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 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 are called according to the forme which â—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 â—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 we may say that Iesus Christ contaynes all the causes and parâ—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 raÌ„some 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 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 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 when we were as farre from GOD as the East might bee from the West that there was no creature vpoÌ„ 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 froÌ„ 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
the same And in the 121. 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 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 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 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 blasphâ—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 TheÌ„ 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 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 wheÌ„rein 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 establishmeÌ„t of the chuâ—ch the coÌ„munioÌ„ of Saints the remission of sins the resurrectioÌ„ of the body the life everlasting are the principall parties and as it were mater wherwith our faith is builded But 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
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 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 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 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 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 remēbrance 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 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 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
he assayes to ruinate vs are exercises to humble vs to trye our faith and patience Ioh. 1. 3. Luk. â—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 so much the more profited in the knowledge and feare of God as sayth the Prophet speaking of the faithfull man Vnto 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 contentmeÌ„t which is the end and purpose wherevnto we aspire and wherein we trust when 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 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 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 prayeâ—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 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 appoynâ—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 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
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 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 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 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 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 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 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 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 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 prudeÌ„ce 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 plyable to heare and to trust to that which he promiseth him It followeth in the definition that this faith is ratified by the satisfactioÌ„ made to the justice of God by the death obedieÌ„ce 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 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 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 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 â—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 judgemeÌ„t For even so as Phyloctetes covered the stinckingnes of his lothsoÌ„e 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 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 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. Verily verily I say vnto you that yee shall 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 â—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 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 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 sâ—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
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 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 TestameÌ„t 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 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 câ—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 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 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 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 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 froÌ„ 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
saluation and my tongue shall sing ioyfully of thy righteousnesse Open 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 thaâ— hee would preserue vs this spirit and say to him as sayth the Prophet Psal 51. Creatâ— in me a cleane heart O God and renewe â— right spirit within me Cast me not away form thy presence and take not thine holy â—pirit from me Restore me to the ioye of â—hy saluation and stablish me with thy free spirit Let vs then diligently keepe our â—elues from grieuing it Exhortations and yet more from quenching of it by leading a disâ—olute and disordinate life 1. Thes 5. as many doe that are vicious and prophane hauing no regard to their guest who beâ—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 â—hem to continue he is constrained to â—orsake them and to change his lodgâ—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 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 vesselâ— 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 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 must Faith be grounded vpon the reuelation of the mysteries and secrets oâ— God contained in the scripture The grouÌ„d of Faith as welâ— of the old as of the new Testamant And for this reason all those that desire and pretend to be faithfull must be taughâ— and instructed in the scriptures ether by hearing or by reuelation or else by reading and meditation Otherwise theâ— are abused and deceaue themselues iâ— the opinion which they haue to beâ— 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 hiâ— people promiseth them to bee theâ— God that is to say their Father protector tutour defendour buckler anâ— sufficiency prouided that the peoplâ— on their part will acknowledge him tâ— be such a one Iohn 18. Also Iesus Christ said tâ— this purpose that eternall life consistetâ— in that they acknowledge thee the onlâ— true God and him that thou hast senâ— 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 â—ed captiue sayd That they were extirminate banished exiled out of their country by reason of their jgnorance â—nd of the little duty that they had shewed in acknowledging God as they 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 prouideÌ„ce 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 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 choseÌ„ to entertaine himselfe in the faith â—nd feare of God sayd Psal 122. I reioyced when â—hey sayd to me wee will goe into the house â—f the Lord Our feete shall stand in thy Gates O Ierusalem Ierusalem is builded as a Cittie that is compact together â—n it felfe And also Psal 84. O Lord of Hosts 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 WhervpoÌ„ it euideÌ„tly appeareth From whence proceedes the confusion of the world that the people is jncredulous consequently daÌ„nable before God wheÌ„ 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 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 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 CoÌ„clusion 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 witâ—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 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 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
there waâ— 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 thâ— which those persons in the end founâ— not themselues more perefect and vertuous then were those whose company they had abandoned Now such kind of people not beleeuing the communion of Saints which is one of the principall articles of Faith and without â—he which it is vnpossible that wee can be members of the body of Iesus Christ to which Iesus Christ we must bee all vâ—ited cannot for this reason bee set in â—he reckoning or rancke of the faithfull And the Apostates Horrible confession of the Apostates who having tasted â—he word of God being jlluminated â—ea made partakers of the guifts of the â—oly Ghost revolt from the doctrine â—nd pure profession of the Gospel from â—he vse of the Sacraments and from all â—ther exercises of the pure Church â—ught not they to bee yet more reputed â—nfidels then all the rest hauing nothing â—se remayning wherevppon to ground â—hemselues to assure that they are Chriâ—ians provided that there remaine no â—arke thereof among them Yea the â—aptisme which they haue receaued in â—he Church and the Lords Supper the â—hich they haue often celebrated can â—ake them serue but for euident proofes â—nd testimonies to conuince and conâ—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 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 â—he Authour of all that which is lawâ—able and commendable in vs. Esay 64. Moreâ—uer all our righteousnesse is but conâ—aminate by the corruption and vice which is in vs So that if they are vnâ—olded before the face of our God it is â—othing but filth and stinckingnesse In the booke of confessions Accursed is all our righteousnesse â—aith S. Augustine if it bee examined â—nd ivdged without the mercie of God which is the cause for the which the Aâ—ostle sayth Rom. 3. That all our glorie is exâ—luded not by the law of workes but â—y the law of Faith without that if wee consider what our condition is and â—he estate of our whole life we will acâ—nowledge and confesse that wee are â—othing in all our glorie Remedies against this Plague Psal 62. but a thing of â—othing as sayth the Prophet The Chilâ—ren of men are vanity the chiefe men are â—ars to lay theÌ„ vpon a ballaÌ„ce they are altogether Lighter then vanitie We musâ— not then make any accompt of all those things wherein men glorie as of their wisedome as of those of whome Dauiâ— spake Psal 12. Which sayd with our tongue wiâ—… we preuaile our lippes are our owne who 〈◊〉 the Lord ouer vs For we haue alwaieâ— 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 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 â—ight hand and thine arme and the light of thy countenance because thou diddest â—auour them We ought not also to presume any thing of our righteousnes Iere. 2. Against the false opinion of our perfectioÌ„s â—s did the Synagogue which presumed â—o be pure and cleane By meanes wherof God sayd Because thou hast this opiâ—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 â—s thou thinkest We ought to take heed of receauing these false opinions in our minds that we are or can be so perâ—ect but that our jmperfections doe alwaies surmount all the perfections and â—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 iuâ—tified There is speech of a history of Pericles 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 chargeâ— 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 aâ— did the seruant who was jndebted tennâ— 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 â— 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 accoÌ„pt 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 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 thervpoÌ„ that presume that by their means they might obtaine 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 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 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 remeÌ„brance 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 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 against the most furious and saâ—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 â—ee found himselfe
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 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 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 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 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 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
sorts 1. This word signifieth Faith by reason of the conuenience of them and because that true Fatth comprehendeth assured knowledge and trust Heb. 6.11 We desire that euery one of you should shew the same care for the full assurance of hope vntill the end 1. Pet. 3.18 Be alwaies ready to giue an answere to euery man that asketh you a reason of thâ— hope that is in you 2. Sometime it designeth the goods hoped for Gal. 5.5 Wee through the spirit wayte for thâ— hope of righteousnesse through Faith Colloss 1.5 For the hope sake which is layd vppe for you in heauen whereof yee haue heard before by the word of truth Titus 2.13 Looking for that blessed hope and appearing of that gloly of that mightie God c. 3. It is taken for the support and ayde which man perswadeth himselfe to finde in God or in his creatures Psal 65.6 Thou art the hope of all the endes of the earth and 142.6 I haue sayd thou art my retreat my hope or my portion Esay 20.5 They shall be confounded by reason of Cus which is their hope or that which they looke vppon This word properly taken signifieth a durable affection of heart raised by God by the which wee wayte for the good things difficult but possible to obtaine and such as not without cause wee desire to obtaine The Principall efficient cause of Hope is God who giueth it to his elect Rom. 15.13 c. Thâ—ss 2.16 Now as our Faith by the meanes of the word preached and heard commeth of the fidelitie and truth of God if you consider the neerest cause for certaine Hope proccedeth of Faith for being certaine of Gods truth wee giue credit to his word in the which hee promiseth vs excellent things in hope to receaue them at the time prescribed to giue them Heb 11.1 The Apostle sheweth the obiect of our Hope to wit saluation in heauen saying that wee are saued by Hope that the Hope which is seene is not Hope for why should any man hope for that which hee seeth Rom. 8.23 Whereby wee gather that Hope regardeth the things absent and to come also that it consisteth in the trust which wee haue to obtaine and possesse those things according to the decree and promise of God The subiect of Hope is such a one as that of Faith the which hath Hope for effect and fellow during the whole course of this present life Faith is the proper goods of the elect of God who accepâ— Iesus Christ for their onely sauiour anâ— mediator To them then belongeâ—… Hope the which sayth the Apostle Heb. 6.19 wee haue as an anchor oâ— the soule both sure and stedfast and â— entreth into that which is within the vaile The forme of our Hope is the trust which the holy Ghost giueth vs that wee shall not be tempted beyond our strength that the afflictions shall be mitigated that God will deliuer vs from all euils and daungers and will saue vs in his heauenly Kingdome The end is to stay vntill that according to the good pleasure of God wee be put in possession of the good things which he hath promised vs. If he be slack wayte thou saith Abacuck chap. 2. vers 3. for he will not faile to come and will not tarry Let vs then conclude of all that hath been sayd A definition of christiaÌ„ Hope that Christian Hope is a gift of God the Father to all the elect in Iesus Christ by the holy Ghost for the vpholding of their Faith consisting in a trust to obtaine the goods to come by the vertue of the which the same elect are assured that one day they shall be freed from all euils to enioye those goods in the Kingdome of heauen Her faire priuiledges In the writings of the Prophets and Apostles are found many goodly priuileges of this true Hope Wee will note some of them 1. It trusteth in God alone who is called the Hope of his people and Dauid in sundry places protesteth that hee hath put all his Hope in him 2. Remembring that malediction and curse is pronounced in the 17. Chap. of Ieremie against him that setteth his Hope in man and who taketh the flesh for his arme it taketh heede carefully of trusting in creatures 3. It is our Helmet against the mortall strokes of Satan as the Apostle speaketh of it 1. Thess 5.8 saying let vs be sober putting on the brestplate of loue and of the hope of saluation for an helmet 4. It is the Faithful coÌ„panion of afflictioÌ„ for righteousnesse and the ioye of the Faithfull as sayth S. Paul Rom. 5. 12. Experience bringeth Hope Also reioyce in Hope 5. It is confirmed by the remembrance of the goods receiued of God and by the reading of his word It conducteth vs to heauen it is liuely and immortall it vpholdeth vs inuincible it deliuereth vs from the feare of men maketh vs happie as infinite testimonies and examples verifie 6. Let vs adde that as there is but one Fayth also we haue but one hope You are called sayth S. Paul Ephe. 4.4 In one Hope of your vocatioÌ„ Also there is but one onely body one onely Spirit one onely Lord one onely Faith one Baptisme one onely God and Father of all one holy Ghost and one celestiall inheritance Wherevnto God of his mercie bring vs. FINJS A TREATISE OF CHRISTIAN CHARITY Then speciallie of the workes and exercises of the children of God THe Charitie of Christians towards God and their neighbours The excellency of christian Charitie that Charity which the Apostle calleth the end of the commaundement 1. Tim. 1.5 which commeth of a pure heart of a good conscience and of a faith vnfained is surely a precious guift of the Lord besides this heauenly wish Peace be with the brethren and charitie with faith from God the Father and from the Lord Iesus Christ Ephe. 6.23 Besides it is called the fruit of the Spirit Gal. 5.22 The fruit of the Spirit is Charitie ioye peace patience benignity goodnes loyaltie gentlenes temperance There we see a stately and diuine band of the Mother and her eight daughters Thirdly Charitie commeth of Faith for Charitie loueth and jmbraceth that which Faith sheweth maketh known vnto her so that Faith is as it were the Mother of Charity and of these two heauenly vertues commeth hope wherof we haue already spoken This Charitie whereof we speake is attributed to those whome closed and conioyned with that spirituall knot which S. Pauâ— calleth The bond of perfectnesse Colos 3.14 doe studie to keepe me Vnity of the spirit by the bond of peace Ephe. 4.3 forbearing the one the other in Charity and whome the same declareth that they appertaine to Iesus Christ Whose whole kindred is named in heaueÌ„ earth Ephes 3.15 These brethren kindred are those that by Christ haue in one selfe-same Spirit Entrance to the Father Ephe. 2.18 Wherevppon hee concludeth and sayth You are then no more strangers and
Iesus Christ which is offered â—nto vs in the Gospell Charity hath an â—ther charge and property it loueth â—esus Christ which faith hath receaued â—ccepted and embraced for an onely Sauiour Therefore wee doe not well â—nderstand when we say that charitie â—ustifieth becaused it is greater then â—aith For first we presvppose confused â—hat which is in debate that by the dignity of his vertues the sinner be iustified before God faith it selfe doth not â—ustifie vs if we vnderstaÌ„d it so We haue but one onely iustice to subsist before the iudgement of God that is Iesus Christ 1. Cor. 1.30 and 2. Cor. 5.21 Secondly that which is said is thought simply spoken in some respect Charity is not simply greater then faith but in regard of the during of the holynesse of life begunne in vs. Thirdlie it is as if one should say A King is greater and more raised in dignity aboue some industrious Goldsmith his subiect then he maketh a bowle or a chaine of gould better then this goldsmith The head is more excellent theÌ„ the feet we ought then to walke with our head and not with our feet As much may bee sayd of other excellent parts of the body in comparison of some lesse which haue their proper vse And although there be some dissemblance or vnlikelyhoode in these examples yet this is firme that as the sences and the members of the body haue their obiects and distinct offices so must wee distinctly assigne to Faith Hope and Charity that which is speciall and proper vnto them without confounding by our vnaptnes that which God will haue distinct and distinctly considered whether Charitie giueth forme to Faith Those haue also deceaued themselues that haue maintained that charity giueth forme to faith and hath finished it like as the matter receaueth accoÌ„plishment of her forme And it is a vaine jmagination to thinke and say that the forme of one distinct quality onely is another quality distinct of the forme by the definition thereof The forme of faith sheweth it selfe in the intelligence and apprehension of the promise of grace that of charitie in the loue of God and of our neighbours the one and the other worketh by their nature and efficacy besides who is the man of vnderstanding that will maintaine that the thing ingendered hath the forme of the Ingenderer Now faith ingendereth hope and charitie whereof shee is the next cause Therefore neither the one nor the other ought to bee taken for the forme of faith To conclude as the morall vertues are not the formes of vertues intellectuall so neither charitie nor hope ought to be called the forme of Faith Besides the guift of charitie is most necessary for vs How necessarie the gift of charitie is because that other guifts how excellent soeuer they bee are of no estimation nor vse if charitie be from them Though I speake sayth the Apostle 1. Corinth 13. with the tongues of men and Angels and haue not loue I am as sounding brasse or a tinckling Cymbale Againe without charity men cannot find peace nor agreement in any companie whatsoeuer Hatred bringeth discord but charitie couereth all faults Prou. 10.12 1. Pet. 4.8 He that loueth his brother hee abydeth in the light and there is no occasion of euill in him 1. Ioh. 2.10 We walke now by faith not in sight Charitie shall be accomplished and made greater in euerlasting life without changing of sort but faith shall haue her accomplishment seeing the good denounced and belieued of all present We see now through a glasse obscurely but then we shall see face to face now I know in part but then I shal know as I haue also beene knowne 1. Cor. 13.12 Hope also shall then bee abolished all euill being done away the teares wiped from our eyes which shall see the things present which wee hoped for for the hope which is seene is not hope for why should any one hope for that which he seeth But if we hope for that which we see not then we wayte for it in patience Rom. 8.23.24 Then as we now possesse by hope this inheritance which S. Paul calleth incorruptible which cannot contaminate nor wither also wee shall one day bee in effect coheires with Iesus Christ to enioye this inheritance indiuisiblie and eternally The doctrine of charity as also that of faith and hope amply expounded in the bookes of the Prophets and Apostles is precisely and articularly comprehended in the catechismicke questions and answeres And as wee must drawe the summarie of the doctrine of Faith and of hope out of the symbole or creede of the Apostles and the dominicall praier that of charitie is found in the Decalogue That which repugneth against the articles therein contained ought to bee detested as erroneous and pernicious For following the precept of the Apostle 2. Tim. 1 13. We must keepe the true patterne of the wholesome words and the good intent by the holy ghost which dwelleth in vs. It is fitting also to auoyd all prophane and vaine babblings and the contradicting of a science falsly so named 1 Tim 6 20. In the consideration of the 10. article propounded in the Title Let vs first treate of the workes of charitie towards our neighbours 2. Let vs rise to the contemplation of the doctrine of good workes 3. Let vs speake as shortly as may bee of the vertues commanded and recommended to all Christians vnder these words Thou shalt loue thy God with all thy heart and thy neighbour as thy selfe 1. In the consideration of the first point heare treated generally let vs see the reasons which ought to mooue vs to Charitie towards our neighbours Afterwards what kind of works of charitie are the principall Also the rules to the which all may be referred Now although that the commaundement of God our dutie the doctrine of Faith of repentance and of the judgements and punishments temporall and eternall ought to induce all christians to true obedience towards the Lord notwithstanding it shall suffice to touch that which ought to mooue vs to charitie the obiect then the end thereof The commaundement of God ought to haue great sway which beareth that we should loue our neighbour as our selues If this friendship proceedes of a pure heart the effect thereof followeth at neede Let vs ioyne to the commaundement of the Faith of the christian that obayeth That worketh by charitie and it cannot bee that the regenerate man can be guided by the spirit of enuie rancour and crueltie for the markes of the disciples of the Lord is that they loue one another in him whose example aboue al in the behoofe of Charitie to his neighbours is set before his to instruct them as he said expresly to them the night before hee died and doth there exhort them most affectionately according as S. Iohn repeateth it in the 13.14.15 16. Chap. and his first Epistle serueth for a commentary to the commandement and to this example of the maister of whome
Those that wayte vpon the Lord â—her new strength their wings growe â—aine like Eagles they shall rune and shall â— waxe weary they shall walke and shall â— labour at all Esay 40.31 So then â—thout the knowledge of Iesus Christ â—e trust in him and viuification by the â—ly spirit men cannot desire to doe â—od workes lesse effect and acâ—…mplish them Therefore they abuse â—…emselues daungerously that thinke â—at the Pagans vnbeleeuers and proâ—e men whose hearts are not purified â— the truth of the Gospell accepted by â—th and who doe not beleeue in the â—nne of God manifested to the Church â— the doctrine of the Prophets Evanâ—elists and Apostles can doe workes â—easing and agreeable to God And â—ose that maintaine that the naturall â—an can of his owne will render obedience to God and others who jmaginâ— a concurrance of the value of the worâ— man and of the workes with the dignâ—ty and perfection of him that commaâ—deth them and those that without câ—ryng whether the person pleaseth Goâ— or no teach that what he doth thinkinâ— he doth well it is agreeable to God 〈◊〉 farre that it is euen to boast themselueâ— before the seate of his justice of thâ— which they speake most vnworthily â— without a convenient respect of the satisfaction obedience and justice of Iesus Christ confounding miserably thâ— cause of saluation with the demonstration of the grace receaued and the sigâ— of justification 3. How good woorkes please god 3. It is demanded how good workâ— please God Ans They please becausâ— of Iesus Christ in whome those thaâ— please God are elected and welbeloued To speake this more amply wee musâ— first remember that the party that doâ— the good works is already reconciled â— agreeable vnto God by the meanes oâ— his onely Sonne Secondly that such a party justified by faith during his abyding in the world cannot satisfie to all that which the diuine law requireth To the contrary it cryeth euery day vnto the Lord pardon mee my sinnes Thirdly the party justified deploreth with Dauid and S. Paul his misery before God resisteth his euill affections growing from day to day in those that are least jmparfect prayeth that God would not impute so many filthinesses and jmperfections which appeare on euery side vnto him In the fowrth place although that the partie iustified by Faith acknowledgeth his defaults this neuerthelesse abides resolute in him that God requireth obedience although jmperfect and that the same is pleasing vnto him for the loue of Iesus Christ as sayth S. Peter you are an holy Priesthoode to offer vppe spirituall sacrifice acceptable to GOD by Iesus Christ 1. Peter chap. 2. vers 5. It followeth vppon that which we haue now sayd that our obedience doth not please by reason of the worke done or for any worthinesse that is therein or because it is done which it is not either be reason of the degree or ranck of the partie that did the worke For the good woorkes of Cornelius the Centurion did please God no lesse then the good workes of S. Peter the Apostle 4. Why we ought to doe good workes As for the fowrth point many vnderstanding that man is iustified before God by Faith onely without works do make iniquity of the causes which ought to inflame and prick vs forward to good works This question must be answered by the scriptures which propound three important causes to wit The necessitie of them Necessitie Dignitie Reward Let vs breefely speake of these three Necessitie is distinguished into fiue articles to wit of Commandement of dutie of Faith of repentance and of exemption from punishment euery one which ought sufficiently to stirre vs vppe to do well First the creature must necessarily obay to the Cteator Then when the Lord seriously and seuerely commandeth that wee obay him who seeth not that Christians ought of all necessitie to studie to do good works Walke sayth hee Ezech. 20.19 in my commaundements and S. Paul This is the will of God that is to say your sanctification 1. Thessalo 4.3 In regard of the necessity of the dutie the Apostle noteth it Rom. 8.12 in these words Wee are debtours not to the flesh to liue according to the flesh For if you liue according to the flesh you die but if by the spirit you mortifie the deeds of the body you liue Also 1. Corinth 6.19 Know you not that your body is the Temple of the holy ghost which is in you the which you haue of God and are not your owne for you were bought with a price then glorifie God in your body and in your spirit for they are Gods It is commanded to all the faithfull carefully to keepe and entertaine Faith S. Paul sheweth the necessity thereof saying 1. Tim. 1.18.19 Fight a good fight hauing faith and a good conscience which some haue put away and as concerning faith haue made shipwracke And in the 5. chap. ver 8. If there be any that prouideth not for his own and namely for them of his houshold he denieth the faith and is worse then an infidell The necessity of repentance is conformed by this protestation of the Lord As surely as I liue I desire not the death of a sinner but that he turne from his wickednesse and liue When a sinner leaueth his wicked course he is quickned by the holy Ghost to the end he may walke in newnesse of life for regeneration the beginning of that life which is a new light and a restauration of the jmage of God in those that are justified As for the necessity to auoyd his chastisements Dauid giueth vs warning jnough therof when hee sayth God chastiseth the sonnes of men because of their iniquities Psal 89.33 The second cause named Dignity The dignitie of them consisteth in this poynt that the belieuers are the children of God temples of the holy Ghost pallaices wherein Christ dwelleth whose members and co-heires they are What a wickednesse were it if they should resemble the enemie of their Sauiour What danger it is to defile the Temple of the Lord bearing therein the filthinesse of Satan And what crueltie to driue away the holy Ghost out of his accustomed lodging Seeing then that the propertie of the children of God is to follow their heauenly father who cryeth vnto them Bee yee holy as I am holy and that they are eleuated and called to be holy who seeth not that it soueraignely appertaineth vnto the Saints during their soiourning in this world to doe good woorkes The â—…ware of them The third cause called Reward oftentimes promised to those that are obedient Moyses shall be a witnesse thereof vnto vs of whome the Apostle saith Heb. 11.26 That in his labours hee had a respect vnto the recompence of reward The children of God are not mercenaries and life euerlasting is not a reward of varlets but an inheritance of children the recompence which they expect is of the good will of him that loued them from before