CHAP. I. ¶ What ought to make vs to esteeme and seeke after Faith aboue all things.

THere is nothing ordi­narily that hath more power and efficacie to stirre vp the desires and appetites of the will of man, then the profite which he knoweth to be in the thing that he pursueth: As to the con­trary [Page 2] there is nothing that diswadeth him more from an enterprise, than the inconveniences, losses, and dammages which he foresees and feares may hap­pen vnto him in the pursute thereof; Be­cause that naturally men are enclined to desire and seeke after their profit and advantage in all things. Now in all that man can thinke on or jmagine in this world, there is nothing that is more, nor so profitable nor healthfull vnto him, as is the true Faith, for many rea­sons; of the which, to avoyde prolixi­ty, I will onely touch three.

The first shall be, that without faith (as saith the Apostle) it is jmpossible to please God; Heb. 11. as to the contrary, with faith it is not possible to displease him. It remaines then to consider what the fauour and grace of God is, towards those vnto whome it pleaseth him to jmpart them, and what are the profits, gaines, and advantages, that wee may hope for frō them, & receaue as well in this life, Rom. 1. as herafter; for from the grace of God first commeth a peace, that is to say, Psal. 119. an vniversall prosperity, which [Page 3] spreads it selfe ouer vs, and vniversally ouer all things that may appertaine or happen vnto vs. For those things which we thinke are euill in themselues, Mat. 5. as po­verty, sicknesse, warre, famine, banish­ment, prison, and other such like jn­commodities, are turned vnto vs, into as many fortunes a [...]d blessings, when we are in the grace of God; who by his jnfinite wisdome, for the loue which he beareth vs, can so wel accōmodate & ap­ply all things that happen to vs, of what nature or condition so euer they be, that they alwayes helpe vs to our saluation, and cannot be noysome or hurtfull vn­to vs, Rom. 11. although we should thinke they did, through a false and vaine oppinion that we haue thereof; Afterwards be­ing fauorites and welbeloued of God (according to the common proverbe, which sayth, that amongst friends all things are common) there is a commu­nalty of all good things betweene God and vs; Mat. 25. In so much that not onely Hea­ven, Earth, and all that is in them, doe appertaine vnto vs, but also the king­dome of Heaven, Life everlasting, that [Page 4] jntire perfect felicity that is in God, 1. Cor. 1. and even his power, his wisedome, his goodnesse, his justice, his truth, his clemency, and mercy, (which are the true and proper goods of our God, and in the contemplation and possession of the which hee taketh his delight) are ours, by title of marriage, and of the al­lyance which hee hath contracted with vs by his grace. So that this day we are applyed therevnto, by the guift which hee hath given vs of them, as saith the Apostle, 1. Cor. 1. All things are yours, and you are Iesus Christs, and Christ is Gods; from whence we may jnfer, that being in the grace of God, we are consequent­ly in the grace of the Angels, Arch-an­gels, Cherubines, Seraphines, Thrones Powers, Governments, and other spiri­tuall creatures that are in Heaven. Also the Heavens, the Sonne, the Moone, the Starres; the fower Elements, to wit, the Fire, the Ayre, the Water, the Earth; and in generall all creatures compoun­ded of them, are for vs; that is to saye, to keepe, preserue, and defend vs, to ac­commodate every one according to his [Page 5] faculties, meanes and power, and to op­pose themselues with all their might, a­gainst whomsoeuer should go about to annoy or offend vs: yea that wee may also put in this rancke the Divels them­selues, Gen. 3. Iohn. 11. the which (although they be the cappitall enemies of mankind, and mur­derers of many from the beginning) are nevertheles maugre them, constrained to procvre our salvation, without min­ding it, or desiring to do it, being ther­vnto compelled by the almighty power of God; the which he doth jmploy in the favour and friendship which he bea­reth vs, to turne the counsels and pur­poses of the Divell, to the contrary of that which hee desireth, and thinketh; causing that his temptations by the which he assayes to ruinate vs, are exer­cises to humble vs, to trye our faith and patience, Ioh. 1. & 3. Luk. [...]2. 2. Cor. 12. and to jllustrate the glory of God in the shewing forth of the vertues which he hath put into vs: The which we see in Iob, Peter, Paul, and other Apostles, and in all the Saints that ever were: The which by how much they haue been more tempted, they haue by [Page 6] so much the more profited in the know­ledge and feare of God; as sayth the Prophet speaking of the faithfull man. Ʋnto the righteous ariseth light in dark­nes; Psal. 112.4 he is mercifull and full of compassion and righteousnes. This grace bringeth vs also a sufficiency, as Iesus Christ sayth to to the Apostle: That his grace ought to suffice him. 1. Cor. 12. 1. Tim. 6. And elsewhere, that god­linesse is alwayes joyned with sufficien­cy and contentment. As also God con­tracting allyance with Abraham said vn­to him; Gen. 17. I am the Lord thy God, thy sufficiency and thy defence; wherevnto also agreeth that which the Prophet sayth. Psal. 16.6. The Lord is the portion of mine inheritance, and of my cup, thou shalt main­taine my lot. The lines are fallen vnto mee in pleasant places, I haue a faire heritage. And elsewhere. O Lord that art my por­tion, Ps. 119.57. I haue determined to keepe thy word. Seeing then that faith puts vs in possessi­on of our GOD, Rom. 11. Iohn. 3. (in whome, and by whome are all things), It bringeth vnto vs a beatitude, and perfect contentmēt, which is the end and purpose wherevnto we aspire, and wherein we trust when [Page 7] we haue attained it. And for this cause Faith ought to be more precious and re­commendable vnto vs then any thing else whatsoeuer.

Now to assure vs yet farther of that which is spoken, Ephe. 3. 1. Tim. 2. by faith Iesus Christ dwelleth in our hearts, who is the war­rant of the alliance that we haue made with God; and therefore is hee called Emanuell, that is to say, God with vs; Mat. 21. it is the second reason the which ought greatly to make vs esteeme of and seeke after Faith; because it vnites vs with Iesus Christ, and is the meanes by the which eating his flesh, Ioh. 6.17. and drinking his bloud, we dwell in him and he in vs for ever; so we cannot choose but we must be very happie, having the grace of God with all his blessings; Item, the Iustice, Rom. 8. the Life, the Light of his Sonne, and in summe all thinges, that hee giveth vs in his fauour, as sayth the Apostle; Rom. 5. for e­ven as by sinne, and the disobedience of our forefathers, wee lost in them the grace of God, and consequently all fe­licity; also by the second Adam, which is Iesus Christ, and his obidience, wee [Page 8] recouer better then that which we haue lost, for we are now assured that we can­not perish, as sayth the Prophet spea­king of the Church. Psal. 48.7. As we haue heard so haue wee seene in the Citie of the Lord of Hostes, in the Citie of our God, God will stablish it for euer. Psal. 46. God is in the mid­dest thereof, therefore shall it not be moo­ued: Psal. 65.4. God shall helpe it verie early. Bles­sed is he whome thou choosest and causest to come to thee, he shall dwell in thy courts, and wee shall be satisfied with the pleasures of thine house, euen of thine holie Tem­ple. Iohn. 10. And in S. Iohn, My sheepe heare my voyce, I know them, and they fol­low mee, and I giue vnto them eternall life, and they shall never perish, neither shall any plucke them out of my hand: and in Osee, Ose. 2. I will marry thee in justice and in Faith &c. Then as all the jnfidels by their jnfidelity are deprived of Iesus Christ, and by consequent of God his Father, vnto whome wee cannot come neere but by him, they are for this rea­son accursed and miserable for ever; And to the contrary the faithfull ever­lastingly happie, by reason that Faith [Page 9] doth joyne and vnite them jndissolubly with the one and the other.

The third reason which ought great­ly to recommend faith vnto vs, is that, as we cannot be agreeable to God with­out it, as we haue shewed; Rom. 14. also nothing of all that proceeds from vs, can be plea­sing vnto him without it, neither pray­e [...]s, nor thanksgivings, nor confessions, nor any worke that wee can doe; nor likewise any vertue that is in vs; for without Faith all the shew and appea­rance that is in vs and in our vertues is but hipocrisie. There were in old time some Philosophers and Law-makers, who although they were jnfidels, they seemed nevertheles to be adorned with many laudable vertues; as Socrates, Licurgus, Epaminondas, Aristides, Pho­cian, both the Catoes, and diuers others, and neverthelesse all that which seemed resplendant in them, was but a maske and false visard of vertue. For even as a flower painted vpon a wall, hath the forme and colour of a flower, but not the life, the beauty, and the sweetnesse; Like also as a fire painted on a board [Page 10] hath the forme therof, but not the light nor the heat; also all the vertues that were in these great jllustrious persona­ges, were all but shadows and shews of vertue. And as no meat how exqui­site soever it be, hath any tast or savour if it be not seasoned with some salt; al­so the patience of Socrates, the justice of Aristides, the piety of Epaminondas, the constancie of Phocion, being not seaso­ned with Faith, was but vnsavoury. And such personages sayth S. Austin did re­semble a liuely horse, that trots well and vseth his joynts nimbly, but is out of his way; for the more he goeth forward, the more hee looseth himselfe; So such people being not in the way which God hath appoyn [...]ed and taught in his Law, although they may seeme to runne and gallop well: neverthelesse, to be short, they did nothing but stray and goe farre from their dutie, having not chosen the way that they must follow, nor the end whereto they must tend, which is the cause for the which that good Father sayd in many places, that the vertues that were in them (beeing destitute of [Page 11] Faith) were reputed for sinnes before God, grounding his speech vppon that which the Apostle writeth to the Ro­mans. All that is done without Faith, Rom. 14. is sinne. To the end then that wee, our workes, and our vertues may be plea­sing to God, true Faith is necessary for vs.

CHAP. II. ¶ A diuision of the kinds of Faith, wher­of mention is made in the Scripture.

THis word of Faith in the scripture is not alwaies to bee taken in one sence, nor in one signification; which must bee noted, to the end that those that read the woord of God bee not deceaved by the antiquity and equivo­cation of this word, the which is found to be alledged in six sundry sorts, wher­of fiue are vaine, and the last onely is true. Now the first kind is the Faith which some men call historicall, the which is nothing else but the simple knowledge of the things spoken of in [Page 12] the Scriptures, as well of the old as of the new Testament. The which know­ledge onely is not sufficient to make a man faithfull, for we see that the Rab­bines among the Iewes haue great knowledge in texts of the Scripture, and some true jntelligence of many places thereof, the which neverthelesse are not reputed faithfull for all that. In the Pa­pistry likewise wee see many Monckes and Doctors of Sorbonne, and of other Vniversities, that can well alleadge and compare divers places of holy Scrip­ture in their sermons and writings, the which most an end they pull (as it is sayd) by the haires, to make them to serue for proofe and confirmation of their errours and lyes. Nevertheles they are so farre from being faithfull, that there are no people more contrary nor more enemies to the true Faith of Iesus Christ, nor that do resist and fight with greater furie and courage against the E­vangelicall verity, then they. It is not then jnough to read the holy Scriptures, to remember that which is therein spoken of, for to ground a firme Faith, [Page 13] by the which we may be justified in the judgement of God, and be agreeable vnto him.

The second kind is of those that haue a faith like vnto that of Divels; Iames. 2. who by reason of the subtilty of their spirits, and of the long time since their creation, are not jgnorant of the holy scriptures, which we see in the history of the Evan­gelists, which say, that Satan addres­sing himselfe to Iesus Christ, Mat. 4. to trye if he could make him turne, and to snatch from him the faith and perswasion that he had, that he was the sonne of God; alleadgeth places of scripture vnto him, to wit, of the 91. Psalme, wherein hee shewed that hee had some knowledge thereof; but hee was not faithfull though, being destitute of the feare of God, of the hope of Salvation, and of a true confidence in his promises. All which things are necessarily and essenti­ally of the nature of true faith. So that if these things are not joyned vnto it; it cannot in any wise subsist. Wee see also that many heretickes, as Arius, Mace­donius, Ʋalentine, Marcion, Apollina­ris, [Page 14] Nestorius, Eutiches, and divers o­thers, had the Scriptures in hand, which they did pervert and corrupt, being jnduced therevnto by the evill spirit, who vrged them, and made them obstinate, the which although they were in the Church, marked with the Baptisme of Iesus Christ, exercised in the texts of the Bible it selfe, provided with Ecclesiasticall charge. Nevertheles let not to be wicked and vnbeleevers, as also the Apostle calleth them Aposta­tes, and straglers from the faith.

1. Tim. 1. This second kind may seeme to some to be like vnto the former; but there is great difference betweene those two, the which may clearely be perceived by the collation of their effects, for histori­call faith doth not rejoyce, trouble, nor assure the consciences of those that haue it, the which reading the histories & o­ther texts of the Bible, are no more mo­ued in their hearts with the reading ther of, thē if they read some profane history, or other treatise of Philosophy, because they did not apply the reading thereof to the end & true vse, whereto it ought [Page 15] to be applyed, which is to rule and or­daine the estate of the affections, passi­ons, desires, and all humane actions, but doe content themselues that they haue well remembred what they haue read, to set it before them as occasion is offe­red, in such company as they shall be in, and shew thereby that they are not ig­norant of Theologie; but the faith of Divels and the reprobate represents vn­to them, the threatnings, judgments, and dreadfull face of God, which doth sometimes so astonish and fright them, that they tremble and quake, seeking every where for rest and remedie to their torment, which they cannot find, so that of some them that cannot vn­dergoe it, sincke vnder the burthen, and fall into despaire, as we may see by the examples of Caine, Sem, and Iudas.

The third is the faith of Myracles, whereof mention is made in S. Mathew, Mat. 7. where it is sayd, that many shall say vn­to Iesvs Christ at the day of judgement, Lord, Lord, haue wee not prophesied through thy name, and through thy name haue cast out Divels, and done [Page 16] many great worker through thy name, and then I will confesse openly vnto them, depart from me yee that that worke jniquity. By the which woords Iesus Christ rejecteth thē, which he would ne­ver haue done had they been provided with a true faith, with the which it is vn­possible to displease God; It is also spo­ken of in the first Epistle to the Corin­thians, 1. Cor. 13. Iohn. 1. 1. Cor. 5. Ephe. 2. where the Apostle speaketh in this manner, If I haue all faith, so that I can remooue Mountaines, and haue not charitie, I am nothing. Which he would not say of a true faith, the which maketh a man the child of God, and a member of the body of Iesus Christ, and Citi­zens of heavenly Cittie; It is also spoken of in the 2. Epistle to the Thes­salonians, 2. Thes. 2. where the Apostle saith, Then shall the wicked bee reuealed whome the Lord shall consume with the spirit of his mouth, and shall destroye with the bright­nesse of his comming: Euen him whose comming is after the working of Satan, in all power and signes and woonders of lying, and in all deceauablenes of vnrighteousnes, in them that perish, because they receaued [Page 17] not the loue of the truth, that they might be saued, which sheweth jnough that faith and the facultie to doe mira­cles, is not alwayes jnoyned with the Spirit of regeneration and sanctificati­on; for Iudas who was of the nomber of the Apostles, had that power to doe miracles, although that Iesus Christ saith of him that he was a Divell.

The fourth kind of Fith, whereof is spoken in the Scripture is a Temporall faith, wherewith those men were proui­ded for a while, of whome mention is made in St. Luke, Luk. 8. where it is spoken of those, vpon whom the seed fell, who re­ceaved it for a time euen with joye, but hauing not taken roote in their hearts, withdrew themselues in time of temp­tation. Simon the Sorcerer was of this number, of whome it is spoken in the Acts, That he beleeued and was baptized; Act. 8. Heb. 6. Also were those whereof mentions is made by the Apostle, who hauing ta­sted the word of God, and the powers of ths Age to come, finally fell backe and returned to their vomit, like vnto the Dog; and to wallow themselues in their filthines, [Page 18] like vnto the Sowe; 2. Pet. 2. Such men for some time haue belieued the promises of God, and continued in the faith, and an jndif­ferent perswasion of the truth of them, with some joye and rest that they felt, (as is very likely) in their hearts; And neverthelesse their Apostacy and falling from the Church and the doctrine ther­of, did shew at last that in them there was no true faith.

Iames. 2. The fift kind of Faith, is that which is called dead by S. Iames, by reason of the likenesse it hath to a dead body, for as after the separation of the soule, the body which remaineth being dead, hath neither mooving nor feeling; also a dead faith hath no feeling of the bene­fits and graces of God, to poyse and e­steeme them according to their value, wherein they are like vnto Hogs, that eat vp the Mast which falleth from the Oake, and neuer looke vp, whence it commeth. Those people are prophane who thinke neither on God, nor Iesus Christ, nor vpon his word, nor vpon his Sacraments, the which hee hath orday­ned in his Church, for the exercising, [Page 19] nourishing, and jncreasing of the faith of his children, despise publike exhor­tations, prayers, thanksgivings, and confessions. Breefe they shew them­selues in all their behaviours to bee Li­bertines, and disordinate, never having before their eyes, nor in their memory the great debt which they owe vnto God; for so many graces and favours by them receaved, and which they daily receaue at his hands, and as they are without feeling of the aboue-said things so are they vnprovided of all good mo­tions. For there is no man amongst thē, that jmployeth him selfe to doe well, nor confirme himselfe to the will of God, but are rather contemners of all the admonitions and advertisments which are given them; people altogether gi­ven to the world, slaues to their flesh, and to the lusts therof, who neither serue God, nor make shew of it. If these peo­ple thinke they haue faith, they deceaue themselues, as doe those that call a car­kas, or a dead body, a man.

CHAP. III. ¶ Of true Faith by the which Christi­ans are iustified, which is the sixt and last kind of Faith.

BEfore we enter into the diffinition of the true Faith, which justifieth him that hath it, we must take our sub­ject a little higher, and declare what is the office and dutie of a christian man; which is to know what hee ought to wayt for from God, and what God re­quireth of him. That which the faith­full wayt for from God, is their salvatiō & everlasting life. That God which re­quireth of him, is a trust in his goodnes, a feare of his Majestie, and an obedi­ence to his will. The which three things are taught him by the word of God, the which being divided into three parts, that is to say, the promises, the com­mandements, and the threatnings; by the promises, it teacheth the Christian man to trust in God, and vppon him to set all his hope, and to wayt from him all comfort, ayde, and blessing in all his [Page 21] affayres and necessities; and by the commandements teacheth him, what obedience he ought to render to God, and the readinesse and great care which he ought to shew therein; and by the threatnings, the feare which he should haue to offend him, and to doe or com­mit any thing that may displease him. Now Faith sets before it selfe these three kinds of words. And even as the object of the sight is the colour, and the sound is the object to the hearing, also the object of Faith is the word of God, the which it looketh vppon continually, ayming at it as at a marke, and thereto bending her whole sight, and her jnten­tion, from the which word shee can ne­ver so little stray, but shee must loose her selfe, because that to bee sure, shee must of necessity rest vpon a word that is certaine, and such a one as is the only word of God. Therefore is it that ho­nest folkes doe with good right con­demne the faith of Papists, who depend altogether of the Pope, and beleeue jn­differently all that hee sayth vnto them and all that he teacheth them. Because [Page 22] that beeing a lying and variable man, filled with jgnorance, as are others, it cannot be but his word and his doctrine must bee doubtfull and subject to war­ranties. But the Christian Faith which is assayled in so many sorts, and which hath so many assaults to withstand, and so many devises to prevent, hath great need to bee vpheld by a word that is firme, and which cannot bee easily shooke with all the temptations where­with it is assayled. Then for to know what Christian Faith is, it is needfull to giue a breefe and succinct definition thereof.

CHAP. IIII. ¶ A definition of Faith.

THe Christian Faith is a certaine knowledge and firme perswasion, which the elect by the vertue of the ho­ly Ghost, haue every one in themselues, of the vndoubted verity of all the things contayned in the word of God, as well in the old as in the new Testa­ment, [Page 23] joyned with a true and perfect trust of their salvarion, propounded vn­to them in the Evangelicall promise by the grace of God, and ratyfied by the satisfaction made for their sinnes vnto his justice, by the death and obedience of his sonne, in their name; wherevp­pon followeth in their hearts a perpetu­all joye and consolation, and an assu­rance against all dangers and temptati­ons, and a resolued will to walke before his face, and to acknowledge towards him all their life time so great a benefit, by a loue, feare, and obedience which they vowe vnto him, and doe striue to render him for ever. The which defini­tion we must now declare in particulars.

We say first, that Faith is a certaine knowledge of the word of God, Psal. 102. Rom. 3. 2. Cor. 1. Psal. 100. Psal. 138. because there is no other word, wherevppon it may be well grounded to be assured and certaine; seeing that God alone is jm­moueable, and permanent for ever, and true everlastingly; so that in him there is never yea, and no, and it is one of the reasons for the which the Hebrewes na­med him Iehoua, because it is his pro­perty [Page 24] to bee true, and to maintaine his truth for ever, alwayes to effect whatso­ever he sayth, and promiseth at the time by him appoynted. All men then to be well jnformed and assured thereof, ought to haue an expresse and cleare knowledge of the word of God, which teacheth it vnto vs; whereby wee may perceaue, the great errour and abuse of the Pope, and of his Cardinals, Arch­bishops, Bishops, Curats, and other Pa­stors of papistry, who to deceue the sim­ple people, make thē belieue that to be faithful, it is not required that they shold haue a clear & distinct knowledge of the word of God; and that it is sufficient that for that matter they referre them­selues to their Pastors, who shall an­swere for them before God: But this surety is not sufficient, for being their guides, as blind or more blind then they are, they cannot misse, in following thē, but they must both fall together, accor­ding to the saying of Iesus Christ: wher­to may be joyned that which Esay faith, Mat. 15. Esaie. 29. What can a Booke profit a man if it be shut, or if it bee open, and bee in an vnknowen [Page 25] tongue, and not vndestood? It cannot pro­fit him no more then the light of the Sun at noone day doth to a blind man, and to a man that hath no eyes, to apprehend it. Wherefore the elect must be very curi­ous in searching, hearing, reading, and meditating of the word of God, which are the meanes to haue the knowledge thereof. Iesus Christ also exhorteth e­uery one of vs thervnto, when he saith, Iohn. 5. Search the Scriptures which maketh suffi­cient testimony of me. And S. Paul con­formably, where he saith in the Epistle to the Romaines, Rom. 15. That all that which is written is written for our comfort. And in the 2. Epistle to Timothie, 2. Tim. 3. That all Scripture diuinely inspired, is profitable to teach, to exhort, counsaile and reprooue, and to make a man perfect in good workes. Wherefore God did also command e­very one in times past, Deut. 6. That hee should write his Law vpon the postes of his house, and in all places, where it might continual­ly shew it selfe before their eyes, to the end that contemplating it assidually they should by that meanes haue a desire to loue it, and to shut it vp in their hearts, [Page 26] and in their vnderstandings. Whereof wee see a good example in Dauid, who speaking of the Law and word of God, sayd thus; Psal. 119. Thy testimonies haue I ta­ken as an heritage for euer: for they are the ioye of mine heart. Thy woord is a Lanthorne vnto my feet and a light vnto my pathes. It followeth in the definiti­on, that it is a firme perswasion of that which is contained in Scriptures: Be­cause that to beleeue, it is not jnough that wee know the things contained in the holy Scripture, but wee must also approone it without any doubting; and not resemble the Accademiques, who are jrresolute of all the things which they read or which are read vnto them, and yet lesse to the Atheists, who doe openly mocke at the woord of God, whereof they make yet lesse account, then of the other Sciences, the which they thinke are grounded vpon some humane reason. It followeth.

That the Elect, &c.

Expresse mention is made of the E­lect in the definition, because it is onely they and no other that are capable of [Page 27] Faith, as it is written in the first chapter which the Apostle Paul writ to his Dis­ciple Titus, where it is sayd. Paul the seruant of God, and an Apostle of Iesus Christ, according to the faith of the Elect of God, and the knowledge of the turth which is according to godlynesse. Where­by it appeares that Faith doth onely ap­pertaine to those that from all eternity haue been elected and chosen of God, and since by him separated from the world, to be brought vnto the Church, and by degrees to attaine to the posses­sion of glory and everlasting life, the which God from the beginning hath promised and prepared for his children. The which may also appeare by that which is written in the Acts of the Apo­stles, where it is sayd, that S. Paul ha­ving preached in Antioch of Pisidie, Act. 13.3. those that were predestinate to eternall life, did beleeue the word of the Lord, which he had spoken vnto them. For to shew that in this great multitude of peo­ple that were come thither, and had as­sembled themselues to heare: there were but the Elect onely that receaued [Page 28] the word by him pronounced, and pro­fited thereby. Iesus Christ also when he sayd, that his sheepe heare his voyce, and that all that his Father hath giuen him, Iohn. 10. come vnto him; sheweth thereby, that those onely heare and beleeue the Gos­pell, who haue beene predestinated, and since created and called to this end. S. Iohn also in his Catholicke chapter 4. confirmes it saying That those onely be­leeue the word of God that are of God, that is to say, whome he hath ordayned and destinate to that end. When also Iesus Christ speaking to Pylate of his king­dome, of the which he was examined, sayd, That his kingdome was not of this world, Iohn. 18. and that all that were of the truth were his, and heard his voyce, giveth suf­ficiently to vnderstand therby, that vnto all grace is not jndifferently given to yeeld themselues docible and attentiue to heare, beleeue and follow the truth, but onely to those that God the Father hath disposed therevnto; and the rea­son for the which Iesus Christ said, That he was come into the world not to be serued, Mat. 20. but to serue, and to deliuer vp his life to [Page 29] paye the ransome of many: sheweth that sufficiently, for when he sayth many, he sheweth therby that his death is not for all, which it should be neverthelesse, if by Faith every one could apprehend it. Luk. 1. As much sayth Zacharie thereof in his Canticle, Blessed be the Lord God of Is­raell for he hath visited and redeemed his people. Wherevpon is to bee noted that he speaketh specially of his people; that is to say, of those whome he hath elec­ted, and reserued to himselfe particu­larly, and not of all in generall. Consi­dering what hath been sayd, that there are none but the Elect that are capeable of Faith, we must not wonder if we see so many despisers of the word of God, which is the word of life, and Science of Salvation, others that hate and abhorre it as a savour of death; others that blas­pheme and persecute it cruelly with fi­er and water, and all the cruellest and most horrible torments that they can jn­vent or jmagine. Also on the other side we must not maruaile, if wee see the E­lect, after they haue receaued and belee­ued the word of God, the which hath [Page 30] takē deep roote in them, to be firme & constant against all temptations, and jnvincible against all the sleights, threat­nings, and promises that can bee made them, to divert and turne them from the Faith, which God by his spirit hath jnspired and continued in their hearts. It followeth in the definition.

Every one in themselues, which haue been jnsorted to giue to vnderstand that every one ought to haue his Faith pro­per and particular, for to apprehend Ie­sus Christ with all his graces and bles­sings, and to enjoye the effect and ac­complishment of the gratious and E­vangelicall promises, as writeth the Prophet. That the iust shall liue by his faith, Abac. 2. that is to say, by a Faith not bor­rowed, but which is resident in him. For even as it is requisite for every one to haue his particular soule to animate and quicken his body, the which cannot liue by the soule of an other: Also it is requisite for all men generally, that e­very one of them haue particularly a proper Faith jnfused in his heart by the grace of God, to quicken it; from [Page 31] whence it followeth, that those that do not heare, nor meditate, nor conferre any whit of the word of God, to haue the jntelligence thereof, cannot haue Faith; of the which the word Faith is as the soule, without the which Faith is dead. And as the fire kindled in a Lamp cannot be long entertained, but it must goe out, if care bee not had to powre fresh oyle into it to preserue it; also without the word of God, Faith cannot subsist, nor be long vnprovided for of this nouriture, but it must be in prison, and become as it were sluggish, and fi­nally it must dye, and be altogether ex­tinguished; for wee see it happens or­dinarily to those that are negligent in exercising themselues in the meditation of the word of God, as it doth to the water, the which although it be of cold nature, is neverthelesse subceptible of the heat when it is set neere the fire; but when it is taken from it, first it cooleth by little and little, and at length com­meth to it former coldnesse, and so re­turning to it first nature, the heat quen­cheth, and dyeth all together. It fol­loweth [Page 32] in the definition: That Faith is an jndubitable knowledge of all things contained in the word of God, as well in the old as in the new Testament. Which is added to reprooue the errours of the Manicheans of Marcion, and of other hereticks, which did not receaue nor approue none of the bookes of the Bible, but those onely, which did not seeme contrary to their heresies. Also for to reject the errours of the Iewes, who doe not approoue the Bookes of the new Testament, and likewise of the Libertines, who say that men must not abide in the earth, which is but for chil­dren, and such as bee yet in their rudi­ments, but that men must suffer them­selues to bee conducted by I know not what fantasticall spirit, the which can bring forth nothing but prodigious rai­lyngs, and such monsters as those that haue beene seene in our time in the citie of Munster in West-phalia, and elswhere, where these Organs and Instruments of of Satan haue been able to gather disci­ples together. Now we must aboue all things take heed to that, and altogether [Page 33] approue all the books, in the which the spirit of God hath pleased to reveale and discouer his will, and to esteeme that there is not any superfluous or vnpro­fitable word therein; and that there is never a portion (what a one soever it be) in the scripture, that it is dry or bar­ren, which wee experiment when after we haue prayed to God, wee apply our selues attentiuely to meditate therevp­pon; and that to contemplate the secrets and mysteries of God which are therin covered and wrapped vp, wee will vn­fold them like vnto a Tapistry, that wee may see therin discovered the great sin­gularity and art of the workeman who did make and weaue it. It followeth in the definition that the same Faith is joy­ned with a true and perfect trust of their salvation, propounded vnto them in the Evangelicall promise, and by the grace of God, which ought diligently to be obserued in the nature and essence of Faith; for it sufficeth not to beleeue in God, and in Iesus Christ, that wee know them in their workes, to admire and adore them; but this knowledge [Page 34] which we haue of them, and to depend of them in all our affaires and necessi­ties, to haue our recourse vnto them to be succoured and ayded in all dangers. And finally when we haue experimen­ted their favour and care, which they haue had to helpe vs, we must giue them thankes and glorifie their holy name, which S. Paul teacheth vs plainly in the 3. chapter of the Epistle to the Ephesi­ans, the 12. verse, where he sayth, By which Iesus Christ wee haue boldnesse and and entrance in with confidence by Faith vnto him. Also in the Epistle to He­brews chap. 4. All the faithfull are ex­horted to goe with boldnesse vnto the throne of grace, that we may obtaine mercy, and find grace to helpe in the time of need. Ie­sus Christ also in S. Iohn exhorting the Apostle to beleeue in him, Iohn. 14. and in God his Father, doth not meane to exhort them onely to know the essence, or the will of the one or the other, but also to put their whole trust in them. And when in Esay chap. 28. it is sayd, That who so euer beleeueth in God shall neuer bee con­founded. It ought not to be vnderstood [Page 35] only of the knowledge which we ought to haue of the certainty and verity of the doctrine and word pronounced and preached; but also of the trust vnto the which such a knowledge doth conduct vs, to referre our selues with all our af­fayres, to God, and to his providence. Which Dauid teacheth vs in many pla­ces, as in the 2. Psalme, where hee ex­horteth the Princes and great Lords to do homage to Iesus Christ, saying, Serue the Lord in feare, & reioyce in trembling, Kisse the Sonne least he be angry, and yee perish in the way, when his wrath shall sud­dainly burne. Blessed are all they that trust in him. And in the 3. Psalme at the end thereof, Saluation belongeth vnto the Lord, and thy blessing is vpon thy people. And in the 5. Psalme, And let all them that trust in thee reioyce and triumph for euer, and couer thou them. And in the 32 Psalme, Many sorrows shall come to the wicked: but he that trusteth in the Lord, mercy shall compasse him. And in the 25 Psalme, Let me not be confounded. I trust in thee: but let them be confounded that trangresse without cause. And in the 34 [Page 36] Psalme, The Lord redeemeth the soules of his Seruants: and none that trust in him shall perish. Wee may see by these per­cels and jnfinite others which are in the Scripture, that this terme of Faith is not simply taken onely for the knowledge of the truth of the word of God; but principally for the trust, hope, and assu­rance which we have of the effect of the promises of God, of his grace and fa­vour, of the loue and affection which he beareth vs, and of his care of vs, and of all our affaires to conduct them happi­ly, according as our good and salvation requireth. It followeth that this Faith is propounded vnto them in the Evan­gelicall promise by the grace of God.

Wherevpon we must note two things; first that the subject and principal foun­dation, vpon the which Faith is built, is not the Law, nor the commandements which propound nothing else but a curse vpon those that transgresse them, nor yet the threatnings which pro­pound nothing but the wrath of God to those that withstand them, which may rather affright and astonish, [Page 37] then comfort and assure, wherefore the faithfull man must not haue a regard to the Law, or to threatnings of God, to assure himselfe of his grace, and by con­sequent of his salvation, which depen­deth thereon; but he must keepe his eyes fixed vppon the promise of God, which is the ground and the foundati­on wherevpon the whole building and edifies of his Faith may rest, and be well vpheld, which is the cause that the Apo­stle sayth in Romaines the 10. That Faith commeth by hearing, and hearing by the word of God: to wit the woord of Faith, the which was preached by the Apostles. And in the 4. hee sayth it more expresly. Therefore by Faith is the Inheritance giuen, that it might be by grace, that the promise might be sure to all the seed, not to that onely which is of the Law, but to that also which is the Faith of Abraham, which is the father of vs all. These two percels evidently shew that Faith regards principally the promise of the grace, which God offereth in his Sonne Iesus Christ, to all those that shal acknowledge him for their Saviour, and [Page 38] Mediatour, and we must not seeke any other meanes wherevppon to ground the hope of our salvation; for there is no other name vnder Heaven by the which wee can bee saued. The other poynt that we must obserue, is that, the grace of God, that is to say, his good will and affection towards vs, is the on­ly cause that hath jnduced him, as well to make vs a promise of life, as to jmpart the gift of Faith, by the which we em­brace him. For that he hath taken out of our hearts the naturall hardnesse and obstinacy which was therein, and hath mollyfied them, to the end that being tender and soft, they might be capable to receaue their promise to bee there printed and jngraven; this proceeds not, nor comes of any thing else than of his onely grace and favour, which it hath pleased him to doe vs, as it is writ­ten in the Epistle to the Ephesians, Ephc. 2. That Faith is a gift of God: and in the Epi­stle to the Philippians, Philip. 1. It hath beene gi­uen vnto you to beleeue, sayd the Apostle vnto them. Also the spirit of God is cal­led the spirit of Faith, in the 2. Epistle [Page 39] to the Corinthians, 2. Cor. 4. to giue vs to vnder­stand, that he is the onely author of Faith, as hee is of counsell, of feare, of vnderstanding, of prudēce, of wisdome; all which gifts are attributed vnto him in the scripture, as to him who is the on­ly author and cause of them; Which may yet appeare in considering the two members of Faith: which are the know­ledge of the word of God, Cor. 2. Mat. 6. Iohn. 1. which is in the vnderstanding, and the trust which is in the heart. For as for the vnderstan­ding of it selfe, it is but darknesse, and is altogether vncapable to vnderstand the things that are of God, & spirituall. And as for the heart, being naturally obsti­nate and rebellious, it cannot in any wise submit and subject it selfe to the will of God, to trust in him and to call vpon him, whereof followeth, Gen. 6. that man being by nature enclined to jgnorance in his vnderstanding part, and to rebel­lion and obstinacy in his heart, he can­not be for these reasons susceptible nor capable of Faith. If God by his spirit doth not take away these too lets, which are in him by nature, to render him [Page 40] plyable to heare, and to trust to that which he promiseth him. It followeth in the definition, that this faith is ratifi­ed by the satisfactiō made to the justice of God, by the death & obediēce of his Son. Whervpon we must note, that the promise of grace and salvation could not bee accomplished towards vs, but that first the justice of God must be ful­ly and jntirely satisfied. For as God for his glory was willing by his promise to lay open vnto vs the riches of his mer­cy, and to demonstrate it vnto vs by the pitty and compassion which he hath had of vs, to the end that hee might therein be glorified; also was it his will that his justice should be satisfied, and that man should be acquitted towards it of that which hee ought. Now the debts are that hee should suffer everlasting death, for disobaying to the will of God, and that he should yeeld a perfect and jntire obedience to his Majestie, wherof he was a creature and a servant, which was vnpossible vnto him. By meanes whereof the Sonne of God was faine to effect the everlasting decree of [Page 41] his father, who had determined and or­dayned to saue the men which hee had chosen and reserved amongst the rest, to come into the world and take our na­ture vppon him, and by that meanes make himselfe mortall, to render a per­fect and entire obedience vnto the will of God, vnto the death, yea the death of the crosse, the which was joyned with a curse, wherewith he charged himselfe to discharge vs, and to pay by that meanes that which he ought not; and to render (as sayth the Prophet) that which he had not taken. Psal. 69. In the obedi­ence then of Iesus Christ wee ought to consider, first that it was in our name, and for our sakes, that it was rendered to God, and that this death which hee hath suffered was not because hee had deserued it. Heb. 7. For (as sayth the Apo­stle) he was jnnocent, jmpoluted, and separeted from sinners, who onely are bound vnto death, because that the re­ward of sin, is death. Rom. 6. That then which hee hath rendered vnto the just judge­ment of God, and which hath deliuered him into the hands of them which con­demned [Page 42] him, was not for his amisse, but for ours, and that of all the elect whose pledge and warranty he was. And we must note, that this death which Iesus Christ did once suffer, as perfect God and perfect man, was of an jnfinite force and vertue, to purge sinnes which were jnfinite, because they were committed against the Majesty of God, who is e­verlasting, jmmence and jnfinite; and also that it is sufficient to acquite all his children of the judgement of God, and of all their sinnes, without any excepti­on, how great and how many so ever they be, & in what time and age soever they were committed.

The other poynt which we must note in the obedience of Iesus Christ, is the perfect and jntire observation of all the commandements of God his father, in the which he hath not left out one only poynt, but all hath been accomplished by him. The which hee hath likewise done in the name of the elect, who by reason of the naturall corruption and vice rayning in them, were altogether vncapable, whiles they liue in this [Page 43] world, to obserue the Law of God, and to render him a perfect justice, the which consisteth in a perfect loue, which they ought to beare him; but they cannot not knowing him perfectly; by reason [...]lso of the desires of the flesh which are in them, which turne them from louing God and their neighbour perfectly, as they are bound.

The third poynt or reason which is to be considered in the perfect obedience of Iesus Christ, is the ordinary remissi­on of sinnes, which wee commit every day, the which are covered by his obe­dience; in such sort, that they come not in accompt in his judgemēt. For even so as Phyloctetes covered the stinckingnes of his lothsōe & infectious vlcers, with the perfumed robes wherewith he clo­thed himselfe; also the elect being by Faith clothed with the odoriferous ju­stice of Iesus Christ, although they were stincking in themselues, they are never­thelesse a good savour vnto God. And even as in the time of the ancient peo­ple, when walking by the horrible de­serts of Arabia, it happened that some [Page 44] one of them were bitten by Serpents, to the end that of the poysoned byt death should not follow, Nom. 21. hee lifted vp his eyes to behold the brasen Serpent that was set vp in the middle of the field, and by the beholding of it was preserued from the daunger: Iohn. 3. so wee walking through the deserts of the world, where happening that our desires sting vs with their venome, and giue vs some mortall wound to be preserued from it, the onely remedy is, to lift vp the eyes of our Faith in the contemplation of Iesus Christ, who is raysed aboue the heavens, and to aske of God his Father in his name, that he would quitte our debts as we quitte our debitours.

Of this obedience, vertue, and effect thereof is spoken in the Epistle to the Romaines, chap. 5. verse 19. As by the disobedience of one man many haue beene made sinners, also by the obedi­ence of one many are made righteous. Also in the 2. Epistle to the Corinthi­ans chap. 1. God was in Christ recon­ciling the world to himselfe, not jmpu­ting their sinnes vnto them. Also in [Page 45] the Epistle to the Phillipians chapter 2. vers. 7. He made himselfe of no reputati­on, taking vpon him the forme of a ser­vant, and made himselfe in the likenesse of men, and found in figure as a man, he humbled himselfe, made obedient to death, even the death of the crosse. And in the Epistle to the Hebrewes, chap. 6. vers. 11. Christ being become an high Priest of good things that should bee, by a greater and more perfect Taberna­cle not made with hands, that is to say, not of his building. Neither by the blood of Goates and Calues, but by his owne bloud, he entred once into the ho­ly place and found eternal redemption. And in the 10. chap. vers. 8. having sayd before, that sacrifice and offering, and burnt offerings, and offerings for sin thou wouldst not, neither hadst pleasure therin, (which are offered by the Law.) Then sayth hee, Loe I come to doe thy will O God, he taketh then the first a­way, to the end to establish the second. By the which Will we are sanctified. To wit, by the obligation once done by the body of Iesus Christ.

It followeth in the definiton, that of this Faith there commeth forth of the hearts of those that are justified, a perpe­tuall peace, joye, and consolation. Which is easie to be vnderstood; for it is not possible that wee can bee assured and perswaded of the grace of God, and of the remission of our sinnes, of our sal­vation, and of the everlasting blessing, which Iesus Christ hath purchased for vs, also of the justice, and of the life, and of a certaine hope of the Kingdome of Heaven, and of that perfect and entire felicity, which there waytes for vs for ever, that we may feele in our hearts and in our consciences, a peace, a joye, a rest, a comfort and contentment vnsepara­ble, which is the cause that S. Paul in the Epistle to the Romaines chap. 5. verse 1. sayd, Therefore being iustified by Faith, we are at peace with God through our Lord Iesus Christ, and in the 14. chap. and 17. verse, The kingdome of God is not meate and drinke, but righteousnesse and peace, and ioy in the holy Ghost. And Ie­sus Christ in S. Iohn chap. 16. verse 20. Ʋerily, verily I say vnto you, that yee shall [Page 47] weepe and lament, the world shall reioyce; ye shall sorrow, but your sorrow shall be tur­ned into ioye. A woman when she trauai­leth hath sorow because her hower is come, but so soone as shee is deliuered of the child, shee remembreth no more the anguish, for [...]oye that a man is borne into the world. And yee now therefore haue sorrow, but I will see you againe, and your hearts shall reioyce, and your ioye no man taketh from you. Dauid also to this purpose in the 126. Psalme sung, They that sowe in teares shall reape in ioy. They went weeping and carryed precious seed: but they shall returne with ioye and bring their sheaues. And in Esay chap. 51. Euerlasting glad­nes shall be powred on your heads. And S. Iohn in his Apocalips chap. 21. verse 4. And God shall wipe away all teares from their eyes, and there shal be no more death, neither sorrow, neither crying, neither shall there bee any more paine, for the former things are gone, And Dauid in the 36. Psalme, How excellent is thy mercy, O God? therefore the children of men trust vnder the shadow of thy wings. They shall be satisfied with the fatnes of thine house, and [Page 48] thou shalt giue them drinke out of thy plea­sures. It followeth in the definition, that this Faith is accompanyed with assu­rance against all dangers and tentations. The which is added to jnstruct the faith­full man, that when by faith he is vnited with God, and receaued his protection and safegard, Rom. 8. nothing can mishappen vnto him; but all matters and accidents, of what nature and quality soever they can be, further him to salvation; as sayth S. Peter, 1. Pet. 3. Who is it shall hinder you, if you follow that which is good? And S. Paul, Rom. 8. Who shall lay any thing to the charge of Gods chosen? It is God that iustifieth? who is hee that condemneth? it is Christ which dyed, yea rather which is risen a­gaine, which is also on the right hand of God, and maketh intercession for vs, who shall separate vs from the loue of Christ; shall tribulation, or anguish, or persecution; either hunger, either nakednesse, either perill, either Sword? (As it is written, for thy sake are wee killed all the day long, and are counted as sheepe to the slaughter) Neuerthelesse, in all these things we ouer­come through him that loued vs, for I am [Page 49] sure that neither death, nor life, neither Angels, nor rule, neither power, neither things present, neither things to come, nei­ther height nor depth, neither any other creature, shall be able to s [...]parate vs from the loue of God which is in Christ Iesus our Lord. Dauid also in the 27. Psalme sayth. The Lord is my light and my sal­uation, whome shall I feare. The Lord is the strength of my life, of whome shall I bee affraide. Though an hoast be pitched a­gainst mee, I will not bee affrayd: though warre be raysed against mee, I will trust in God. For in my trouble hee shall me hyde in his tabernacle: in the secret place of his pauillion shall he hide me, and set mee vp vpon a rocke. Therefore will I offer in his Tabernacle sacrifices of ioye: I will sing and praise the Lord. And in the 46. Psalme, God is our hope and strength, and helpe in troubles is ready to bee found. Therefore will wee not feare though the earth bee mooued, and though the moun­taines fall into the middest of the Sea. Though the waters thereof rage and bee troubled, and the mountaines shake at the surges of the same. And in the 121. [Page 50] Psalme, The Lord shall preserue thee from all euill: he shall keepe thy soule. The Lord shall preserue thy going out, and thy com­ming in from henceforth, and for euer. It followeth in the definition, that this Faith is followed with a resolute will to walke before his face, which is the end of reconciliation with God, the which is brought to passe by the Faith which we haue in Iesus Christ, as it appeares by that which is written in the Epistle of S. Paul to Titus, Tit. 2.11. chapt. 2. verse 11. There hath appeared the grace of God which is healthfull to all men; teaching vs that denying vngodlynesse and worldly lusts, we should liue soberly, and righ­teously, and godly in this present world, looking for that blessed hope and ap­pearing of the glory of the great God and our Saviour Iesus Christ. And in Zacharies Canticle, Luke 1. That hee would performe the oath which he sware to our Father Abraham for giue to vs. That wee being deliuered out of the hands of our enemies, might serue him without feare, in holinesse and righteousnesse before him all the dayes of our Life. And in the 12. to [Page 51] the Romaines. I beseech you therefore brethren by the mercifulnes of God, that ye giue vp your bodies a quicke sacrifice ho­ly and acceptable vnto God, which is your reasonable seruice; And be not ye fashioned like vnto this world, but be yee changed in your shapes by the renuing of your minds, that ye may proue what is the good, and the acceptable and perfect will of God. And Dauid in the 130. Psalme. But mercy is in thee that thou mayest be feared. All which passages, and jnfinite more that are in the holy Scripture, shew vnto vs that the end of our redemption is not to giue vs leaue and licence to doe evill, a­busing of the grace of God. But that it is to make our light shine before men, by good workes, that they may bee jn­duced by our example, and by the doc­trine of our life, to glorifie God.

CHAP. V.

HAving defined Faith and declared by particulars all the parts therof, it now remaines to know the causes that doe produce it.

All effects haue ordinarily foure cau­ses: the efficient, the materiall, the for­mall, and the finall. As for the effici­ent of Faith, it is produced and jngen­dered of the grace of God; as it is writ­ten in the Epistle to the Ephesians chap. 2. verse. 8. By grace yee are made safe through faith, and that not of your selues: it is the gift of God. The which grace by the Spirit of God disposeth the hearts and the vnderstandings of men jnteriourly, and secretly, taking away the naturall obscurity and darknesse of the vnderstanding, to make it capable of the knowledge of the word of pro­mise, and the hardnesse and obstinacy of heart, that it may bee prepared with more alacrity and good will to follow that which the jlluminated vnderstan­ding doth set before it. And even as for the ptoducement of all the fruites of the earth; it is first requisite that the earth be good, and well tilled; second­ly, that the husbandman bee skilfull in his art, to wit, to stirre the earth and giue it all necessaries; thirdly, that the seed which is cast vpon it be good, and [Page 53] well covered, and watered with the dew of Heaven; so must man be prepared to receaue the jncorruptible seed of the word of God by the spirit of God, who doth regenerate & change his heart of stone into a heart of flesh. Afterwards that the Minister, which is the husband­man, be fit for to sowe it with a graine that is pure and entire, and which is mingled neither with Darnell, nor any other evill seed. So by the concurrence of these three things, that is to say, the Spirit of God, which regenerates man, and prepares it selfe for his salvation, the good and faithfull Minister, who doth faithfully dispence the misteries of God; and the jncorruptible seed of the word which is purely and sincerely ad­ministred. Faith is produced in the heart of a faithfull man; the which is not done but at Gods appoynted time, for men are called to the knowledge of their salvation diversly, and at divers times, some sooner, some later. And before Gods prefixed time be past, we see that the elect, as well as the repro­bate, are rebellious and contrary to the [Page 54] word of God, whereof we haue a nota­ble example in the Scripture of S. Paul, who before the time of his vocation, was not onely an enemy, but also a blas­ph [...]mer, and furious persecutor of the Church of God. But when the time which God had appointed to call him, and to bring him jnto the Church, was come, then in a moment he was trans­formed from a Wolfe (which hee was before) to a Lambe. It is even like vn­to a peece of woode which is layd vpon a harth, being greene one cannot kindle it, but if it be drye, so soone as it is put jnto the fire, and that it is blowed, it conceaues a flame, and so kindleth. Thē to the producing of Faith, two things are required; the preparation of the heart, which is made by the spirit of God, and the word, the which doth jn­flame the heart of man as soone as it is disposed to receaue it. And even as to see bodily, it is requisite first that the aire be jnlightened (for by night men cannot see though they haue eyes) and second­ly that both men and beasts haue a liue­ly faculty (for otherwise they could not [Page 55] see, were it even at noone day) so for to see and contemplate spirituall things, the ayre must first be jnlightened by the preaching of the word of God; and se­condly, that men haue eyes that are ca­pable to receaue this light. As for the materiall cause, they are those thinges which Iesus Christ hath done and suffered for vs, as the obedience which hee hath rendered to God his fa­ther, and the accomplishment of the law, the satisfaction & payment which hee hath made to Gods justice for our debts, the death, the curse, the wrath and judgement of God which he hath sustayned, and the hell, that is to say, the abisme or bottomlesse pit of all the mi­sery, whērein he hath been plunged for vs, and for this only end, to free vs from them. It is the onely matter, substance, subject, and argument of our Faith. The fruits also that do arise of it, as the esta­blishmēt of the chu [...]ch, the cōmuniō of Saints, the remission of sins, the resurre­ctiō of the body, & the life everlasting, are the principall parties, and as it were mater wherwith our faith is builded. But [Page 56] because the word of God written in the Bible touching these matters, in the bookes of the Prophets and Apostles, is of a large extent, and of difficult ap­prehension, the Apostles and the suc­cessors being assembled haue promised for it, and comprehended in a short sommary all that wee ought to beleeue for our salvation. And haue contayned in twelue little articles, all the things which Iesus Christ hath done or suffe­red for vs: And in generall all that is needfull for vs to beleeue, and where­vpon we ought to ground and settle the hope of the everlasting life and happi­nesse. Wherevpon may be jnfered, that the doctrine of the Pope, and of all his Pastors and Muncks of Papistry, cannot availe any thing to edifie our Faith, the which is not setled vpon the jnventions, foolish traditions, and vaine jmaginati­ons of men, But vpon the pure word of God, the which ought to be layd o­pen in the church to the people purely and simply, without any mingling of dreames, & ravenings of men; As saith the Prophet Ieremie, Ierm. 14. You must not min­gle [Page 57] the chaffe among the good graine, nor the drosse among the fine Siluer, nor the water with the good wine. Peter also wil­leth that if any one speake in the assembly, 1. Pet. 4. let him speake like the words of God. S. Paul exhorteth his Disciple to preach the word of God without adding or changing, 2. Tim. 4. for as it written by the Pro­phet. Psalm. 12. The words of the Lord are pure words: euen as the siluer which from the earth is tryed and purified seuen times in the fire; for which cause nothing may bee mingled with it, but it must needs corrupt it.

The third cause, to wit, the formall of Faith is Iesus Christ, for as much as he is our Christ, that is to say, our Me­diatour and jntercessor. For in this qua­lity hee is as it were the forme of our Faith, the which hee quickneth and gi­veth a being therevnto, as doth the shape to the matter which it shapeth, and vnto the which it is applyed. Now as we see all things take their being and denomination of their forme, as the fire is named by it forme, the fishes, the beasts, the birds, and all things in gene­rall [Page 58] are called according to the forme which [...]hey beare. Also so is Faith, and calleth it selfe Christian, because that Iesus Christ who is the forme thereof, and wee are also for this reason called Christians, because that wee are provi­ded therewith, which causeth that through Iesus Christ [...]e are regenerate to be new creatures. Moreover, it is he that hath kept the commandement of God. It is he who vndergoing the wrath and the malediction of the threatnings of God, hath delivered vs from them. Finally, it is he that obtayneth the bles­sing set downe in the promise made to Abraham, and to his posterity; and who, in doing so, hath beene a meanes that the law, the threatnings, and the promises, which are the three principall parts of the scripture were accomplished in his person, and by consequent the Faith thereof healthfull to all belieuers. Whereby wee may say of Iesus Christ, that hee is ths forme Faith, the which cannot subsist without the efficacy of the word, nor the word haue her effica­cy without him. Therefore is it that [Page 59] we may say that Iesus Christ contaynes all the causes and par [...]s of Faith in him­selfe, for divers respects. First the ef­ficient, because that as God he produ­ceth it in vs by his spirit. As he did in Paul, when going jnto Damascus he cal­led him, and in his mercy did change him in an jnstant, and made him of a furious persecutor of the Church, a faithfull servant vnto him and it. Af­terwards, that hee is also the matter of our Faith, by reason of those things which he hath suffered for vs, & by the which (paying our rāsome) he hath fully satisfied to the justice of God for all our jniquities. Againe, that he is the forme of our Faith, in as much as he is the Me­diatour and jntercessour, who by his merite keepeth vs perpetually in the grace of God his Father, in the which resteth all our life, salvation, and beati­tude. And to conclude, that he is also the end thereof, because it is hee vnto whome we ought wholy to referre and attribute the praise and glory of our sal­vation, which are the reasons for the which it is sayd, Iohn. 1. that in him consists all [Page 60] fulnesse of gifts and graces of God. Also, that God the Father hath giuen vs all things with him, that is to say, not only life, but also the meanes whereby wee may attaine therevnto. And that in him are all treasures of the knowledge, wise­dome, and other graces and blessings of our God. Which considering, S. Augustine saith, That in our selues we are nothing, and that in him we are all things. And the Apostle to the Hebrues. Who is the cheefe and the accomplisher of our Faith, who insteed of the ioy which he had in hand, hath indured the crosse, hauing despised the shame, and is set at the right hand of the throne of God.

The finall cause, which is the fourth and last of Faith, is the glory of God and the salvation of men, for the mercy of God manifesting it selfe in the remis­sion of our sinnes; and his vertue in the execution, and in the accomplishment of his promises; and his justice in the paine which Iesus Christ did endure vp­pon the crosse for vs; and his power in the discomfiting of our enemies; and his wisedome by the which he hath by [Page 61] death brought life, by sinne justice, by jnfirmitie force, by darknesse light, by wounds healing, by lowlinesse exaltati­on; and by hell whither Iesus Christ did descend, Paradice and the kingdome of Heaven; being (I say) all the vertues of God manifested and layd open in Iesus Christ, all christian men apprehen­ding them by Faith, haue matter and cause to prayse and glorifie God; for God doing that which is sayd, hath shewed how glorious and wonderfull his name was. Men then believing these things in their hearts, and publishing them with their mouths, cannot better magnifie the workes, vertues, and mira­cles of our God, then in doing it.

CHAP. VI. ¶ Of the effects of Faith, wherof the first is the reconciliation betweene God and man.

HAving spoken of the causes of Faith, it is also needfull to declare the effects thereof, which are great and admirable; the first is the reconciliati­on betweene GOD and vs. For [Page 62] when we were as farre from GOD as the East might bee from the West; & that there was no creature vpō earth more miserable then man in this estate; Esay. 58. to draw vs out of it, & to set vs againe in the hope of his grace, and of our salua­tion, from the beginning after that our first parents (out of whose loynes wee came) were departed frō God through their rebellion and disobedience; God to prevent their ruine, which was all ap­parant and very neere, pleased to rayse them againe being so fallen; That of them should come the seede which should bruse the head of the Serpent. Gen. 3. The which promise he repeated since to Abraham, Gen. 12. promising that of him a child should be borne, that should bring an vniuersall blessing vppon all the Nations of the earth; and againe, since hath likewise repeated it to Dauid, assuring him that from him should descend a King, whose raigne should be everlasting and perma­nent for ever. 2. Sam. 7. Now this promise was occasion to Adam, Abraham, and Da­uid, and to all their posterity, to be­leeue and conceaue a certaine and assu­red [Page 63] hope of salvation; perswading them­selues, that God offering himselfe so benignely vnto them, did shew that he was not willing to destroy thē, although that by their rebellion they had well deserved it; but was content againe to gather to loue, and to embrace them, and even to bind himselfe as straightly vnto them, as by marriage wee see man and wife joyned and vnited together. Gen. 17. It is that which the Scripture sayth, spea­king so often of the alliance betweene God and his Church; the which hath beene brought to passe by the mutuall promises which are made betweene God and it; God promising it that he will bee her God, and it promising to God that it will be his people, the which allyance is the greatest & happiest that ever was treated or brought to passe in the world, for therin wholy cōsisteth the assurance of our beatitude, as sayth the Prophet. Psalm. 33. Blessed is that Nation whose God is the Lord, euen the people that hee hath chosen for his inheritance. Psalm. 89. Blessed is the people, that can reioyce in thee, they shall walke in the light of thy countenance, [Page 64] O Lord, They shall reioyce continually in thy name, and in thy righteousnesse shall they exalt themselues. Blessed are the people that be so: Psal. 144. yea, blessed are the peo­ple, whose God is the Lord. For as the body liveth, and is happy whiles the soule remaines in it, of which it recea­veth mooving, feeling, and all the force and vigour, which is in it; also, and more happy is the Church, that is joy­ned with God, of whome as of it soule it receaueth all the good and the hap­pinesse that it can haue, desire, and hope for. And to the contrary, as the soule separated from the body, that body is no more any thing but a stincking and jnfectious rottonnes; also that Church which is sequestred from her God, is nothing else but all misery and vanity. Now the greatnes of the felicity which falleth vnto vs by the allyance which we haue with God, may bee yet better knowen by the comparison of the ally­ance which the jdolaters haue with their jdols, Psal. 115. Who haue eyes but see not, mouths but speake not, eares but heare not, hands but feele not, and feet but goe not. The [Page 65] trust in which jdols is altogether vaine, as sayth the Prophet. Psal. 135. They that make them are like to them, so are all that trust in them. But wee beeing vnited with God, hee (by his jnfinite wisedome) hath the care of vs and of our affayres, and by his providence doth provide for all our necessities, and preserveth vs from all dangers. And by his charity and the loue which hee beareth vs, can never forsake vs; so that having once contracted allyance with vs, we are as­sured that it shall be permanent for ever, and shall continue towards vs without any jnterruption for ever and ever, as it [...]s written by the Prophet. Psal. 23. Doubtlesse kindnesse and mercie shall follow me all the dayes of my life, and shall remaine a long season in the house of the Lord. Psal. 30. In his fauour is life. My mercy will I keepe for him for euermore, Psal. 89. and my couenant shall stand fast with him. And that which ought yet to make this allyance more recommendable vnto vs, is that God with whome wee are allyed is alwayes present to know and to provide for all our affayres, as it is written. The Lord [Page 66] is thy keeper, the Lord is thy shaddow at thy right hand. The Sunne shall not smite thee by day, nor the Moone by night. Al­so, Psal. 33. Behold the eyes of the Lord is vppon them that feare him, and vpon them that trust in his mercy.

CHAP. VII. ¶ The second effect of Faith, is the remis­sion of sinnes.

THe second effect of Faith is the re­sion of sinnes, by the which the hin­derance that men could not be recon­ciled with God, was taken away. For God being perfectly just, and we to the contrary most sinfull and vnjust in every fashion; there was no meanes to vnite vs vnto him, but that the sinne and vn­justice which was in vs, must first be a­bolished. 2. Cor. 6. And as sayth the Apostle, What fellowship hath righteousnes with vn­righteousnes; or what communion hath light with darkenes; or what concord hath Christ with Beliall; either what part hath he that belieueth, with an Infidell; or what [Page 67] agreement hath the Temple of God with Idols; for (as the Philosophers say) two things that are quite contrary, cannot a­gree in one and the same subject. It was then needfull that the sinne which was in vs, should be abolished, before we could be capable to come neere vn­to God, and to bee joyned with him. Now this abolishment was done for the remission of our sinnes, the which God gaue vs by his grace, and by the meanes of the satisfaction which Iesus Christ made for it by his death; the which satisfaction is allowed and jmpu­ted vnto vs by the faith which we haue in him. And it is the article of Faith which we protest to beleeue in the end of our confession, saying, I belieue the remission of sinnes. Wherevpon wee must note one thing which S. Bernard sayth, that is to say, Even as the grace of God continueth towards vs for ever, and that the efficacy and vertue of the death of Iesus Christ is perpetuall; also is the remission and abolition of all our jniquities which come thereof, perpe­tuall, without being any whit jnterrup­ted. [Page 68] So that as it is written in the Epistle to the Hebrewes, Heb. 9.10. That we are continually sprinckled with the bloud of Iesus Christ, the which is neuer clutterd, but is alwaies fresh to be powred vppon vs, to wash vs and to cleanse vs frō all our filthines. And we may say of this bloud, and of the remis­sion of sinnaes, which is therein establi­shed, that it is the Asile & the freedome of Christians, whither they must alway haue their recourse, to bee warranted, and to saue their life, when they haue chanced to commit any criminall cause.

And that may be very well fitted to this purpose, which S. Augustine sayth in his booke of the Cittie of God; ma­king a comparison between the Church and Roome in this poynt, that is to say, that as to people and edifie the Citie of Roome in her beginning, by the aduise of Romulus, the first building that was there set vp, was the place of Libertie and Freedome, after the framing wher­of, hee caused a Proclamation to bee made in all the places thereabouts, that who so euer found himselfe to haue committed any capitall crime, retyring [Page 69] himselfe into this pace of Freedome, he should obtaine his fauour, and should be receaued into the place of Citizen, and defended by the Inhabitants a­gainst all those that should doe him any violence. Also in the Church of God, the first thing that was published was the remission of sinnes, which is as it were a place of freedome, into the which those malefactors that haue deserved death and the halter, may retyre them­selues; to the end to be assured of their life, and from the sentence and condem­nation, which the judge might giue a­gainst them, if hee were not hindered frō it, by reason of their refuge thither, and that they are receaued into the pro­tection and safegard of the King, who is the Protector and warrant of the Church. As then the Citie of Roome in her beginning was peopled but with theeues, robbers, murderers, and peo­ple abandoned to all kinds of vices, by the meanes of the place of Freedome, which had beene opened for them, by the founder of Rome; so is the Church assembled & compounded of jdolaters, [Page 70] blasphemers, prophaners, drunkards, rebels, theeues, adulterers, murderers, evill speakers, detractours, covetous, ambitious, and voluptuous persons, ra­vishers, robbers, and other such like persons, by the meanes of the remission of sinnes, which hath been opened vn­to them, as a place of Freedome to re­tyre themselues in safty. The which did Adam, Abell, Enoc, Noe, Abraham, I­saac, Iacob, Samuel, Gedeon, Iephte, Sampson, Dauid, the Prophets, the faith­full, and all the Saints that ever were. Now this remission of sins is the ground of the hope of a christian man, and of all consolation. For seeing wee offend so many wayes, and that wee cannot liue a moment and minute of an bower, without having evill thoughts in our vnderstandings, evill affections in our hearts, evill words in our mouths, evill actions in our hands, and in all the mem­bers of our bodyes, and a great vanity in all our sences. What should we doe? how should we escape? wherevppon should we assure our salvation, withot-the fayth which we haue of the remissiuon [Page 71] of our sinnes? which is as it were a plaister & a tent, which wee apply euery day vpō this moist & corrupted wound of our nature, and which festured doth alwaies drop, without stenching, dry­ing, cleāsing or healing, by other means but by this onely remedy, the which is altogether necessary for the conversati­on of our life, and to hinder that the rottenesse, spreading it selfe, and ram­ping ouer all the parts thereof, in the end should not cause vs to dye. It is it which rayseth vs when we are fallen, as sayth Dauid, Psal. 37. Though he fall he shall not be cut off: for the Lord putteth vnder his hand. I haue waited on the Lord: Psal. 130. my soule hath wayted, and I haue trusted in his word. My soule waiteth on the Lord more then the morning watch waiteth for the morning. Let Israell wayt on the Lord: for with the Lord is mercy, and with him is great redemption. And he shall redeeme Israell frō all his iniquities. Psal. 65.3. Wicked deeds haue preuailed against me, but thou wilt be mercifull vnto our transgression. This re­mission causeth that the faithfull do not sinne to the death, for this seed of the [Page 72] grace of God, of his promise, and of his spirit, wherewith he hath sealed our hearts, causeth, although that wee bee sinners, that wee assure assure our selues (notwitstanding our sinne and the cor­ruption that is in vs) that God who is jnfinite in goodnes and mercy, maketh his grace to abound where sinne aboun­deth.

Rom. 5. In this onely gift of the remission of our sinnes, wee haue matter and argu­ment to admyre and exalt the jmmense and jncomprehensible mercy of God, which is never weary of giving vs grace for so many sinnes which we haue com­mitted every day. If a King had giuen halfe a dozen or a dozen of remissions to a murderer, or other malefactor, he would waxe weary at the last, and al­though hee were the most benigne and pittifull of the world, yet would he put him to death, seeing his perseverance in dojng evill. But our God doth not quitte vs 1, 2, 3, 4, 5, and 6. tallents, parcels, and debts which we owe him, but 10. Thousand, yea 10. Millions; provided onely, that wee confesse wee [Page 73] owe them vnto him, and that we make it appeare that wee are sorry to bee so much jndebted vnto him. The which we see in the parable of the bad servant, wherof mention is made in S. Mathew chap. 18. and in the example of Dauid who wondering at the greatnesse of the goodnesse and mercy of God, sayd in his prayse. Psal. 32. Then I acknowledged my sinne vnto thee, neither hid I mine iniquity: for [...]o I thught, I will confesse against my selfe my wickednes vnto the Lord, and thou for­gauest the punishment of my sin. Therfore shall euery one that is godly, make his pray­er vnto thee in time, when thou mayest bee found: surely in the floud of great waters they shall not come neere him. Conclusi­on, this remission of sinnes is as a quit­tance vnto vs, and a generall abolition of all that we may owe, and of whatso­ever we may be sought after for in the Chamber of Accompts of our God. So that being furnished with it, wee ought not to feare any whit, to present our selues before the judgement of God with all assurāce. For there is no condē ­natiō for those that are in Iesus Christ, [Page 74] as saith the Apostle, Rom. 8.1.

CHAP. VIII. ¶ Of Iustification, the third effect of Faith.

IT is time then to enter into the dedu­ction of the third effect of Faith, which is our justification; the which is plainely declared in the Epistle to the Romanes, chap. 3. vers. 22. The righ­teousnesse of God commeth by the Faith of Iesus Christ, vnto all, and vppon all them that beleeue. There is no difference; for all haue sinned and haue need of the glory of God, but are justified freely by his grace, through their redemption that is in Christ Iesus, whome God hath set forth to bee a propitiation through Faith in his bloud, to declare his righ­teousnes, by forgiuing the sinnes that are past, which God doth suffer; to shew at this time, his righteousnesse, that he might bee just, and the justifi­er of him that beleeueth on Iesus; Which hee confirmeth in the fowrth [Page 75] alleadging that which Dauid saith tow­ching the beatitude of man, vnto whōe God alloweth justice without workes, saying, Psalm. 32. Blessed is he whose vnrighteous­nesse is forgiuen, and whose sinne is coue­red. Blessed is the man vnto whome the Lord imputeth not sinne, and in whose spi­rit there is no guile; Whereupon wee must note that this terme of justifying signifieth to absolue in the holy Scrip­ture, and that man is justified before God, when appearing before his throne and Iudgement seat he is absolved of all his crimes and sinnes, which the law, the Deuill, and his owne consci­ence may set before him, to cause him to be condemned, which is done in the fauour of Iesus Christ; Rom. 4. who cloathing vs with his righteousnesse, is cause that our sinnes hidden vnder his cloake, Psalm. 32. do not appeare before God, but to the contrary, that being clensed and wash­ed in his bloud, wee become as cleane and as white as snowe, hauing neither spot, nor wrinckle, nor any thing else to bee reproued and condemned.

Now this Iustice by whose couering [Page 76] we escape the Iudgement of God, is al­lowed vnto vs, and applied by the Faith of Iesus Christ; which is the cause that in Saint Iohn it is sayd that whoso beleeueth in him, Ioh. 35. commeth not into Iudg­ment. And for the which the Apostle to the Romanes, speaking with great assu­rance sayth, Rom. 8. who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who is hee that condemneth? It is Christ which died, yea rather which is risen againe, which is also on the right hand of God, and maketh intercession for vs, Who shall separate vs from the loue of Iesus Christ? shall tribulation, or anguish, or persecution, eyther hunger, eyther na­kednesse, eyther perill, eyther Sword. As it is written, for thy sake are wee killed all the day long, and are counted as sheepe for the slaughter, neuerthelesse in all these things wee ouercome through him that lo­ved vs; For I am sure that neither death, neither Life, neither Angels, nor rules, neither Power, neyther things present, nei­things to come; Neyther height nor depth, neither any other creature shalbe able to separate vs from the loue of God, which is [Page 77] in Christ Iesus our Lord. If by Faith we are assured to be justified before him, and that this consuming fire, which ma­keth all the creatures of the world to shake when it is once enflamed, can nei­ther annoy nor consume vs; That when we consider it narrowly, ought quickly to take that feare from vs, that we may haue of all dangers, for that which is the fearefullest of all, to wit, the wrath and anger of God, can nei­ther offend nor make vs affraid; follow­ing then the exhortation and example of the Apostle, we ought not onely to be resolued against the feare of Death, but also insult ouer it as he did in saying O death, where is thy victorie? 1. Cor. 15. O Sepul­cre where is thy Sting? Now the sting of Death, is sin; and the power of sinne, is the Law. But thanks be to God who giueth vs victorie through our Lord Iesus Christ. Then when wee shall see the day of Iudgement approch, the which is feare­full to the Diuels and reprobates; wee to the contrary ought to lift vp our heads, being joyfull of his comming; being well assured, that it shall be the [Page 78] day of our full and entire redemption, and deliuerance; in the which we shall enioy all the goods which Iesus Christ hath purchased for vs, and the fruite of our hope, that is to say of the perma­nent and perfect happinesse, which God hath reserued for his Children. And if the children of Israell after they had passed the Riuer Iordan, beginning to take possession of the Land which God had promised them, had great oc­casion to reioyce and to comfort them­selues, so shall we haue, when we shall see Iesus Christ appeare in his glory the second time, and when we shall heare this pleasant and happie voice. Math. 5. Come ye Blessed of my Father, and possesse the Kingdome which hath been prepared for you from the beginning of the world.

¶ The fowrth effect of Faith, Morti­fication.

FAith also begets in vs mortification of the flesh, and true repentance purifying our hearts (as saith Saint Pe­ter) of disordinate passions, Act. 10. lusts and [Page 79] [...]ffections, foolish loue, auarice, ambiti­on, and other like vanities. Breife, it [...]s the meanes which God vseth to re­generate vs, and to make vs new crea­ [...]ures, and by consequent to cteate in vs [...]ew thoughts, new affections, new [...]peaches, new actions, and a new life; Because it is accompanied with the Spi­ [...]it of God (as it is written in Esay) who [...]eeing holy, Esay. 59. sanctifieth all those that [...]re furnished therewith; That is, attri­buted to Faith, because it is the Instru­ment wherewith hee serueth himselfe [...]o regenerate man, which we see in all [...]hose that are faithfull, who in a mo­ [...]ent hauing been called, and beleeued [...]e word which was preached vnto [...]hem, haue been changed from carnall, [...]o spirituall; and euen as a tree, after [...] hath been ingraffed, bringeth other [...]ind of fruite then it bare while it was wild; Rom. 6. also by Faith ingraffed into Iesus Christ, wee bring forth fruits through grace, of an other kind then we did, when [...]ee walked in our owne wayes, which we [...]e in Zacheus, Example. Zacheus. who beeing an insaciable [...]ublican to heape goods vpon goods, [Page 80] and to gather riches vppon Riches by hooke or by crooke, without hauing any respect vnto Iustice, and without bejng mooved to pitty the poverty of those which he ransomed, cared for no­thing, so he might encrease and gather riches at any price. Neverthelesse Ie­sus Christ having looked vppon him with his good eye, and having vouch­safed to be his guest, changed and trans­formed him jnto an other man, so that of a covetous and lustfull man as hee was, he became liberall and charitable; and of one that was pittilesse and bar­barous towards the poore and needy, and those that had need of him, he be­came gracious, humane, and tractable. God did even change his heart in such sort, that he did not content himselfe to restore fower fold to those that hee had ransommed, but would giue and distri­bute the halfe of his goods to the poore. We see that evē in S. Mathew, Mathew. who bejng actiue and attentiue to gaine, and to his profite, when Iesus Christ had called him, forgetting, at the very jnstant that he heard his voyce, all his desires, and [Page 81] avarice, forsooke his bancke, his A­pron, his house, and all his temporall commodities, to follow him. The Har­lot likewise, The har­lot. Luk. 7. whereof mention is made in S. Luke, although shee were given over to all dissolution, and steeped in all worldly and filthy pleasures; neverthe­lesse bejng called to the Faith of the gos­pell, she was presently so changed, that one would haue sayd that her eyes had beene fountaines, by reason of the a­boundance of teares that ranne from them. S. Peter also, who was a great sinner, as hee himselfe confessed, and who onely amongst all his fellowes de­nyed Iesus Christ three severall times, was in the end so strengthned by Faith, that by reason of his constancy and firme jmmooueablenes, hee was surna­med by the name of Peter. S. Paul also, who was a cruell blasphemer & perse­cutor, and furious, and like a wild Bore, Act. 9. Psal. 80. who was broke jnto the Lords Vine­yard to spoyle it, and to devour vp all the branches, having been called by Ie­sus Christ when hee went jnto Damas­cus, there for to dissipate the Church [Page 82] wholy, was so changed by Faith, which God of his grace did jnspire in his heart that of a Wolfe, that he was, he became the greatest Pastor of his time in the Church and flocke of the Lord.

Whereby wee see what is the power and force of Faith, the which doth alto­gether change those persons vnto whom it is given. And although that this chan­ging be not perfect all at once; never­thelesse it advanceth every day by little and little in those that are truely faith­full, 1. Cor 5. Ioh. 15. and who are curious altogether to purge the old Leuin which remayneth yet in them, and to wash their feet (as sayth Iesus Christ) and to take the leeze out of the vessell, vntill that it be quite empty and made cleane, as we see that the Apostle did, 1. Cor. 9. whome (as he writeth to the Co­rinthians) did runne in the listes, to beare away the price, and brought his body into slauery, to the end that in some fashion, af­ter he had preached to others, himselfe was not found vnreceaueable, Phil. 3. which hee yet sayth elsewhere. I trye if by any meanes I might attaine vnto the resurrection of the dead; Not as though I had already attai­ned [Page 83] it, either 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, that I haue attained to it, but one thing I doe; I forget that which is behind, and indeauour my selfe to that which is be­fore. And follow hard toward the marke, for the price of the high calling of God in Christ Iesus. The exer­cise of the truly faith­full. It is the exercise of those that are truely faithfull, continually to thinke vpon a new life, and a true repen­tance; In so much that it may be a stu­die and exercise, in the which he conti­nues from the beginning of his regene­ration, vntill the consummation and conclusion of his life; in such sort, that by the temptations wherewith he is jn­cessantly exercised, and prooved, hee may be refined like vnto Silver or Gold in a fournace; and as for the conservati­on of the body, it is requisite that it bee continually exercised, and aboue all thinges, purged of the superfluous hu­mors and excrements, which therin are gathered every day; also it is necessary that the soule and conscience of the tru­ly [Page 84] faithfull bee cleansed with continuall repentance, and that it bee as much or more carefull to weede and plucke vp the evill hearbs which doe alwayes pol­lute his soule, as is a good Gardiner to cleanse his Garden of all nettles, thistles, and other weeds which spring therein. For the duety of a Christian man, is, to jmploy all his life to put off the old man, and to put on the new; which is an ex­ercise that cannot bee done without great toyle and difficulty; because that the old man is a robe so fastened and stitched to a Christian, that a man can­not get it off but by peecemeale; and the new man is an other robe so straight that it cannot be put on but with great labour and paine. Yet must we strayne our jndeauours, and shew that wee are faithfull, Rom. 6. by the participation which we haue in the death and resurrection of Iesus Christ, abstracting from his death a vertue to mortifie our flesh, and the lusts thereof; and an other of his resur­rection, to walke in newnesse of life; and not to thinke that wee can partici­pate in the righteousnes of Iesus Christ, [Page 85] to obtaine the remission of our sinnes, but we must also shew by effect the par­ticipatiō which we haue in the holynes of his Spirit. For we cannot be just, but we must be holy, nor be holy, but wee must be just; because that Iesus Christ is never vnfurnished, nor parted from his spirit; and doth not justifie vs, but at the same time and by the same meanes hee sanctifieth vs; so that at the very jnstant that we are jncorporated in Iesus Christ, for to be his members, we are also con­secrated to God to be his temple, where he dwelleth by his holy spirit.

¶ The fift effect of Faith, Obedience.

THe other effect which Faith produ­ceth in vs, is the obedience which wee striue to render to God, when by Faith we haue been regenerated, as S. Paul sheweth to the Romanes chap. 1. verse 5. sayjng. By whome we haue recea­ued grace and Apostleship (that obedience might be giuē vnto the Faith) for his name among all the Gentiles. It is also sayd in [Page 86] the Epistle to the Hebrewes. Heb. 11. That A­braham by Faith (when hee was called) o­beyed God to goe out into a place which he should receaue for inheritance, and hee went out, not knowing whither hee went; which are two places that shew suffici­ently that Faith beejng planted in our hearts, it disposeth them to render per­fect obedience to the will of God. Al­so we see that the elect, before they bee called and regenerated by Faith, they are ordinarily called in the holy Scrip­ture, Rebels, dissobedient, and Enemies of God. Ephe. 2. Rom. 5. But after their regeneration, they are called Servants, and the children of God, by reason of the will and desire which they haue to obay and serue him. Now, there is nothing more pleasing and agreeable vnto God, then obedi­ence, the which he preferres before all sacrifices; whereof wee haue a nota­ble example in Saul, 1. Sam. 15. who was rejected and depriued of his kingdome with all his posterity, vnto whome neuerthelesse it was established by the ordinance of God; only because that he had disobey­ed God, & preferred his owne opinion [Page 87] before the commandement which was given him wholly to destroy the Ama­lekites. But one onely example might suffice to shew how pleasing obedience is to God, that is to say, that which Ie­sus Christ hath rendered to God his Fa­ther in our name, Phil. 2. the which was of such great efficacy and weight with God, that it hath blotted out the disobedience of our first parents, and hath restored vs to a more happie estate, then that of A­dams was pittifull and miserable, wher­into by his disobedience he had preci­pitate himselfe and all his posterity, as S. Paul sheweth in the Epistle to the Romanes, chap. 5. vers. 19. As by one mans disobedience many were made sin­ners, so by that obedience of that one, shall many also be made righteous. And to the Phillipians, chap. 2. vers. 8. Hee hum­bled himselfe & became obedient vnto the death, euen to the death of the crosse; wher­fore God hath highly exalted him, and giuen him a name aboue euery name. That at the name of Iesus should euery knee bow, both of things in Heauen, and things in Earth, and thinges vnder the Earth. [Page 88] And that euery tongue should confesse, that Iesus Christ is the Lord, vnto the glory of God the Father. And in the Epistle to the Hebrewes chap. 10. vers. 6. In burnt offrings, and sinne offrings thou hast had no pleasure. Then I sayd Loe, I come (in the beginning of the booke it is written of me) that I should doe thy will O God. A­boue when he had sayd, Sacrifice and of­fring, and burnt offrings, and sin offrings, thou wouldest not haue, neither haddest pleasure therein (which are offered by the Law). Then sayd hee, Loe, I come to doe thy will, O God, hee taketh away the first that he may establish the second. By the which will we are sanctified euen by the of­fring of the body of Iesus Christ once made; Dauid also teacheth vs in what recommendations wee ought to haue this obedience in the 19. Psalme, when he sayth, Psalm. 19. The feare of the Lord is cleane, and endureth for euer: the iudgements of the Lord are truth, they are righteous altogether. And to shew the care to ren­der this obedience to God, he say [...]h at the end of the same Psalme, Let the words of my mouth, & the meditatiō of my [Page 89] heart be acceptable in thy sight. O Lord my strength and my redeemer. And in the 17. Psalme. Stay my steppes in thy pathes, that my feet doe not slide. And in the 119. Psalme, Make me to vnder­stand the way of thy precepts, & I will me­ditate in thy wondrous workes. And in the same part of that Psalme. I will run the way of thy commandents when thou shalt enlarge mine heart. And for to stir vs vp to render the obedience which we owe, he propounds vnto vs in the same Psalme in the 12. part thereof, the ex­ample of all creatures, which haue ne­ [...]er declyned from the purpose, where­ [...]ore God had ordayned them in their [...]reation, as it appeares by that which followeth, O Lord thy word endureth for euer in Heauen, thy truth is from gene­ [...]ation to generation: thou hast layd the foundation of the earth and it abideth. They continue euen to this day by thine ordinance, for all are thy seruants, Except thy law had been my delight, I should now haue perished in mine affliction. All these passages with jnfinite others which are scattered in the Scripture, do sufficiently [Page 90] shew into what duetie the faithfull man ought to put himselfe to serue and obey God, seejng that this obedience is the sole and onely meanes, by the which we may be entertayned in his fauour, and retaine his spirit with vs. If we should think to be the faithful servāts of god, & that neverthelesse we should serue jdo­latry, the devill, the world, our flesh, and the lusts thereof, we should deceaue our selues, Rom. 6. for as saith the Apost. Know you not that to whome soeuer you giue your selues as seruants to obay, his seruants you are to whome you obey, whether it be of si [...] vnto death, or of obedience vnto righte­ousnes. Then the faithfull man must (to shew that hee is such a one) studie with all his might to honour God by his obe­dience, and by the feare which he shal haue to offend him. We desire of God every day that his Will bee done, and yet there are few that vse this prayer, that prepare themselues to doe it. And doe lesse employ themselues to doe it so readily as it is done in Heaven: For the Angels are compared to fire, Ezech. 2. Psal. 104. and to the wind, and to such creatures as haue [Page 91] wings, Heb. 1. to shew vnto vs the diligence and great promptitude which is in these messengers to receiue and execute the commandements of God, without de­laying, or temporising any whit there­in. Wherevnto the consideration of our condition ought to induce vs, that we are creatures, servants, and children of God, and also besides the price, and the number of the graces, favours, and be­nefits which he hath done & doth vnto vs every day, and which finally are pro­pounded vnto vs by Fayth in the gos­pell.

¶ The sixt effect of Faith, Patience.

FAith also begetteth a Patience in all aduersities, and causeth that the faithfull man taketh in good part and moderately all the afflictions and cala­myties which happen vnto him, for the which he blesseth and praiseth God, acknowledging that they come from him, for his good and salvation, and alwaies to exercise, and accustome him [Page 92] to the obedience of God, & to streng­then him in his duty, Luk. 8. as saith S. Luke That the good seed which was fallen in good ground, brought forth the fruite with patience. S. Paul also in his Epistle to the Hebrues sayth, that by Faith, and patience, Heb. 6. we receaue the promises for inhe­ritance. And in the Epistle to the Ro­manes, Rom. 8. he sayth. That by patience wee wayte for that which wee hope. Now this patience is a singular and commen­dable vertue, and the most acceptable that wee can offer to God, as saith the Prophet. Psalm. 51. The sacrifices of God are a contrite spirit: a contrite and a broken heart, O God thou wilt not despise▪ And the reason for the which hee exhorteth all those that are faithfull patiently to attend from God a good and happie is­sue of all their aduersities, saying. Hope in the Lord: Psal. 27. be strong, an hee shall com­fort thine heart, and trust in the Lord. And to confirme that, he himselfe al­leadgeth the experience and proofe which he hath had of it, Psalm. 40. saying. I wai­ted patiently for the Lord, and he inclined vnto me and heard my cry, he brought me [Page 93] also out of the mire and clay, and set my feet vppon the rocke and ordered my go­ing. And S. Paul to the Romanes saith, Rom. 5. that tribulation bringeth foorth patience, and patience experience, and experience hope, and hope maketh not ashmed, because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs; The which holy Ghost beeing a ver­tue from aboue, and a Spirit of force, as sayth the Apostle, vpholding all christian and faithfull men that they cannot be swallowed vp of temptation were they neuer so furious and violent, and remaines firme and immooueable against the winds, the stormes and the [...]empests and the waues, the which bea­ting against them do breake and disperse [...]hemselues, and bring foorth nothing but scumme, It is that which the Pro­phet saith, And as for me, Psal. 41. thou vphoul­dest me in mine integritie, and doest set me before thy face for euer. Psal. 42. One deepe calleth an other deepe by the noyse of thy water spouts, all thy waues and thy flouds are gone ouer me. The Lord will graunt his louing kindnesse in the day, and in the [Page 94] night shall I sing of him, euer a prayer vn­to the God of my life. Psal. 66. Thou hast caused men to ride ouer our heads; we went into fier and into water, but thou broughtest vs out into a wealthie place. The Con­dition of the faithful We see ther­by that the condition of the faithfull man in particular, and of all the Church in generall, is to be like vnto a boate, or to Noes Arke the which was exposed to the winds, which tossed it to and fro, without beeing drowned neuerthelesse, yet it was so farre from sincking, that the water which drowned all the Ido­laters and jnfidels, bare it vppon their backe to saue it from perill, also the Church is vexed and tormented on eue­ry side by Satan and his adherents, and there is not one amongst thē but bends his peece against it, to ouerthrow and cast it to the ground; but in these en­deauours that men vse against her, the patience which God hath giuen her, is as it were a rampard & bulwark, to co­uer & saue it. It is the reasō for the which S. August. saith that the Arke of God whereof we haue spoken, was built of thick peeces of wood, which were [Page 95] square, the which doth represent vnto vs the vertue, force and patience of the faithfull man, the which howsoeuer it may be cast doth not rowle like vnto a round body, but abides alwaies firme and stable vppon one of the sides there­of. Aristotle for this reason said, that an honest and vertuous man, is Tetra­gone, that is to say, square euery way. The faithfull then must not be astonish­ed in tribulations, but be resolute in them, and thinck that they are more profitable and healthfull vnto them when they beare them patiently, then can be prosperitie which flattereth and maketh them wanton, Compari­son of A­dam and of Iob. as saith S. Au­gustine, making a comparison of Iob, and of the first man, saying, That the man vppon the dunghill was more hap­pie, then the man in Paradise; because that the man in Paradise was ouercome by the Serpent and the woman; and the man vppon the dunghill had ouer­come both the one and the other. It is true that some times the temptations are so great and so long, that men know not on which side to turne, be­cause [Page 96] that the fire is kindled on euery part, that the Churches are dissipate, the children of God some one way, some an other, are glad to saue them­selues by sea, through the woods and desarts, and in caues; insomuch that it seemes that God will wholy turne a­way the light of his countenance from his children, because they shall not see the brightnes of his face. But then the faithfull must make vse of their pati­ence, and that they stiffen and hould firme against such temptations, assuring themselues that in filence and hope they shall obtaine the deliuerance which they expect. Psal. 126. When the Lord brought againe the Captiuitie of Syon, wee were like them that dreame. Then was our mouth filled with laughter, and our tongue with Ioy. Let vs then remember the exhortation of the Prophet who ad­dressing his speech to all the faithfull sayth, Psal. 97. Yee that loue the Lord, hate euill: he preserueth the soules of his Saints: he will deliuer them from the hand of the wicked; light is sowen for the righteous, and ioy for the vpright in heart. And al­though [Page 97] that the persecutions are some­times so hard & so sharpe that it should seeme they are intollerable, Psal. 121. neuerthe­lesse God who is keeper of Israel, whose eyes are alwaies open to behold and provide for all their necessities, and his eares to their prayers and requests, to vnderstand and graunt them, alwayes accommodateth his poore Church. And although shee be hunted out of Cities and Townes, he provides a lodging to harbour it in the deserts, and to giue it leasure to propagate; and if shee bee hunted from all the places of the earth, in so much that there remaineth no cor­ner nor place where to with-draw her selfe, God preserues her vpon the Sea, as he did Noe and his familie. We haue two notable examples, Examples. the one in the Scripture, the other in nature, which we ought alwayes to set before our eyes, to vphold and assure vs in all our afflicti­ons. To wit, first the Bush which Moy­ses saw in the desart, The Bush. the which bejng all on fire, was not burnt neverthelesse, nor consumed nor brought to ashes. Which did signifie to vs the estate & condition [Page 98] of the Church, the which is alwayes as it were on fire in this world, & as it were in a fournace, without that the force & vehemence of the fire hath any power to consume it, no more then the young men which Nebucadnezar caused to be cast jnto the fiery fournace, because they would not obtemperate, nor obay the vnjust commandement which he made them, to obey the stature which they had erected. The other, is in that which God propounds vnto vs in nature, to wit, The bird Alcyon. of the byrd Alcyon, to whome God giveth leasure in the middest of the hardest of Winter, to build his nest vp­pon the high rockes in the Sea, which for the space of 14. dayes is as calme and peaceable, or rather more than in the heart of Sommer, vntill such time as their young ones are disclosed, and fledged to fly away. So God at all times hath so conducted the affaires of his Church, that in the middest of the grea­test and most horrible tempests that e­ver were, he hath alwaies preserved it, and hath furnished and prepared for it some little place to make her nest and [Page 99] her aboad.

We see every day, Compari­sons and Induce­ments to Patience. that in the night the clearenesse and light of the Starres doth appeare, and that in day time they are covered, in so much that the beauty and splendour of them is not seene. Al­so we see that the children of Abraham, that is to say, the faithfull, which in the scripture are compared vnto Starres, in their adversitie do much more shew the brightnesse of their Faith, patience, and magnanimitie, then they do in prospe­ritie. Moreover, how dare we hope one day to participate in the trivmphāt glory of Iesus Christ, if in this world we doe not with patience participate in his crosse? How also can we hope to attaine to eternall life without patience, seejng that the way which leadeth thi­ther, bejng full of Bryars and thornes, cannot bee passed, but they will catch them that keepe it, or walke therein; the which cannot be done without having great occasion and matter of patience, the which sheweth it selfe more in suf­fering, then it doth in dojng or perfor­ming; as sheweth the Apostle to the [Page 100] Hebrewes: Heb. 11. where he praiseth the faith and patience of those great and jllustri­ous persons, that by Faith haue comba­ted with Kingdomes, haue done justice, haue obtayned the promises, haue clo­sed the Lions jawes, haue quenched the vehemency of the fire, haue avoyded the edge of the Swoord, haue shewed themselues strong in battaile, haue dri­uen backe the strangers Camps. And then a little after prayseth those that haue byn tried by mockings and scour­gings, yea moreover by bonds and jm­prisonmēt, they were stoned, they were hewen in sunder, they were tempted, they were slayne with the Sword, they wandred vp and downe in sheeps skins, and in Goats skinnes, bejng destitute, afflicted, and tormented, whome the world was not worthy of, they wande­red in the Wildernesses and Mountains, and dennes, and caues of the earth. The which the Apostle hath very well noted to giue vs to vnderstand, that the Faith and patience of the faithfull, is as much or more to be praysed, for the constan­cy and vertue which it hath to suffer [Page 101] and endure great torments, as it is to doe great and memorable exploits. As we doe not lesse praise the patience of Iob, in the losses of his goods, and children, and great dolours, which he constantly endured in his body, then the paines, trauailes, and great patience which Iosua had to discomfort the 32. Kings of the Cananites. Let vs then conclude, that the patience which Faith bringeth vnto vs and produceth in vs, is a very excellent and laudable vertue, and which maketh vs not onely Inuincible against the temptations and sleights vsed against vs by our enemies, but also victorious; so that wee may say, that the wicked in their rage, are matter for God to jllustrate and magni­fie his glory in the faithfull who sur­mount them in their patience and mag­nanimitie.

¶ The Seauenth effect of Faith, Humilitie.

FAith also produceth from the faith­full Humilitie, which is the Queene [Page 102] of vertues; and that which God doth most accompt of in vs. For it is also the principall, and without the which all the others are reputed as nothing be­fore him. And as sayth S. Augustine, It is of no lesse importance in Pietie and Religion, then the pronountiation in Rethorick. And as Demosthenes beeing demanded, what was the principall part thereof, answered, that it was the good grace and comlynesse which men had well to prononce and expresse the con­ceits of their mindes; also that good father sayd to this purpose, that if any one demanded him, what was the first vertue of Christians, he answered that it was humilitie, by the which men des­cending into themselues, hauing well and diligently examined themselues, come to know themselues and the great jmperfections, which are in them, as ignorance, the disordinate affections, the passions, the desires that inclination to vice which is in them, that contrari­etie which is in their nature to the will of God, to all his ordinances, which causeth that humbling themselues be­fore [Page 103] God, they remit themselues holy to him jmploring his mercy, and see­king in his goodnesse that which wan­teth in their nature; The which they would neuer doe of themselues, for na­turally we are all jnclyned to presume of our selues, and to esteeme of our selues a great deale more then wee are worth: and wee hold that of our first parents, and of the Diuell, whose pride was the cause of their ruine, the which could neuer haue been repayred but by the contrarie, that is to say, by the hu­mility of our Saviour Iesus Christ, Phil. 2. who beeing in the forme of God, thought it no robberie to bee equall with God. But hee made himselfe of no reputation and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man, he humbled himselfe, and became obedient vnto death, and to the death of the crosse. The which was the cause of blotting out the presumption of our first parents, and the onely reme­die, to heale the wound which they had giuen themselues, and all there poste­ritie.

Now wee must be very curious to purchase this humilitie, for without it we cannot please God, who looketh on the humble both in heauen & in earth, as sayth the Prophet. Psalm. 113. Who is like vnto the Lord our God, that hath his dwelling on high, who abaseth himselfe to behold things in Heauen and Earth, he rayseth the needy out of dust, and lifteth vp the poore out of the dung. That he may set him with the Princes, and with the Prin­ces of his people. And also. Psal. 146. The Lord giueth sight to the blind, the Lord raiseth vp the crooked: the Lord loueth the righte­ous. And in an other place. Psal. 147. He hath no pleasure in the strength of a Horse, nei­ther delighteth he in the legs of man. But the Lord delighteth in thē that feare him, and attend vpon his mercy. It is marvaile that men who are so wretched and mi­serable, The origi­nal of man. that there is no creature in the world that surmounts them in this poynt; neverthelesse they thinke they surmount them all in sufficiency, glory, and felicity; wherein they shew the height of their miseries. For as S. Au­gustine sayth in his booke of Confessi­ons, [Page 105] There is nothing more miserable then hee that hath not pittie of himselfe, and of his owne miserie. Wee are environed with sinne, and with all the evils and miseries that it draggeth after it, and [...]otwithstanding we neither know nor [...]eele it. As the Apostle confesseth of [...]imselfe, Rom. 7. that in the time of his jgno­ [...]ance, he did not know that the concu­ [...]iscence (that is to say) the great and horrible corruptiō which is in mans na­ [...]ure, was sinne, if by the law it had not beene taught him. It is that which cau­seth that wee desire alwayes to glorifie [...]ur selues in our selues, and never to ac­ [...]nowledge that in God consisteth all [...]ur glory, as Dauid confesseth, Psal. 3. But thou Lord art a buckler for me: my glory, and [...]he lifter vp of my head. Psalm. 44. I doe not trust [...]n my bow, nor can my sword saue me. But [...]hou hast saued vs from our aduersaries, and hast put them to confusion that hate [...]s. Therefore will wee praise God conti­nually, and will confesse thy name for euer. It is that which the Apostle teacheth vs, 1. Cor. 4. saying, What hast thou that thou hast not receaued? and if thou hast receaued [Page 106] all that is laudable in thee, why doest thou boast, as if thou haddest not receaued it? And elsewhere, Rom. 3. Thy glory is shut vp by the Law of Faith, which teacheth that what thou art, thou art by the only grace and mercy of God. Rom. 4. And wherefore do we call our selues vessels of mercy; if it bee not to giue vs to vnderstand that we are filled with the mercy of God, to couer our miserie? Why are wee also called chosen to honour, 2. Tim. 2. if it be not to teach vs, that God hath filled vs with his glory, for to cover our jgnorance and shame? Let vs then say with Da­uid, Psal. 40. Blessed is the man that maketh the Lord his trust, and regardeth not the prowd, nor such as turne aside to lyes. Let vs againe say with him, Psal. 131. Lord mine heart is not hawty, neither are mine eyes loftie, neither haue I walked in great matters, and hid from me. Luc. 19. And let vs call to our remembrance that which Iesus Christ sayd, that, that which is great before men is abhominable before God; Ioh. 12. and that the great men of this world ordi­narily loue better the glory of men then that of God; which is the cause that [Page 107] few among thē beleiue in Iesus Christ, as he himselfe witnesseth in S. Iohn, that the principall sayd among them selues, there is none but these poore jdiots that follow him, is there any of the principall that haue beleeued in him? For as hee saith, It is impossible that those that desire the glory of men, can belieue in God; as he also sayth, in S. Mathew, That the poore, Mat. 11. that is to say, Ioh. 5. those that know and feele their pouerty, and their miserie, are onely those that are Euangelized: that is to say, that receaue the Gospell, and the good tydings which Iesus Christ at his comming brought into the world, Examples of humili­tie. Moyses. Gen. 9.8. in Faith and Obedi­ence. All the great personages that euer were vpon earth, were all furnished and adorned with this goodly vertue. Moy­ses acknowledgeth that in his nature is but a heape of all vice and corruption, and that his heart is jnclined to nothing but wickednesse. Dauid confesseth that all men are nothing, Plal. 92. in sum be all va­nity. The Children of men are vanity, the cheife men are lyars, to lay them vppon a ballance they are altogether lighter then vanitie. Esay sayth, Esay. 95. that all the righte­ousnesse [Page 108] of men, and all that is most ap­parant and jllustrious among them, i [...] nothing else but old rags, filthy and stinking, and such as are the habits of beggars, torne and tottered, and coue­red with filth and vermine, wherewith they cloath themselues ordinarily, to stirre vp men to haue pittie and com­passion on them to succour them with some almes. Danil. 9. Daniell confesseth and de­ploreth as well in his owne name, as in all his fathers, the great iniquitie, wic­kednesse, rebellions, disobedience, contempt, and obstinacy, whereof all were culpable and inbebted to the Iudgement of God, Peter hauing ac­knowledged Iesus Christ and the great & admirable vertues that were in him, sayd, Lord withdraw thy selse from mee, who am a poore and wretched sinner, vn­worthie to appeare before thy face, and to be in thy companie, S. Paul acknowled­geth himselfe a blasphemer, Tim. 1.11 a persecu­tor the most scelerate and wicked in the world, and vnworthy of all the gra­ces so great and in such great number which he had receaued of God. All the [Page 109] Apostles, yea all the Church of God, desire of him euery day: Mat. 6. pardon vs our offences as we pardon those that haue [...]ffended vs. Acknowledging by his ge­ [...]erall confession the infinite nomber of [...]er sinnes, which it were jmpossible to [...]eckon by particulers, as Dauid also [...]aith. Who can vnderstand his faults, Psal. 19. Dutie of the Chri­stians. [...]lense me from secret faults. We haue [...]ll then great need to humble our selues before God, & to hold downe our heads [...]owards the earth, for shame & griefe, to see in vs such a disorder and confu­sion as wee see. And to say with Iob, Cursed was I when I sinned, Iob. 9.10. but if I haue donne well, yet shall not that make me lift vp my head, nor looke the higher. S. Augu­stine in his confessions, Cursed be all our vnrighteousnesses, if they bee examyned and Iudged without the pittie and mercie of God. Psal. 99. Seeing then (as saith the pro­phet) that the sinnes which greeue vs, are as an jmmortable burthen which presseth vs downe; Psal. 143. Psal. 130. we ought euery day continually to desire of God, that he enter not into Iudgement with vs, that he correct vs not in his anger, and that [Page 110] he hould not his expresse region in the examination and condemnation of our sinnes: Psal. 96. But that he vnfold his greatest compassion ouer vs. And although that to shew his liberality and bountie towards vs, he hath communicated and enlarged many of his graces and bles­sings, fit Compa­rison. neverthelesse that ought not to lift vp our eye lids, but wee ought al­wayes to haue our head bended down­wards, like vnto the eares that are loa­den with corne in a good yeare, and to acknowledge, that that proceedes not from vs, but of his onely grace and fa­vour; which dojng, we shall breake all the colour and anger of our God; who seejng vs so abated, will rayse vs againe by his goodnes, and will forget all our faults, and wee experiment that as the plants or young trees doe bend with the wind, and yeelding vnto the will and jmpetuosity of them are preserued and maintayned, an other. which the great trees are not, as the Oakes and Walnut-trees, which by resisting of the stormes, are many times beaten downe, bruised, and rent, that also in humbling our selues, [Page 111] wee shall avoyd the fury of God; an other. even [...]s also we see in the thunder-bolts, and [...]n Artillerie, whose furie is quenched when they come to encounter with the [...]arth, or a bag of Wooll which bejng [...]oft giveth place to the blow.

¶ The Eight effect of Faith, it is the Mother of Prayer.

FAith also is the mother of Prayer, in the which the truely faithfull ex­ercise themselues jncessantly, followjng the commaundement of Iesus Christ, who exhorteth his Apostles, and conse­quently all the faithfull, to pray with­out end and without ceasing in Faith, without the which wee cannot in any wise hope that our requests be heard of God, nor likewise graunted. For also the prayer which is made in doubt, and jncertitude, is displeasing to God, as sayth S. Iames, Iames. 2. That the vncertaine man must looke for nothing from God, whatsoe­uer he demandeth. Rom. 10. And S. Paul deman­deth, How it is possible to call vppon God, if first we doe not belieue and hope in him? Now this prayer when it is well made, [Page 112] and grounded vppon the promises of God, and that then it is addressed vnto his Majestie, it cannot choose but ob­taine of him what it demandeth. Wher­fore Dauid sayd, Psal. 139. That prayer was his re­fuge in all aduersitie. Wee haue in the holy Scripture jnfinite examples of the prayers that this good Prophet hath made to God, for to obtaine of him some good and happy jssue in all his af­flictions, Psalm. 3. I did call vppon the Lord with my voice, and he heard me out of his holy mountaine. I layd mee downe and slept, and rose vp againe: for the Lord sustai­ned mee; I will not bee affrayd for tenne Thousand of the people that should beset me round about. And in the 18. Psalme, where hee records the meanes that hee vseth to avoide the furie of his enemies, that kept him besieged on every side, he sayth, that for to repulse and beat them backe, he helped himselfe principally with prayer, But in my troubles did I call vpon the Lord, and cryed vnto my God: he heard my voyce out of his Temple, and my cry did come before him & vnto his eares. Then the earth trembled and quaked; the [Page 113] foundations also the Mountaines mooued and shooke because he was angry. Psal. 18. And also, Some trust in Chariots, Psal. 20. and some in Horses: but wee will remember the name of the Lord our God. They are brought downe and fallen, but wee are risen and stand vpright. Saue Lord, let the King heare vs in the day that we call. And in the 9. Psalme, The Lord also will bee a refuge for the poore, a refuge in due time, euen in affliction. And they that know thy name, will trust in thee: for thou Lord hast not failed them that seeke thee. And in the same Psalme, The wicked shall turne into Hell, and all Nations that forget God. For the poore shall not alwaies bee forgotten, the hope of the afflicted shall not perish for euer. Of the perseverance in Prayer. Now although that God in some sort seeme to turne backe his face from vs, and to haue his eares quite closed vp at our prayers, yea and in all sheweth vs a dreadful and stearne coun­tenance, and (as saith the Scripture) pre­sents himselfe vnto vs with the face of a roaring Lyon, or of a Beare that hath lost her young: Yet wee must not yeeld nor desist from praier, but take courage, [Page 114] and stiffen our selues against the appre­hensions which wee haue of the wrath and anger which God doth shew vs in appearance; Iacob. Genes. 31. and doe as did Iacob, who seejng him with-whome hee wrastled, willing to depart from him jn steed of forsaking him, held him more strongly then before, saying, that he would ne­uer loose the hold which he had of him, vntill he had obtained his blessing, and that which hee demaunded of him; which at length he obtained by the per­severance and constancy of his faith and prayer. Dauid. Dauid seejng himselfe enviro­ned on euery side, by the troops of Saul, at the rocke of Hachilla, did not loose his courage, nor the hope, but strength­ned himselfe in the Lord, and did pray vnto him in that extreamity wherein he was, Psal. 142. saying, Though my spirit was in perplexity in me, yet thou knewest my path; in the way wherein I walked, haue they pri­uilie laid a snare forme. And in the same Psalme, Then cryed I vnto thee, O Lord, and sayd, thou art my hope and my portion in the land of the liuing. Psal. 141. Also, But mine eyes looke vnto thee, O Lord God, in thee [Page 115] is my trust: leaue not my soule destitute. And in the 130. Psalme, Out of the deepe places haue I called vppon thee, O Lord: Lord heare my voyce, let thine eares attēd to the voyce of my prayers. And in the 69. Psalme, Deliuer me out of the mire that I sincke not: Let me be deliue­red from them that hate me, and out of the deep waters. Let not the water flood drowne me, neither let the deepe swallow me vp; & let not the pit shut her mouth vpon me. All these passages shew sufficiently, that the Faith of the good Fathers was not a cowardly and soft Faith, which was astonished and yeilded easily to affli­ctions, how hard and sharp soeuer they were; but that like vnto the Palme it did stiffen it selfe and rise against the weight of the burthen; So that it was never overcome, what burthē or waight so ever could bee layd vppon it. Like­wise we see Ionas, in the very bottome both of the Sea, Ionas. and of the Whales bel­lie, constantly to retaine the Faith and perswasion whi [...]h he had of the truth of [...]he promises of God, vppon the which he did assure himselfe; notwithstanding [Page 116] the great fault which hee had commit­ted in not obaying the commandement which God had giuen him to go to Ni­niuie. And vnder that assurance which he had thereof, and the remission of his sinne, he prayed to God in this gulfe and bottomlesse pit wherein hee was, and sung this excellent Canticle vnto him, which wee read in his booke Ezekias. Ezekias. In the time of Sennacherib, who had conquered all the land of Iudea, and brought all the Townes and strong pla­ces, to his obedience, resting none but the Citie of Ierusalem, which hee kept besieged on every side, in so much that the Iewes were so shut vp therein, that it seemed that their affaires were alto­gether desperate, and that there was no place nor meanes whereby they might saue themselues, and put by this dan­ger; neverthelesse, this good kings heart was neuer daunted, but he did continue so ankred in the faith of the promises of God, and in hope of the helpe which he had promised him, that seejng the ex­treamitie wherein he was, the scarsity of victuals which was in the towne, the [Page 117] bravadoes and threats of Rabsaces, all the Country thereabout wast and deso­late, hee letted not for all this, to rest firmely vpon the prouidence of God, and waight for his succour vntill the end, whereof God by his prophet had assured him, wherein he experimented that the Faith which wee haue in God is neuer vaine; Psal. 37. prouided that we de­part not from it, and that by the exam­ple of Abraham, to what point soeuer the faithfull man may be brought, hee may neuerthelesse beleeue in hope, a­gainst hope, and let him not sleepe like the Apostles: Rom. 4. but let him rather fol­low the counsell which Iesus Christ had giuen them, Mat. 26. to watch and pray in­cessantly, that they enter not into temp­tation, Moyses. Moyses being come to the bor­der of the Sea, which stopped his pas­sage before him, being also pursued by Pharo, and his host behind, had great occasion to feare, Exod. 14. and thinke that of force he must yeild with all his people to the mercy and discretion of the ene­mie; yet that sunke not into his minde, but he armed himselfe with the pro­mise, [Page 118] fauour, and presence of God, which did accompanie him, and assis­ted him, saying to the people, (who were all dismayd) to assure them and to make them take heart againe: haue not I tould you, that if you beleiue you shall see the glory of God, and his almighti­nesse, to accompltsh that which hee promiseth without that any creature can be able to hinder him in the executi­on of his counsels, which hauing sayd vnto them, they presently saw the Sea open at his prayer, to the end that the people might passe on drie Land through these great and horrible gulfes.

Men must not then mistrust of Gods helpe, in what place soeuer they bee, were they, as it is written in Deutero­nomy, in the bottome of hell, that is to say, of all miserie and affliction, al­waies setting before their eyes, that in what place soeuer they be, God who is their father, is there present, and a spectator of their misery, for after hee hath tryed their Faith and patience, and heard their prayer, to draw them out of all the daungers wherein they are. For [Page 119] as he hath power to precipitate his in­to the pit to trie them, also hath he to deliuer them, and in comforting them, to giue them matter and argument to praise him, as he saith by the prophet. Hee shall call vppon mee, Psal. 91. and I will heare him? I will be with him in trouble, I will deliuer him, and glorifie him, with long life will I satisfie him and shew him my salvation.

The Ninth effect of Faith, true Adoration.

FAith also begetteth in the faithfull man, true adoration and worship of God, as it is sayd, that Iacob by Faith when he was dying, blessed euery one of the Sonnes of Ioseph, Genes. 47. Heb. 11. and worship­ped vppon the end of his stasse, By the which worship the faithfull doe wholy rely vppon God, and depend vppon his providence in all their affaires, follow­ing the exhortation that the prophet makes to every one of vs, Commit thy way vnto the Lord and trust in him, and hee shall bring it to passe. And hee shall [Page 120] bring forth thy righteousnesse as the light, Psalm. 37. and thy iudgement as the noone day: wayt patiently vpon the Lord, and hope in him; fret not thy selfe for him which prospereth in his way: not for the man that bringeth his enterprise to passe. Cease from anger and leaue of wrath: fret not thy selfe also to doe euill, for euill doers shall bee cut off, and they that wayt vppon the Lord, they shall inherite the land. Which is no small good to the faithfull man, who from thence draweth tranquility and peace of conscience. For bejng tossed with adversities which beate against him in­cessantly, the one after the other, as the waues of the Sea doe against rockes, he hath great need to be vpheld, that he be stedfast and firme, and constantly to re­pulse the temptations wherewith hee is assaulted on every side. Plal. 16. Whereto no­thing is so fit, as alwayes to looke vpon God, and to go vnder his conduct, and to hope from him a good and happy is­sue of all that wee see; Psalm. 30 and although that [...]he businesse be very confused and jntricate, that yet hee is able to deter­mine of them, and to draw forth a good [Page 121] order out of all these disorders which we see. And even as Marriners floa­ting by night at Sea, behold alwayes the North pole to conduct them, and to keepe them from gojng out of their course: so in this world wee must al­wayes haue our eyes fixed vppon God, that he may prosper and governe vs well in all our affaires, Psal. 141. and say to him as saith the Prophet, O Lord that art my portion, Psalm. 119. I haue determined to keepe thy words. Psalm. 56. For thou hast deliuered my soule from death, and also my feet from falling that I may walke before God in the light of the liuing. And also, But I will sing of thy power, Psalm. 59. and will prayse thy mercie in the morning: for thou hast beene my defence and refuge in the day of my trouble. Vnto thee, O my strength, will I sing: for God is my defence and my mercifull God. O how happy is man, when hee can say and feele in his heart, as doth the Prophet, Psalm. 16. The Lord is the portion of mine inheritance, and of my cup; thou shalt maintaine my lot. The lines are fallen to mee in pleasant places: yea, I haue a faire heritage. I will praise the Lord, who hath giuen me counsell, my [Page 122] reines also teach wee in the night. I haue set the Lord alwaies before me, for he is at my right hand: therefore I shall not slide. Wherfore mine heart is glad, & my tongue reioyceth: my flesh also doth rest in hope. Surely there is no other meanes to con­tent our mind, then the possessiō which wee haue of God, when wee loue him, and that by Faith we enjoye him, whol­ly relying vppon him, and recommen­ding all our affaires vnto him, which cannot choose but bee well conducted, and come to a good end, when he plea­seth to jmbrace them; which is the cause for the which the Prophet sayd, My soule keepeth silence vnto God: Psal. 62. of him cōmeth my saluation, he is my strength and my saluation, and my defence: there­fore I shall not much be mooued. And al­so, Psal. 111. I will praise the Lord with my whole heart, in the assembly and congregation of the iust, the workes of the Lord are great, and ought to bee sought out of all that loue him. And a little after, The workes of his hands are trueth and iudgement: all his statutes are true.

Whence cōmeth it, that men trouble [Page 123] themselues so, Censure of our im­prudencie. when they see any alte­ration in their affaires; and that, that which they pretend doth not alwaies happen according to their desire? but that they thinke not vppon the proui­dence of God, which ruleth ouer all things, and which disposeth of them according to his wisedome and coun­saile which is incōprehensible vnto vs; although we should worship them, and assure our selues in our hearts, that hee doth nothing but by weight, nomber, and measure. Rom. 11. And therefore the Apostle considering it with astonishment, and admiration, crieth out, O the deepenes of the riches, both of the wisedome, and knowledge of God, how vnsearch­able are his judgements, and his wayes past finding out, for who hath knowne the minde of the Lord, and who was his counsellor; Or who hath giuen him first and hee shall be recompenced, for of him, and through him, and for him are all things, to him be glorie for euer Amen. This onely sentence were suf­ficient alwaye to keepe our mindes in rest, jf first we consider, that all things [Page 124] come from God, and that therfore they cannot chuse but be good: because that from the soueraigne good, there can come no good euill, and they re­turne to God, that is to say, to his glo­ry, the which ought to be more deere and pretious vnto vs, then any other thing. Often times we find in the scrip­ture the exclamations, which the pro­phets vse, vppon the good hope of those that rely vppon God, that is to say, that worship him, and depend wholy vpon him. Like vnto the saying of Dauid, And in the 32. Psalme, Many sorrowes shall come to the wicked: but hee that tru­steth in the Lord, mercy shall compasse him. And in the 84. Psalme, Blessed are they that dwell in thine howse, they will euer praise thee. Blessed is the man whose strength thou art, and in whose heart are thy wayes. And toward the end of the same Psalme, For the Lord God is the Sun and shield vnto vs, the Lord will giue grace and glory, and no good thing will hee withold from them that walke vprightly. O Lord of Hostes, blessed is the man that trusteth in thee. And in [Page 125] the 25. Psalme, Ʋnto thee O Lord, I lift vp my soule, my God I trust in thee: Let mee not bee confounded, Let not mine enemies reioyce ouer mee. Dutie of the faithful in their af­flictions. Then when we see that wee are opprest, and that the most part of the world con­spireth against vs, and do league them­selues to bring vs to ruine, wee ought alwaies to remember our selues, and lyft vp our eies towards God; euen as the servant when hee is awde, hath al­waies his eye vppon his maister, and the mayde servant vppon her mistresse when shee perceiueth her selfe to bee threatned of any daunger, Psal. 123. and to as­sure our selues of the loue which hee beareth vs, by the which hee is induced to haue pittie vppon vs, and likewise of the care which hee hath to prouide for all our necessities, when time shall re­quire: for hauing both the tymes and the seasons in his hands and power according to the which hee doth all workes, and disposeth of euery one ac­cording as he knoweth the occasion to be fit and conuenient, Act. 1. Psalm. 94. hee will not misse to prouid for all, and to bring al things [Page 126] to their poynt, when hee shall see the time fitting. Wherevpon we must also well note that which the Prophet sayth, They shall looke vnto him, Psal. 34. and run to him, and their faces shall not be ashamed saying, This poore man cryed, and the Lord heard him, and saued him out of all his troubles. And also, Psal. 17. Concerning the workes of men, by the words of thy lippes I kept mee from the pathes of the cruell man. Psal. 73. Wee see sometimes that the wicked prosper, and haue a pleasing wind, yea they haue oftentimes better then they wish for, God giving them according to their de­sires, all that they haue a mind to, and abandoning them to their concupisen­ces, which we are angry at; yea, some­times our jmpatience and wrath carri­eth vs so farre, as sharpely to complayne and almost murmure, because that we who serue God and feare to offend him, Malach. 3. and for this reason should bee blessed and more gently and favourably jntrea­ted, then those that despise and blas­pheme him at every word, are so vsed, that one would thinke that we are in the world, Psal. 44. but to serue as a fable and a pro­verbe [Page 127] to other men, who looking to­wards vs, In skoffing shake their heads. But then to abate the grumbling of our hearts, we ought to speake softly to it, as it were in the eare. Psal. 43. Why art thou cast downe my soule? and why art thou disquie­ted within mee? wayt on God: for I will giue him thankes: he is my present helpe, and my God. Confessing that which the Prophet sayth, to wit, Psal. 73. Vntill I went in­to the sanctuary of God: then vnderstood I their end; Surely thou hast set them in slipperie places, and castest them downe in­to desolation.

Let vs assure our selues then vpon the providence of our God, and worshippe him, to what estate soever wee bee brought; and let vs not thinke that he hath left the care which he hath promi­sed to haue over vs and our affaires. But let vs always resolutely hold, Psal. 33. That the eye of the Lord is vppon them that feare him, and vpon them that trust in his mer­cie. And that which the Prophet saith in the same Psalme, The Lord looketh downe from Heauen, nnd beholdeth all the children of men. Also that which he saith [Page 128] elsewhere, Psal. 113. Who is like vnto the Lord our God, that hath his dwellings on high. Who abaseth himselfe to behold things in Heauen and in Earth. If we haue once our eyes setled vpon the providence of God, as wee see the Prophet had, wee shal never be troubled in our conscien­ces, neither shall wee feele the anguish and sorrow wherewith those are strong­ly vexed and tormented, who by their passions are drawn now hither, thē thi­ther, without bejng able to rest in their minds, nor to find any resolution in their jmaginations, wherevpon they may stay or rest; but wee shall haue our consci­ences quiet and peaceable, and what wind soever bloweth it shal seeme pro­picious and favourable vnto vs, and what danger soever can present it selfe before our eyes, it shall neuer be so great as to affright or make vs tremble. For knowjng and believing that the good­nesse of God is vpon vs both aboue and beneath, Psal. 144. and that wee are environed with his grace and presence on every side, Psam. 46. wee will say with the Prophet, Wee will not feare though the earth bee [Page 129] mooued, and though the mountaines fall into middest of the Sea. Though the wa­ters thereof rage and be troubled, and the Mountaines shake at the surges of the same. And also, I will lay me downe, Psal. 4. and also sleepe in peace, for thou Lord onely ma­kest me dwell in safetie. Also that which is written in an other Psalme, Psal. 23. The Lord is my sheepheard, I shall not want. He ma­keth me to rest in greene pasture, and lea­deth me by the still waters. He restoreth my soule, and leadeth me in the pathes of righteousnes for his name sake, yea though I should walke through the valley of the shadow of death, I will feare no euill for thou art with mee: thy rod and thy staffe they comfort me. Thou doest prepare a ta­ble before me in the sight of mine aduer­saries; thou doest annoynt mine head with oyle, and my cup runneth ouer. For what evils, stormes, or tempests soever may besiege vs, wee will alwayes come to his conclusion of all our discourses, To wit, that The Lord of hoasts is with vs: Psam. 46. the God of Iacob is our refuge. And that which is written elswere, Psal. 118. I called vppon the Lord in trouble, and the Lord heard [Page 130] me, and set me at large. The Lord is with me, therefore I will not feare what man can doe vnto mee. And in the same place, The Lord is mightie, and hath giuen vs light. The resolution then that euery faithful man shall haue vpon this article of Adoration, shall be such a one as that of the Prophet, to wit, Thou art my God, and I will praise thee, euen my God: ther­fore will I exalt thee.

¶ The last effect of Faith, Thanksgiuing.

THe last effect of Faith is Thanksgi­ving, by the which, calling to mind the great good which God hath done for vs, in such great nomber, that wee should not be jngratefull towards him, we giue him thanks for them, & repeat thē according to the occasiōs presented to vs; to the end that God by that means may be jnduced to continue and multi­ply them towards vs, the which he doth ordinarily to those who doe not forget the benefits and favours which they re­ceaue from him, as it is sayd, That to [Page 131] him that hath, shall be giuen; Mat. 13. and from him that hath not, shall be taken, euen that which he seemed to haue: and elsewhere it is said, Psal. 84. That God giueth grace vppon grace to those that loue and serue him. And in the parable of the talents, Mat. 25. wee are taught, that if we bee attentiue well to vse and mannage the graces and gifts which God bestoweth vpon vs, that he doth conserue and jncrease them vnto vs. Psal. 145. Now if there bee any exercise wor­thy of a Christian man, and fit for his dutie; surely it is that of Thanksgiving. We see by the scripture, that the princi­pall exercise of the Angels in Heaven, is to prayse God, and thanke him jnces­santly, for that in their first creation he adorned them with perfections and vertues, which do shine and are resplen­dant in them, as doth the brightnes and light in the Starres which are fixed in the Heavens, and doe continue glorifi­jng God without end and without cea­sing, having no other exercise but that, nor other delectation and contentmēt, but dayly to behold his face, to admire and myre themselues therejn, without [Page 132] in satisfying themselues ever bejng sa­tisfied. Now haue we more greater oc­casion to prayse God, then haue these celestiall creatures, because we haue re­ceaued a benefit which they haue not; to wit, that it hath pleased the Sonne of God to take the seed of Abraham, and to associate our nature vnto him, Heb. 2. which is a favour jncomparable, and the great­nesse and price thereof vnspeakeable.

The gra­ces which God hath done to man. Then if now we will joyne to this fa­vour, the others particular, which hee hath done vnto vs, as to the Angels in their creation, creating vs after his own jmage and likenesse, giving vs a soule of celestiall beginning, jmmortall, pro­vided with vnderstanding, reason, me­morie, will, life, jntelligēce, force, & ver­tue; afterwards a body ful of life, cōstru­cted, & builded with such jngenious art, that the architecture and singularity of the building, and the framing of the whole world, is not greater then that of mans body, and the jnfinite and jnnu­merable commodities, which he hath in all aboundance given vs for to enter­taine and accommodate it, as the light [Page 133] of the Sunne, the Moone, and the Stars, to lighten vs, the fire to warme vs, and to serue Artificers to doe their workes, the Aire to breath, the water to drinke, navigate and cleanse our filthynesse; The earth to bring forth fruites and to nourish vs; the hearbes and plants for Phisicke, and to delight vs, not onely by their sundry colours wherwith they are enameled, but also by their odours and savours; The Beasts to till, to car­ry cloth, nourish, sustaine, and giue vs pleasure. Afterwards, Their cor­porall goods. if we consider their corporall goods, as the members, and the particular functions of every one of them, as of the eye to see, the eare to heare, the tong to taste, the nose to smell, the hands to worke, the feet to walke, and the members in generall to apprehend the hot and cold, the hard and soft by their feeling, The spiri­tuall. if also we con­sider their mooving, and feelings, the addresse and dexteritie which every one of them hath to turne and mannage it selfe, by the meanes of the muscles, uerues, and ligaments. If also lifting our minds higher, we come to consider [Page 134] the great and advantagious graces which GOD hath jmparted vnto vs, more then to all other creatures, as to discourse, consult, deliberate, discerne vice from vertue, the order of the con­fusion, note the dayes, the moneths, and the yeares, what proper to every sea­son, to be capable of the Arts and Sci­ences, yea of the heavenly moovings, of the regions and clymats of the earth, to navigate from all parts to the Antipo­des, to discouer the Mynes and entrailes of the earth, to refine the mettals, and to penetrate to the secretest and pro­foundest things in the world, wee shall thereby vnderstand, what hath beene the bounty and liberality of God to­wards vs, who hath so aboundantly and prodigally layd open all the treasures of his riches and most precious moo­vables vnto vs, to make vse of them to his glory.

The goods pro­per to his elect. But if wee come to calculate the goods: which particularly hee impar­teth to kis elect, as the election, vocati­on, justificatiō, sanctification, glorifica­tion, adoption of the Children euer­lasting [Page 135] alliance, Faith, Hope, Chari­ty, justice, the spirit of adoption, by the which they are illuminate, consolate, fortified, guided, conducted, and go­uerned, in all their waies, The King­dome of Heauen, life euerlasting, that perfit and entire felicity which he hath promised and prepared for them in Heauen, and other blessings which in greatnesse and nomber are jnfinite: then euery one of them shal know how much we are bound to praise and thanke God. And to the end that euery one of vs may the better dispose him­selfe therevnto, it shall be good, A particu­lar descrip­tion of our goods. that in particular wee remember continual­ly some of the goods which God doth for vs euery day, as first that wee liue, mooue, and are in him, so that we haue neither Life nor breathing but from him; wee cannot see without eyes, nor heare with our eares, nor smell with our nose, nor taste with our tongue, nor speake with our mouth, nor disgest with our stomacke, worke with our hands, walke with our feet, nor do any thing but by him. Also we cannot feele [Page 136] neither hote nor colde, nor Ioy nor sor­row, nor Labour, nor rest, nor ease, nor disease, nor paine, nor health with­out him, which are all things, without the which the nature of mankinde can­not subsist; Afterwards if wee be strong to worke, and to resist those that would offend vs, that commeth from none but him; Psalm. 98. As it is written. For thou art the glory of their strength, and by thy fauour our hornes shall be exalted, for our sheild appertaineth to the Lord, and our king to the holy one of Israell. Also, if wee are nourished, cloathed, lodged, and fitted with all things necessarie for vs, and fit for the entertainment of this life, and to auoyde the miseries thereof, it is by his onely meanes that wee haue such a good: Psal. 23. as sayth Dauid, The Lord is my shepheard, I shall not want. It is he that conducts vs and guides vs, through all the ways which we addresse, not only because wee should not stumble, as sayth Dauid, Plal. 91. For hee shall giue his an­gells charge ouer thee to keepe thee in all thywayes; They shall beare thee in their hands that thou hurt not thy foote against [Page 137] the stone. But also doth conduct and set vs in the way of his commādements, and causeth that wee do not decline from the obedience of his holy will, neither to the right, nor to the left, as it [...]s written in the 119 Psalme. Psalm. 119. Oh that my wayes were directed to keepe thy sta­ [...]utes. Then should I not be confounded when I haue respect vnto all thy comman­dements. And also, Incline myne heart vnto thy testimonies, and not to couetous­ [...]esse. Yea it is hee that doth direct our [...]teps as hee writeth. Psalm. 37. The pathes of man [...]re directed by the Lord for he loueth his [...]ay. Though hee fall, hee shall not bee [...]ut off, for the Lord putteth vnder his hand. It is hee in some that defendeth vs from all dangers, as it appeares by [...]hat which is written in the 91. Psalme Who so dwelleth in the secret of the most high, Psalm. 91. shall abide in the shadow of the al­mightie. I will say vnto the Lord, O myne hope and my fortresse: hee is my God, in him will I trust. And also, Psalm. 95. O come let vs reioyce vnto the Lord: Let vs sing a­loud vnto the rocke of our Saluation. It is hee, when we are plunged in the gulfes [Page 138] of aduersitie and threatned of a totall ruine, that against the opinion of all the world, yea often of our selues, draw­eth vs backe from the danger, from whence it seemed that there was no is­sue: Psal. 40. as he sayth elsewhere. I waited patiently for the Lord, and he enclyned vn­to me and heard my cry: Hee brought me also out of the horrible pit, out of the myrie clay, and set my feete vppon the rocke, and ordred my goings. In briefe as the Church singeth, Psal. 119. They haue often tymes afflicted me from my youth (may Israell now say) they haue oftentimes afflicted me from my youth: but they could not pre­uaile against me. And also, They came about me like bees, Psal. 118. but they were quenched as a fire of thornes, for in the name of the Lord I shall destroy them. Thou hast thrust sore at mee, that I might fall, but the Lord hath holpen me. The Lord is my strength and song, for he hath been my deliuerance. The right hand of the Lord hath done valiantly.

Even when God doth tempt vs by tribulations and adversities which hee sendeth vs, as by pouerty, sicknesse, [Page 139] wars, famine, pestilence, His good­nes to­wards vs in aduersi­tie. & jnfinite other euils which hee sendeth to his Church, to exercise and jnduce it to watch and pray; although it seeme that in them God treateth vs hardly, and in an other fashion then a Father should his Chil­dren; Notwithstanding in such exer­cises we ought yet to acknowledge the great favours which through his good­nesse he sheweth vs, having the care to chasten and continue vs within our du­tie, by his fatherly correction, that wee bee not condemned with the world, which he hath abandoned to the wic­ked desires thereof. 1. Cor 11. It is sayd of the Persians, that they had a custome a­mong them, that when a malefactor was condemned to bee whipped, for some cryme by him committed, he was bound to kisse the rods after he had byn whipped, and to go before the Iugde to present himselfe vpon his knees, to giue him thankes for the punishment which he had ordayned by his sentence; shew­jng thereby, that one of the greatest goods that can happen vnto vs, is, to be corrected when we faile; as to the con­trary, [Page 140] the greatest evill that can happen to a man, is, when their faults are dis­sembled, because that by the vnpuni­shing of them, they perseuere and grow so strong in evill, that at the last he is al­together desperate. Now the favours which God doth vs are great, and in great nomber, Psalm. 40. as sayth Dauid, O Lord my God, thou hast made thy woonderfull woorkes so many, that none can count in order to thee thy thoughts towards vs. And also, Psal. 71. My mouth shall dailie rehearse thy righteousnesse, and thy saluation: for I know not the nomber. The spring frō whēce issue all the goods which god doth for vs But yet besides that, we ought in them to acknowledge the great benificence of our God. If wee will consider whence it commeth that he jmparts thē vnto vs so abundāt­ly, we shall find that they are all gratis, and that he is not stirred vp therevnto, but of his onely goodnesse, on the one part, and of the pittie which he hath of our wretchednesse and misery on the o­ther part, Psal. 44. as it is written, They inheri­ted not the land by their own sword, neither did their owne arme saue them: but thy right hand, and thine arme, and the [Page 141] light of thy countenance, because thou did­dest fauour them. And we must yet ac­knowledge an other favour, in that hee giueth vs the right vse thereof. For we see an jnfinite sort that abuse thereof, and turne them wholly to an other pur­pose, then that for the which God hath giuen them; the which sheweth well that by reason of the corruption and vice which is in vs, wee cannot make good vse of his graces, nor apply thē to their vses, nor yet know the end for the which he gaue them vnto vs, and where­vnto they ought to tend. What graces also doth he vnto vs, when through his mercy hee deliuereth vs from so many miseries and euils that compasse vs a­bout, by reason of the sinne that is in vs? Also, when in so long a patience, hee waiteth for the time wherein we should turne vnto him, to confesse our faults, and jmplore the assistance of his great mercy, giuing vs leasure to repent, al­though we be vnworthy thereof; see­jng the onely jngratitude which wee vse towards him, ought to bee a sufficient cause; not onely to withdraw his bene­ficence [Page 142] from vs, and close his hand of bounty quite from vs; but also rujnate and exterminate vs wholly. Wherein hee sheweth that which is sayd of him, that, Psal. 103. The Lord is full of compassion and mercie, slow to anger, and of great kind­nesse. And who hath his eye alwayes rather turned to his promises to execute them, thē to his threatnings to remēber them: and wee see by experience the truth of that which Ose the Prophet sayth of him, Ose, 11. That if hee were a man passionate with choller and furie, as men are ordinarily against those that do them any displeasure, wee had long since beene reduced to the state of So­dome and Gomorrha; that is to say, to nothing; and that there should remaine nothing else of vs but a stincking remē ­brance of our name, and a marke of the judgement of God, most horrible and fearefull vppon vs: but it is well for vs that we haue to doe with so patient and so gracious a God, and who doth not onely quite vs Tenne or Twelue talents which we owe him, but ten and twelue millions. Mat, 19. Yet is there one thing to ob­serue, [Page 143] to acknowledge the greatnesse of the benificence of our God, to wit, that we would neuer acknowledge his goods, if hee did not giue vs the grace to knowe them, and wee would not thanke him for them, if hee did not open our mouthes to thanke him, as it is written, Deliuer me from bloud, O God, Psal. 51. which art the God of my saluation, and my tongue shall sing ioyfully of thy righteous­nesse. Open thou my lippes O Lord, and my mouth shall shew forth thy prayse. See­ing then that hee doth vs so many fa­uours, in so many sorts, ought wee not to say with Dauid, Psal. 116. What shall I reuder vnto the Lord for all his henefits towards mee? I will take the Cup of Saluation, and call vppon the name of the Lord.

¶ The First propertie of Faith.

NOw hauing treated the definition, wee must close our eyes and open our eares. the parts, the causes, and the ef­fects of Faith, It remaines consequent­ly to declace the properties thereof, whereof the first is to close the eyes, and open the eares, as sayth S. August. [Page 144] according to the definition which the Apostle giueth of it in the Epistle to the Hebrues. Heb. 11. That Faith is a substance of those things which men hope for, and a demonstration of those things which men see not. For the sences as well of the body, as are the eyes, and the eares: as of the soule, as are the jmagination, the reason, and humane prudence, are altohether enemies of Faith, as the Scripture teacheth vs, that carnall prudence is enemie to God, Rom. 8. and alto­geather rebellious to his word, where­vnto it cannot subiect it selfe. And that the reason is but darknesse, which can­not in any wise comprehend the light, and the sences vaine and giuen to all Vanitie. 1. Cor. 2. Which is the cause for the which it is written, Mat. 16. that there is none but the Spirituall man, that is able to know, iudge, and discerne spirituall and diuine things, and that the flesh and bloud cannot comprehend them, and much lesse raise and teach them, which is the cause why Dauid sayd, Psal. 36. With thee is the well of life, and in thy Light shall wee see light. Psalm. 92. And also, An vnwise man [Page 145] knoweth it not, and a foole doth not vnder­stand this. And yet elsewhere, Psal. 25. What man is he that feareth the Lord? him will he teach the way that he shall choose. Examples. We see that in all the examples of the faith­full, which the Scripture doth pro­pound to vs, as well in the old as in the new Testamēt. Which we may note first in Adam, Adam. who hauing been shamefully driuen out of the earthly paradise, and depriued of all the pleasure which there he had, without hauing any more hope to recover it againe, was notwithstan­ding raised againe by the promise which God made him, Genes. 3. so that hee was not drowned in despaire, although hee had great and most ample occasions; seejng that because of his rebellion and diso­bedience, hee was fallen jnto an jnfinite miserie, and so pittifull and lamentable estate, that it was jmpossible to compre­hend and expresse it. For considering, (as it is very likely) the darknes that was entered into his spirit, the disorder in his heart, the vanity that had seased on his sences; and in generall, the corrup­tion that was spred ouer all his mem­bers; [Page 146] seejng besides, that hee was no more so to familiar with God as hee was woont, and that his presence was feare­full vnto him, and hee was astonyed at his word: seejng also the curse which vppon his occasion was powred, not onely vppon all the earth, the which al­though it was tilled, brought forth no­thing but weeds and thistles; but also vppon all the elements, and all the cre­atures, the which by his meanes were falne and brought to seruitude and cor­ruption; seejng also the disorder which at once was entred into his house, and his eldest sonne, of whome, perhaps, he hoped the restitution of the ruines which had happened vnto him, to haue risen against his yonger brother, and to haue slaine him cruelly, without hauing any cause, neither true, nor apparant; all this together, was it not sufficient to c [...]st him headlong into a gulfe of de­spaire, and to take all hope from him euer to get out of it, if he had not been vpheld by the Faith of the promise which God had made him? But looking vpon it jntentiuely, and closing his eyes [Page 147] from the consideration of all other thinges that might abate or beat him downe, hee remayned firme in the per­swasion which he had conceaued in his heart, of the veritie and certitude of the promise which God had made him, and combated by this meanes all the jmagi­nations, and all the discourses which his reason (then blinded) could propound vnto him, to cause him to doubt there­of.

Noe likewise, Second example in Noe. after God had adverti­sed him, that within 120. yeares, he was determined to drowne the world, had, as may well be thought, many fansies in his mind, which might make him doubt thereof, as the length of the time, the clearenesse of the dayes, the temporall prosperitie which continued vppon the whole earth, the mocking of those that jeasted at this threatning, when he fore­told it them in the name of God: be­sides all which things, he might thinke that God who was jnfinitely mercifull, and patient, and who jnduced by his onely goodnes, had created the world, and with it endued man with his owne [Page 148] jmage and likenesse, could neuer be brought to that poynt, to vndoe and cast downe such a building as that was. Yet neverthelesse he persevered in be­lieving stedfastly Gods threatnings, the which to avoyd, he built the Arke ac­cording to his commandement to saue himselfe, and his family, and the seed of all the creatures of the earth. Wherein we see, when having closed his eyes to all the considerations that might divert him, he setled himselfe at the only word of God, by the Faith whereof hee was saued (as sayth the Apostle) from the deluge which drowned the world.

Abraham bejng very aged, receiued a promise from god, by the which he as­sured him, that he should haue a child by his wife Sara, who neverthelesse was barren, and besides vncapable to con­ceaue, as well by reason of her age, as of naturall meanes which failed her for conceaving. Neverthelesse this patri­arke closed his eyes at all this; and had no regard to his body already benum­med, seejng hee was almost an hundred yeares old, nor yet to the matrix of Sara [Page 149] already benummed; and made no doubt of the promise of God in mi­strust, but was strengthened by Faith, Rom. 4. and believed in hope, against all hope, giving glory to God: and knowing certainely, that hee that had promised him, was also able to doe it.

Dauid bejng arriued in Sauls campe, 4. example in Dauid. who was affrighted with the fierce words and threates of this jnorme and fearefull Gyant Golyah, 1. Sam. 17. who with his looke onely made all Israels campe to tremble, was mooved with a zeale of the glory of God, whome hee saw blas­phemed with the barking of this Ma­stiffe, and presented himselfe couragi­ously to revenge the opprobrie of Isra­ell, and vndertooke to kill him, without regarding his youth, nor the little expe­rience which he had in warre, nor that hee was naked and without defensiue weapons, nor to the weakenesse of his body; nor on the other part, to the greatnesse of the Gyant, nor to the force and strength of his armes, nor to the armour wherewith he was clad and co­vered, nor to the buckler, nor to the [Page 150] speare, nor to his fierce and cruell coun­tenance, approached to him without a­ny astonishment with his sling, and a stone, the which he hit right in the fore­head of this great Colosse, whose head hee cut off with his owne Sword, and broght it as a trophy into Israels armie. If men consider what was the occasion of so faire and glorious a victory, which he brought backe vppon such a mighty enemie; they will find that it was the Faith onely, which hee had in the name of God; and by the which, shutting his eyes to the consideration of all the things that might moove or turne him frō such an enterprise; he setled himselfe in the only preswasion which he had of the verity of the promise of God, and of his assistance, vnder the conduct whereof he doubted not at all to affront his enemie.

Fift exam­ple in Io­sua and Caleb. The spies which were sent by Moyses into the land of Canaan, to the end they should bring him and the Princes of Is­raell word what was the scituation ther­of, what the munition and strength of the townes, whether the people were [Page 151] valiant, strong, and fit for the warre; by the which places they might most easi­ly and commodiously enter; when they were returned, tenne of them brought word, that the conquest of the land was altogether vnpossible, considering the Townes and strong places which there was, and the watch which was kept, and the provisions for warre, wherewith they were furnished; seejng also the great number of people, strong, and wel trayned vp to warre that were there, for tujtion and defence of the country; so that by their report they caused the people to stand astonished and amazed, without courage to go any farther. Yea they determined to returne into Egipt, Num. 14. if Ioseph and Caleb presenting thēselues before the whole assembly, and having sharpely reprooved their fellowes, said alowde, no, no, we will eate them as ea­sily as a peece of bread; for it is not vn­der the trust of our strength, but onely vnder the assurance of the name and of the promise of our God, that wee goe to fight with them. What did they re­gard, saying that? humane things ac­cording [Page 152] as they were disposed, and that appeared before their eyes? No, but ha­uing their eies shut against all that, they layd nothing els before them, but only the promise of God, which was eternall and jnfallible. Elizeus, in the time of the great and extreme famine which was in Samaria, 6. ezample in Elizeus. 2. King. 7. being besieged by the Sirians, sayd to king Ioram, that he should be of good cheare, and that the next day the burthē of corne shold be better cheape in Israell, then euer it had been before. The one of the greatest favourites and neerest Gentlemen to the King, reproo­ving the words of the Prophet, sayd to him, that that was altogether vnpossi­ble, though all the windows of Heaven were opened. But the Prophet assuring himselfe of what he had spoken, answe­red him, thou shalt see it, and shalt eate none of it. Wherein we ought to note two very good examples, the one of the faith of the Prophet, and the other of the jnfidelity in that Gentleman; and withall the so assured reasons which the Prophet gaue, and to the contrary made the Gentleman to doubt. For what [Page 153] thing could Elizeus see, to assure that which he sayd against all hope, except the word of God which had beene re­vealed vnto him; in the which, without any disputing or discours, he altogether setled himselfe: and the Gentleman to the contrary, not regarding any thing but what presented it selfe before his eyes, and seeing no appearance of ve­rity, doubted of that which he sayd, & seemed altogether jmpossible to him.

We haue jnfinite other examples in the scripture of that which is sayd; Faith rely­eth vpon the word of the Al­mighty. to wit, that the property of Faith, is al­waies to close the eyes to all the things that may make it doubt of the truth of the promises of God, & only to look vpō his Almightinesse, by the which hee is alwayes able to execute what he sayth, and promiseth, as soone as hee speaketh it, witnesse Dauid, Psal. 33. For he spake and it was done, hee commaunded and it stood. Sometimes it happeneth, Remedy a­gainst mi­strust and feare. that by the rude jntreaty which God giveth vs, wee conceaue fansies and jmaginations of him, which are altogether contrary to his nature, and which presents him vnto [Page 154] vs with a dreadful countenance. As we see that it happened euē to Iesus Christ his deare and welbeloued, who because he saw no signe nor appearance of the favour of his Father towards him, cry­ed out: Psal. 22. My God my God why hast thou forsaken me, and art farre from my health, and from the words of my roaring? O my God I cry by day, but thou hearest not, and by night but haue no audience. Bur then we must fight vertuously against temp­tation, and not judge of the loue or ha­tred of God, by that which it seemeth to appeare vnto vs, but stand firme and setled in the promise of God, and per­swade our selues, what face soever he sheweth vs, that neverthelesse he con­tinues the same, without altering his will, in any thing, or changing his na­ture in any sort whatsoeuer. We must then in all our aduersities, haue our eyes fixed vpon God, and say vnto him, that which Dauid sayth, Psal. 130. I haue wayted on the Lord: my soule hath waited, and I haue trusted in his word. My soule wai­teth on the Lord, more then the morning watch watcheth for the morning.

Also, Psal. 16. I haue set the Lord alwayes bee­fore me: for hee is on my right hand, thererefore I shall not slide. Wherefore mine heart is glad and my tongue reioy­ceth; my flesh also doth rest in hope. For thou wilt not leaue my soule in the graue; neither wilt thou suffer thyne holy one to see corruption And also, Psal. 17. Concerning the workes of men by the words of thy lipps I kept me from thy pathes of the cruell man.

Although then that God sheweth vs sometimes an euill countenance, Psal. 102. yet must wee alwaies Iudge of him, accor­ding as wee are taught in his word; and beleeue that he neuer chaungeth, but that he remaineth alwayes Like him­selfe: and that he is alwayes true in his promises, and almightie to execute them, when and how hee thincketh good: without that there is any crea­ture in Heauen or earth, can hinder him, from effecting that which he hath once resolued and ordained in his coun­sell, A fit com­parison. wee see that the Sunne at his rysing seemeth greater vnto vs farre then it sheweth it selfe at none day, albeit that it chaungeth not his forme any whit, [Page 156] but that commeth because of the va­pours which are interposed betweene vs and it. Also our God doth sometime seeme vnto vs to change his forme, but it is by reason of our disordinate passi­ons and affections, which present him vnto vs is this manner; and then our judgement ought to be suspicious vnto vs; and wee ought to reiect it, for to yeild wholy to that which the word of God saith vnto vs, of his nature; that hee is innumerable and abides alwaies in one estate. An other cōparison. And euen so as wee see that those that goe vppon any high steepe thing, turne their eyes from loo­king downe, because they should not be affrayd; so should wee, in all our af­flictions, turne away our vnderstad­dings from all vaine speculations, and hould them as it were in a slippe, to let them goe onely at the consideration of the woord of GOD. An other. Some­times God doth that to vs which riders do to great horses; to assure them they often present glimering Swords before their eyes, to the end to accustome them to looke vppon the splendour and [Page 157] glistering without starting. So doth our good God with vs, hee somtimes set­teth fearefull things before vs, and pre­sents himselfe to his children with a maske and false ougly visage; but it is onely to assure them against all feare. In which matter Faith may stand vs in much steed, shutting our eyes against that which sheweth it selfe exteriorly, and opening our eares to heare that which God saith vnto it, and there to settle it selfe wholy.

¶ The second propertie of Faith.

THe other propertie of Faith is, Although that faith haue her interuals, it letteth not to be Faith. not to remaine alwayes in one estate, no more then the Moone, which wee see encreaseth and decreaseth, and sheweth sometimes more, sometimes lesse light, according as it is neere or farre off from the Sunne, so Faith shew­eth it selfe in the faithfull, at one time greater and stronger, at an other time lesser & weaker; neuerthelesse it letteth not to be alwayes a Faith: no more then the Moone letteth to bee the [Page 158] Moone what variety and changing so­euer there be from her light, to obscu­ritie, and from her obscuritie to light. The which wee see in many examples of the Scripture, Examples in Abra­ham. Gen. 12. but principally in A­braham, the Father of all those that be­leeue, whome, when God first called him, and commaunded him, to goe out of his country, and to forsake his house, his friends, his rest, his pleasures, and all his comodities, to go elsewhere into the country where God would conduct him, without aduertising him, neuer­thelesse of the place where hee ought to addresse him, nor of the meanes which there hee was to finde; notwithstan­ding hee suddenly resolueth to obay to the will of his God, and to goe as it were blinfold, the way that it pleased him to send him, wherein hee shewed him a great Faith, not discoursing vpon the commaundement which had been giuen him, nor vppon the ease or dis­ease, commodities or discommodities, which hee might leaue or hope for, in obaying the commaundement that was giuen him. But his Faith was not found [Page 159] alike, Gen. 12. when in the Court of Pharo King of Egipt, hee prayed his wife to dissemble what she was, and to say that she was his sister onely; without ha­uing regard to her honour or to her chastitie, the which he put in great ha­zard, as the sequell shewed afterwards. Also when the promise was made him, that of his wise Sara he should haue a Sonne and heire, although that he and shee were of vncapable nature, hee to beget and she to conceiue and bring foorth: neuerthelesse hee made no doubt vppon the promise which God made him, but belieued it and perswa­ded himselfe, although that the thing seemed to be altogether jmpossible, that it should come to passe, so as God had promised him, vnto whome no­thig is jmpossible of all that hee sayth. When also God commaunded him to sacrifice his son Isaak, which he had had in his extreame age by his wife Sara, who was altogether vnfit to beare chil­dren, and that in him all the hope did reside of the blessing which should bee spread vpon all nations: he then shew­ed [Page 160] a meruailous Faith, passing ouer all the difficulties that could present them selues before his eyes, to obay with all prōptitude to the cōmandemēt of god. But hee shewed it not alike, when for the second time hee would disguise himselfe in the house of Abimelec King of Gerar, and did againe solicite his wife to say and fayne that she was his sister, wherein we see, that the Faith in the Faithfull is often chaungeable, when in the degrees thereof, and that that sometimes, it is stronger and boul­der then it is at other.

2. example in Moyses. Wee also see that in Moyses, who presenting himselfe in Egipt without any feare vnto King Pharo, (who was a cruell tyrant) to command him in the name of God, to set his people in liber­tie and freedome, did not shew him­selfe, any whit astonished, but vppon his refusall, perseuered in soliciting him, and to daunt him by terrible signs and miracles, without any feare or ap­prehension of his threatnings, and did not dissist from his enterprise till he had brought him to the point which he de­sired. [Page 161] Since beeing enclosed betweene him and his soldiers on the one side, and on the other side the red Sea, which stopped his passage, hee feared not at all, but sayd to the people, who were altogether dismayd, to see the present danger wherein they were, haue not I affirmed vnto you, that if you beleeue, Exodus. 14. you shall see the glory of God? which they saw presētly after, passing through the horrible gulfes, as it were with drie feete. But in Neriba and Manassa, Psal. 106. hee shewed not such a firmenesse and strength of Faith, as he had don before; because he doubted of that which God had assured him, to wit, that in striking the rocke an abundance of water should distill fowrth, and should follow the campe into the desarts, to serue both their men and beasts to drinke.

3. Example in Dauid. Dauid also, who in his flight, when Saul pursued him furiously, shewed diuers times, that God had indued him with a rare Faith, and which seemed to bee sufficient to oppose it selfe against all the sleights and temptations rhat could any way meete with it; and euen [Page 162] that it was jnuincible, and neuerthe­lesse, wee see the great fall that it had, when forgetting all at once, 2. Sam. 11. the great and jnfinite fauours and graces which hee had receiued of God, let himselfe slippe into this adulterie jnfamous and abhominable which hee committed with Bersabee: post posing his concu­piscēce, the feare which he should haue had to offend God, and incurre his judgement.

4. example in S. Peter. We see also, if we may so speake, the brauado of the faith of S. Peter, euē then when Iesus Christ hauing tould him of his jnfirmitie, hee durst to oppose him­selfe against that he sayd, and to affirme diuers times, that he was ready to die with him that was his Maister, and al­though hee were forsaken of all his fel­lowes, yet that hee would follow him, wheresoeuer hee went: and neuerthe­lesse, Mat. 26. within a little after, at the voice of a simple mayd, hee denyed and shewed his vanitie: and all the audatious spee­ches which hee had held, were but winde and foolish boasting. Wherein wee see, to what high degree of Faith [Page 163] soeuer men are come, they haue alwaies neede to acknowledge and feele their jnfirmities, and to humble themselues vnder the mightie hand of God, that hee may vphould and sustaine them; for otherwise they are alwayes in dan­ger, least that should happen vnto them that came to Dauid. When hee thought himselfe well assured for euer, and strong jnough to resist all the temp­tations, and assaults that could be gi­uen him by all his enemies. Psal. 30. In my pro­speritie I sayd, I shall neuer bee mooued, for thou Lord of thy goodnesse hast made my mountaines to stand strong: but thou diddest hide thy face and I was troubled, then cryed I vnto thee, O Lord, and pray­ed to my Lord. That considered, Meanes to fortifie and augment Faith. eue­ry one of vs must be curious, carefully to seeke the meanes, by the which our Faith may bee fortified and augmented. The one of the which is, to pray to God jncessantly, according to the examples of the Apostles, that he would increase it vnto vs, for euen as he is the authour and beginner of it in vs; so also it is he that setteth it forward, and finally ac­complisheth [Page 164] it in all poynts. After­wards wee must dilligently heare and meditate vppon the word of God, the which for to nourish and heate it, and to keepe it in good point, is as much or more necessarie then the wood in a hearth to entertaine the fire, or meate in the stomack to preserue health; as sayth S. Paul. Rom. 10. That Faith commeth by hearing, and hearing by the word of God. Moreouer it is very necessarie, princi­pally when wee are assaulted with any violent temptation, that for to sustaine vs, wee may haue a recourse, not onely to our God by prayers, but also to our bretheren, which we thinke to be well aduaunced in the knowledge and feare of God; and too plentifully furnished with his word, to the end, that by the conference which wee haue with them; wee may bee raised and vpheld by the comfort which they shall giue vs, put­ting vs in minde of those parcels of Scripture which they shall know to bee fit to fetch our hearts againe. For euen as wine is cast vppon the face of a man that is swonded, to awake his spi­rites: [Page 165] so there is no remedie more pro­per to comfort our brethren in tenta­tions, then the word, when it is fitly applyed vnto them. One yron (sayth Sa­lomon) sharpneth an other, when they are rubbed the one against the other, so is there nothing more proper to whette our Faith when it is blunt, then the word of God, which serueth it as a whetstone, and more when it is allead­ged to him by his brethren, then if hee meditated it himselfe onely. S. Iohn Chrisostom to this purpose sayth, A good cōparison. that two or three brands layde neere the one to the other, yeild more heate to­gether, then they would if they were in sunder: So the word hath much more efficacie when it is treated by two or three which conferre together of it, then if it were raised or meditated of one man by himselfe. The meanes then (to conclude our purpose) by the which we may strengthen our Faith, is to ex­ercise it continually in the manner spo­ken of. But yet there is nothing better to knit it well, and to strengthen it, then to reioyce in the tentations which [Page 166] God sendeth vs: by the which the faith­full waxe strong and sturdy and assured against all dangers, as wee see the ould experimented souldiers are, when they haue prooued many assaults, alarums and battels.

¶ The Third propertie of Faith.

To streng­then our selues in infirmitie. 2. Cor. 12. WEE will say, that the third pro­pertie of Faith, is to strengthen our selues in infirmitie, as saith the A­postle, Most gladly therefore I will rather glorie in my infirmitie, that the power of Christ might dwell in me. Therefore haue I delectation in infirmities, in rebukes, in necessities, in persecutions, in anguishes for Christs sake: for when I am weake, then am I strong. How this is done. For euen as a man who hath to deale with some mightie ene­mie, of whom he doubteth the sleights, and surprises, standeth vpon his guard, & goeth still armed to defend himselfe, and to resist to whatsoeuer may be plot­ted against him; so also the faithful man seeing himselfe set vpon by Satan, the world, and Tyrants, armes himselfe all [Page 167] ouer, that he doe not sinke, and be bea­ten downe; he looketh first vpon the promise which God maketh him, not to forsake, nor abandon him, then af­terwards on his grace, by the which he was induced to make him this promise, and to accomplish it when time and oc­casion shall present. Then he looketh vpon Iesus Christ, who is the warrant of all Gods promises. Also to the pray­ers to summon God to remember his promises, that hee may accomplish them. And he sets before him the ex­amples of those, who in all their ne­cessities, haue had recourse to God, requiring to ayde them, according to the promise which he made them, and in the which he had rested; finally, they demaūd of God as did Dauid. Cast me not away from thy presence, Psal. 51. and take not thy holy Spirit from mee. Beeing armed with all these peeces, and with the ver­tue from aboue, he is jnuincible, which wee see in the examples which are set before vs in the Scripture. As in A­braham, Examples. Abraham. Gen. 15. when he went to set vppon the Kings of the East, to recouer Lot his [Page 168] nephew, the spoyle and bootie which they carried out of Sodome, and other neighbour places: hee went thither with resolution and an assured heart, al­though hee had but three Hundred of his seruants and domesticks, with three of his neighbours that accōpanied him in this enterprise, and set vppon their armie with such a furie, that in short time hee had discomfited them; and notwithstanding, wee see that in lesse daungers, as in the house of Pharao and Abimilec, hee had been more soft & in­firme. Moyses. We see also that Moyses, who at the beginning was timerous, when God would send him into Egipt for the deliuerance of his people; when he had begun to exercise his commission, to haue been so resolute that Pharao could neuer astonish him, neither with the words, nor threatens which hee vsed to him, nor yet by the jndignities which hee did him: yea the more difficulties hee found, and hindrances in the exe­cution of his charge, the more constant hee was, and full of hope to ouercome them. Dauid. Wee see also, that Dauid neuer [Page 169] had his Faith more burning, more strong, and more couragious, then when hee found himselfe most pressed and pursued with affliction. The Church during the perse­cutions. And in all ages, that hath alwayes been seene, that the Church neuer florished better, nor better shewed what was the force and vertue of Faith, then when it was cruelly persecuted: was there euer seene such a constancy among the faithfull, during the gouernment of the Iewes, as in the raigne of Antiochus, who was cruell aboue all others? Since the King­dome of Iesus Christ was spread ouer the whole world, was there euer seene such examples of Faith in Christians, as those that were found in the time of Dioclesian, wherein men held nothing more precious then martyrdome? wherevnto they ranne as it had been to nuptials, without that any of them ei­ther by promises or by threatnings could bee turned from their Faith, what aduantages or torments soeuer were presented before their eyes; yea that the meanes which the enemie vsed to turne them form there religion and [Page 170] confession of their Faith, was, that which jnflamed them the more; so that there was no man but esteemed him­selfe happie whē for the name of God he had the meanes to dye sooner then his fellow. And there was more presse amongst them to suffer martyrdome, and the cruellest torments that the wic­ked could jmagine, then to purchase Bishopricks and Ecclesiasticall digni­ties.

Faith is like vnto the Iron, the which the more it is beaten the harder it is, Seemely compari­sons. and more pistoll proofe. The waters the more they are pressed, the stronger they are, and the more jmpetuous. Which wee see jn the Sea betweene two rocks, and in Riuers vnder the arches of a Bridge. So it is with Faith, the which neuer sheweth her force better, then when it is pressed; as the grape in the presse, and the mustard seede, when i [...] is brused in a morter. Like to an Ayme, a little tree, whereof no accompt is made to burne, florisheth in the de­sart places in hart of winter, when by the sharpenesse and rigour of the [Page 171] season, all other flowers cease and are dead, also the Church of God, which is a people vile and contemptible to the world, and esteemed as the superfluitie [...]nd sweeping of howses; neuer sheweth [...]t better the flower and vertue of Faith, [...]hen in the midst of the hard and sharp [...]easons, and when all other trees and plants seeme to be altogether dead. Which is an admirable thing; for wee see that when the weather is faire, and that all the seasons do their dutie, all the fruites of the earth grow and come forward to the sight of the eye. But to [...]he contrary Faith doth neuer prosper well, but in fowle weather, and when [...]t seemeth that all things are contrary to [...]t; for it is a thing that experience al­waies and in all ages verified, that the peace, the rest and ease, haue beene meanes, to whyther, corrupt, and to degenerate the Church; as euery man may see plainely in papistrie; and that to the contrary, the persecutions, warres, and other euill visages which it hath had of her enemies, haue been the cause to make it florish. Euen as we [Page 172] see the Larkes waxe fatte in cold wea­ther, Other good com­parisons. also the Church is neuer in better case, then when it is set vpon by diuers tribulations and aduersities. And euen as when a towne is besieged, and that the enemies haue taken the counter­skarfe, the ditch, and the rampart, those that are within in retyring fortifie themselues againe, and strengthen thē ­selues with courage, because they see they are more pressed, to driue back the enemie, and regaine that which they had gotten of them; so Faith, when it seeth it selfe rudely assaulted, with­draweth herselfe from her dungeon, and in her strong place, that is to say, to the grace of God, and there it refresheth it selfe, and taketh a new vigour, to re­sist the enemie couragiously, and to driue him backe.

¶ Of things conioyned vnto Faith.

IT is now tyme to declare the things which are so conioyned and vnited vnto Faith, that they cannot bee sepa­rated from it: as are the Spirit of God, [Page 173] Charitie, Hope, Slaunders of Sophists against the pure do­ctrine of Faith, re­futed. perseuerance & good workes: because that the Schole di­uines saye, that Faith and good workes are things diuided: so that the one may be without the other: whereby they take occasion to callumniate and defame vs, saying, that wee preach no­thing but Faith, and say nothing of good workes, as if they were vnprofi­table; and they goe farther, saying, that it seemes that wee would bring into Kingdomes and common wlealths, a licentiousnesse and loosenesse: so that euery one may haue no other rule to or­daine the state of his Life and manners, but his sences and appetites. Now it is very needefull to reiect and confute such a slaunder, which is directly a­gainst the honour and glory of God, and the health and preseruation of all Estates in the world. For what were it if such a confusion were once establi­shed? that euery one might liue at his pleasure and at his fancy, hauing nei­ther law nor reason to controle his man­ners and his actions, were it not altoge­ther to ouerthrow the order which god [Page 174] loueth, and will haue established in all things? For as sayth Philon there is no­thing fayre nor pleasant in disorder and confusion. Wherevpon we may inferre, that there is nothing more displeasing and abhominable before God, then to liue disordinately, And to the contra­ry, that there is nothing more agreea­ble, then to see thinges well ruled and measured, and altogether confor­med to holy Lawes and ordinances which hee hath caused vs to publish to this effect. Libertines justly de­tected. Let vs then protest that wee will not in any wise approoue the pernicious and diuelish error of the Li­bertines, who will liue at their plea­sure, without being at all subiect to blame, correction, and reprehension, nor will not bee reprooued nor bridled in their disordinate affections, & could willingly wish, that they were let run by aduenture, after their appetites, like a horse without a bridle, and a shippe without a Rudder. Now as for vs, wee declare and protest againe before God and men, that the greatest greefe and torment that we haue in our minde, is [Page 175] to see in that manner the greatest part of men dissolute and disordered. And the occasions which they giue to the Ignorant and jnfidels, so to blaspheme the name of God, and the doctrine which we professe, as they do ordinary­ly. I therefore beseech the readers of this treatise that they diligently note al the reasons that are heere deducted and discoursed, to shew that Faith is neuer separated from good workes, no more then the fire his brightnesse and light.

¶ The first thing Ioyned to Faith, The holy Ghost.

THe first shall be taken out of that which is written in the 7. of the Gospell according to S. Iohn verse 38. Hee that beleeueth on mee as the Scrip­ture hath sayd, out of his bellie shall flowe riuers of water of life. But this he spake of the Spirit, which they that beleeue on him should receiue; for the holy Ghost was not yet there, because that Iesus was not yet glorified. Whereof may be gathe­red that by Faith wee receiue the Spirit [Page 176] of God, which doth regenerate and sanctifie vs, in such sort, that wee by his meanes, are made fitte, ready, & light­some to all the workes which the A­postles reciteth. Gal. 5. The fruite of the Spi­rit is Charitie, joye, peace, long suffe­ring, gentlenesse, goodnesse, Faith, meekenesse, temperance, against such there is no Law, The same repeateth to the Ephesians, That wee are his worke­manship, created in Iesus Christ vnto good workes, which God hath before ordained that wee should walke in them. Ephe. 2. And also hee sharply reproueth those that liued disordinately in the Church, calling them Louers of them selues, couetous, boasters, proud, blasphemers, disobe­dient to parents, vnthankfull, vngodly, without naturall affection, truce brea­kers, false accusers, riotous, fierce, des­pisers of them that are good, traitours, headie, high minded, louers of plea­sure more then louers of of God, ha­uing a forme of Godlinesse, but deny­jng the power thereof. Titus. 2. And declaring the end of our regeneration, hee sayth, that the grace of God which is health­full [Page 177] to all men hath appeared teaching vs, that denying vngodlinesse & world­ly lusts, wee should liue soberly, and righteously, and godly in this present world, looking for that blessed hope and appearing of the glory of the great God and our Sauiour Iesus Christ, which gaue himselfe for vs that hee might redeeme vs from all vnrighte­ousnesse, & purge vs a peculiar people vnto himselfe zealous of good workes. These parcels and jnfinite others, sowed in the Scripture in diuers places suffici­ently shew that the Faith of our vocati­on and justification and of the Light, vnto the which it hath pleased him to call vs, Ephe. 5. is to separate vs from the world and from all the polutions and filthi­nesse there abounding; and not to com­municate with the workes of darknesse, but to walke in righteousnesse & truth, all the dayes of our life.

For why are wee called good trees, An exhor­tation ta­ken out of the names of the faithfull. if it be not to bring forth good friute in season? Why likewise are wee called good ground if it bee not to bring forth all sorts of good friutes, euen when we [Page 178] are well tilled and sowed by the word of God which is euery day faithfully and purely administred vnto vs by his seruants? Ephe. 5. Wherefore also are wee cal­led the spowse of Christ, if it bee not to verifie him by the sanctification which ought to shine and appeare in vs? for it is the end, that Iesus Christ set before him, when hee deliuered himselfe for it, to the end to sanctifie it, clensing it by washing of water by the word, to the end hee might make it a glorious Church, hauing neither spot, nor wrin­kle, nor any such thing; but that it might bee holy and irreprehensible. Moreouer God by his Prophet Esay, Esay. 56. foretelling what should be the state of the Church, at the comming of Iesus Christ, saith. That there shalbe no more Eunuke that shall be able to say by com­plaint that hee is a drye tree: because that euery one of them should keepe his sab­baths, and should chuse the things which hee would haue, and should keepe his alli­ance. Hee would teach thereby that in his Church, there should be no bar­ren or fruitelesse person, that all should [Page 179] bee as sayth Dauid, Psal. 92. Such as be planted in the house of the Lord, shall florish in the courts of the house of our God. Gal. 5. &. 6 Also S. Paule, sayth he not, that Faith worketh by Charitie, and that in Iesus Christ ne­ther circumcision auaileth any thing, nor vncircumcision, but a new crea­ture? opēly declaring, that by Faith men are so renewed that they chaung their thoughts, their affections, their words, their workes, their manners and their whole life and conuersation, the which they study to make comformable who­ly to the will of God, so as it is propoū ­ded vnto vs in his Lawes and holy ordi­nances: 1. Cor. 3. Why also are wee called tem­ples of God? if not by reason of the holy exersices which ought continually to be vsed in our hearts and vnderstandings? why likewise are we called high Priests? if it be not to giue vs to vnderstand, 1. Peter. 2 that our dutie is to offer vp our bodies a liue­ly sacrifice, holy, pleasing to God, Rom. 12. which may bee [...] [...]easonable seruice? And that wee do not conforme our selues to this world, but bee transformed by the renuing of our sence, to trye what is the [Page 180] good will of our God, pleasant and perfect? Wherfore also are we called his children? js it not to render him the honour, the feare, and the obedience which true children owe to their Fa­thers, and by that meanes to glorifie him? for a wise childe, is the glorie of his Father.

Our con­fession she­weth that which ought to be insepa­rablie ioy­ned to our Faith. 1. Iohn. 5. In our confession, wee say that wee beeleeue in the holy Ghost, not onely to assure that he is holy in himsefe, hauing a holines essentially residing in him: but also for the office which it doth to sanctifie all the elect, and render them capable to doe all the good workes which they do; and to shew in effect, that they are separated from the world, the which is steeped in malice, and al­together giuen to wickednesse. Wee also beleeue the holy catholicke Church, that is to say, that there is a companie of folkes, who by the grace of God are separated from the wicked, and consecrated to the seruice of God, and that wee are of this nomber; By meanes whereof our Faith obligeth vs to liue holyly, in the obedience and [Page 181] feare of God: so that if wee bee vicious and that our life bee disordinate in any kinde of manner, we shew thereby that wee are hypocrites, and that our con­fession is belyed by our works.

The Prophet Esay sayth, that at the comming of Iesus Christ, which is the cheife, the foundation, A sumptu­ous description of the Church. and architect of the Church, hee was to build a Temple to God his Father, framed of all preci­ous things, as of Pearles, Saphirs, E­meralds, Rubies, Carbuncles. 1. Tim. 3. Which is to instruct vs, that the members of the Church of God, ought to be rare, precious, and exquisite in all sorts of vertues. To the end that the house of God, which is the collom and vphol­der of truth, should not bee like an edi­fice builded of mud, and slime: but a stately pallace & sumptuous, and wor­thy of the greatnesse of the maiestie of our God, who is the creator of heauen and Earth. God (sayth S. Iohn) is light, 1. Iohn. 1. and in him is no darknesse at all. If we say wee haue fellowship with him, and walke in darkenesse, we lye, and do not the truth. But if wee walke in the light, as he is the [Page 182] light, then haue wee fellowship one with an other, and the bloud of Iesus Christ his sonne cleanseth vs from all sinne. By that we see plainlie, that we haue no society and acquaintance with the Father and the Sonne, if we do not our dutie, and jndeauour our selues to liue holily, and conforme our selus with all our thoghts, affections, words, and actions, to his holy will, which is layd before vs in his law, which the same Apostle confirmes moreouer, in his first Epistle chapt. 3. vers. 6. As many as abide in him, sinne not; whosoeuer sinneth hath not seene him, neither knowne him. Babes, let no man deceaue you, hee that doth righteousnes is righteous, euen as he is righteous; hee that committeth sinne is of the Deuill, for the Diuell sinneth from the beginning: for this purpose appeared the Sonne of God, to loose the workes of the Diuell; whosoeuer is borne of God sinneth not, for his seed re­mayneth in him, and hee cannot sinne, be­cause he is borne of God. In this are the children of God knowne and the children of the Diuell, whosoeuer doth not righte­ousnes is not of God, nor he that loueth not [Page 183] his brother: for if we would sinne wil­lingly, and liue disordinately, taking pleasure to doe evill, and seeking the occasions and the meanes to follow and satisfie our worldly desires and appe­tites, we should not be freed; but should shew thereby that wee are yet slaues to sinne; and that wee did not participate any whit in the benefits of Iesus Christ, who came into the world to no other end, but to deliuer vs from the misera­ble seruitude of sinne, and set our con­sciences vppon full and entire libertie. Wee must then endeavour and jmploye our selues with all our might to liue well, to shew that wee are francke and free, and that our condition is no more servile, as it was in the time of our jg­norāce. 1. Cor. 15. Instructi­on to holi­nes of life. Is it not a thing more than rea­sonable, that we that are regenerate by the grace of god, & by the Faith of Iesus Christ, who is the Adam, that is to say, the celestiall man, should beare his j­mage, and his apparant token, not onely in the forehead of our bodies, but also in our whole life, and in all our actions? And we must (to shew that we are chil­dren [Page 184] of Abraham, and by consequent heires of the promise which was made him) resemble the starres of Heauen, in light, Gen. 15. in brightnesse, and in puritie, the which may bee manifest to all the world, not onely in prosperity, that is to say, when things happen to our minds, and that the daies are faire and cleare; but also in adversitie, when the night seemeth very darke vnto vs, and the darknesse spread vpon vs, and all our af­faires, having beene created, and since bought and redeemed by the grace of God, to the end that God might bee glorified in vs. We must then withdraw our selues out of all myre and filthines, and from all thinges in generall, that might bee an occasion to the jgnorant and vnfaithfull to blaspheme the name of God, Rom. 2. by reason of our wicked life and conversation. But what? if (as sayth the Prophet) the just can liue no otherwise but by faith (because the re­ward of sinne is death) must we not neces­sarily (if wee bee faithfull and desire to come to life) abstaine from all those things which may bring vs to death? Abac. 2. Rom. 6. [Page 185] The Prophet asketh, Psal. 15. Who is he that shall conuerse in the Tabernacle of the Lord, and that shall be so happie as to haue a sure habitation in his holy mountaine? He an­swereth, He that walketh vprightly, and worketh righteousnes, and speaketh the truth in his heart. He that slandereth not with his tongue, nor doth euill to his neigh­bours, nor receaueth a false report against his neighbour. Which he yet repeateth elsewhere, saying, Psal. 24. Who shall ascend into the mountaine of the Lord? and who shall stand in his holy place? Euen he that hath innocent hands, and a pure heart: which hath not lift vp his mind vnto vanitie, nor sworne deceitfully. He shall receaue bles­sing from the Lord, and righteousnes from the God of his saluation. This is the ge­neration of them that seeke him. This is Iacob. Then must all Christians to shew that they are true, & not hipocrites, nor dissimulate, studie, and exercise them­selues to follow vertue, and to flye from and detest vice; and that they endea­uour to resemble Gods Angels; other­wise they are but shame and scandall in the house of God, to dishonour it: the [Page 186] which should bee adorned and hung with all holinesse: as it is written in the 93. Psalme, Thy testimonies are ve­ry true, holynesse becommeth thine house, O Lord, Miserie of the hipo­crites and prophane persons. for euer. Such kind of folke thē as liue wickedly in the Church of god, are like so many warts in a body, which serue but to disfigure it, and as rotton­nesse in a peece of timber. Wee must not thinke that wee can dwell long in Iesus Christ, who is the true sappe of the vine, if we beare no fruit; for he that is barren and fruitlesse, Iohn. 15. is cast away, and dryeth, then is gathered together and cast into the fire where it burneth. It is that which we ought to vnderstand, if we doe not our duty to doe well, and to withdraw our selues from all jniquitie, as much as possible we can. For to be a­ble to rule the state of our life so well that we should not offend in any thing, which is commanded vs of God in his law; Rom. 7. it were jmpossible for vs to attaine to such perfection in this world. But aa sayth S. Ambrose vpon S. Luke, Our perfection consisteth more in affection then in effect. As the Apostle sayth to [Page 187] the Romanes, That the will is present with him, but that hee findes not the meanes to performe that which is good. It is then a great shame to a body that is in the Church of God, to make pro­fession of his religion in words and shew only, if his life and manners be nor cor­respondant to the words which he hath in his mouth, & to the semblance which he maketh to be a Christian man, as the Prophet sheweth very well in the 50. Psalme, Call vpon me in the day of trouble, so will I deliuer thee, and thou shalt glorifie me. But to the wicked he sayth, What hast thou to doe to declare mine ordinances, that thou shouldest take my couenant in thy mouth, seeing thou hatest to bee reformed, and hast cast my words behind thee. For when thou seest a theefe, thou runnest with him, and thou art partaker with the adul­terers. Thou giuest thy mouth to euill, and with thy tongue thou forgettest deceit. Thou sittest, &c. To whom they are like. Such people are like vnto a musty vessell, wherein the good wine bejng filled, it marreth and cor­rupteth presently, or to a stinking chan­nell, by the which the faire cleare water [Page 188] which passeth through it, corrupteth and stinketh. Also doe all the graces of God which are powred vppon such persons, they are so farre from waxing better thereby, and amendment by the receit of them, that to the contrary they grow worse and worse, and it had been good for them that they had neuer ta­sted the good woord of God, nor the heauenly guift, nor the powers of the age to come: because that it (by rea­son they haue abused thereof) serueth them for nothing but to keepe them the farther from God, and to bind them to a more greeuous condemnation: see­jng that in themselues they crucifie the sonne of God, and expose him to op­probry, for the earth which often drin­keth the raine that falleth on it, and bringeth forth fruite to those that fill it, receaueth the blessing of God; but that which bringeth foorth Thornes and Thistles, is rejected, and neere vnto the curse, whose end tendeth to be bur­ned.

The second thing ioyned to Faith.

THe other thing which is insepara­bly joyned to Faith is Charitie, Charity insepara­bly cōpa­nied with Faith. and the loue which wee beare first to God louing him with all our heart, with all our strength, & with all our vnderstan­ding; prefirring his loue before all other loues, Louing nothing but in him, and ruling the loue which we beare to all things, whether to our Father, to our wiues, children, kindred, neighbours, goods, heritages, and other things to to bee loued, by that which wee beare to God; who beeing our soueraigne cre­ator, Father and protector, of whome we hold wholy all the good which we possese and hope for, ought to be pre­ferred before all creatures, whatsoeuer they be, the loue whereof should in no thing preiudice that of the creator. Then the couetous, who loue their goods and riches better then him. The ambitious, who set him behind their honours and estates; The voluptuous, who would not leaue nor abate any [Page 190] thing of their pleasures, to obay him and follow his will; Those also that loue the world, and themselues more then God and his word, are not truely faith­full what opinion soeuer they haue to bee so, and what apparance soeuer they haue of it from elsewhere.

Charitie hath also a regard to our neigh­bours. Now euen as the faithfull man can­not bee prouided with a true Faith, if he do not loue God: so it is necessarie that hee loue his neighbour, if hee will bee knowne to bee faithfull, for as sayth S. Iohn. If wee loue not our brother whome we see, how can wee loue God that is in­visible? besides that our neighbours, be­ing our brethren, and members of Iesus Christ, as wee are, it is not possible that wee can remember that in our selues, but we shall be stirred vp to loue them and shew that we loue them, by all the good offices that wee can do for them. And it sufficeth not but wee must also loue vertue, and our dutie, to acquite vs towards God and our brethren, of that which wee are obliged to them, for we do not only owe them assistance in their necessities, but also the care [Page 191] which wee ought to haue, as well of them as of their salvation, to procure it with all our might, and by all the meanes wee can.

These Loues draw on others with them. For if wee loue God, How farre Charitie tendeth. our neigh­bours, our dutie, and vertue; wee shall loue all other things to be loued; as the celestall and jncorruptible things, wee shall loue the companie of the good and seeke after it; wee shall loue the word of God, to be jnstructed, exhorted, com­forted, reproued, and edified in all knowledge and all feare of God; wee shall loue the light, to be guided in all our wayes and not stumble; wee shall loue peace and order in all thinges, in the Church, in the gouernment, in hus­bandry, and in our selues; we shall hate to the contrary the loue of the world, that is to say, of honours, riches, and vaine and corruptible pleasures; wee shal also hate the loue of our selues, by the which wee might be drawne to the loue of many things quite contrarie to the will of God; yea we shall little loue this present life, and all our temporall [Page 192] commodities, which might turne vs from the loue and desire of the King­dome of heauen; and of those things that are helthfull for vs. And for con­clusion, wee shall altogether hate vice, and all the occasions which may drawe or summon vs therevnto, the which we shall abhorte, as a plague and a conta­gious sicknesse.

The third thtng ioyned to Faith.

Hope ac­compani­eth faith. FAith also is j [...]dissolubly ioyned with a certaine hope, by the which wee patiently wayt for the effect of the promise which is made vs; for the difference which is betweene Faith and hope, is taken from their obiects, which are different. The obiect of Faith is pro­perly the word of promise, The obiect of faith & of hope. which it re­gardeth and receiueth by Faith, and perswade her selfe to be certaine and in­dubitable: and the obiect of hope i [...] the effect of this promise which it wai­teth for without doubting at all, at such time as god hath appointed to effect and accomplish it. And although that som­times [Page 193] it be very long, and that betweene the promise and the effect thereof, there is a long space and respite: neverthelesse setting before vs the jmmutable and e­verlasting truth of him that made the promise, it vpholdeth it selfe and rely­eth vpon it as vpon a pillar or collom, to patience, vntil the hower that it shal please God, to make vs know and feele in effect that which hee hath promised, without precipitating or ouerthrowing it selfe into temptation, whereby it might be assaulted by the length of the time, which God taketh to effect that which he sayth. We see that by many examples which the scripture sheweth vs, in many; as first in Abraham, Proofe by example, of Abra­ham. who wayted for the effect of the promise which God had made about twenty fiue yeares, without wauering, or being any whit shooke with any doubt or mi­strust that he had, either that God had forgotten him, or chaunged his will. The Patriarks likewise in Egipt, Of the children of Iacob. after the promise receaued of the jnheritance which God had promised to giue them, stayd long, before they were established [Page 194] in the possession and fruition therof, ne­verthelesse they neuer doubted but it should come to passe in time and sea­son; knowing well that word of God is euerlasting, and that the Heaven and Earth shall passe, before the least jot o [...] litle poynt therof shalbe obmitted, bu [...] all that is contained therin shal be accō ­plished. For it is not so with the word of God, as with that of men, who be­jng mutable and variable in their coun­sels, desires, and wils, cannot for these reasons assure the hope which may bee set vpon their word. But God who i [...] jmmutable, and who continueth still the same in his nature, cannot promise any thing but the effect must follow; yea, the promise and the effect in him are one selfe-same thing, and residing in him at the same jnstant, which is the cause for the which the Apostle sayth, Rom. 5. That hope maketh not ashamed. And Esay sayth also, that whosoeuer hopeth in God shal neuer be deceaued, [...]sal. 25. of that which he looketh for from him. And Dauid sayth, Ʋnto thee, O Lord, I lift vp my soule. My God, I trust in thee let me not be confoun­ded: [Page 195] Let not mine enemies reioyce ouer me. Also, Psal. 40. I wayted patiently for the Lord, and he inclined vnto mee, and heard my cry, he brought me also out of the horri­ble pit, out of the myrie clay, and set my feet vppon the rocke, and ordered my go­ings. And also, Psal. 144. He is my goodnesse and my fortresse, my Tower and my deliuerer, my shield, and in him I trust, which subdu­eth my people vnder me. Now this hope, Fruits of Hope. as sayth Gregorie the diuine, is a fit and soueraigne remedy for all the miseries and calamities that can arriue to a faith­full man, how great soeuer they be. Heb. 6. Be­cause, as saith the Apostle, It is an anker, the which being cast, not as others in the earth, but in Heaven, it is jnfallible, and alwaies certaine to hold the vessell du­ring the storme, so that it cannot make shipwracke. And as saith S. Augu­stine. This hope maketh the great and hor­rible tempests to seeme little, and the little ones none. Which wee see in Iob, who sayth, that he hoped in God, although hee saw his arme stretched out against him, and ready to strike, to kill him, and ouerthrow him quite. We see also the [Page 196] effect of this hope in Dauid, who was neuer astonyed whatsoever aduersity befell him, as may bee seene in the 27. Psalme, The Lord is my light and my sal­uation, whome shall I feare? The Lord is the strength of my life, of whome shall I be affrayd? When the wicked euen mine ene­mies, and my foes came vpon me to eate vp my flesh, they stumbled and fell. Also, Thou preseruest mee from trouble: Psal. 32. thou compassest mee about with ioyfull deliue­rance. Psal, 62. Also, My soule keepeth silence vnto God: of him commeth my saluati­on. And following, In God is my sal­uation and my glorye, the rocke of my strength, in God is my trust. And that which maketh this hope of the Christi­an man, can neuer bee confounded, is, that it sets before it alwayes his head, who is in Heaven, and who can now no more be suncke by floods or deluges of water, how great and fearefull soeuer they be. Now, though a man should be vp to the necke in water, and that his head were still aboue water, all the o­ther members could not be drowned, the head being eminent and floating [Page 197] vppon the superficies of the water: also the Church in generall, and euery mem­ber thereof in particular, could not be drowned nor ouerflowne, their head being alwayes eleuated ouer all the stormes & tempests in the world, which he commaundeth with a greater pow­er then euen a King doth his subiects. For the obedience which it beareth him, is as suddaine as the commaunde­ment which he giueth them, which is not found among men, in what degree of authoritie soeuer they bee in the world.

Faith is ioyned with the Spirit of regeneration.

FAith is also joyned with the holy Ghost, The spirit of regene­ration ioy­ned with Faith. as sayth the Apostles in the Epistle to the Galathians, Chap. 3. verse 2. This onely would I know of you, whether yee receiued the spirit by the deedes of the lawe, or by the hearing of the fayth? Are yee such fooles, that after yee haue begun in the Spirit, yee would now end in the flesh? for otherwise without the spirit, [Page 198] Faith were not sufficient to regenerate vs, and to make vs new creatures. Yea without the vertue of the Spirit, Fayth could not be produced nor begotten in vs; as sayth the Apostle, hauing the spi­rit of Faith, according as it is written, I haue beleeued, therefore haue I spoken, also wee beleeue and therefore wee speake, Psal. 116. Why he is called the spirit of Faith. he calleth himselfe the spirit of Faith, because he is the Authour of it. For the knowledge which the faithfull haue of the promises of God, commeth of the holy Ghost: also doth the trust which is in the heart, the which com­meth of it selfe, which are the two parts of Faith. And euen as elsewhere this Spirit calleth it selfe the Spirit of feare, of jntellegence, of prudence, according to the graces, and gifts which hee im­puteth vnto vs, and produceth in vs, al­so for this same reason doth he cal him­selfe the Spirit of Faith, because hee is the beginning the encreasing and the consūmation of it. Now this spirit is a Spirit of life, without the which Iesus Christ (who is the life, the way, and the truth) cannot reside nor dwell in vs. [Page 199] And although that our aduersaries thinke and say, Miserable vanitie of the vnbe­leeuers. that it is a rashnesse and ouerwauing in the faithfull man, to vaunt that hee is indued with the Spirit of God which dwelleth in him: Yet neuerthelesse hee ought not to doubt, but it maketh his residence in him, as in his Temple. As the Apostle sayth that if any haue not the Spirit of Christ hee is not his, Rom. 8. and who is it that can assure vs that wee are the children of God, but this Spirit of adoption, Gal. 4. Effects of the spi­rit of rege­neration. by the which wee crie Abba Father? And which witnesseth with our spirit, that we are the children of God, and by consequent his heires, which is likewise the principall cause of all the good workes that we do, and of all the good thoughts and affections, which wee haue that this Spirit which the scripture compareth vnto water, the which beeing powred vpon a drie Land, causeth the seedes to spring and fructifie which we are cast vppon it. As sayth the Apostle. Gal. 5. That the fruite of the Spirit is Charitie, ioye, peace, a patient Spirit, Louingnesse, goodnesse, Loyaltie, softnesse, Temperance, How also should [Page 200] wee resist the flesh with the lustes and workes thereof? that is to say, adulte­rie, whoredom, filthinesse, jnsolencie, j­dolatry, prisonings, enmitie, strife, spitefulnesse, anger, quarrels, diuisions sects, enuies, murders, drunkenesse, gluttonie, and other like things, which cannot inherit the Kingdome of God: were it not for the vertue and force of this Spirit, wherewith wee are armed? how also could we hould firme against so many temptations & assaults, which are continually presented vnto vs by Sa­tan, the world, tyrants, hereticks, hipo­crites, & other enemies of the Church: if we were not clothed with this vertue? Also who would comfort vs in the mid­dest of so many aduersities, and tribu­lations, wherewith our poore life is be­sieged, whiles wee liue in this world, were it not this comforter, which is gi­uen vs of the Father, by the meanes of his Sonne? Iohn. 14. How also in the desarts of this world should we be able to finde and follow the straight way, if it were not shewed vs by the Spirit, and if it did not guide vs to keepe vs from straying? [Page 201] moreouer hauing our spirits, our rea­son, our sences wrapped vp in dark­nesse, how could wee without this Spi­rit know the truth, without the which wee cannot bee saued? Iohn. 15. How also should wee be able to reioyce and haue peace and tranquilitie in our consciences, a­mongst so many occasiōs that we haue to be sorrowfull, seeing so many disor­ders and confusions which are in the world, manifest contempt of God, in the most part of those with whome we liue, so many blasphemies, so many sa­crileges, so many ingratitudes, so ma­ny jmpieties, and abhominations, if this spirit did not jnteriorly vphold vs, and did not fill our hearts with joye, in the middest of so many sorrowes, griefes, and lamentations, which euery day bringeth vnto vs? 1. Cor. 12. Also how could wee open our mouthes to confesse the name of Iesus, and to sing the prayses of God, if it were not opened vnto vs by the Spirit, as sayth Dauid. Psal. 51. Deliuer mee from bloud, O God which art the God of my saluation, and my tongue shall sing ioyfully of thy righteousnesse. Open [Page 202] thou my lips oh Lord, and my mouth shall shew forth thy prayse. Moreover, with­out this spirit wee could not loue God nor our neighbours; because that the charitie of God is by it powred in our hearts, as sayth the Apostle. It is also the earnest, the pledge, & token which God hath left to his children, to assure them of eternall life, Rom. 5. 2. Cor. 1. and of the rest, of the joyes and comforts, of the glory, ho­nour, and of all that perfect and entire felicity, which they ought finally to looke for in his kingdome, not onely in regard of their soules, but also of their bodies, the which by the vertue and vi­gour of this spirit which is in them, they shall be quickened at the day of the re­surrection, as was that of Iesus Christ, as it is written, 1. Cor. 15. The first man Adam was made a liuing soule, and the last Adam was made a quickning spirit. We may then well desire of God, as did Dauid, tha [...] hee would preserue vs this spirit, and say to him as sayth the Prophet, Psal. 51. Creat [...] in me a cleane heart, O God, and renewe [...] right spirit within me. Cast me not away form thy presence, and take not thine holy [Page 203] [...]pirit from me. Restore me to the ioye of [...]hy saluation, and stablish me with thy free spirit. Let vs then diligently keepe our [...]elues from grieuing it, Exhortati­ons. and yet more from quenching of it, by leading a dis­ [...]olute and disordinate life: 1. Thes. 5. as many doe that are vicious and prophane, ha­uing no regard to their guest, who be­ [...]ng holy, loueth all holynesse; and can­not with a good eye behold any filthi­nesse or spot in those with whom it doth conuerse. So that at the last, if hee see [...]hem to continue, he is constrained to [...]orsake them, and to change his lodg­ [...]ng. Which we see hath happened of­ten, and fresh in memory in these last warres, where many hauing not (as they should) the conscience sound & whole, and for this reason, 1. Tim. 1. being abandoned from the presence and ayde of this spirit, which was departed from them, haue made shipwracke of their faith and of all true piety, to returne to their abho­minations, and to the filthynesse of Pa­pistry. Which we ought well to feare, and to auoyd it, follow the counsell of the Apostle, who exciteth vs to cruci­fie [Page 204] our flesh, Gal. 5. with all the affections and concupiscences thereof, and to walke in spirit as we liue in spirit. For as sayth the Apostle, Ephe. 4. If wee are once filled with this spirit, we shall flote vpon all the waues and floods of this world. And shall neuer bee drowned nor suncke, what stormes and tem­pests soeuer may stirre and threaten vs: no more then a bushell or other wodden vessel [...] being vppon the water, neuer goeth to the bottom, being filled with wind. Also wee being prouided and full of the spirit of God, who is compared to the wind in the scripture, can neuer bee ouerflowen nor couered vnder the waters, being still vpheld by the hand of our God, who will make vs to swimme on the top of the water, as Noah and his children did, during the deluge, being inclosed in the Arke.

¶ The first thing contrary to Faith, is Ignorance.

How peri­lous the Ignorance of the truth to salvation is. HAving deduced the things which are joyned and tyed to Faith, it re­maineth now to declare those that are [Page 205] contrary and opposite, whereof Igno­rance is the first; for, to haue faith it is needful that we haue a certain know­ledge, as well of God, as of his good­nesse towards vs; which wee cannot obtaine vnlesse wee first know his pro­mises, his alliance, and Iesus Christ, who is the procurer of it; for those that ig­nore these things, cannot any way bee faithfull. As also the Apostle teacheth by the definition which hee giueth of Faith, saying, Heb. 11. Faith is a subsistence of things hoped for, and a demonstration of things not seene. And a little after, By Faith wee vnderstand that the ages haue beene ordayned by the word of God, to bee made a demonstration of invisible things. Which sheweth well that we cannot be­leeue the things that are reuealed vnto vs in the holy scripture, but wee must haue a certaine knowledge of them; and such a one as the Mathematicians may haue of their Theoremes by the mathematicke demonstrations; the which being grounded vppon euident principles and and maximes, cannot be but most certaine and jndubitable. Al­so [Page 206] must Faith be grounded vpon the re­uelation of the mysteries and secrets o [...] God contained in the scripture, The groūd of Faith. as wel [...] of the old as of the new Testamant. And for this reason all those that desire and pretend to be faithfull, must be taugh [...] and instructed in the scriptures, ether by hearing, or by reuelation, or else by reading and meditation. Otherwise the [...] are abused, and deceaue themselues i [...] the opinion which they haue to be [...] Christians and faithful, notwithstanding their jgnorance. For as hath been said Faith cannot subsist without knowing the things which it belieueth, and perswadeth it selfe as certaine and infallible. Ierem. 31. Which is the cause that God willing to make a new allyance with hi [...] people, promiseth them to bee the [...] God, that is to say, their Father, protector, tutour, defendour, buckler, an [...] sufficiency: prouided that the peopl [...] on their part will acknowledge him t [...] be such a one. Iohn. 18. Also Iesus Christ said t [...] this purpose, that eternall life consistet [...] in that they acknowledge thee the onl [...] true God, and him that thou hast sen [...] [Page 207] Iesus Christ, which are two euident notes, to shew that we cannot be faith­full, nor by faith hope for eternall life, but we must know God, and the good will which hee beareth vs, and Iesus Christ, who by his death and perfect obedience hath procured it for vs.

Esay, Censure of Ignorance for to vanquish and condemne the incredulity of the people of his time who were rebellious and obstinate in rejecting all the admonitions which were giuen them, as well of their faults as of the meanes of their saluation, hee sayd to them with a sower and sharpe reproch, The Oxe knoweth his Lord, Esay. 1. and the Asse his Maisters manger. But my people know not me at all. Willing to giue the people to vnderstand which he had chosen and taken into his allyance, that they were altogether prophane and vn­faithfull. Osee. 2. Ose likewise speaking of the cause for the which the people had been [...]ed captiue, sayd, That they were extir­minate, banished, & exiled out of their country, by reason of their jgnorance, [...]nd of the little duty that they had she­wed in acknowledging God as they [Page 208] ought, and his ordinances to be confor­mable vnto them, and his graces and fa­uours to loue him, & to put their whole trust in him. But Dauid sheweth that very clearely in the nynth Psalme, when he sayth, The Lord will bee a refuge for the poore, a refuge in due time, euen in af­fliction. And they that know thy name will trust in thee, for thou, Lord, hast not fai­led them that seeke thee. Wherevppon must be obserued, Vse of the know­ledg of God. that the Prophet pre­supposeth that wee should know God, that is to say, his power, his goodnesse, his promises, and his truth, before wee can be capable to put all our trust and assurance in him, and to relye in all our affaires vpon his prouidēce. And wher­fore is it said that Iesus Christ is the light of the wolrd, Iohn. 9 which lighteneth all men? If it be not to giue vs to vnderstand, that we cannot haue any faith, nor hope for life thereby, if first we be not illumina­ted in a true knowledge of his word, the which for this reason calleth him­selfe the light of life, and science of sal­uation? Why also sayth the Apostle, that the sensuall man hath no know­ledge [Page 209] of Gods matters, Luc. 2. and that of him selfe he cannot know them at all, if it be not to giue vs to vnderstand, that wee must be illuminated and regenerated by the spirit of God? To the end that beeing made spirituall and faithfull, we may bee capable to receaue the life, which by Faith is administred vnto vs, and by the spirit of God. The faithfull people exhort one an other to go vp in­to the mountaine of the Lord, to learne his wayes, and to walke in them, giuing there by to vnderstand that to edifie our selues, in the Faith, loue, obedience, and feare of God, It was required to heare his word preached, and expounded in the middest of the assemblie. Which Dauid knowing very well, How ne­cessarie this know­ledge is. and that the frequentation of Christian assemblies, was a meanes the fittest that could be chosē, to entertaine himselfe in the faith [...]nd feare of God, sayd. Psal. 122. I reioyced when [...]hey sayd to me, wee will goe into the house [...]f the Lord, Our feete shall stand in thy Gates. O Ierusalem; Ierusalem is buil­ded as a Cittie, that is compact together [...]n it felfe. And also. Psal. 84. O Lord of Hosts [Page 210] how amyable are thy Tabernacles. My soule longeth, yea, and fainteth for the courts of the Lord; for myne heart and my flesh reioyce in the liuing God. And in the 42. Psalme. As the Hart brayeth for the riuers of water, so panteth my soule af­ter thee O God. My soule thirsteth for God, euen for the liuing God. When shall I come and appeare before the presence of God. And in the 95. Psalme, reproa­ching to the people their obstinacy, jn­credulitie, and jgnorance, he sayd, For­ty yeares haue I contended with this gene­ration, and said, they are a people that erre in heart, for they haue not known my ways. Wherefore I sweare in my wrath, saying, surely they shall not enter into my rest. Whervpō it euidētly appeareth, From whence proceedes the confu­sion of the world. that the people is jncredulous & consequently dānable before God, whē he jgnores his waies, and is negligent to heare, read, and meditate his word; in the medi­tation whereof, we ought to passe our daies and nights to exercise our selues, and by consequent to increase and pro­fit in Faith, which is the meanes for ju­stice and life. Iesus Christ speaking to [Page 211] the Samaritane to jnstruct her in the faith, Iohn. 4. and to bring her to the knowledge of her saluation, sayd one thing to her which ought to be well marked. You worship that which you know not, wee worship that which wee know, for the saluation is of the Iewes. Wherein he sheweth manifestly, that the knowledge of the word of God, is necessary to trust in him and to call vpon him. 1. Cor. 14. Of the vse of prea­ching the word of God. And the Prophesie, that is to say, the true inter­pretation of the scripture, why is it pre­ferred by the Apostle before all other spirituall guifts? If it bee not because that by it wee are led, and advanced to the knowledge of the word and promi­ses of God, by the which our Faith is nourished and entertained, increaseth and profiteth more and more? Ephe. 4. Wher­fore also did Iesus Christ established in his Church, Prophets, Apostles, Evan­gelists, Pastors and Doctours? If not for the assembling of Saints, for the worke of the ministrie, for the edifying of the body of Christ, vntill we all meet in the perfect man, by the measure of the perfect stature of Christ, that we be [Page 212] no more wauering children, and led hither and thither to all windes of do­ctrine, by the deceite of men, and by their comming in cantulous seducing. Cōclusion, it is not without cause, that the Apostle sayth, Rom. 10. That Faith is by hea­ring, and hearing by the word of God.

Of whom we ought to learne. If then wee will goe on in Faith, wee must be curious to heare the word of God, not of euery person indifferently (for there are some that tauerne it, and and make traffique of it) but of those that are called and appointed to preach it purely and publikely to the people, still for to edifie them more and more, and to encrease them in the knowledge and feare of God. And the ordinarie people must not abuse themselues, tru­sting vnto that which Papists say vnto them, that in their jgnorance they may be saued, prouided that they rely vpon the Faith of their Pastors, wit [...]out see­king any farthar, after that which is contained in the Scripture, which is a damnable and pernicious errour. For all the world, of what qualitie and con­dition soeuer they be, must vnderstand [Page 213] his saluation, and the things wherevp­pon it is grounded, which is the cause that the Apostle sayth in the Epistle to the Hebrues. Heb. 2. For if the word spoken by Angels was stedfast, and euery trans­gression and disobedience receaued a just recompence of reward, How shall wee escape, if wee neglect so great sal­uation; which at the first beganne to be preached of the Lord, and was confir­med vnto vs ward by them that heard it? and from thence hee draweth a no­table exhortation; therefore as sayth the holy Ghost. Psal. 95. To day if you will heare his voyce harden not your hearts, as in Meri­bath, and as in the day of Massah, in the wildernesse, where your Fathers temp­ted mee, prooued mee though they had seene my workes, Fortie yeares haue I con­tended with this generation, and sayd they are a people that erre in heart, for they haue not knowne my wayes, wherefore I sware in my wrath, saying, Surely they shall not enter into my rest. Also, Heb. 4. Let vs feare therefore, Least at any time by forsa­king the promise of entring into his rest, any of you should seeme to be de­frauded, [Page 214] for vnto vs was the Gospell preached as well as vnto them, but the word they heard did not profit them, not being coupled with Faith to them that heard. It is the reason for the which Moises in his canticle, exhorteth with such a grauitie of wordes, all the world not to bee slothfull in enquiring and seeking after the meanes to know what appertaineth to their salvation. Psal. 90. Teach vs to nomber our dayes, that wee may applie our hearts vnto wisedome. Returne (O Lord how long) and bee pacified toward thy seruants. But what auaileth it to some to rest in that, Censure of those that are pro­phane. Mat. 17. seeing the com­maundement of God is so cleare and so expresse, addressed to all persons indif­ferently and without exception? This is my welbeloued Sonne in whome I am well pleased, hearken vnto him. More­ouer if we belieue Iesus to be our Christ, that is to say, our King, high priest, and Prophet; were it not a great fault, to refuse to bee instructed by his doctrine, (seeing hee is our Prophet) or to bee reconciled to God by his Sacrifice, bee­ing our high Priest, & Priest according [Page 215] to the order of Melchizedeck? Also, Comfort for the poore faithfull. to whome did Iesus Christ, excising his ministerie vppon earth, principally ad­dresse himselfe, to preach the word of God his Father? Was it not to the little ones, & to obscure, vnknowne, vile, and contemptible persons? as beeing more capable to receiue it, and to profit ther­in; yea, speaking to his Father, yea, he thankes his Father for it, saying, O Fa­ther Lord of Heauen and Earth I giue thee thankes, that thou hast hidden these things from the wise and learned and hast reuealed to little Children. It is so Father, because that such was thy pleasure. All things were giuē me of my Father; and none know the son but the Father, and also none know the Father but the Sonne, and he vnto whome the Sonne will reueale it. Come vnto mee all yee that labour and are heauie loaden, and I will ease you, Take my yoake vpon you, and learne of me that I am kind and louing of heart, and you shall finde rest to your soules; for my yoake is easie and my burthen is light. Moreouer if God promiseth to powre his Spirit vppon all [Page 216] persons generally, Ioel. 2. great, meane, and small, vppon the Fathers and the chil­dren, vpon the Lords and the seruants, vpon the sonnes and daughters, which is the onely meanes by the which our spirits being lightened, become capa­ble to vnderstand the secrets and miste­ries of God; Dutie of the faith­full. why should men hinder the people to studie in the word of god to know it? doth it not belong to all the children of a Familie, to haue the knowledge of all the things contayned in their Fathers Will, as well to know what goods hee leaueth them, as the charge wherevnto it bindeth them? To conclude, seeing that God commaun­deth vs in the Scripture, Esay. 55. Amos. 5. To heare his voyce, to liue, wee must obay him, and not hope to haue life by any other meanes then by Faith and knowledge of his word. For it was it whereby the world was created in the beginning and kept euer since in his being, and the means also by the which the Church is animated to hope to liue eternally.

¶ The Second point contrary to Faith, is Infidelitie.

THe other thing contrary to Faith, Two sorts of Infide­litie. is Infidelitie, whereof there be two [...]orts: The first of those to whome God hath not done the grace to cōmunicate his word, as we see at this day in many Regions & Provinces in this world, the word of the Gospell hath neither been heard nor preached in the Indies, Miserable Infidels. in A­merica, in the east Tartara, among the Scithians, and other Barbarians, which haue no other religion but that which they forge and jmagine in their minds, in whome wee may acknowledge the profound and admirable judgement of our God, who hath pittie on whome he will haue pittie, and hardeneth those that he will harden. And that in such examples wee acknowledge the great graces and fauours of our God, whome it hath pleased (jnduced by his onely will) to jlluminate vs in a true & straight knowledge of his word; although hee was not at all obliged vnto vs; and that in vs there was nothing more com­mendable then in them, whome he hath [Page 218] suffered and suffereth still to perish in their jgnorance. Ephe. 2. Detesta­ble Infi­dels. The other sort of in­fidelitie, is, of those which reiect the woord of GOD, and despise it, as the Turkes, the Atheists, the Philosophers, the Libertines; the which giue no more authority to the scriptures, rather lesse then they doe to the liberall Sciences mocking at the simplicity of those, who render themselues so ready to belieue the things the which cannot be groun­ded vpon any naturall reason. The Iews likewise who reiect the new Testament, which neveerthelesse is the interpretati­on of the old, and without the which it is impossible to know the figures and sacraments, in the which the truth of the secrets and misteries of God is couered and wrapped; and who besides are mortall enemies of Iesus Christ, which is the principall, and the matter and substance of the Law, of the Prophets, and of the whole scripture, may for this reason bee set in the rancke of jnfidels, although they boast to haue and to ap­prooue the old Testament, the which not being by them vnderstood, can [Page 219] stand thē in no more steed then a booke closed and shut vp, or which being open [...]s written in an vnknowne tongue.

And euen as good meat cannot nou­ [...]ish a body, vnlesse it bee not taken and eaten, or which being taken, is not well digested: so the word of God cannot bee profitable to their saluation, being not well vnderstood, nor by them refer­red to her end, which is Iesus Christ.

¶ The Third thing contrarie to Faith, is Heresie.

HEresie also is a kind of Infidelity, though it seeme that it is groun­ded vpon the word, The opini­onate and Hereticks, are more execrable then the Infidels. although that in­deed it hath no other foundation but his onely opinion vpon the which it is [...]etled. Now there is nothing more contrary to Faith (the which ought to be certaine and resolute of all that it ap­prehendeth) then opinion; which is alwayes doubtfull and vncertaine, and most an end cōtrary to the truth. Wher­vpon we must hold the hereticks, and all those that hold sects a part, for jnfi­dels; whether they reiect the scriptures wholy, or in part, as Marcion, and the [Page 220] Manicheans; or that they reproue the true and wholesome knowledge and in­terpretations of them, which cannot be but good and assured, being conformable to the analogie of Faith.

¶ The fourth thing contrary to Faith.

THe Schismatickes are also contrary to Faith, Into what danger the Schisma­ticks plūge themselues whē through any discon­tentment or repyning they depart from the vniuersall Church; because that a [...] the things that are there done, doe no [...] please them. As we see it happened to the Novatians and Donatists, who seeing that there was not such a perfection in the Church as they would haue desi­red; and that many were there tollerated and suffered, although there wa [...] much corruption, many vices, infirmities, and imperfections in them and their liues, through a disdaine and con­tempt they withdrew themselues from the Christian assemblies, to make Monopoles among themselues; in th [...] which, those persons in the end foun [...] not themselues more perefect and vertuous then were those whose company they had abandoned. Now such kind [Page 221] of people not beleeuing the com­munion of Saints, which is one of the principall articles of Faith; and without [...]he which it is vnpossible that wee can be members of the body of Iesus Christ, to which Iesus Christ we must bee all v­ [...]ited; cannot for this reason bee set in [...]he reckoning or rancke of the faithfull. And the Apostates, Horrible confession of the A­postates. who having tasted [...]he word of God, & being jlluminated, [...]ea, made partakers of the guifts of the [...]oly Ghost, revolt from the doctrine [...]nd pure profession of the Gospel, from [...]he vse of the Sacraments, and from all [...]ther exercises of the pure Church: [...]ught not they to bee yet more reputed [...]nfidels then all the rest, hauing nothing [...]se remayning wherevppon to ground [...]hemselues to assure that they are Chri­ [...]ians; provided that there remaine no [...]arke thereof among them? Yea, the [...]aptisme which they haue receaued in [...]he Church, and the Lords Supper, the [...]hich they haue often celebrated, can [...]ake them serue but for euident proofes [...]nd testimonies, to conuince and con­ [...]emne their wickednes.

Two extremities of Faith: The first named Presumption, which is the fift point, also contrary to Faith.

Vicious extremi­ties. FAith (like all other vertues) hath two extremities, which are vicious; for vertue keepes alwayes a meane be­tweene those two. And when it riseth or falleth more then it ought, it degene­rates and waxeth vice. Presumpti­on stifleth Faith. Now the one of the extremities of Faith is Presumption the which looketh vppon vs, that is to say, when wee trust in our selues, or in any thing that belongeth to vs. As if we would trust in the good workes which we do, it were a presumption, for the which the Pharisie in the Scripture was condemned; Luc. 18. who was adorned with many faire and laudable vertues. But because he gloried in them, and in contemplation of them, despised his neighbours: Like the Publican, who mee thinketh seemed not to be so ver­tuous and perfect as hee, did by that meanes blot out all the shew and price of the vertues and graces which God [Page 223] had done him, for as Tertullian sayth, wee must abound in good workes, In the A­pologetike 1. Cor. 4. but not presume vppon them; because wee must first know, that we haue no­thing, but we haue receiued it, and the glorie thereof belongeth to God, who is [...]he Authour of all that which is law­ [...]able and commendable in vs. Esay. 64. More­ [...]uer all our righteousnesse is but con­ [...]aminate by the corruption and vice which is in vs: So that if they are vn­ [...]olded before the face of our God it is [...]othing but filth and stinckingnesse. In the booke of confessi­ons. Accursed is all our righteousnesse, [...]aith S. Augustine, if it bee examined [...]nd ivdged without the mercie of God which is the cause for the which the A­ [...]ostle sayth, Rom. 3. That all our glorie is ex­ [...]luded not by the law of workes, but [...]y the law of Faith, without, that if wee consider what our condition is, and [...]he estate of our whole life, we will ac­ [...]nowledge and confesse that wee are [...]othing in all our glorie, Remedies against this Plague. Psal. 62. but a thing of [...]othing, as sayth the Prophet. The Chil­ [...]ren of men are vanity, the chiefe men are [...]ars, to lay thē vpon a ballāce they are al­together [Page 224] Lighter then vanitie. We mus [...] not then make any accompt of all those things wherein men glorie, as of their wisedome, as of those of whome Daui [...] spake. Psal. 12. Which sayd, with our tongue wi [...] we preuaile, our lippes are our owne, who [...] the Lord ouer vs? For we haue alwaie [...] knowne, that all those high minds who trust in their owne determinations, and who haue thought to get estimation by the greatnesse of their vnderstandings and to aduance themselues by the sub­tiltie of their wits, vnto some high de­gree of honour and glorie, haue still been brought downe by God, who re­sisteth the proud, whereof the Scrip­ture furnisheth vs with examples i­nough, of Achitophell, Sobua, Aman, and others such like, who thought that nothing could hinder them, but that by their industrie they should attaine to what they did pretend, the which the Prophet also teacheth vs, saying. The Lord breaketh the eounsell of the heathen and bringeth to naught the deuises of the people. And wee must presume no more of our strength, Our shield appertaineth [Page 225] to the Lord, Psal. 89. and our King to the holy one of Israell. And also, Psal. 33. The King is not saued by the multitude of an hoast, neither is the mightie man deliuered by great strength. And in the 44. Psalme, They inherite not the Land by their owne Sword, neither did their owne arme saue them. But thy [...]ight hand and thine arme, and the light of thy countenance, because thou diddest [...]auour them. We ought not also to presume any thing of our righteousnes, Iere. 2. Against the false opini­on of our perfectiōs. [...]s did the Synagogue, which presumed [...]o be pure and cleane. By meanes wher­of God sayd, Because thou hast this opi­ [...]ion of thy selfe, to be faultie in nothing; I will call thee in question, and when thy life shall be well tryed and examined, it shall be known whether thou art so pure and cleane, [...]s thou thinkest. We ought to take heed of receauing these false opinions in our minds, that we are or can be so per­ [...]ect, but that our jmperfections doe al­waies surmount all the perfections and [...]ertue that is in vs. Psal. 143. Enter not (saith the Prophet) into iudgement with thy seruant, for in thy sight shall none that liueth be iu­ [...]tified. There is speech of a history of Pe­ricles, [Page 226] who after hee had long admini­stred the common wealth of Athens, and managed the publique finances and reuenues, was desirous to make vp his accompts, to make knowen the fi­delitie which he had vsed in his charge [...] Alcibiades comming to see him, and seeing him so busie about the matter abouesayd, sayd vnto him, that it were much better if hee did looke rather not to giue accompt, then to giue it. Which all faithfull and honest men ought to ap­ply to themselues in regard of God, and to beleeue that there is nothing more sure and expedient for them, then not to enter in accompts with this Sove­raigne Lord. But to say vnto him a [...] did the seruant who was jndebted tenn [...] Thousand Talents; Mat. 29. Lord haue patience, and deale not rigorouslie with mee, I con­fesse that I am indebted such a great sum as it is impossible for me to paye. I haue [...] goodwill to doe it, but I want the meanes▪ By meanes whereof I beseech thee that would please thee to forbeare mee, and [...] vse thy pittie towards me, to the end I may be able to acquite my selfe.

Those also that trust in their riches, Against the trust in Riches. shew thereby that they are jnfidels, and that their trust is vaine, as was that of him spoken of in S. Luke: Luc. 12. who hauing reaped and gathered a great abundance of all sorts of fruits, sayd to his soule, That it might rest, and that it had goods inough for many yeares; and that for this reason it should not care nor feare that the goods could faile. And as he made these discourses in his mind, hee was adjour­ned to appeare that present hower be­fore the judgement seat of God, to giue an accōpt of his administration. Which is an example that sheweth vs plainely, that all the trust that men set in their riches, honours, strength, wisedome, might, and credite, is vaine and deceit­full. And as sayth the Prophet, Esay. 28. Against the hope in the Arme of the flesh. That such people take lying to ground their hope vppon, the which saith Iob may be com­pared to a cobwebbe, which may be vi­olated by the onely sleight of a Flye. Let it not then bee therein, nor in the arme and all the glory of the flesh, that men settle their hope. For that, to speake properly, is nothing else but to [Page 228] conceaue wind, and after to bring forth some storme. Which we see in the peo­ple of Israell, which set their hope some­times in the strength of the Egiptians, Esay. 20. somtimes in that of the Assirians, wher­in they haue alwayes beene deceaued, and haue experimented in the end that this hope was pernicious vnto them, and like vnto a Reed, vppon the which a man cannot leane, Esay. 30.31 but he putteth him­selfe in hazard to fall, and there will come foorth a splintor to hurt and pricke his hand. In the 20, Psalme, the Chuch speaking of her selfe and her ene­mies, sayth, Some trust in Chariots, and some in horses: but we will remember the name of our God. They are brought downe and fallen, but wee are risen and stand vp­right. By the things which haue been spoken of, it appeareth that there is no­thing more contrary to the faith of a christian man, nor that is more damage­able vnto him, then to put his trust in himselfe, or in the other creatures, nor which sooner precipitateth those that ground & rely thervpō, & that presume that by their means they might obtaine [Page 229] that which they desire and pursue: for it is of God onely, that the euents of our counsels (bee they happie or vnhappie) depend, by reason whereof it is most re­quisite for vs, to humble our selues al­waies vnder the mighty hand of God, and acknowledge that all our felicite cannot depend of any other thing, 1. Pet. 5. then of him and of his onely prouidence.

¶ The other extremitie of Faith, which is the sixt, which is contrary to it.

THe other exttemitie of Faith, is mi­strust, Mistrust directlie contrarie to Faith. which is also contrarie to it, to wit, when wee mistrust and doubt of the truth of the promises of God, and that wee thinke, that therevppon wee ought not to assure our hope. Whereof we haue a notable example in the King Achaz; who hauing vnderstood, that Razin King of Siria, and Phaceas sonne of Romelea, Esay. 7. were leagued against him, to destroy him, and to substitute another in his place: beganne to trem­ble, like to the leaues of Trees, when they are shaken by the wind; insomuch [Page 230] that hee could not settle nor rest his minde; what admonition soeuer the Prophet Esay made him, and what as­surance soeuer hee gaue him, that their enterprise should come to nothing; and that they were but smoaking firebrands whereof should come nothing but smoake. Yet notwithstanding that all this that was sayd vnto him, came from God, it could not assure him, nor make his minde peaceable. Although that for the confirmation of the promise that God made him, hee preposed an offer vnto him to demaund what signe hee would, were it in Heauen, or in Earth, to assure him, and to take away all the mistrust which hee had. But hee would not yeild: which did greatly offend God, and was cause of the misfortunes and miseries which befell him after­ward.

This mistrust proceedes of diuers causes. 1. Cause of Mistrust. Sometime it commeth of the length of the tyme, which God setteth to accomplish and execute his promises as we see in Ieremie, That the vnbelee­uers which were among the people said, [Page 231] what wee haue so long looked for, the peace and prosperitie which was pro­mised vs by the Prophets; and behould wee see nothing but troubles and con­fusion: and that our affaires goe alwaies worse and worse, which is the cause for the which the Prophet sayd, Psal. 125. For the rod of the wicked shall not rest on the lot of the ritghteous▪ least the righteous put foorth their hand vnto wickednesse. 2. Cause. That commeth also sometimes, of the vio­lence and great impetuositie of the tem­pests, the which present themselues be­fore our eyes, and which maketh vs of­ten to forget the remēbrance of things wherewith wee should bee vpheld, and sustained against the force of such stormes; whereof wee haue a notable example in S. Peter. Mat. 14. A notable example. Vnto whome Iesus Christ, walking vppon the waters of the Sea, commaunded him to come out of his boate, and to come to him vppon the waters which hee did. But when hee was in the mid way, and that the windes began to rise, and the waues to swell, hee beganne to be affraide, and to sincke into the water, because that hee did not any more remem­ber, [Page 232] the words of Iesus Christ, in the which if he had altogether setled himselfe, the superficies of the water had alwayes been to him as a plancke, and hee should haue gone vpon it, as vpon the Land which is firme and solide. But hauing forgot­ten it, and euen doubting of the truth and certainty thereof, hee began to sincke in the water, in daunger to be drowned. That was the cause to make him crye to Iesus Christ that hee would saue him, and that hee was in daunger to perrish, wherevpon Iesus Christ to make him knowe the cause there­of, said vnto him, Oh man of little Faith, why hast thou doubted? As if hee should haue sayd vnto him, that the occasion of the daunger wherein hee found him­selfe, was, that hee had not altogether assured himselfe of the word which he had spoken vnto him. And to this pur­pose may bee fitted the apologie of the Hart, A fit com­parison to this effect. vnto whome all the other beasts reproued his feare, shewing him, that being armed and furnished with such weapons and defences as were the hornes which he bare, he ought to pre­sent himselfe couragiously to the com­bat, [Page 233] against the most furious and sa­ [...]agest beasts that could be found: to whome hee answering, sayd, that they had reason to reprooue and tax him, but that it happened vnto him, because [...]ee found himselfe in daunger, and hea­ [...]ing the crying of the dogs, hee had quite forgot his strength, & bethought himselfe of nothing, but to flye. Remedie. So happeneth it often to many faithfull, who forgetting all their forces, as the grace, fauour, promise, and presence of God, which ought to assure them; they thinke of nothing but the perill which [...]hey see, and of their owne weakenesse. The which causeth them to bee run­ [...]wayes and cowards.

It commeth also sometimes, 3. Cause. when we see no meanes, whereby that which [...]s sayd vnto vs, can come to passe. For being sensuall as wee are, wee alwayes regard that which our sences can com­prehend: and as wee see the affaires disposed, wee judge of the effects. As wee may see in the example of Philip, to whome Iesus Christ commaunded, to cause that great multitude of people [Page 234] that followed him to sit downe, Iohn. 6. that he might giue them to eate, Phillip answe­red; Example in Phillip. Two hundreth peniworth of bread would not suffice them, if euery one should take neuer so little. As if it had been impossible for Iesus Christ, to nourish them without the ordinarie meanes. This is common to all, and euen to the wisest, who can neuer per­swade themselues, that any thing can bee done, if they doe not see that the meanes is disposed therevnto. And neuerthelesse wee haue so many exam­ples to the contrarie in the Scripture, That is to say, Remedie. that God without ordi­nary meanes, hath don his workes, as in the beginning without matter, with­out workmen, and without tooles he built the world, and all the creatures therein contained: to shewe his om­nipotencie, and to assure our Faith by that meanes, to the end it might rest v­pon the onely word of God, without disputing and discoursing in her mind, of the meanes, and of the fashion which God will make his worke, but that shee content her selfe with his holy word, [Page 235] remitting it selfe altogether vnto him or the manner how he will effect it.

This mistrust commeth also of the di­ [...]ersitie of the vsage of God to his ser­ [...]ants, 4. Cause. and to those that dishonour and [...]laspheme him. Because that seeing [...]hem so hardly intreated, notwichstan­ [...]ing that they endeauour to obay him [...]nd to do their dutie to serue him; to [...]he contrary, those that despise him, a­ [...]ound in all sortes of goods to be gent­ [...]y vsed, to haue all their eases. Examples. Yea of­ [...]en to be better, then they can wish: [...]en this temptation commeth to assaile [...]he children of God, who say as it is written in Malachi. Malachi. 3. That men serue God in vaine, and what profit if wee [...]eepe his obseruation, and if wee liue [...]n sorrow for the Lord of hosts? Now wee say happie are the proud, and euen those that do wickedly are praysed, and if they tempted God they were deliue­red. Then those that feare the Lord [...]pake one to the other, and the Lord harkned and heard, and hath written the memoriall booke before him, for those that feare the Lord, and that think [Page 236] vpon his name. Remedie. They shall be mine (saith the Lord of hostes) when I shall gather the treasure together, and I will pardon them, so as euerie one pardoneth his sonne that serueth him. Conuert you, and you shall see the difference betweene the iust and the infidels; betweene the seruant of God, and him that serueth him not.

This same temptation came to Da­uid, as it appeares in the 73. Psalme, Yet God is good to Isreall: euen to the pur [...] in heart. As for mee, my feet were almost gone, my steppes had well neere slipt, for [...] feared at the foolish, when I saw the prospe­ritie of the wicked. For there are no band in their death, but they are lustie and strong, &c. It may also proceed from elsewhere; 5. Cause. That is to say, when God seemeth to bee asleepe in our affli­ctions, and to haue no care to miti­gate them, or to deliuer vs from them As we see in the complaynt which th [...] Church maketh. Surelie for thy sake an [...] wee slaine continually, Psal. 44. and are counted [...] sheep for the slaughter; vp, why sliepest tho [...] O Lord? awake, be not farre off for euer Wherefore hidest thou thy face? and for­gettest [Page 237] our miserie and our affliction? For our soule is beaten downe vnto the dust, our bellie cleaueth to the ground. When God also sheweth himselfe angrie, 6. Cause. and his visage inflamed with chollor against his Church, and that he seemeth rather [...]n shew to be a roaring Lyon, then a Father most benigne and kind, then we tremble, and haue our minds troubled with mistrust. As wee see in the 77. Psalme. I did thinke vppon God and was [...]roubled, I praied and my spirit was full of [...]nguish. Thou keepest mine eies waking. I was astonied and could not speake. Then [...] considered the dayes of old, and the yeres [...]f ancient time. I called to remembrance my song in the night. I communed with nine owne hart, and my spirit searched di­ [...]igentlie. Will the Lord absent himselfe for euer, and will he shew no more fauour? Is his mercie cleane gone for euer? doth [...]is promise faile for euermore? Against [...]uch temptations, Remedie. the which are the vio­ [...]entest & most furious that can bee pre­sented to a faithfull man, wee ought to gather all our forces together, and har­dē our selues against such hard assaults, [Page 238] arme our selues with the promises which God hath made vs, and oppose them against them; as that which is wri­ten in Iosua, Iosua. 1. I will not leaue, nor euer for­sake thee. Esay. 49. And in Esay, Although that the Mother should forget the fruit of her wombe, I will not forget thee saith the Lord; for I beare thee engrauen on the backe os my hand. And that which is in S. Iohn, Iohn. 10. I hold my sheepe in my hand who shall take them from mee? Is not my Father greater then all? And I & my Fa­ther are but one. Also, they shall not pe­rish eternally. Wee ought to call such promises to mind, and take them to su­staine vs, and to relye vppon them, a­gainst the great sleights & temptation [...] which happen vnto vs, and to say with Dauid, Psal. 23. The Lord is my shepherd I shal not want. He maketh mee to rest in green [...] pasture, and leadeth me by the still waters. He restoreth my soule, and leadeth me in­to the pathes of righteousnes for his nam [...] sake. Yea, thought J should walke through the valley of the shaddowe of death, I wi [...] feare no euill, for thou art with me, thy ro [...] and thy staffe, they comfort mee. Tho [...] [Page 239] doest prepare a table before me in the sight of mine aduersaries: thou doest annoynt mine head with oyle, and my cup runneth ouer. And we ought alwayes to hold this for resolute, that God, what visage and countenance soeuer he sheweth vs, neuer changeth, but continueth all one, as it is written in the 120. Psalme. They shall waxe old as doth a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same and thy yeares shall not faile. The Chil­dren of thy seruants shall continue, and their seed shall stand fast in thy sight. A firme conclusion Wee then, what changing soeuer we see, al­though it seeme vnto vs, that the Hea­uens, the Earth, and all the Elements doe threaten vs; and that all creatures seeme to haue conspired our rujne; ne­uerthelesse we ought not to judge of the nature of God, as of creatures; but to be resolute that the nature of God is in­variable, and that in his counsels, his words, and all his workes, he is constant and permanent for euer, and abyding alwayes like vnto himselfe. By reason whereof, we ought not to esteeme him [Page 240] according to our jmaginations, and tha [...] he seemeth to shew and represent him selfe vnto vs in the estate of his crea­tures; but alwaies to apprend him such as he is manifested in his word.

¶ Vaine feare, contrary to Faith.

What such a feare is. VAine feare is also a thing that is cō trary to Faith, whereof S. Pete [...] 1. Pet. 3. maketh mention, when hee sayth, Be not ye affraid for any terrour of them, nei­ther bee ye troubled. And Iesus Chris [...] sayth, Mat. 10. Feare ye not them that kill the bo­die, but are not able to kill the soule; b [...] rather feare him which is able to destroy both bodie and soule in hell. Are not tw [...] little Sparrowes sold for a farthing, and on [...] of them shall not light on the ground with­out your Father, yea euen the haires of you [...] head are numbred; feare ye not therefore ye are of more value the many Sparrowes▪ In this sentence wee must note man [...] things, to strengthen our Faith. Wherefore wee ought little to feare men. First that the power of Tyrants, and enemie [...] of the Church, is limited, and goeth no [...] farther, then the leaue and permission [Page 241] that God giueth them, to effect his. For although that God sometimes (to exer­cise his children) giueth them power to vexe and torment them in their bodies, he alwaies preserues their soules, and doth not at all suffer that their furie reach so farre, as to endamage them in any thing, in matters concerning their saluation. Although that sometimes we see many Princes so outragious and transported with furie, that they vn­dertake against the ordinance and ex­presse will of God, to kill (if it were pos­sible for them) the soules of their sub­jects, constrayning them to goe to the Masse and jdolatrie.

The other poynt which we ought to note, is, Remedy a­gainst vai [...] feare. that our enemies cannot euen offend vs in our bodies, without his prouidence, no more then the Spar­rowes, which cannot fall vpon the earth but God doth appoint it. Seeing then that the children of God are more deare and precious vnto him, then not onely one but many Sparrowes, wee must re­solue, that whereas God suffereth that we should fall into the hands of tyrants, [Page 242] to afflict vs by prison, by confiscations, by banishments, by fire, and water: all this being conducted by the counsell and prouidence of God, it cannot bee but profitable and healthfull vnto vs. And for the last poynt wee ought well to laye before vs that which hee sayth, That the haires of our head are all coun­ted: Mat. 10. and that not one of them cannot be diminished, but by the expresse will of our God, who cannot (seeing his jm­mense and infinite goodnes) giue any thing of the estate of all his elect, but it must be for their good and saluation.

The other thing which ought to fur­nish vs against this feare, is, the charity of our God, the which as sayth S. Peter, being well apprehended in our hearts, and meditated in our minds; will al­waies chase away all casuall feares, which may happen vnto vs to trouble vs. For knowing that God hauing once receaued vs into his fauour, continueth it towards vs for euer. Rom. 8. And that there is no creature whatsoeuer, whether it be death, life, Angels, principalities, power, nor things present, nor things to come, nor [Page 243] height, nor depth, nor any other creature, that is able to separate vs from the loue of God which hee beareth vs in Christ Iesus our Lord. What accident could happen vnto vs sufficient to astonish our hearts, firmely perswaded of this dilection of our God.

There is yet another reason which ought wel to assure vs against all feares, Third. re­medie. that is to say, the presence of our God, who is neuer farre from vs; but is al­wayes at our right hand, to vphold vs [...]s sayth Dauid, I will prayse the Lord, Psal. 16. who hath giuen me counsell; my reines al­so teach mee in the nights. I haue set the Lord alwaies before mee; for hee is at my right hand: therefore I shall not slide. Wherefore my heart is glad and my tongue reioyceth: my flesh also doth rest in hope. For thou wilt not leaue my soule in the graue, neither wilt thou suffer thine holie one to see corruption. Exod. 4. Iere. 1. Mat. 28. It is the reason which God vsed to Moises, to Ieremie, and to all the Apostles, to assure them against all feares and assaults, which may bee giuen them by their enemies, to hinder or stay them in the executon [Page 244] of their charge. Feare not (sayth he) for I am with you. They shall fight and giue you many assaults, but I will maintaine you, and place you euerie one like a furnished ci­tie, and like a Collom of Iron, and like [...] brasen wall vppon the earth, against th [...] Kings of Iuda, and her Princes, against the high Priests, and all the people of the earth that shall make warre against the [...] but they shall not ouercome thee, for I a [...] with thee (sayth the Lord) to deliuer thee▪ Let vs then thinke, as saith S. Iohn, 1. Iohn. 2. That the word of God, and his promise dwelling in our hearts by faith, wee are strong an [...] inuincible against all temptations. Be­sides, 2. Tim. 1. That the spirit of God remaineth i [...] vs, which is not a soft and weake spirit, bu [...] a spirit of force, (as saith the Apostle) which will vphold vs against all temptati­ons, although that it seeme in appearance, that we are verie infirme and weake. But let vs thinke that the weake and feeble things of this world are sufficient to confound and beat down all the highest and the strongest that can be found; and euen lead them prisoners in the obedi­ence of Christ.

¶ The euill conscience contrary to Faith.

THE euill conscience also, Whence this con­trarietie commeth. is very contrary to Faith, because it always [...]ets the wrath of God before it; and [...]aith to the contrary, doth alwaies set [...]he grace of God before it. For a man [...]hat sinneth voluntarily, although hee know that the reward of sinne is death, and that the curse of the wrath of God are propounded in the law, against all those that transgresse it. That presupposed, it is not possible but he must bee astonished, and that in his heart he hath prickings, gnawings, and stingings, which doe transperse it incessantly, and that hee feeleth in his conscience an vlcer which tormenteth and hindereth him from resting at his ease. By meanes wherof, if wee will retaine Faith and enioye the comforts which it bringeth vs, we must necessarily walke roundly; and applye our selues to doe all things, which God in his law hath shewed vs to be agreea­ble vnto him; to the end that our con­science [Page 246] doe not accuse nor reprooue vs, nor presse, jmportune, nor condemne vs. For if our heart reprooue vs (as saith S. Iohn) God is greater then our heart to re­prooue vs. [...]. Iohn. 3. So that the man that will not make shipwracke of his Faith, as some haue done, as saith the Apostle, must in­deauour to walke alwayes in all his waies, in a good, whole, and whole­some conscience, 1. Tim. 1. Psal. 119 as Dauid singeth, Bles­sed are those that are vpright in their way, and walke in the Law of the Lord. And also speaking of the faithfull man, Psal. 112. Sure­ly he shall neuer be mooued: but the righ­teous shall bee had in euerlasting remem­brance. He will not be affraid of euill ty­dings: for his heart is fixed, and beleeueth in the Lord. Remedies for this e­uill. Euery one must then in­deauour to conforme himselfe, and all his actions to the will of God, doing according to the portion and measure of grace, which hath been imparted vn­to him, that which is contained in his Law. Psal. 15. For as saith Dauid, He that shall conuerse in this sort, and would go thus, need not feare to be ouerthrowne, but such a man God will blesse. He shall [Page 247] receaue a blessing from the Lord, Psal. 24. and righ­teousnes from the God of his saluatiō. This is the generation of them that seeke him, of them that seeke thy face, that is Iacob. If then we will appeare before the face of God in assurance, let vs walke before him in all feare. Let vs flie from euill, and follow that which is good. Let vs withdraw our selues from vice, and ap­ply our selues to the exercise of piety, as much as we can. We see that our first parents, whilest they continued in the obedience of God, they were familiar with him, and spake with as great assu­rance as one fellow doth with an other. But when they had disobeyed him, and eaten of the fruit of the tree of know­ledge of good from evill against his will, they began to decline, & fly frō his face, and to haue him in such great horrour, that there was nothing more fearefull vnto them, then to find themselues in his presence. Which happened vnto them of nothing else but by the disobedience which they had borne to God, & of the euill conscience which followed, which made them thus timerous and fearefull.

¶ Hypocrisie contrary to Faith.

Whence commeth this con­trarietie. HIpocrisie is also contrary to Faith, because it setteth onely the appea­rance of things before it; and Faith to the contrary preposeth always the truth of them, Iohn. 18. as saith Iesus Christ, when Py­late demaunded him, Art thou King? Ie­sus answered: Thou sayest it that I am King, I was borne for it, and for that I am come into the world, to giue testimonie of the truth. Whosoeuer is of the truth hea­reth my voyce. By these words hee tea­cheth vs, that the faithfull regardeth al­wayes the truth, and setteth it before them; whereas to the contrary, the Hipocrite contenteth himselfe with the appearance. The one loueth the things that are of massie gould; and the o­ther the things guilded onely. Conferēce & differēce betweene Faith and hipocrisie. Esay. 29. Which is the cause that God, who is true, also loueth the truth and roundnesse in all things, and abhorreth hipocrisie, as it is written in Esay, This people draw neere me with their, lips, but their heart is farre from me. And Iesus Christ in S. Ma­thew, [Page 249] Euery one that sayth Lord, Lord, Mat. 7. shall not enter into the kingdome of Hea­uen, but he that doth the will of my Father which is in Heauen. Many shall say to me in that day, Lord, haue we not prophesied of thy name? And haue we not cast forth Diuels in thy name? And haue we not done many vertues in thy name? And then will I say openly vnto them, I know you not, de­part from me ye doers of iniquity.

And also in S. Iohn, Iohn. 8. reproouing the word of the Iewes, who sayd they were the children of Abraham, and of God, said vnto them; If you were the chilrren of Abraham, you would doe the workes of the children of Abraham. Now you seeke to put me to death that am a man, who haue told you the truth, the which I haue heard of God, Abraham did not that, you do the workes of your Father: And the Father that you come of is the deuill, and you will doe the desires of your Father. He was an homicide from the beginning, and hath not perseuered in the truth, for the truth is not in him. Euery time that he preferreth lies, he speaketh of his owne; for he is a lyar, and the father of lyes. And because I say the [Page 250] truth you beleeue me not. It is also the cause for the which in the gospell of S. Mat. Mat. 23. he reproueth the Scribes and Pharisies, that they were Hypocrites; because they did onely clense the out­side of the cup and the dish, but that within they were full of rapine and ex­cesse. And addeth farther, that they were like vnto white sepulchers, which seemed faire without, but within are full of dead mens bones and of al filthinesse. Likewise also (sayth hee) you shew your selues iust men outwardly, but within yee are full of hipocrisie and iniquitie. The Apostle sayth to the Romaines, That he is not a Iew who is so out­wardly, and that is no circumcision which is made outwardly in the flesh, but hee is a Iew which is so inwardly. And circumcision is that which is in the heart and minde, not in the letter; whereof, The prayse commeth not to men, but to God. Dauid also speaking of those that shall bee lodged and shall converse in the Tabernacle of the Lord, sayth, Psal. 15. it shall bee Hee that walketh vp­rightly, and worketh righteousnesse, and [Page 251] speaketh the truth in his heart. And in the 24. Psalme, Who shall ascend into the moūtain of the Lord, & who shall stand in his holy place? Euen hee that hath innocent hands, and a pure heart; which hath not lift vp his mind vnto vanitie, nor sworne deceitfully. Wee must not thinke, that that those hypocrits who are like vn­to brokers, whose commodities are not loyall, rather nothing but old patche­rie and deceit, can be agreable to God who loueth integritie, simplicitie, and roundnesse in all things. And doth not as men, who affect flatterie, and paye themselues easily with false coyne, and when it is well stamped, although it be falsly metled.

¶ Superstition is contrary to Faith.

SVperstition is also contrary to Faith, The na­ture of Su­perstition. because it is alwayes in doubt and floting, like a barke vpon the Sea; with­out being able to rest in any place, bee­ing tossed hither and thither with eue­ry winde of Doctrine, by the jugling of [Page 252] men, Ephe. 4. as sayth the Apostle, and by their slight and cautelous seducing. Which is nothing answerable to Faith, by the which being justified, wee haue peace with God through Iesus Christ; wee are like vnto the prudent man, who hath builded his house vppon a rocke, Rom. 5. then the raine fell and the stormes came, and the windes blew, Mat. 7. and did beate a­gainst that house, but it did not fall, for it was grounded vppon a Rock. But whosoeuer heareth these words that I speake, The na­ture of Faith. and doth not put there in pra­ctise, shall be like vnto the man that builded his house vpon the sand; when the raine fell, and the stormes rose, and the winds blew, and beate against this house, it fell, and the ruine thereof is great. Dauid also speaking of the faithfull man, and of his assurance, said, They that trust in the Lord, Psal. 121. shall bee as mount Syon; which cannot be remooued, but remaineth for euer. Saint Paul con­demnes those scrupulous people, Inconstan­cie in Re­ligion very dangerous. who haue always their consciences troubled with vaine feares and doubts, which hinder them from rest, and from setling [Page 253] themselues firmely vppon the promises of God, saying, If you are dead with Christ, as concerning the rudiments of the world, Coloss. 2. why are you charged with or­dinances, as if you liued in the world? To wit, eate not, taste not, touch not. All which things ordained by the com­maundements and doctrine of men, pe­rish with the vse; the which haue neuer­thelesse some kind of sapience in volun­tarie deuotion, and humilitie of spirit, and insomuch as they spare not the bo­dy, but haue no regard to the satisfying thereof. Remedie thereof. Now euery faithfull man must take great heede least hee fall into such a vice, which is one of the most dan­gerous; and contrariest to faith, that is to say, when men are like vnto a spunge, which drinketh vp all the ly­quors presented therevnto. 1. Iohn. 4. And that they also lend the eare to all doctrines indifferently, without vsing the pru­dence and counsell which is giuen them, to trye their spirits, whether they are of God, and the doctrines likewise whether they bee conformable to the word of God, and to the analogie of [Page 254] Faith. Mat. 16. For, as sayth Iesus Christ, wee ought carefully to beware of the Phari­sises leauen, knowing that wee cannot mingle neuer so little of it with the good dowe, but it will bee corrupted, and if when wee will receeue a paiment of any thing that is due vnto vs, we are attentyue to way it, and to examine it by the sound, and otherwises, least wee should bee deceaued; what ought we to do when it is done of our selues, and of the things appertainning to our salva­tion? Mat. 10. Ought wee then indiscreetly to trust all persons that shall speake to vs of it? Let vs then bee prudent as Serpents and simple as Doues.

Of the ob­iect & sub­iect of Faith. It is now time to come to deduce, what is the obiect and subiect of Faith, that is to say, the word of God, the which as we haue shewed before, being diuided into three parts; of the law, of the threatnings, and of the promises of God, The pro­mises of God. the promises are those wherevp­pon Faith principally relieth. Because they set before vs the Grace of God, his mercy, and the remission of our sinnes; which are the meanes by the [Page 255] which our consciences are assured, and the troubles pacified wherewith they may be disturbed, for the lawe of god requiring of vs a whole and perfit righ­teousnesse, which is impossible for vs to obtaine whiles wee are, in the world vice, corruption, and infirmitie with­standing which are in vs, which hinder vs from being able to attaine to the of this perfection: as also the threat­nings propoūding nothing else vnto vs, but the wrath and curse of God, it is im­possible that by them wee can resolue our selues of the grace and charitie of God, who hateth wickednesse, as it is written. Psal. 5. Thou art not a God that loueth wickednesse: neither shall euill dwell with [...]hee. It remaines then to conclude, that, why Faith hath the promises of God for an obiect. that which Faith regardeth, is princi­pally the promise of God, who setteth his mercie before it, and the remission of her sinnes, which are the points, wherwith Faith is vpheld. Faith then re­gardeth not the traditions of men, nor the decrees of Antichrist, nor any doctrine, other then that of Iesus Christ, which was denounced vnto vs [Page 256] as well by himselfe, as by his Prophet [...] and Apostles.

It is the reason for the which God by his Prophet sayd, Esay. 29. That for nothing, and to no purpose, the people endea­uoured to serue him by the traditions and cōmandements of men. Which he cannot allow of: considering that which he hath forbiddē in his law, not to adde nor diminish any thing; but onely to obserue that which is there commaun­ded and contained. Now, that which is spoken of the commandement, by th [...] which our obediēce ought to be direc­ted; also is it vnderstood of the promise by the which our faith ought to be ruled And as we ought to do nothing but tha [...] which God hath commanded to obay him; also ought we to beleeue nothing but what hee hath promised vs: seeing the only word of God, and that whic [...] is once come forth of his lips, is firm [...] and resolute. Psal. 89. For all that the diuell ca [...] say, the father and author of lyes: all tha [...] which also Antichrist can say, and th [...] false Prophets, her complices and ad­herents, is nothing else but lying and [Page 257] vanitie: wherevpon our Faith being grounded, should bee no firmer nor surer then a building set vpon the sand, the which being beaten with the winds and waues, would presently bee ouer­throwne and cast to the ground. The faithfull man must then meditate day and night vpon the word of God. But let him principally settle himselfe vpon the thankfull promises of God, vpon the which as vpon Pillars and Colloms, he ought to stay & assure his Faith. The pro­mises of God are I, & Amen in Iesus Christ. And to the promises let him adde Iesus Christ, who is their warrant and pledge, with­out whome it is jmpossible that the E­vangelical promises can be A men vnto him, as saith the Apostle, that is to say, stable and certaine. There is the reason why the Apostle sayth that Iesus Christ is the principall matter and subiect of the Gospell; 1. Cor. 1. because that by him the opening of the prison is made vnto vs, our ransome is payed, our sicknesse hea­led, the wrath of God appeased towards vs, and his grace is purchased for vs, and that in sūm, all that he hath done & suf­fered for vs, is to assure our faith. For his [Page 258] righteousnes, his obediēce, his death, his sacrifice, his resurrectiō, his victory, his praier & intercession: all this tends to no other end, Compari­son to this purpose. but to vphold our Faith. And euen as the beames of the Sunne spred ouer all the world, haue alwaies the re­flection towards the Sun, whence they issue; as also all the lines of a circle tend and returne from the circumference to the center whence they part: also all the promises, the law, the threatnings, and in generall, all the parts of the scrip­ture are referred and reported to Iesus Christ, who is the whole substance ther­of. Also for to furnish and strengthen our Faith on euery part, we must remē ­ber the properties which are attributed to our God, as his omnipotency, his in­finite mercy, his eternall truth, his soue­raigne wisedome, and finally his justice. All the which things considered, serue much to the faithfull man, Assured consolati­ons. for the con­firmation and assurance of his Faith. For considering his misery, to remedie it, he opposeth the mercy of God. Con­sidering his weakenesse, hee opposeth his almightinesse. Considering his va­nity [Page 259] and lying, hee opposeth his verity. Considering his jgnorance, he opposeth his jmmoueable and infinite wisedome. Finally, considering his justice, hee op­poseth, to assure himselfe, the death, the curse, & all the paynes of hell which he hath indured and suffered for vs; so that all the stay that is necessary to sustain & strengthen his Faith: he seeketh it not in himselfe, nor in his woorkes, but in Iesus Christ, who is the meanes of the grace of the allyance, and of all the pro­mises of God.

We must now know where our Faith resideth, and where shee hath herseat. The seat of Faith. That is in the heart (as sayth the Apo­stle) Men beleeue with the heart to righ­teousnes, and confesse with the mouth to saluation. Then the Schoolmen de­ceaue and mistake themselues, when they put it in the vnderstanding, and that they say, that the onely knowledge which we haue of the Bible, and the ap­probation of all that is contained there­in, is the Faith of a Christian man, Errour of the school­men. al­though hee bee not affectionate to the thinges contained therein; Wherein [Page 260] they deceaue themselues greatly. For a man must, to be faithfull, haue a heate and flame in his heart, that may bee warme, and fill vp his zeale. So that he may shew outwardly that which hee feeleth within, as we see in the examples of all truely faithfull that euer were, which no more then the new wiues, cannot containe in themselues the knowledge which they had of the pro­mises of God, and of the saluation which he had brought into the world, but they must needes shewe it by their boylings, and make it knowen by the changing of their manners, and of their liues, Error of the most part of Christi­ans. that they were new creatures. It is not then onely in bookes where Chri­stian Faith consisteth; that is to say, to discourse well and discreetly of the holy Scripture. It is no more in the counte­nance, nor in the ceremonies, by the obseruation whereof a man may coun­terfait & faine to be a Christian. Final­ly it is not in the eare where Faith consi­steth: but in the affectiō which we beare to the word of God, which wee haue heard by the eare, and in the trust which [Page 261] we put therein, without the which it is jmpossible that wee can hold firme, and resist the temptations and assaults which may be giuen vs by our enemies to shake our Faith.

¶ The first question, to know whether the reprobate can be furnished with Faith, or no.

THe Schoolemen say, that all men jndifferently, Error of the schole­men refu­ted. aswell elect as repro­bate, are capable of Faith. But in that they agree not with the scripture, which speaking of the elect, sayth of them. Mat. 13. To you it is giuen, to know the secrets and mi­steries of the kingdome of God, and not to them. Iohn 10. And also Iesus Christ speaking of his sheepe, sayth of them, My sheepe heare my voyce. Then addressing his speech to the reprobate, he sayth to thē; But you heare it not because you are not of God. S. Iohn also addeth, Iohn. 4.6. He that is of God heareth vs, and belieueth the woord which we preach, but he that is not of God heareth vs not, but reiecteth vs. It is the reason for the which the Apostle calleth [Page 262] Faith, Tit. 1.1 the Faith of the elect, willing thereby to teach, that those onely, and no other, are subceptible of Faith. For there is none but them, vnto whome God hath promised to take away the hardenesse and obstinacie of their stony and hardned hearts, and to giue them a heart of flesh, that is to say, soft and flexible. Wee see also in this gradati­on on which S. Paul. Rom. 8. maketh to the Ro­maines, that the vocation and Iustifica­tion are workes of Faith, and of the Spirit of God; proceeding from the e­lection and predestination, which are the spring thereof. Mat. 13. Moreouer the word of God, can it profit any where else, but in the Land which is good and well tilled? Which it is not without the ver­tue and operation of the holy Ghost, which is not cōmunicated but to those onely that are of God; that is to say, that appertaine to his election. There­fore is it that S. Iohn hauing sayd, that hee hath giuen that right to bee made the children of God, Iohn. 1.12 to wit, to those that be­leeue in his name, addeth which are not borne of blood, nor of the will of the flesh, [Page 263] nor of the will of man; but are borne of God. And it is that which he sayth to Moyses. Which the Apostle alleadgeth in the Epistle to the Romanes. Rom. 6. That God hath pittie on whome he will haue pittie, and hardeneth whome soeuer he will harden. And it is also the reason where­fore Iesvs Christ sayd, that none could come to him, Iohn. 6 if hee were not drawne thither by his Father. And also he sayd, that whosoeuer had heard and learned of the Father, should come to him, and not any other. To this purpose, S. Augustine, among the rules which he giueth to refute the error of the Pella­gians, hee sayd one that is notable: to wit, grace is not giuen to all, and those to whome it is not giuen, is not because it is by them reiected, but onely be­cause of the just judgement of God, who being free in all his counsailes, and being bound to no bodie, hath gi­uen it to whome he pleased.

¶ The Second question, whether Faith bee perfect in this world.

Our per­fection consisteth in the know­ledge of our Imper­fection. IT is also demaunded, whether Faith in this world can be perfect, and whe­ther men by their studie and exercise can attaine to that degree of perfection: so that Faith may finde it selfe in a­ny one, accomplished with all her points? Answere, There was neuer any man in the world, in whome the ver­tues (of what sort soeuer they were,) haue been perfect, but in Iesus Christ. And if in any other but him; there is some seede and principles of vertues, they are jmperfect, yea, (as sayth S. Augustine) that which wanteth of the vertues alwaies, surmounteth that which wee haue of them. And we haue alwayes neede to pray with the Apo­stles, That God would encrease our Faith, for our vicious and corrupt na­ture enclineth vs still to all sorts of vi­ces. But principally to that of mistrust and dovbt of the promises of God; the which wee cannot well perswade our [Page 265] selues, nor settle our minds, and our heart vppon them; especially when wee are invironned with some dangers, and that before our eyes there commeth a representation of some horrible temp­tations, then wee forget that God hath promised vs, and seeke of our selues the meanes to get out of those dangers, thinking that it is the surest for vs; al­though that in that wee shew the rude­nesse and vanitie of our sences, thinking that the creatures haue more force, meanes, & will to ayde vs, thē the Cre­ator, who is our Father and almightie. Moreouer, that which sheweth plainely the imperfection of the knowledge which they haue of God, Proofe of the Inper­fection of our Faith. of his promi­ses, and of Iesus Christ, who is the meanes thereof. For if, as sayrh the Scripture, wee know but in part, also must wee inferre, that wee beleeue but in part; and if the Faith were perfect in vs, Faith I say, 1. Cor. 13. by the which the hearts are purified; wee should bee pure and holy altogether, and should haue no more neede, Act. 10. neither to aske of God in our prayers, that hee would pardon our [Page 266] offences, nor also to beleeue the article of the remission of our sinnes, Ephe. 4. Also wherefore is it, that Iesus Christ being in the world, did institute the ministrie of his Church, and ordained that the word should be there continually prea­ched, the sacramēts purely administred, the confessions, prayers, and publique thanksgiuings entertained by the pa­stors and doctors elected, and deputed to that end; if it bee not to exercise al­waies the Faith of the Faithfull, and to encrease it. Wee see that sickly men will alwaies haue their Phisick by them to succour them, and to haue care of their health. Remedy for this e­uill. Also God knowing the weakenesse and feblenesse of our com­plexion, hath ordained in his Church, that there should be alwayes pastors, who, like expert Phisitians, and wel [...] learned, should haue care to procure the health of all those that are giue [...] them to keepe. Compari­son to this end. And euen as out of [...] wound that is alwayes open, the mat­ter must be drawne wich a tent and [...] plaister; also must the people be conti­nually exercised in the meditation of [Page 267] the Law of God, by the which they may bee exhorted and induced te with­draw themselues from vice, and applie themselues to vertue. A gardner, what diligence soeuer hee vseth to clense and weede his garden well; neuerthe­ [...]esse hee cannot do it so well, but there will be some bad hearbs found, the which would stifle the good, if they were not plucked vp. Also the vices which bud in vs continually, would choke vp the seedes of pietie, which God of his grace hath put into vs, wirhout the great care and solicitude which wee ought to haue to put them vp, and indeauour vntill the end and extremitie of our life, to stoppe and stanch the spring thereof. For as saith the Scripture, although that we were pure and cleane by the grace of God; yet haue wee some neede to wash our feete. Iohn. 13. And although that we are with­out leauen, yet must wee alwaies study to purge the old leauen, to the end, 1. Cor. 5. that wee may be new dow.

¶ Third question, whether our so little Faith, bee capable to apprehend the grace of God.

Answere, yea. TO know, whether our Faith being little, can apprehend the grace of God, and the beneficence of Iesus Christ whose vertue is jnfinite? Answere: Our Faith although it be little, lets not though it be such, to embrace the grace of God, his promises, Iesus Christ, with all his blessings. Compari­son. Like vnto the eye, which is one of the least members, of mans bodie, doth neuerthelesse appre­hend the greatnesse of the Sunne, and the light thereof, the which is spread ouer the whole world; Also doth our Faith though it be little, it lets not, for the littlenesse thereof, to conceiue the Sunne of righteousnesse, & to applie to it selfe all his gifts and graces. Which wee see in the Apostles, vnto whome Iesus Christ did often reproch the lit­tlenesse of their Faith. Example. And yet for all that, hee acknowledged them to bee [Page 269] truely faithfull, and euen to bee his frends, and true children of God. Iohn. 15. A childe with his hand, although it be lit­tle, taketh that which is giuen him: So the faithfull man with his little Faith, receaueth all the graces, gifts, and fa­uours that God will enlarge and admi­nister vnto him. And euen, although it be sometimes contaminate with ma­ny sicknesses, as ignorance, cupidities, passions, doubts, mistrusts, feares, and cares, neuerthelesse that doth not hin­der at all, but sicke as it is, it may not­withstanding well take the medicines, and remedies which are fit and conue­nient to recouer her health. An other Compari­son. And euen as a Leaper with his hand couered with Leprosie, lets not to take the almes which is giuen him: also the Faithfull, although he haue an Itchie and scabbie Faith, lets not neuerthelesse to appre­hend the promises and all the benefits of our God. Iohn. 1. For when God promiseth vs, that hee that beleeueth shall be the Child of God, and shall haue life euer­lasting, hee limiteth not the measure and degree of Faith, to obtaine that [Page 270] which he promiseth. But saith onelie, that he that belieueth, without determi­ning the measure of Faith required, to attaine to the marke which hee sets be­fore vs. As if he should say, who soe­uer shall beleeue, whether with great, or with little faith, prouided that it be true and not dissembled, shall obtaine the remission of sins, and the other graces which God promiseth him in belieuing. Also wee see that hee that sayd to Iesus Christ, that he belieued a little, and de­sired him that he would helpe his vnbe­leefe, did not let to jmpetrate of him that which he demaunded, non-obstan [...] the jmbecility and littlenes of his faith.

¶ The Fourth question, whether Faith sheweth it selfe al­waies.

A fit com­parison. TO wit, whether Faith bee alwaies apparant? Ans. Faith is sometime [...] retained in the heart, so that it appea­reth not outwardly, by reason that som­times the temptations and dangers are [Page 271] so great, that it shuts it selfe vp in the heart of the faithfull man. As we see, that in a great winter the seedes in the earth, and the sappe in the trees, keepe themselues close and covered within, without shewing themselues; in so much that one would judge (feeing the superficies of the earth, and the brāches of the trees bereft of leaues, flowers, and fruits) that they were dead. Ne­vertheles, the rigour of the season past, and the softnes of the spring time come againe, wee see that the life was not al­ [...]ogether extinguished, but only repres­ [...]ed, and shut vp for a time, vntill the cold and frosts were past. So we see in [...]he Church, that the faithfull (who are [...]he trees and plants of the orchard of God) doe not alwaies shew their Faith and life which is in them; Example. as in the [...]ime of Elyas, although there were [...] great number, who had not bow­ [...]d the knee to Baal; Neverthelesse, [...]et were they not in euidence. Which [...]eceaued the Prophet, and made him [...]alsely to thinke, that he alone remained [...]he seruant of God.

So it commeth often, that the faithfull men shall not be knowne exteriourly by the works and actions of faith, although it bee inclosed in their hearts, and that vpon occasion when it presenteth, they declare it according to the grace which God giueth them, agitation of the spirit which mooueth them to doe it, when time serueth.

¶ The fift and last question, whether true Faith can fall away.

The elect of God are preserued finally in Faith THe fift and last question is, to wit, whether faith can be quite taken a­way from the heart of him that hath re­ceaued it of God? Answere. Faith is permanent vntill the end, in him vnto whome God by his spirit, and his word hath once truely communicated it. And there is no slight nor tēptation, whether of the diuell, of the world, of tyrants, o [...] the flesh, that can quite extinguish it when once it is kindled in the soule o [...] the faithfull man. Error of the Schole­men. And howsoeuer th [...] Schoolemen say, that men truely faith­full are vncertaine of their perseuerance [Page 273] in faith: yet must the Christian against their false & erroneous opiniō, hold re­solutely by the scripture, that, that which God hath begunne in him by his Grace, he will aduance it, Psal. 138. and will not desist from raysing and pursuing, vn­till such time as he hath fully accompli­shed it; whereto all the passages and par­cels of scripture following, may serue. First, that of the Epistle of S. Paul to the Philippians, Of perse­uerance in Faith. Phil. 1.6. I thanke my God hauing you in perfect memorie, alwaies in all my pray­ers for you all, praying with gladnesse, be­cause of the fellowship which ye haue in the Gospell, from the first day vntill now. And I am perswaded of this same thing, that he that hath begunne this good worke in you, will perform it vntil the day of Iesus Christ. The Apostle confirming that, also saith, The foundation of God remaineth sure, 2. Tim. 2. & hath this seale, The Lord knoweth who are his, and let euery one that calleth on the name of Christ, depart from iniquity. Also, whome he predestinated, Rom. 8. them al­so he called; and whome he called, them al­so he iustified; and whome hee iustified, them he also glorified. Finally, speaking [Page 274] of himselfe and of all the elect. I am (saith he) perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor thinges to come, nor height, nor depth, nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus. Christ also speaking to his sheepe, saith in generall of all. Iohn. 10. That none can put them out of his hand, and that they shall not perish euerlastingly, and that hee will giue them euerlasting life, and no man can hinder him in that. And also, Iohn. 5. he sayth. That all those which God his father hath giuen him, shall come vnto him, and that being come, he will not cast them behind him for euer. Moreouer seeing hee is neuer denied of any thing which he asked of God his Father, Iohn. 17. and that before his death, hee prayed him solemnly for those that his Father hath giuen him: whervpon may bee inferred certainely, that all the e­lect that are comprehended in his pray­er, cannot faile to perseuere in Faith, and finally by it be saued. Luk. 22. When also speaking to S. Peter, and exhorting him [Page 275] with his fellowes to stand vppon his gard, least they should bee surprised by the lurking, ambuscadoes of the diuell, and not to fall into their nets; he sayd vnto him, That he had prayed for him; to the end his Faith should not faile him; that ought not only to be applied to S. Peter, but to the whole Chruch vniversally, which was presented vnto vs in his person, and to the which for this reason that prayer did also apper­taine. When also speaking to the to the Pharisies, he sayd vnto thē, That all that God his Father had not planted, Mat. 15. should be plucked vp, he ment to say the contrary, that no thing which his Fa­ther had planted, as he did all the elect, should be plucked vp, doth not S. Iohn also say in his first Epistle? 1. Iohn. 5. That whoso­euer is borne of God sinneth not, (that is to say,) to death, because he is begotten of God, he kepeth himselfe, and that wic­ked one toucheth him not. And also, who­soeuer is borne of God doth not sinne, for the seede of him remaineth in him, and he cannot sinne because hee is borne of God. Againe doth not Iesus Christ promise [Page 276] to whomesoeuer shall eate his flesh and drinke his bloud, Iohn. 6. (which is done by Faith) that hee shall dwell in him, and hee reciprocally in him that shall eate it? wherevppon it followeth, that Iesus Christ who is the life, dwelling in the Faithfull man, who by Faith hath eaten his flesh, cannot faile (for this reason) to liue eternally in him. The prophets likewise confirme, Esay. 45. as Esay, among o­thers, who speaking to Israell, sayd, That God saueth them with a perpetu­all salvation, Esay. 51. and speaking to the elect, sayth vnto them to comfort them; Lift vppe your eyes to heauen, and looke downe vppon the earth; for the Hea­uens shall vanish like smoke, and the earth shall be worne like a garment, and the Inhabitants thereof shall likewise bee abolished; but my saluation shall bee for euer, and my justice shall neuer faile. Ieremie, also speaking in the name of God, sayth of them, That God lo­ueeth them with an eternall loue. And Ose speaking likewise of the marriage and alliance which God, Ose. 2. contracteth with them, saith, That it is for euer, and [Page 277] that they must not feare, that betweene him and his church there can euer come any diuorse, nor libell of refusall. Da­uid also assureth vs of that in many pla­ces, as in the 23. Psalme. Thou doest annoynt my head with oyle, and my cuppe runneth ouer. Doubtlesse, kindnesse and mercy shall followe mee all the daies of my life, and I shall remaine a long season in the house of the Lord. And in the 30. Psalme. Sing praises vnto the Lord, yee his Saints, and giue thankes before the re­membrance of his holynesse. For hee in­dureth but a while in his anger: but in his fauour is life: weeping may abide at euening, but ioy commeth in the morning. And in the 65. Psalme. Wicked deeds haue preuailed against me: but thou wilt be mercifull vnto our transgressions. Bles­sed is he whome thou choosest and causest to come to thee; he shall dwell in thy courts, and we shall be satisfied with the pleasures of thine house, euen of thine holy Temple. And in the 119. Psalme. Let my soule liue and it shall praise thee, and thy iudge­ments shall helpe me. And also, Flye feom euill and doe good, and dwell for euer. Psal. 37. [Page 278] For the Lord loueth iudgement, and for­saketh not his Saints: they shall bee pre­serued for euermore: but the seed of the wicked shall be cut off. And about the end of the Psalme. The saluation of the righteous men shall be of the Lord: hee shall be their strength in the time of trouble. For the Lord shall helpe them, and deliuer them, he shall deliuer them from the wic­ked, and shall saue them because they trust in him. But aboue all, the parcell of the Apostle to the Romanes is plaine to prooue this, Of the ex­cellency of Faith for conclusion of this Treatise. Chap. 11. when he saith that the gifts and the vocation of God are without repentance. Seeing then that Faith bringeth vs so many good things, as the grace of God, the remission of our sins, the adoption of children, assured hope of the kingdome of Heauen, and life euerlasting. It may well of all the ver­tues be it, which ought to be most re­cōmendable vnto vs, and of the which we ought to be most curious, as well to preserue, as to exercise it, and to make it growe and profit in our hearts, by an assiduity of hearing, reading, and me­ditating of the word of God. And to [Page 279] desire of him continually in our pray­ers, that by his holy Spirit he would augment it in vs, vntill that we may arriue at the greatest perfection and highest degree therof that we may. So be it.