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.

CHAP. IIII. That the obseruance of the former rule is most easie vnto men of mea∣ner gifts, vnto whom in this respect Gods mercy is greater then if their gifts were better, and yet his mercy iustly to be esteemed grea∣test of such as haue most excellent gifts by nature.

1. GOds vnspeakeable wisdome, in recouering the sonnes of Adam his forlorne patients, by brin∣ging them low, manifested in the absolute neces∣sitie of the former precepts, being duly waighed; the eunuch can haue no reason to say a I am a dry tree, nor the siliest catife that creepes on earth any iust cause to complaine of his wretched estate. Indeed were good naturall parts, (whether of body or minde) with such ornaments as art can put vpon them, or other externall graces of wealth, autho∣rity, or birth, bestowed on man for his owne sake, or that hee might relie or trust in them: hee that excels in any or many of these might haue whereof to reioice amongst his brethren; so had they iust cause to be deiected that were conscious of their wants. But if we consider the pronenesse of mans heart to waxe proud of good qualities, and the direct opposition betwixt all pride, and the fundamentall qualification before expressed for the receiuing of faith and grace, that the renouncing all delight in these or other naturall dignities is but an appertenance of that precept to denie our selues, and forsake all we haue: we would quickely subscribe vnto ourc Apostles resolution, that if wee must needes boast or glory we would boast in that wherein we haue most reason to reioice, in our defects or infirmities; seeing the lesse temptations wee haue to glory in wealth, strength, or wit, or whatsoeuer men call their owne: the better opportuni∣ties we haue to glory in him who is the Lord of life and strength the authour of wealth and onely giuer of these and euery good gift. To keepe mirth though actuall and externally occasioned within the bounds of wisdome, or mingle much laughter with discretion, is a skill whereof many natures are not capable:

much harder it is to retaine such strong naturall inclination as are the fountaines of our internall and habituall delight, the chiefe pillars of our glory, and principall rootes of our reioi∣cing, within the compasse of natures pollitique Lawes. Hence, as the Philosopher obserues, excellency of beauty, of bodily strength, of birth, or abundant wealth will hardly bee subdued vnto reason. With what difficulty then will such glorious prerogatiues of flesh and blood bee drawne to yeeld loiall obedience vnto the humility and simplicity of faith; when as that subiection which Aristotle requires in his morall patriot, is but a formality in re∣spect of that absolute deiection, or prostration which true faith requires, ere our soules be capable of it presence: the best ser∣uice which our inferiour faculties owe to reason morall, or meerely naturall, being but as dead and liuelesse in regard of that alacrity in performances, wherewith grace expects to be entertained.

2. The a Epigramatist acutely imputes the stoickes contempt of death vnto the slender appertenances of his poore life, in whose losse there could bee no great harme. For who would much desire to see himselfe, without change of apparell, basely clad, to lodge in a sordid cabin, and goe to a hard bedsted hun∣gry and colde? but had he beene a while accustomed to those pleasures of which Rome till that time had neuer scarc••tie, and Domitians present Court greatest variety; he would haue wished (vnlesse the Epigrammatist rashly or vncharitably censure his disposition) that his life had beene lengthened as farre beyond the ordinary course of nature, as Philoxenus did his wesand might be aboue the vsuall size of other mens. Yet howsoeuer it be for the particular, the indefinite truth of his coniecture is confirmed by the knowne experiment of Antigonus souldier, who, after the perfect recouery of his health, became as tender∣ly respectfull as any of his fellow souldiers were of life, whereof whilest his body was troubled with such a loathsome disease as made his soule desire to be diuorced from it, he had beene so prodigall as made his generall admire his valour. It may be both of these were willing to make a vertue of necessitie; or if the stoickes resolution were rather out of choice, yet it comes short of that true valour, which the censurer by light

of nature sawe to bee truely commendable, and diuinity tea∣ches to be absolutely necessary to a Christian souldier.

Rebus in angustis facile est contemnere vitam, Fortiter ille facit qui miser esse potest.

A sorry life's soone set at naught; to leaue want is no losse: His soule hath marched valiantly that sinks not vnder's Crosse.

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

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

to preoccupate all captious or criticall censures, expresseth the reason of his boldnesse.

Vnde ea libertas? iuxta illi finis & aetas Tota retro, saerae{que} velit decus addere morti

What freedoms this? A priuate man to take a Tyrant downe? His race being run? t'was now fit time the end with praise to crowne?

Could we out of mature deliberation rest perswaded, of what the doctrine of faith deliuers as a truth vndoubted, that promo∣tiō comes neither from the East nor from the West, that length or shortnesse of life depend not on the course of nature, but on his will and pleasure, who hath euery member of our bodies written in his booke, able to deface all instantly with one dash of his pen; that if we spare to speake before others in his cause, we may want breath to plead our owne before him: How easie would it bee for vs to confesse Christ, by professing the truth before the mightiest amongst the sonnes of men: when as now our seruile dependance on such as our Christian freedome and resolution might bring in subiecton to the truths they scorne; on such as haue not power to hurt our bodies, or depriue vs of food and raiment, or other necessaries of priuate life; but one∣ly to repell vs perhaps from ascending higher then any oppor∣tunity of doing good seruice to our Lord and Master calls vs▪ makes vs daylie and howerly ashamed of him and his Gospell, which the great ones of this present world confesse in words▪ mightily oppugne in deeds, as we doe scandalise the power and vertue of it by our silence. Great were the materials of the con∣tentments, which Hester enioyed in Ahashuerus Court, so were her hopes of hauing them continued or enlarged: a Mordecays admonition notwithstanding, grounded vpon the considerati∣ons before mentioned, mooued her to hazard all, and to aduen∣ture on her gracious Kings extreame displeasure, rather then preiudice the cause of Gods people by forbearance of petitio∣ning on their behalfe. Many of vndaunted courage in the open field would hardly haue pressed into the kings presence against

the Lawe, for though the daunger could not bee greater then they often exposed themselues vnto against the enemie; yet feare of disgrace which might ensue, would in this case as∣swage that boldnesse whereunto hope of honour, vsually ani∣mates greatest spirits. Cato then, and other such resolute Ro∣mans, as gaue Caesar to vnderstand they had lesse dread of death then of his pardon, would haue prooued but dastards in the campe of CHRIST, for many principall points of whose ser∣uice, he that is more afraid of a miserable or disgraced life, then of a violent or bloody death, is very vnfit. Now faith if it be vni∣formely set, equally enclines vs to make choice of either station, as the disposition of our lot shall fall. The best ground of our qualification for vndergoing either, will be with deliberate vn∣partiality to rate, as well the calamities or incumbrances, as the prosperities or pleasures incident to this mortall life, no higher then in nature they are, for quality vaine, and for durance mo∣mentary; still weakning our naturall desires of the one, and fortifying our feeblenesse or peculiar indispositions to sustaine the other. Some are more easily deiected with feare of ignominy others of want or pouerty, most are apt to be much moued with bodily pain, but all most with that which is most contrary to the inclinations or accustomances, in whose exercise o•• practice they most delight. And seeing the abundance of our desires, or affe∣ctiors, vsually brings forth a conceited greatnesse of the sensuall obiects whereon they are set; the enfeebling or pining of inter∣nall appetites will be the readiest way to erect our spirits, and ru∣inate all drowsie imaginations of greater terror, then can really be presented to resolute and vigilant thoughts. The best meanes againe to enfeeble inbred appetites, or impaire the strength of naturall or customary inclinations, is substraction of their few∣ell, as much familiarity with their proper obiects, or affectation of what we see most followed by others, which vsually haue wit enough to accomplish their chiefe desires, but want grace to account the inconueniences, that without great circumspe∣ction alwaies attend on their accomplishment. What though our meanes be so short as will not permit vs to fare deliciouslie, our presence not so gratious as to win their fauour that behold vs, our countenances not so armed with authority as to imprint

awe in our inferiours, our wits not so nimble as may enable vs to lead a faction, our experience not so great as to compasse preferment, or winde our selues out of intricate perplexed bu∣sinesses: yet all these defects haue this comfort annexed, That although we had Diues fare, and Cressus wealth, Tullyes elo∣quence and Caesars fortune, Aristotles subtilty, and Achitophels policy, Sampsons strength, and Absolons beauty, Salomons wis∣dome, with all, and all his roialty; yet were we bound to vse all these blessings as if we vsed them not, to employ them not to our owne but to his praise that gaue them, in whom without these we may more truely delight then any can doe in their a∣bundance. b For to whom much is giuen of him much shall be requi∣red. This in the first place, not to reioice though in miraculous effects of graces bestowed vpon him, but rather in that his name is written in the booke of life, in whose golden lines none are en∣fraunchised but such as in pouerty of spirit haue serued an ap∣prentiship to humility. Thus may the brother of lowest degree, so he will not be wilfully proud, nor stretch his desires beyond the measure God hath destributed to him, stoope without straining to that pitch, whereto euen such as are of gifts most eminent, or in highest dignity must of necessity descend, but by many de∣grees and with great difficulty, seldome without some grieuous fall, or imminent danger of precipitation.

4. But is not this to calumniate our Creators goodnes, as if he did baite his hookes with seeming blessings, or set golden snares to entangle the soules of his seruants? No, reason taught the heathen to thinke more charitably of their supposed God∣desse Nature, on whom they fathered that truth, which faith in∣structs vs to ascribe vnto our heauenly Father.

Natura beatis Omnibus esse dedit: si quis cognouerit vti

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

The gifts meane or great, bestowed on euery man by his ma∣ker, are best for him; so he would faithfullie implore the assi∣stance of his spirit wholly submitting himselfe to his direction for their vsage. His mercy is many times greatest to such as he endowes with least blessings of art or nature, in that as their spi∣rits are vsually slow, their capacities shallow and abilities weake, so their conquest ouer delight or pride in their own good parts, in which the strength and vertue of faith consists especially, is the easiest, their aptitude to delight in spirituall goodnesse the greatest, and their alliance to true humility most immediate. His mercies againe many waies appeare most towards such as excell in gifts of nature. First, if they seriously addresse their best faculties to contemplate the fountaine whence they slow, or to esteeme of their Creators goodnesse by his good blessings bestowed on themselues; they haue a perpetuall spurre to stirre vp their alacrity in good courses, a curbe to restraine them from falling into ordinary and vulgar sinnes, whereinto others vsu∣ally slide through deiection of minde, or opportunitie of their obscure place, and low esteeme with others. The best lesson I remember in old Chaucer, and for ought I can perceiue the one∣ly right vse can be made of a mans notice of his owne worth is, to thinke euery offence of like nature more grieuous in him∣selfe, then in others whom he accounts his inferiours. Againe, as eminencie of naturall or acquired worth exposeth men to more then ordinary spirituall danger, so, no question, rightly emploied it makes them capable of great reward; and few of this temper if free choice were left vnto themselues, but would rather desire to get honour though with aduenture of an auoi∣dable danger, then to be assured of ordinary recompence for safe emploiments Briefly as their stocke or talent is greater, and through indiscreet or vnthrifty courses may bring them into great arrerages at their finall accompts: so watily and faithfully emploied, it alwaies yeelds greater encrease to Gods glory, who will not suffer the least excesse of good seruice done, to passe without an ouerplus of reward. That which turnes all his blessings into curses is an ouerweening conceipt of our owne worth, and a perswasion thence arising that wee are sit for any fortunes whereunto industrious practices authori∣sed

by humane Law can raise vs; and inwardly furnished for su∣staining any place, for which the dispensers of ciuill honour can be wrought outwardly to grace, or qualifie vs. As the disease it selfe is deadly, so is it vsually accompanied with a phreneticall symptome: for like wandering Knights that seeke aduentures in vnknowne Countries, we apprehend no danger in those cour∣ses of life wherewith wee are alltogether vnacquainted, but ra∣ther wish to meet with temptations new and vncouth, because it is more glorious to conquer them, then not to be assaulted by them. But how can this resolution stand with that daily petiti∣on, Lord lead vs not into temptation? much easier it is to auoide their daunger, by refraining all triall of such deceiptfull con∣tentments as make way for them, then not to yeeld vnto them after accustomed experience of their pleasant insinuations. To be able not to affect their pleasures is a point of Christian va∣lour, highly commendable amongst the wiser sort of men, and immediatly approueable with God: nor is there any that much desires to tast them, but is obnoxious with all to be so bewit∣ched by them, that he shall thinke himselfe free enough from their entisements, when his heart and soule are indissolubly be∣troathed to them.

Notes

• a

  Therefore the barren is blessed which is v••de filed, and knoweth not the sinfull bed: she shall haue fru••t in the visitation of the soules. And the eunuch, which with his hands hath not wrought iniquity, nor imagined wic∣ked things against God: for vnto him shall bee giuen the speciall gift of faith and an ac∣ceptable portien in the temple of the Lord Wis. 3. v. 13. 14. Esay 56. 3. 4.
• c

  2. Cor. 12. 5.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristot. politic. lib. 4. cap. 11.
• a

  Lib. 11. epigram. 57 Hanc tibi vir∣tutem ••racta ••acit vrseusansa. Et tristis nullo qui ••epe•• ••gne focus Et teges & Cimex & ••ud•• sponda graba∣li, et breuis at{que} ••adem no••te die{que} toga.
• 〈…〉〈…〉
• a

  Mordecay said that they should answere Ester that, Thinke not with thy selfe, that thou shalt escape in the Kings house, more then all the Iewes, for if thou holdest thy peace at this time, com∣fort & deliuerāce shall appeare to the Jewes out of another place, but thou and thy fa∣thers house shall perish and who knoweth whether thou art come to the Kingdome, for such a time. Ester 4. 14. 15
• b

  Luk. 12. v. 48.
• Cl••••dian who notwithstanding was in part a Christian but vt∣••ered this rather as a dictate of nature then as an oracle of faith