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
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
and washed in his bloud wee become as cleane and as white as snowe hauing neither spot nor wrinckle nor any thing else to bee reproued and condemned Now this Iustice by whose couering we escape the Iudgement of God is allowed vnto vs and applied by the Faith of Iesus Christ which is the cause that in Saint Iohn it is sayd that whoso beleeueth in him Ioh. 35. commeth not into Iudgment And for the which the Apostle to the Romanes speaking with great assurance sayth Rom. 8. who shall lay any thing to the charge of Gods chosen It is God that iustifieth who is hee that condemneth It is Christ which died yea rather which is risen againe which is also on the right hand of God and maketh intercession for vs Who shall separate vs from the loue of Iesus Christ shall tribulation or anguish or persecution eyther hunger eyther nakednesse eyther perill eyther Sword As it is written for thy sake are wee killed all the day long and are counted as sheepe for the slaughter neuerthelesse in all these things wee ouercome through him that loved vs For I am sure that neither death neither Life neither Angels nor rules neither Power neyther things present neithings to come Neyther height nor depth neither any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. If by Faith we are assured to be justified before him and that this consuming fire which maketh all the creatures of the world to shake when it is once enflamed can neither annoy nor consume vs That when we consider it narrowly ought quickly to take that feare from vs that we may haue of all dangers for that which is the fearefullest of all to wit the wrath and anger of God can neither offend nor make vs affraid following then the exhortation and example of the Apostle we ought not onely to be resolued against the feare of Death but also insult ouer it as he did in saying O death where is thy victorie 1. Cor. 15. O Sepulcre where is thy Sting Now the sting of Death is sin and the power of sinne is the Law But thanks be to God who giueth vs victorie through our Lord Iesus Christ Then when wee shall see the day of Iudgement approch the which is fearefull to the Diuels and reprobates wee to the contrary ought to lift vp our heads being joyfull of his comming being well assured that it shall be the day of our full and entire redemption and deliuerance in the which we shall enioy all the goods which Iesus Christ hath purchased for vs and the fruite of our hope that is to say of the permanent and perfect happinesse which God hath reserued for his Children And if the children of Israell after they had passed the Riuer Iordan beginning to take possession of the Land which God had promised them had great occasion to reioyce and to comfort themselues so shall we haue when we shall see Iesus Christ appeare in his glory the second time and when we shall heare this pleasant and happie voice Math. 5. Come ye Blessed of my Father and possesse the Kingdome which hath been prepared for you from the beginning of the world ¶ The fowrth effect of Faith Mortification FAith also begets in vs mortification of the flesh and true repentance purifying our hearts as saith Saint Peter of disordinate passions Act. 10. lusts and â—ffections foolish loue auarice ambition and other like vanities Breife it â—s the meanes which God vseth to regenerate vs and to make vs new creaâ—ures and by consequent to cteate in vs â—ew thoughts new affections new â—peaches new actions and a new life Because it is accompanied with the Spiâ—it of God as it is written in Esay who â—eeing holy Esay 59. sanctifieth all those that â—re furnished therewith That is attributed to Faith because it is the Instrument wherewith hee serueth himselfe â—o regenerate man which we see in all â—hose that are faithfull who in a moâ—ent hauing been called and beleeued â—e word which was preached vnto â—hem haue been changed from carnall â—o spirituall and euen as a tree after â— hath been ingraffed bringeth other â—ind of fruite then it bare while it was wild Rom. 6. also by Faith ingraffed into Iesus Christ wee bring forth fruits through grace of an other kind then we did when â—ee walked in our owne wayes which we â—e in Zacheus Example Zacheus who beeing an insaciable â—ublican to heape goods vpon goods and to gather riches vppon Riches by hooke or by crooke without hauing any respect vnto Iustice and without bejng mooved to pitty the poverty of those which he ransomed cared for nothing so he might encrease and gather riches at any price Neverthelesse Iesus Christ having looked vppon him with his good eye and having vouchsafed to be his guest changed and transformed him jnto an other man so that of a covetous and lustfull man as hee was he became liberall and charitable and of one that was pittilesse and barbarous towards the poore and needy and those that had need of him he became gracious humane and tractable God did even change his heart in such sort that he did not content himselfe to restore fower fold to those that hee had ransommed but would giue and distribute the halfe of his goods to the poore We see that eveÌ„ in S. Mathew Mathew who bejng actiue and attentiue to gaine and to his profite when Iesus Christ had called him forgetting at the very jnstant that he heard his voyce all his desires and avarice forsooke his bancke his Apron his house and all his temporall commodities to follow him The Harlot likewise The harlot Luk. 7. whereof mention is made in S. Luke although shee were given over to all dissolution and steeped in all worldly and filthy pleasures neverthelesse bejng called to the Faith of the gospell she was presently so changed that one would haue sayd that her eyes had beene fountaines by reason of the aboundance of teares that ranne from them S. Peter also who was a great sinner as hee himselfe confessed and who onely amongst all his fellowes denyed Iesus Christ three severall times was in the end so strengthned by Faith that by reason of his constancy and firme jmmooueablenes hee was surnamed by the name of Peter S. Paul also who was a cruell blasphemer persecutor and furious and like a wild Bore Act. 9. Psal 80. who was broke jnto the Lords Vineyard to spoyle it and to devour vp all the branches having been called by Iesus Christ when hee went jnto Damascus there for to dissipate the Church wholy was so changed by Faith which God of his grace did jnspire in his heart that of a Wolfe that he was he became the greatest Pastor of his time in the Church and flocke of the Lord. Whereby wee see what is the power and force of Faith the which doth altogether
his goods and children and great dolours which he constantly endured in his body then the paines trauailes and great patience which Iosua had to discomfort the 32. Kings of the Cananites Let vs then conclude that the patience which Faith bringeth vnto vs and produceth in vs is a very excellent and laudable vertue and which maketh vs not onely Inuincible against the temptations and sleights vsed against vs by our enemies but also victorious so that wee may say that the wicked in their rage are matter for God to jllustrate and magnifie his glory in the faithfull who surmount them in their patience and magnanimitie ¶ The Seauenth effect of Faith Humilitie FAith also produceth from the faithfull Humilitie which is the Queene of vertues and that which God doth most accompt of in vs. For it is also the principall and without the which all the others are reputed as nothing before him And as sayth S. Augustine It is of no lesse importance in Pietie and Religion then the pronountiation in Rethorick And as Demosthenes beeing demanded what was the principall part thereof answered that it was the good grace and comlynesse which men had well to prononce and expresse the conceits of their mindes also that good father sayd to this purpose that if any one demanded him what was the first vertue of Christians he answered that it was humilitie by the which men descending into themselues hauing well and diligently examined themselues come to know themselues and the great jmperfections which are in them as ignorance the disordinate affections the passions the desires that inclination to vice which is in them that contrarietie which is in their nature to the will of God to all his ordinances which causeth that humbling themselues before God they remit themselues holy to him jmploring his mercy and seeking in his goodnesse that which wanteth in their nature The which they would neuer doe of themselues for naturally we are all jnclyned to presume of our selues and to esteeme of our selues a great deale more then wee are worth and wee hold that of our first parents and of the Diuell whose pride was the cause of their ruine the which could neuer haue been repayred but by the contrarie that is to say by the humility of our Saviour Iesus Christ Phil. 2. who beeing in the forme of God thought it no robberie to bee equall with God But hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man he humbled himselfe and became obedient vnto death and to the death of the crosse The which was the cause of blotting out the presumption of our first parents and the onely remedie to heale the wound which they had giuen themselues and all there posteritie Now wee must be very curious to purchase this humilitie for without it we cannot please God who looketh on the humble both in heauen in earth as sayth the Prophet Psalm 113. Who is like vnto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in Heauen and Earth he rayseth the needy out of dust and lifteth vp the poore out of the dung That he may set him with the Princes and with the Princes of his people And also Psal 146. The Lord giueth sight to the blind the Lord raiseth vp the crooked the Lord loueth the righteous And in an other place Psal 147. He hath no pleasure in the strength of a Horse neither delighteth he in the legs of man But the Lord delighteth in theÌ„ that feare him and attend vpon his mercy It is marvaile that men who are so wretched and miserable The original of man that there is no creature in the world that surmounts them in this poynt neverthelesse they thinke they surmount them all in sufficiency glory and felicity wherein they shew the height of their miseries For as S. Augustine sayth in his booke of Confessions There is nothing more miserable then hee that hath not pittie of himselfe and of his owne miserie Wee are environed with sinne and with all the evils and miseries that it draggeth after it and â—otwithstanding we neither know nor â—eele it As the Apostle confesseth of â—imselfe Rom. 7. that in the time of his jgnoâ—ance he did not know that the concuâ—iscence that is to say the great and horrible corruptioÌ„ which is in mans naâ—ure was sinne if by the law it had not beene taught him It is that which causeth that wee desire alwayes to glorifie â—ur selues in our selues and never to acâ—nowledge that in God consisteth all â—ur glory as Dauid confesseth Psal 3. But thou Lord art a buckler for me my glory and â—he lifter vp of my head Psalm 44. I doe not trust â—n my bow nor can my sword saue me But â—hou hast saued vs from our aduersaries and hast put them to confusion that hate â—s Therefore will wee praise God continually and will confesse thy name for euer It is that which the Apostle teacheth vs 1. Cor. 4. saying What hast thou that thou hast not receaued and if thou hast receaued all that is laudable in thee why doest thou boast as if thou haddest not receaued it And elsewhere Rom. 3. Thy glory is shut vp by the Law of Faith which teacheth that what thou art thou art by the only grace and mercy of God Rom. 4. And wherefore do we call our selues vessels of mercy if it bee not to giue vs to vnderstand that we are filled with the mercy of God to couer our miserie Why are wee also called chosen to honour 2. Tim. 2. if it be not to teach vs that God hath filled vs with his glory for to cover our jgnorance and shame Let vs then say with Dauid Psal 40. Blessed is the man that maketh the Lord his trust and regardeth not the prowd nor such as turne aside to lyes Let vs againe say with him Psal 131. Lord mine heart is not hawty neither are mine eyes loftie neither haue I walked in great matters and hid from me Luc. 19. And let vs call to our remembrance that which Iesus Christ sayd that that which is great before men is abhominable before God Ioh. 12. and that the great men of this world ordinarily loue better the glory of men then that of God which is the cause that few among theÌ„ beleiue in Iesus Christ as he himselfe witnesseth in S. Iohn that the principall sayd among them selues there is none but these poore jdiots that follow him is there any of the principall that haue beleeued in him For as hee saith It is impossible that those that desire the glory of men can belieue in God as he also sayth in S. Mathew That the poore Mat. 11. that is to say Ioh. 5. those that know and feele their pouerty and their miserie are onely those that are
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
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
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