he likes best: whence vnto vs, as to our Sauiour, it becomes a 1.124 meate and drinke to do our fathers will, and finish his vvorke. For, seeing b 1.125 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 spiri∣tuall 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 re∣solutions 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 of∣fices to our neighbours is but a part or branch, though a princi∣pall 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 re∣dounding to our selues from the good we do to others, as if we actually perceiued the cooperatiue cōcurrence of diuine good∣nesse in these workes of charity. As well this loue of God as of our neighbours, are, though in different manner, effects or pro∣perties 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 d 1.126 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 sub∣stance

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 im∣mediately 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 bold∣nesse, 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 mat∣ters 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, * 1.127 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 not∣withstanding 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* 1.128 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 affe∣ction, 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 arti∣cles 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 sa∣cred

writers, whether Canonicall, or Apochriphall, as other mo∣rall Authors, or common speech, there is a twofold faith One pas∣siue, 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 vp∣pon it as farre as our needfull occasions shall require. Of this re∣liance or reposall, confidence is but a further degree, presuppo∣sing a firmer apprehension, or experience of more then ordina∣rie 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 re∣quire. Faithfull in his doing he is, that approues the truth of his promises by performance; whom wee cannot better describe then the Psalmist hath done, c 1.129 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 hinde∣rance, 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 con∣fidence 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 con∣ditions 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 be∣fore vnknowne, seeme to grant a generall pardon or dispensa∣tion to others in like cases: at the least, if abilities vpon such ca∣sualties be wanting, ingenuous creditors doe not expect perfor∣mance 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 o∣thers of their likelihood to breake; the greater eredite and ho∣nour we doe them. For as loue (vnlesse it proceed from a party odious and vnlouely,) is vsually repaid with like affection, accor∣ding to the olde saying. V is vt ameris? ama: so ipsa d 1.130 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 fa∣stened. If we fully assent to his veracitie, we cannot question whether he purpose whatsoeuer he promised: if to his omnipo∣tencie, we cannot doubt of his allsufficiencie to performe. For this cause, when the blessed Virgin onely demaunded concer∣ning Christs incarnation, e 1.131 how shall this be seeing I know not a man, the Angell mildlie instructs her, f 1.132 in the same termes he checked her mother Sarah, there is nothing impossible with God? of whose vera∣citie or allsufficiencie shee neuer conceiued positiue doubt, one∣ly her actuall consideration of his fidelitie, or other attributes before mentioned, was outstart by the vnusualnesse of the ef∣fect, or suddaine apprehension of her owne integritie, neuer ac∣quainted 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 promi∣ses 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 di∣rected, k 1.133 Yet cannot the faith of God (as the Apostle termes it) bee without effect; for they fell by vnbeleefe, that we might be raised by faith. Though conscious we be of our fra••••ie, often assaulted

with others violence: yet the Lord is faithfull, and will establish vs, and keepe vs from euill; or as the same Apostle else where speakes, l 1.134 God is faithfull by whom we are called vnto the fellowship of his sonne Christ Iesus our Lord, who will also confirme vs to the end, that wee may bee acquited in the day of his appearance. These were the sure fests of Saint Barnards faith, and in these meditations or articles his hope did safely ancher in the middest of greatest stormes: o 1.135 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 abun∣dance of his loue, that he is true in his promises, and powerfull in ac∣complishment; 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 with∣in 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 con∣fidence of good successe in all the waies he hath appointed vs, should bee without all mixture of diffidence, suspition or di∣strust. 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 groun∣ded vpon faithfull prosecution of such meanes as God hath promised to blesse. Such confidence was in the Psalmist, whi∣lest assaulted with the fury and violence of mighty forreine e∣nemies: a 1.136 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. b 1.137 Though I walke in the middest of trou∣ble (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 to∣ward me: yea, thy mercy, O Lord endureth for euer, despise not then the works of thine owne hands. The like was in Dauid, when the wise men of the world, such as had learned the policy to blesse with their mouthes, and cursed inwardly, had consulted to east him downe from his dignity. h 1.138 My soule (sayth he) waite thou only vpon God: for my expectation is from him. He is onely my Rocke and my saluation he is my defence, I shall not be moued. In God is my saluation and my glory: the Rocke of my strength and my refuge is in God. Nor was this any act of supererogation, or extraordinary affection singular to him; but he exhorteth the people vt to the like. i 1.139 Trust in him at all times, yee people, poure out your hearts be∣fore him: God is a refuge for vs. This is a point wherewith would God our Preachers would pierce the hearts of their hea∣rers 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 in∣crease* 1.140 set not thy heart vpon them: or those in another, k 1.141 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 him∣selfe in bad causes, or ouer-beare others in good, as shall hereaf∣ter 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 iudge∣ment 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 righte∣ous: 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 i∣mitation of him, in workes like to those here expressed: no maruell if our Sauiour so grieuously taxe the Scribes and Pha∣risees for non conformity vnto them. b 1.142 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 iudge∣ment, 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 a∣gainst his Sonne, the onely image of his glory, for dooing the workes here prophecied by this Psalmist. c 1.143 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▪ ano∣ther time for giuing d 1.144 sight vnto the blinde vpon a Sabbaoth day: Often for the like workes, here ascribed to that God, whose name they were to sanctifie by hallowing the Sabbaoth day; all liuely documents, that he which visibly wrought them was the Lord, to whom this Psalme of praise and thanksgiuing was dedicated. Such confidence, as they, whiles thus affected, boasted in, was the very way of the wicked, which the Lord turneth vpside downe. His sentence is already pronounced vpon it. e 1.145 Eue∣rie 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; acknowled∣ging 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 glo∣rifie

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 con∣temnes his brother for his meane giftes, whether of Art or Na∣ture, or disparageth his worth onely for the lownesse of his for∣tunes.

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 opini∣on may seeme to haue some countenance from the booke of Homilies. But what there is said of faith to this purpose, is a po∣pular description not an accurate or artificiall definition, like as also we may not think the Author of those Homilies, meant for∣mally 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 defini∣tion 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; con∣temnenda est omnis iniuria malorum praesentium, fiducia futurorum bonorum, sayth Saint Cyprian. And againe, f 1.146 Laus est fides, fi∣ducia futurorum mundi g 1.147 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, a 1.148 Cast not away your confidence, which hath great recompence of re∣vvard 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 posses∣sary 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 ac∣cording 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 streng∣thening his faith in this point. * 1.149 Hauing therfore, Brethren, bould∣nesse 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 vva∣uering; for he is faithfull that promised. And let vs consider one a∣nother to prouoke vnto loue, and to good workes. Many other pro∣perties 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 Ro∣manists 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 di∣uerse acceptions of beliefe, whether in wri∣tings Canonicall, Apochriphall, or of Fa∣thers, 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 As∣sent; 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 occa∣sions it is that beliefe, euen in scriptures is sometimes applied to the very first, and lowest degree of Assent vnto truths diuine; and they are sayd to belieue, that acknowledge any article of faith, or part of Christs doctrine, as true; albeit the ground of their Assent were not sincere or sound, but rather humorous. So it is sayd in the second of b 1.150 Iohn, that many when they saw his Miracles belieued in him: but IESVS committed not himselfe vn∣to their hands; because hee knewe them all: so did hee their hu∣mours 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 opposi∣tions of such matters as they much value. So our Sauiour tel∣leth vs, that some, c 1.151 when they haue heard, receiue the word with ioy, and for a while belieue; but in time of tentation depart: and d 1.152 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 Scrip∣tures

as a nose of waxe, or alter the nature of sacred phrase, as wee do counters in accompts. Yet if they e 1.153 had in heart belieued vnto righteousnesse, they had confessed with their mouth vnto saluati∣on: 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 asha∣med, but confounded with vnbelieuers: yea, the very reason the Euangelist giues, why they did not confesse him, condemns the Cardinals glosse, either of great folly, or impietie. For (sayth he) they loued the prayse of men more then the prayse of God: vnto which latter they had assented as much better, had they so belieued as our Sauiour meanes, when hee demaunds of the Iewes: f 1.154 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, * 1.155 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, facul∣ties or affections, whence they spring as from their naturall roote, wherein they re∣side as in their natiue subiect. The places are obuious to euerie one conuersant in Scriptures. The like latitude of perfecti∣on, 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 Fa∣thers 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 que∣stion 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, a∣gainst him that out of Aristotle did maintaine, all bodies endu∣ed 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. How∣soeuer, 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 scram∣ble at some scattered sentences in Cyprians vvorkes, or others fathered vpon him, I will instance at this time in him especial∣ly; 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. * 1.156 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: * 1.157 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; be∣cause 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 de∣parture out of this world, immortality and eternity, and dost thou doubt? This is to be altogether without the know∣ledge of God, this is to offend Christ the master of the faith∣full 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* 1.158 with his threats, that is not allured with his promises, which obeies not his commandements, and rests not satis∣fied with his aduise? doth not such a one, albeit he professe he knowes God, deny him by his deeds?

b 1.159 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 de∣nie 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 im∣perfect, 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 spiri∣tuall 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 god∣ly 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 abso∣lutely, as the Fathers doe when they denie faith with∣out workes to bee true faith. For they denie withall that it then denominates as truely faithfull, or belie∣uers, as is euident from that obseruation of * 1.160 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 contra∣dicts 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 comman∣dements 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 pro∣mised vtterly to forsake all workes, and pomps of the old e∣nemy.

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 ga∣ther 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 con∣fessions 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 where∣in they were imprisoned, and hence imagine our Saui∣ours forme of doctrine to be of the same hew with midnight Dunsery, or grossest ignorance of sacred di∣alects.

c 1.161 One, vpon these wordes of the Prophet [The worke of righteousnesse shall bee peace, and the effects of righteousnes, quietnes and assurance for euer,] saith that faith whereto S. Paul ascribeth righteousnes, includes all these branches; to commit our selues and all our waies vnto God as to a most louing father to whom we haue plight our faith, whom we accept for our God: sincerely promising to obey him, and obserue his lawes. He thinks withall, that the Apostle did borrow this speech, h 1.162 Being iustified by faith wee haue peace with God through our Lord Iesus Christ, from the former place of the Prophet. Yet this Commentator stiffely denies iustification by such faith alone; how inconsequently to this obseruation shall hereafter be examined. It well fits our present purpose, that the righteousnesse herespoken of by the Prophet, is included in Saint Pauls faith.

3. a 1.163 Another vpon those wordes of the same Apo∣stle. The Gospell of Christ is the power of God vnto salua∣tion, 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 li∣uing water. The scripture (saith this iudicious ponti∣fician 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 re∣quires, 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, i 1.164 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 dif∣ficultie or obscurity the Iesuite, or other of the Trent Councels vassailes, hope to extinguish the light and euidence of all the rest, so pregnant for vs. The first is that of Saint Paul [c 1.165 though I speake vvith the tongues of men and Angels, and haue not charity, I am be∣come as sounding brasse, or as a tinckling cymball.] He that suppo∣seth 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 an∣sweare, most probable from the circumstances of the place, as it

needs perhaps no further confirmation▪ so for the fuller illustra∣tion 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 hea∣then and vnregenerate men, especially such as these Corinthians by nature and education weere, earnestly addicted to humane arts and sciences, wherewith that City at this time flourished most, for which reason the Lord in his wisdome would haue the messengers of his truth vnto that place, k 1.166 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 Mo∣ses 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 pro∣ceed but good; yet brought they forth such bad effects in these mens soules, not purified from reliques of heathenisme, as excel∣lencie of secular learning vsually doth in the vnregenerate. Eue∣ry one was giuen to magnifie the guifts wherein hee excelled, whence (as the oratour saith of Aristotle and Socrates) each de∣lighted 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 spi∣rits? 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 wonde∣rous 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 mani∣festation of their skill in these▪ and faith, though of it selfe but weake, works strongly when it hath coniunction with strong na∣turall affections, or is stirred vp by vehement desires:

5. But that their faith was not fitly quallified for the attain∣ment 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 prou∣der 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 on∣ly, 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 a∣lone we ••ightly discerne good from euill; and amongst good things which is best. But by what faith should these Corinthi∣ans haue come to the knowledge of brotherly loue? The same by which they wrought wonders, or some other? If by some o∣ther, 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 dispositi∣on 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 no∣tice of this place, least we hence inferre, that faith alone ouer∣commeth 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 glo∣ry, which alienated their loue from God, and from their neigh∣bour. But as his manner is, hee wrests this good Fathers mea∣ning to his present purpose: * 1.167 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 es∣sence 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 * 1.168 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 di∣rect, yet not without some rests or stations, by which the natu∣rall 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 v∣nities 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 chari∣ty 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: se∣condly 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 spiritu∣all grace numerically much lesse specifically, distinct from that they had. The quallity or essence of faith (if we consider it pre∣ciselie, as the formall tearme of creation taken as the schoole∣men doe it for a momentary act, not as * 1.169 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 set∣ling or taking. Thus charity was to be raised in these Corinthi∣ans 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 spi∣rituall and good, and fix them fastest vpon such as it adiudged best, and most effectuall for edifying themselues and others. For * 1.170 had these Disciples, by Saint Pauls example, ^a affected no know∣ledge so much, as to know Iesus Christ and him crucified; had they b 1.171 gloried in nothing, saue in the crosse of the Lord Iesus Christ, cruct∣fying them vnto the world, and the world vnto them: (both which were principall lessons of faith,) or had their Assent, or adhae∣rence vnto Gods loue and mercies in Christ beene as firme and sure, as their perswasions of his power to produce effects be∣yond 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 cor∣riuals in spirituall guifts,) as he bare to them when they were his enemies; and that was a loue truely wondrous. The argu∣ments brought by Pontificians, to prooue the faith which wor∣keth miracles, and iustifies vs to be the same, make in my iudge∣ment most against themselues: if we consider that these ministe∣riall

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 o∣thers by laying on of hands, an irreuocable earnest of that eter∣nall saluation, which Faith, if firme and rightly set, neuer failes to take sure hold of: as Gregory excellently expounds that say∣ing of our a 1.172 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, b 1.173 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 quali∣fied 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. [c 1.174 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 radi∣cation, 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 vn∣to 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 gathe∣red from the like speech of S. Iames: d 1.175 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 what∣soeuer, 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, f 1.176 in an honest heart, brings forth fruit with patience to saluation. Is there a∣ny 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 pro∣mises, or as Romish writers confesse, feare of God, entire sub∣mission 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 * 1.177 down; this conceit is as preposterous, as if we should make loue to our meate, the soule or forme of a * 1.178 perfect taste. For meate, whol∣some 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 sa∣crifice, 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 na∣ture: to loue is more then to belieue, because it necessarily in∣cludes beliefe: so is it more to loue our meate then to taste it; be∣cause 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 diffi∣culty 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 ve∣ry workes, without which faith in Saint Iames construction suf∣ficeth not vnto saluation, are expresly comprehended in that faith, wherby S. Paul tels vs the Iust do liue. b 1.179 Was not Abraham our father iustified through vvorks, when he offered his son Isaac vp∣on the altar? he meant no more (nor was more pertinentto his in∣tended 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? be∣cause 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. * 1.180 For hee considered that God was able to raise him from the dead, from whence also hee recei∣ued 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; * 1.181 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 readi∣nes•••• 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 af∣fections 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 Abra∣hams loue to God was best manifested by sacrificing his sonne I∣saac, 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 concer∣ning Rahab. * 1.182 Likewise also was not Rahab the harlot iustified by vvorkes, vvhen she recei••ed the messengers, and had sent them out a∣nother way? If she had said vnto these messengers only thus: I be∣lieue 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 mo∣tion 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 extraor∣dinary

in this woman firmly to belieue, as shee told the messen∣gers: 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 mis∣demeanours, distrusted their successe: she might at last in world∣ly 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 hu∣manity; yet their omission had been properly not of faith; be∣cause impulsiuely they were from faith, nor could they haue been omitted but through vnbeliefe, or distrust vnto Gods pro∣mises. 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 re∣spect not the cause of our knowledge, but the thing knowne, faith did perfect the workes, the workes only made the perfec∣tion 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 con∣comitant 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 schol∣ler 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 or∣thodoxally infers, that if faith without works or charity bedead, it is not properly, but equiuocally called faith: * 1.183 They reply, workes or charitie do not informe faith intrinse∣cally, 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 af∣firmes 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 argu∣ment against themselues. Rather this answere is contrary to Va∣lentians, 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 gra∣ces in their iudgements specifically distinct. And a 1.184 Valentian, who stands most vpon the former illustration, expres∣ly denies that charity (much lesse workes) can be any proper forme of faith; either intrinsecall, as the rea∣sonable soule is of man; or extrinsecall as whitenesse is of the body. Some perfection notwithstanding Cha∣ritie giues to Faith; in which respect it may, by ana∣logie to true and proper formes, bee metaphorically said to informe saith. The perfection it giues, hee so expresseth, that the Latine Reader, by his words

b 1.185 cited at full in the margine, (for I will not trouble the text with them) may plainly per∣ceiue hee was desirous to say somewhat, but he knew not what. c 1.186 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 o∣perate; 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 Apo∣stles meaning, but rather gently apply his words to his intent: the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies onely breath, or motion enspired from the soule, for workes in their nature are operati∣ons, and are more fitly compared to brea∣things, 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 sub∣tilest 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 mista∣ken, and how priuate opinions conceiued through ignorance and conceiued by negligence, are oftimes established by wilful∣nesse of publike authority, for who but a schooleman, that con∣siders morall propositions in scriptures, as if they were mathe∣maticall definitions or indemonstrable principles, no whit de∣pendent of what went before or comes after, could not at first

perusall haue obserued, that Saint * 1.187 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 per∣sons or partiality in the Law of God. But the Romanist not obser∣uing what is a point most cleare, that vniforme fidelity, or faith∣fulnesse in all commaundements of God, is the very formall ef∣fect 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 com∣mends; 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 vnifor∣mity of faith as Paul requires, or not managed by a paralel vnifor∣mity become altogether Iewish, and their best righteousnesse that practise them like the righteousnesse of the Scribes and Pha∣rises. 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, sub∣seruiant 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* 1.188 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, al∣though 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 e∣scape, vnlesse he would subscribe to this conclusion; that the Di∣uell

was a Christian. And were Scotus, Ockain, or Swisset now a∣liue, 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 re∣quires 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 que∣stion 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 qua∣lity. 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 qua∣lity of faith be the same in the Trent Councels, Christians and in Diuels; Valentian doth rather wrong the Almighty in ma∣king 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 cha∣rity, 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 obser∣ued * 1.189 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. * 1.190 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 commande∣ment, 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 re∣sidue, as Elias did the poore widowes meale and oile; which had shewed no lesse hospitality in such extreme scarcity of proui∣sion, then that other in the a 1.191 Gospell did her liberalitie by casting a mite into the treasury, with such as doubted whether our Sa∣uiours 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 or∣thodoxall conceipt of faith, that they whose workes goe in his name, consort with him in like passages, as they do in that maine ground of religion, the nature of faith. o 1.192 A Christian he is not tru∣ly called, (saith the author of the twelue abuses) that is not confor∣mable

to Christ in conuersation. And b 1.193 hee that left vs the learned and religious treatise of twofold martyrdome, vniuersally auou∣cheth, 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 Christi∣an without beliefe in Christ? That the former bolt was shot by blind men, which could not see where it would light; it further perswades me, in that it can hit none more fully then it doth c 1.194 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 so∣phister should except, this might agree not to all true faith, though to such alone; or to true liue faith, not to faith onely dead; as to be seene in arts is proper to men, yet not to all, but to the learned onely: he expresly tearmes such as deny in deeds, what they confesse in words, false belieuers: yet as the belieuer is, such is his faith; the one being false, the other cannot possibly be true. Nor would Saint Gregory haue thought it any slaunder, to denie false belieuers the title of true Christians. Or haue we the warrant of Fathers only to secure vs from the former curse, albeit we teach not indefinitely, that a man without liuely faith is no Christian? Doth not the Scripture say the same? yes. a 1.195 All are not Israell that are called Israell: b 1.196 but such as doe the workes of Abraham they are the children of Abraham. d 1.197 For hee is not a Iew, which is one outwardly in the flesh: but he is a Iew, which is one in∣wardly (a Confessor in deeds not meerely in name, one circum∣cised 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 Gos∣pell 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 re∣member 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 su∣periours 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* 1.198 for speaking what he thinkes, or thinking ought becomes a free man in Christ, he should mainetaine such base shuffling apolo∣gies, as Valentian and Bellarmine haue made for the former illite∣rate decree, (which sought to couer one * 1.199 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 car∣kasse 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 con∣cerning the Nature of it. It remaines we intreate of misperswa∣sions concerning the possession or presence of it, with the right vse of it and other spirituall graces that attend it.

Notes

• a 1.1

  Perlege Aristo∣telis librosde par∣tibus animalium.
• * 1.2

  Ca••nden in his description of Richmond shire.
• * 1.3

  Quod in montium autem summitati∣bus, vt etiam alibi lapides nonnunquā fuerint reperti cocle•••• marinas, et alia aquatilia referentes: si no•• sint naturae mira∣cula, refusi in om∣nem terram sub Noe, del••vycerta esse indicia, cum Orosio Christiano historico iuaicabo Refuso (inquit il∣le) 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 su∣isse vniuersum genus humanum paueis in A••ca fidei suae merito ad substituendā origine •• reser. uatis euidentissi∣mè veracissimi scriptores docét. Fuisse tamen illi contestati sunt, qui praeterita quidē tempora, ipsamque aucto∣lem temporum nescientes, tamen ex iudicio & coniectura lapidum quos in remotis montibus conchis & ostreis sca∣bros, etiam saepe cauatos aquis Visere solemus, conijciendo didicerunt.
• * 1.4

  This importāce of Assent, Tullie giues vs in that speech: Vberius ista quaeso: haec e∣nim spinosiora, ori∣•••• ut confitear, me cogunt, quam vt assentiar. ••. lib. Tuscul. et initio.
• a 1.5

  Vid Vasquez. in j•••• secundae dis∣putat. 79. cap 3. num. 12. vide eun∣dem disput. 62. cap. 3. num. 9
• * 1.6

  Vide Aristot, Ethic. 3 Cap.▪
• d 1.7

  Ad probationem∣cum assumitur quod n••llus tene∣tur ••••••mius adhae∣rere conclusioni, quâm sit certitude no ti••ae propter qeam ill••••dhere∣re••••ista posset con∣cedi cum aliqua conditione, sci••. si ill•• teneatur adhae∣rere conclusioni praecise propter certitudinem no∣••••••iae: vbi autem non subest dicta conditio, propositio est simpliciter ne∣ganda: in proposi∣to autem non sub∣est quoniam non praecise propter certitudinem ali∣quam notitiae (pro∣priè loquendo) si••e conclusionis, siue princi••iorum, te∣neatur Catholicus adhaerere ••alibus Quini••••ò quic quid Chi••roponatur per Scripturam vel Ecclesiam, fore cre∣dendam, 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 que∣stion against the same author Fran. de Mat. and Petir Abaylard or P••ripat: which held faith to be as∣sensus euidens.
• * 1.8

  So Valentian tearmes it whose words are cited in the appendix to the third book
• * 1.9

  To this purpose they abuse a say∣ing of Gregory•• Fides non habet 〈…〉〈…〉, cu•• hu∣mana r•••••• praebet experimentum: Which notwith∣standing he men•• of the incompre∣hensibility, 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 opini∣on in this point we shall haue fit∣ter occasion when wee come to speake of merits.
• h 1.10

  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 pro∣bability as it is opposed to cer∣tain••••, their doc∣trine 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 in∣diff••••••n•• •••• pro∣ba••••••••ty and ••er∣tai••••▪ ••▪ ••ropositi∣ons of faith may be (as we maintaine) euidently certaine vnto some, th••ugh but euidently probable vn∣to others in their particularities.
• * 1.11

  ^• 2. Cor. 12. v. 1.
• * 1.12

  This I take it is ••••o more then what the learned Hook••r, in a Ser∣mon vpon the Prophet H••ba∣k•••••• 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 men∣tioned H•• e•••• we ag••••••, that this certainty of ••dherence vnto particulars arri∣••eth from their worth o•• conse∣quence?
• a 1.13

  Riber••.
• a 1.14

  Iohn. 3. 2.
• a 1.15

  John. 1. 14.
• a 1.16

  Psal. 30 v. ••.
• b 1.17

  Ier. 31. v 35. 36
• b 1.18

  Iohn ••
• m 1.19

  Phil. 3 ver. 8 10. 11. &c.
• * 1.20

  Sicut in rebus inanimalis appeti∣tus est incl••natio natuo•• in aliquid, & dicitur appeti∣tus naturalis, ita in natura intellec∣tuali appetitus est est inclinationa∣turae intellectual••s in quantum intel∣lect u•• est, prop••e∣rea omn•• actus vol••ntatis est in∣clinatio actualis ipsius naturae in∣tellectualis: & dare inclinatio∣nem a••••••alem tali naturae & inclina∣re voluntatem, p•••• eodem accipiuntur Ferrain cap. 88. lib. 3. Aquin. con∣tragentes.
• * 1.21

  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 ••intel∣lectum autem di citur ad intel••i∣gentem, necesse est igitur quod inteli∣g••ns bonum, in quā∣tum huiusmodi, sit volens. Aquin. contra Gentes. lib. 1. cap. 72.
• b 1.22

  Rom. ••. ver: 18
• b 1.23

  Arist. 〈◊〉〈◊〉▪ lib. 6. cap. •• 〈◊〉〈◊〉 enim tempus ex∣perie•••••••• facit, nam & hoc a••••∣quis 〈◊◊〉〈◊◊〉 cur Mathemati∣c•••• 〈◊◊〉〈◊◊〉 at; lap••••Spand•••• si〈…〉〈…〉 non 〈◊〉〈◊〉. A•• quod illa 〈◊〉〈◊〉 eo 〈◊〉〈◊〉, 〈◊〉〈◊〉 au••••Spand•••• experien•••••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.24

  Eccles. 2 ver. 2
• a 1.25

  Acts 24, ver, 25
• * 1.26

  Reade Sect. 2 chap. 2. 3. 4
• a 1.27

  Interest autem qualis sit voluntas bominis, quia si peruersa est, per∣uersos habebit hos motus: si autem recta est non solum inculpabiles, verū etiam laudabiles erunt. Voluntas est, quippe in omni∣lus: uno omnes nihil aliud quam voluntates sunt. Nam quid est cu∣piditas & laetitia, nisi voluntas in eorum consensio∣nem▪ qu•• volumus? Et quid est metus atque tristitia, nisi voluntas in dis∣sentionem ab his quae nolumus. Aug. de ciuitate Dei cap. 6. lib. 14
• * 1.28

  See § 3. chap. 5
• * 1.29

  See cha. 10 § 1 & chap. 11 § 7
• * 1.30

  This grace not∣withstanding is first in the intel∣lectiue facul∣ty•• and thence diffused into o∣thers, (ordinarily by the operation of faith) nor can the inferior facul∣ties be brought in subiection to the spirit, vntill they touched by the same grace which illumi∣nates the mind. Fides lampas est quia sicut lampas illuminat domum i〈…〉〈…〉des animum, C••••••so••t super Math. 25.
• * 1.31

  Heb. 10. 36, 37
• a 1.32

  2. Kings 6, 15
• b 1.33

  2. Cor. 4, 1••
• c 1.34

  2. Kings 6. 15
• d 1.35

  Math. 5. 34
• a 1.36

  Heb. 11. 2
• b 1.37

  Ʋerse 6.
• * 1.38

  Heb. 12, 11
• c 1.39

  Heb. 11, 7
• d 1.40

  Heb. 11, 7
• e 1.41

  Eccles. 44, ••8
• f 1.42

  H••••. ••••, ••
• g 1.43

  Ver. 9
• h 1.44

  Acts 7 verse 5
• i 1.45

  Heb. 11. 11
• k 1.46

  Ioh. 11. 25, 26
• l 1.47

  Gen. 22, 2
• m 1.48

  Heb. 118. ••
• b 1.49

  Math. 3. 9
• c 1.50

  Verse 24
• * 1.51

  H••••. 12. 2
• d 1.52

  Heb. 11▪ 10
• * 1.53

  Ʋerse 32
• * 1.54

  Ʋer. 33
• g 1.55

  Ver. 3••, 35
• * 1.56

  Ma •• 7, ••
• * 1.57

  Ʋer. 9
• k 1.58

  Ver. 10, 11
• l 1.59

  Ʋerse 14
• m 1.60

  Verse 16
• * 1.61

  Luke 14. ver. ••
• * 1.62

  2. Mach. 7, 18, 19
• * 1.63

  Ver. 20
• c 1.64

  Ver. 27, 28, 29
• d 1.65

  Ʋerse 37
• e 1.66

  Illud insuper nunquam ••••edi∣d••••••es, quod videns obstu••es••••s mori∣••••••••m matrem c•••• tulorum quo•• Ana∣tomi••us ab vtero ••ius abstraxi•• ma∣iorem ••uram gere∣re, 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 mor∣det, quem naturae 〈◊〉〈◊〉, at{que} adeo paremū in liberos in••redibil••m cha∣ritatem in publicis theatris maxima spectatorum ad∣miratio••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.
• o 1.67

  Macc. 2, 49, 50
• p 1.68

  Verse 6••
• a 1.69

  Ja••••••s 1 ver, 5
• a 1.70

  Psal, •••• verse 31, 32, ••3 &c.
• b 1.71

  Vers•• 3••
• c 1.72

  〈◊◊〉〈◊◊〉 14
• d 1.73

  〈◊◊〉〈◊◊〉
• * 1.74

  Talis est natu a si∣dei, quātò magis ve tatur tantò magis accenditur. Virtus fidei in periculis secura est, in secu∣ritate periclu••••ur. Quià enim alied ita laxat vigorem fidei, s••c••t longa tranquilitas. Chri∣s••••••. in Math. 20
• a 1.75

  Ier. 42, 1, 2, 3
• b 1.76

  Ʋer. 5, 6▪
• c 1.77

  Verse 9, 10, 11 12.
• d 1.78

  See Ioshuah 24 verse 15, 19, 22, 24
• e 1.79

  Ier. 42. 20, 21, 22
• f 1.80

  Ier. 42, 4
• i 1.81

  Ierem. 43. 3
• * 1.82

  Ierem. 44. ••••.
• g 1.83

  Ierem. 44. 15
• a 1.84

  Adfirma••an•• autem hanc fuisse summam, vel cul∣pae suae, vel errcris, quod essent soliti stato die ante lucē conueni••••, carmē∣que Christo qua•••• deo dicere secu•• inuicem, se{que} sa∣cramento non in sc••lus aliquod ob∣stringere; sed ne f••••••••, ne latroci∣nia, ne adulteria committerent ne fi∣dem fallerent, ne depo••itum appella∣t•• abneg••rent: qui∣bus pera••••••••, mor•• sibi ••••scedēd fuisse 〈…〉〈…〉 c••e••n••i ad capiendum ci∣bum, promiscuum tamen el innoxiū. P••in. lib▪ 10. E∣pist. 100.
• b 1.85

  Psal. 137. 4
• b 1.86

  Nehem. 2. 3
• c 1.87

  Nehem 13. 29
• d 1.88

  Nehem, 6. ••4
• e 1.89

  Noh. 13. 14▪
• a 1.90

  Exod. 20. ••
• b 1.91

  Heb. 13
• d 1.92

  Eccles. 12. 1, 2
• * 1.93

  Maldonat, see∣king occasion to expound those words of Daniel. (Cap. 12. ver. 3.) Quiautem docti fuerint, id est, qui bene sapienter que vitam suam gu∣be••narint, hos e∣nim scriptura vo∣care sole•• (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) babentes intellec∣tum, sicut Galli, non eos qui docti sunt, sed eos qui moderati, s••pien∣tes appellant: Hi ergo (inquit Da∣niel) fulgebunt, quasi splendor fir∣mamenti, & qui ad iustitiam eru∣di••nt plurimo••, quasi stellae nper∣••etu•••• ••ternitates.
• a 1.94

  Psalme 1. 6.
• b 1.95

  Psalme 9. 5. verse 10.
• * 1.96

  Maldonat in 13. Math. ver. 43.
• c 1.97

  Iohn ••7. 3.
• a 1.98

  Ioh. 3. 15
• b 1.99

  1. Ioh. 2. 4
• c 1.100

  Ioh. 14. 21▪
• d 1.101

  1. Job. 5. 20
• f 1.102

  Iude 5
• g 1.103

  Psal. 78. 8
• h 1.104

  Verse 23
• l 1.105

  Heb. 4. ••. 3
• * 1.106

  1. Iohn 5. 5
• k 1.107

  Eccles. 9 19. 20.
• l 1.108

  Eccles. 3•• 24.
• m 1.109

  Re••d. Sect. 2. c. 5
• a 1.110

  Iames 2. 19
• b 1.111

  Ierem. 5. 2
• c 1.112

  Ver 1 23
• d 1.113

  Ver. 23
• a 1.114

  Math. ••. ver. 44 45. ••6. ••••.
• b 1.115

  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 dedu∣ceth that precept from the diuine na••u••e or attri∣bute, which the sonne of S••rach doth from Gods wil reuealed; for to no other end were his com∣mandements gi∣uen, saue only to make v•• like him in his 〈◊〉〈◊〉 attributes or per••ect••ons. Ma∣nie haue refused to lend for other mens i•••• dealing▪•• fea••••n•• to ••e de∣frauded. Yet haue thou pati∣ence with a man in poore estate, and delay not to▪ shew him mercie, Helpe the poore for the Comman∣dements sake, & turne him not a∣way becau••e of his pouerty. Eccles. 2••. 7. 8. 9
• * 1.116

  Ethnici putan•• plures esse Deo••, & hoc tibi videris per∣fectus Christianus, quod per∣sua 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, cre∣de 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 perse∣ueran••. Hoc est credere in Deum Patrem, hoc est crede∣re in filium eius, hoc est crede∣re 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 sixe∣rit, aduersus omnes tempta∣tionum incursus stabit immo∣bilis. Cypr. de dupl. Martyr.
• * 1.117

  Math. 6. 31. 32. 33. Their distrust, or rather want of apprehension of Gods care and prouidence ouer them, is attribu∣ted to defect of faith. Math. 6. 30 Luke 12. 28
• a 1.118

  Vide lib. 3 Sect 3 cap. ••0. parag. 1. 2.
• b 1.119

  P••il ••. ver. 5
• c 1.120

  Iohn 15. ver. 8. 9. 10.
• * 1.121

  Luke 5. ver. 39.
• * 1.122

  Ad Barbaricum tran••f••rendi vi i ••le & l q••••••i••is 〈…〉〈…〉 quisquam babeat faculta∣t••m, ••ec g••••••••s quidem ca••se, ••••t ••su•• com〈…〉〈…〉o. r〈…〉〈…〉. ••. •• qu•• res ••••p••rtari non de∣b••••••.
• * 1.123

  Psal. 63. 1. &c. My soule thir∣steth for thee be∣cause thy louing kindnes is better then life: my lips shall praise thee, my soule shall be satisfied as with marrow and fat∣nes, &c.
• a 1.124

  •• Ioh. 4. 34
• b 1.125

  •• Deut. 8. 3
• d 1.126

  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
• * 1.127

  Iere. 17. v. 5.
• * 1.128

  Ver. 7. 8.
• c 1.129

  Psalm 15
• d 1.130

  Liuit.
• e 1.131

  Luke 1. v. 34.
• f 1.132

  Genes. 18. v. 14.
• k 1.133

  Rom. 3. v. 3.
• l 1.134

  1. Cor. 1. v. 9.
• o 1.135

  Tria considero in qu〈…〉〈…〉pes mea con••••••t••••, cha••••atem adopti∣〈…〉〈…〉 pro∣m〈…〉〈…〉 pote••••••té re••d••••um••. M••r∣muretiam, quan. ••••m vo••••••rit ••n i∣pi ••s cogitatio me∣a dicens, Q•••• e∣nim ••stu, et quā a est illa gloria, qui∣bus•••• 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 qui∣a 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.
• a 1.136

  Psal 46. 1, 2
• b 1.137

  Psal. 138. 7. 8
• h 1.138

  Psal. 62. 5, 6
• i 1.139

  Verse 8
• * 1.140

  Verse 10
• k 1.141

  Psal. 146. 3
• b 1.142

  Math. 23. 23
• c 1.143

  Luke 13. 14
• d 1.144

  Iob. 9. 24
• e 1.145

  Luke 18. 9. 14
• f 1.146

  Cypr. ••o mortalis
• g 1.147

  Idem de zelo & liuo••e. Tully to my re∣membrance de∣fines confidentia •••• b•• sp••s perdu∣c••n••i ad ex••tum vem i••c••••atam.
• a 1.148

  Heb. 10. 35
• * 1.149

  Heb. 10. 19. 20. &c.
• b 1.150

  Joh. 2. 24
• c 1.151

  Math. 13. 20
• d 1.152

  Ioh 12. 32
• e 1.153

  Rom. 10. 10
• f 1.154

  Ioh. 5. 44
• * 1.155

  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 voca∣bulum fidei ad significandam fiduciam erga pro∣mittentes: In his significatione ••••pe o••••ium est in sacris literis: Sane Mathaei no••o sic accip••••ur, vbi ••u••e•• Christus paralyticum illum confi∣dere. 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 vide∣tur Paulus fidem ad Roman 4. & ad Haebr. 11. Explicans enim illis locis fidei naturam ac vim, passim a fiducia ad credulitatem, ru••sus a credu∣litate •••• fiduciā delabitur, que fac••••e subindicat se nomine fidei vtram{que} complecti. Certe scriptu∣ra quam ex Abacu•• ••••tati: Iustus ex fide vi••i••, spem & fiduciam complectitur. Sasbout. in cap. 1. ad Rom.
• * 1.156

  Credere se in 〈◊〉〈◊〉 quomo∣do 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.
• * 1.157

  Cum ergo Chris•••••• videre, gau∣de•••• 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 pres∣suras & p••na••, & lachrymas mundi, & non f••st••nare potius ad gaudium, quod nunquam pos∣sit at f••ri? Ho•• autem fit, fra∣tres 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 cre∣deres, quem stare in 〈◊〉〈◊〉 at{que} in act••bus suis scires: Nunc Deus ••••cem loquitur, & tu men∣te incredu••a perfidus ••••••ctuas? Deus tibi de••••c mundo receden∣ti immortalitatem atque ••••ern••∣ta••em pollicitur, & tu dubitas? hoc est Deum omnino non ne••••e, hoc est, Christum credentium ma∣gistrum, peccato incredulitatis offendere: hoc est, in Ecclesia constitutum, fidem in domo fi∣dei non habere. Cyprian de Mortalit. ••e.
• * 1.158

  Ver••ntamen p••test forte mouer•• quid tam multos vi••emus cre∣dentes IESVM f••lium Dei esse, adhuc tamen mund•• 〈◊〉〈◊〉 cupid ••tatibus i••••e••i••os. Q••i••i er∣go ait: quis est qui 〈◊〉〈◊〉 mun∣dum, 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.
• b 1.159

  Ad sextum argumentum re∣spondeo, Patres, cum dicunt fi∣dem sine operibus non esse veram fidem, tantum vèlle significare quod non sit viua & perfecta, qualis reuera deberet esse. Nam & hic loqūendi modus est vsita∣tus, vt rem, quae in aliquo genere imperfecta est, dicamus non esse veram in eo genere, sicut gaudium aut dolore (verhi gratia) imper∣fectum, aut non ita magnum, di∣cere solemus non esse verum gau∣dium aut dolorem, lametsi ali∣quod gaudium sit aut dolòr. Marke 〈…〉〈…〉. verse 16.
• * 1.160

  Fortasse vnusquis{que} apud seme∣tipsum dicat: Egoiam credidi sal∣v••s ero, verum dicit, si fidem o∣peribus 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 confi∣tentur se nesse Deum, sactis au∣tem 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 conside∣rationem debemus agnossere. Tunc enim veraciter fideles sumus si quod verbis promittimus ope∣v••bus complemus, In die quippe Baptismatis omnibus nos antiqui hostis operibus atque omnibus pompis abrenunciare promisimus. Ita{que} ••ausquis{que} vestrum ad con∣fiderationem suam mentis oculos reducat•• & fi seruat post Baptis∣mum, quod ante Baptismum spo∣pon••it, certus iam quia fidelis est gaudeat. Sed ecce si quod promi∣sit minime serua••it, si ad excer∣cendu prau•••• opera, ad concupis∣cendas mundi pompas dilapsus est, videa••us fi••••m scit plangere quod errauit. Apud miscricordem ••••m∣nam{que} iudicem, nec ille fallax ha∣betur, qui ad veritatem reuerti: tur, etiam postquam mentitur∣quia omnipotens Deus dum libe∣ter paenitentiam nostram susci∣pi••, ipse suo iudicio hoc quod erra∣nimus al scondit, Greg. Hom 29. in Ascen. Demmi.
• c 1.161

  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 iusti∣tiam consequendam est nos, ••o∣stia{que} omnia Deo committere tanquam patri am••n••issimo; cui fidem dedimu••, quem pro De▪ oa••cepimus▪ cui obtemperare, cu∣••••••••legem exanimo s••••uare pro∣missimus; quiq••os in suam fidem suscepit▪ quibus etiam, nisi in obe∣dientes esse ••ellemus; se nun∣quam des••tu••um ••ic••ssim pol ici∣tus est. Haec omnia includ••t fides Paulina, cui iustitiam tribuit ip∣sc. Forer▪ in 32. cap Iesatae verse 17.
• h 1.162

  Rom. 5 ver. 1.
• a 1.163

  Quid sit credere in hac dispu∣tatione, ex alijs locis scripturae discendumest, praecipue cap. 7. Jo∣hann••. Qui credit in me, sicut∣dicit 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 vni∣uersam terram, & prebent for∣titudinem ij•• qui cord•• perfe∣cto credunt in cum. Corde au∣tem perfecto credunt, qui non solu••s fidem adhibent illis quae dicuntur in scripturis, vel alias diuinitus reuelantur, sed praeter∣ea omnes animae vires accomo∣dant, vt faciant quod habes fides. vel quod ••a prescribit. At{que} hoc modo accipitur a Paulo credere, videlicet vt sit edauditum ver∣bum commoneri, & tota an••mi adhaesione complecti, id quod di∣citur. Sasbout in vers. 17. 1. ad. Rom.
• i 1.164

  Psa. 78. ver. 9.
• c 1.165

  1. Cor. ••••▪
• k 1.166

  1. Cor. 1. v. 5.
• * 1.167

  Adde vltimò etiā comentarium S. Augustini, vt ali••s interim pretermit∣tam Nam tractat 53. in Iobannem: Vidite, inquit Au∣gustinus, quemad∣modum notaue∣rit. Euangelista, & improbaue••it quosdam, quos tamen in eum ••••••did sse dixit, qui in hoc ingres∣su fidei, si profice∣rent, amorem quoque humanae gloriae proficien∣do superarent. Quod •••• fides ista proficere poterat & amorem huma∣nae gloriae profici∣endo superare, cer∣te vera fide•• erat ••ad••m e••im est fide•• 〈◊〉〈◊〉, 〈◊〉〈◊〉 & perf••••••••, sed ••o•• ••••mper ••que magna▪ 〈◊〉〈◊〉 •••• fid•••• 〈◊◊〉〈◊◊〉 non••••t ••adem, qu•• 〈◊〉〈◊〉 no•• ••••••e 〈…〉〈…〉▪ de 〈…〉〈…〉▪
• * 1.168

  If the Reader well obserue the nature and pro∣perties of faith before explicated he cannot possi∣bly bee ignorant that euery least degree of faith brings forth a co∣rrespondent de∣gree of loue, that it is as impossible loue should in∣crease without a correspondēt in∣crease of faith precedent, as that inequality betwixt two sub∣iects should grow greater without any variation of their quantities▪
• * 1.169

  Creation appli∣ed vnto this sub∣iect more pro∣perly (in Scrip∣ture phrase) in∣cludes the reno∣uation 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, whe∣ther externall or internall and in∣fused, in nature & quality much different. See se∣ction 3. chap. 1. &••.
• * 1.170

  1. Cor. 3.
• b 1.171

  Galas. 6. ver. 14.
• a 1.172

  Mark 16. 17. 18
• b 1.173

  1. Cor. 1••. 31
• c 1.174

  1. Io••. 4 19.
• d 1.175

  Iames ••. 10.
• f 1.176

  L k. 8. 15
• * 1.177

  Chap. 6. § 10
• * 1.178

  See Chap. 6. § 16
• b 1.179

  Iames 2. 21
• * 1.180

  Heb. 11. 19
• * 1.181

  Rom. 4. 19 20
• * 1.182

  Iames 2. 25
• * 1.183

  Ad quartum argumentum re∣spond••••. D••plic••t•••• al••q•••••• posse dici mortuum; vno modo p•••• de∣fectum animae, quae est forma in∣tri••seca hominis. Et quod st•• ••o•••• mortuum dicitur, non est a••pl••us verè tale; vt homo mor∣tuu•• 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 cor∣pus est. Et quod ist•• modo dicitur mortuum, nihilominus est; vt corpus mortuum vere nihilo∣minus est corpus, quamuis non vi∣vum corpus Valent. Tom. 3. dis. 1. quaest. 4. punct. 4. The same an∣swere hath Bel∣larmine lib. 1. de iustificatione. cap. 15.
• a 1.184

  Non se••tiunt, quod tharit•••• proprie si•• forma sides, aut essenti∣alis, vt anima dicitur forma ••o∣minis, aut accidetalis aut extrin∣seca vt al••id•• c••rpor••s▪ Hoc ••••••m falsum esse ex •••• perspicuum est, quod 〈◊〉〈◊〉 & ••i••es s••nt du•• virtutes sp••cied 〈◊〉〈◊〉, quae du∣as d••••c sas potent•••••• 〈◊〉〈◊〉. Solum igitur vol••••t T••••••l••g••, Charitatem quon•••••• p••••••ect a∣n••m aliquam ad•••••• fides, meta∣phorice dici posse formam ipsius; secundum Analogiam videlicet ad formam proprie dict•••• quae suo modo sub∣iectum perficit. Valent. Tom. 3. disp. 1. qu••st. 4. puncto 3.
• b 1.185

  Sed quaerat aliquis, quae••am sit illa perfe∣ctio, 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 perfectio∣nem 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 ali∣quis propter Deum vt summum bonum, perti∣net 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•• ratio∣nem non habet ••••••m la••dem, quam quod re∣spicit 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.
• c 1.186

  Ipsum viuere est ipsum operari, ••i∣••nt Philosoph••, operatio autem vitalis non à corpore profic••scitur, sed a coniunctione spiri∣tus cum idone•• corpore. Nec ver•• Apost••l•• ••pera fidei spiritum esse dicit; sed de vitae ap∣pellatione ac nomine tantum ••g••t. Tam, in∣quit, 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.
• * 1.187

  See Sec. 2. Cha. 5.
• * 1.188

  •• See sect. 2. Cha. 6. towards the lat∣ter end. Si quis dixerit, a∣missaper peccatum gratia, simul & fi∣dem semper ••mitti, aut fidem, quae re∣manet, non esse ve∣ram fidē, licet nō sit viua, aut eum qui fidem fine charitate haebet, non esse Chri∣stianum, anathe∣ma sit Concil. Tri∣dent s••ssi••••e sexta de iustis. c••••. 28.
• * 1.189

  Chap. 8. parag. 8.
• * 1.190

  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 〉〈 in non-Latin alphabet 〉) well expresseth the originall. His reason is. Nam apud Hebraeos, ti∣mere deum est de∣um colere.
• a 1.191

  Volutres Deus pascit, & passeri∣bus alimenta diur∣na praestantur, & quibus nullus diui∣nae rei sensus est eu nec cibus, nec potus deest: ••u Christi∣ano, tu Dei scruo, tu operibus ••o••is dedito, tu domino suo ch••ro aliquid existimas d••futu∣rum? nisi si putas, quia qui Christum pascit, a Christo ipse non pascitur: aut e••••terrena d••erunt, quibus caelestia & diuina tribuuntur, vnde hae•• incredu∣la cogitatio? & vn∣d•• i••pia & sacri∣lega ista medita∣tio? quid facit in domo ••idei perfi∣dum pectus? quid qui Christo omnino non credit, appel∣latur & dicitur Christianus? Pha∣risaei tibi magis congruit nomen. Nom cum dominus in euangelio de ele∣••mosynis disputa∣ret, & vt nobis a∣mi••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.
• o 1.192

  Christianus nem•• recte dicitur, u••s•• qui Christo moribus coaequatur. Ecce Christus non contendit neque clamauit, & tu simorum Christs similitudinem te∣nere cupis, ne contend••s, ne abu••i•••••• in ecclesia Christianus exis••as Cypr. de Abus. sec.
• b 1.193

  Quisquis igitur ore dicit, credo in vnum Deum, & seruit auaritiae, aut libidin••, au•• luxui, sibi men••itur, sibi∣que re••ug••at, aliud lingua sonans, ali∣ud animo celans, voce tantum testi∣monium perhibens Deo, cum vita sa∣tanam colat Cypr. de dupl. Martyr.
• c 1.194

  His wordes are cited parag. 1.
• a 1.195

  Rom. 9. v. 6.
• b 1.196

  Galat. 3. v. 7.
• d 1.197

  Rom. 2. v. 28. 29.
• * 1.198

  •• The first that faith should bee dead & yet true: the second that faith truely dead whilest so remai∣ning should giue life vnto a Chri∣stian. I thinke it would be a matter very hard for the Iesu∣ite to finde more grosse absurdi∣ties in so few words in the sim∣plest writer of this age.
• * 1.199

  For by the litte∣rall and ordina∣ry sence of the wordes faith should be no part of grace.