it fréely but hath paid a price to deliuer vs froÌ„ the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3â— Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without theÌ„ and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. â— 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner â—oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 â—â—ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates froÌ„ the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before froÌ„ the 14. to the 40. Last of all by the apostles authoritie he briefly coÌ„firmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues froÌ„ the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2â— 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thaÌ„ in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to
for this cause that there remaineth in the regenerate a féeding of euill and matter of strife This same feeding Augustine oftentimes calleth not sinne but infirmitie which notwithstanding is sinne and sometime is called by that name of Augustine 11 Neither is this any let to the contrary Ephe. 5.26 that God is saide to purge his Churche from all sinne for the same ought rather to bée referred to the giltinesse of sinne than vnto the matter of sinne although sinne alwayes dwell in vs yet it beareth no dominion but that there remaine some remnantes as yet in the regenerate Rom. 7.6 doth greatly trouble them it is manifested out of Paule 12 But so those desires are vniuersally condemned wherewith man naturally is moued that those thinges are excepted which God hath so engrauen in the minde of man at the first creation that they cannot be rooted out without destroying the very nature of man and none but only vnnaturall and vnbrideled motions that fight against the ordinance of God are strokeÌ„ with this curse And albeit we are all infected by reason of the corruptnesse of nature yet are they not condemned in respect they are naturall but in respect they are inordinate Augustine is of that iudgement 13 It is shewed by many testimonies taken out of his workes Iam. 1.15 that hée thought so that which they obiect out of Iames on the contrary is weake Augustine saith That the lawe of sinne is both released by the spirituall regeneration and abideth in the mortall flesh released héerein because the guiltinesse is taken away in the Sacrament whereby the faithfull are regenerate Rom. 6.10 it abideth because it worketh the desires against which the faithfull doe fight 14 Against the Anabaptistes which will not haue the regenerate careful to bridle the lust of the flesh as though after they haue receiued the spirit of god they coulde neuer sinne againe 2. Cor. 12.15 Rom. 7.6 or as though they procéeded further then the Apostle 15 Going about to speake of fruites which ought to followe repentance hée taketh beginning of those places which the Apostle in another place describeth yet in the meane time kéeping in doubt whether they ought to bée counted causes or effectes or partes or affections Heb. 12.3 yet all are very necessary to bée knowne As concerning sorrowfulnes hée counselleth to kéepe measure least such sorrow and loathing of our selues doe swallow vs vp and this he counselleth by the holy aduise of Bernard Ser. 11. in Canti which is this Sorrow for sinnes is necessary if it be not continuall I counsel you sometime to returne your fault froÌ„ gréeuous painfull remembrance of your owne wayes and to climbe vp to the plaine grounde of chéerefull remembrance of the benifits of God Let vs mingle hony with wormewood that the holsome bitternesse may bring vs health when it shal be drunke tempered with swéetnesse and if you think of your selues in humilitie thinke also of the Lorde in goodnesse 16 Héerby it appeareth what be the true fruites of repentance for as touching outward testimonies although they alwayes follow repentance as to be in filthinesse mourning wéeping yet must wee beware that wee lay not the force of repentance vpon them Ioel. 2.13 Iacob 4.8 2. Cor. 7 1â— neither set it out with olde and vnmeasurable titles or more rigorous in executing them than ecclesiastical mildenes may beare 17 Wéeping fasting ashes spoken of by Ioel are not the principall parts of repentance but turning to god yet som of these were vsed at the time Ioell 2.12 Matth. 9.15 and nowe may be the same not to be coÌ„temned 18 The name of repentance is improperly applied to this outwarde profession as that which ought rather to be called a confession of the fault which desiring discharge of the punishment of guiltines yet this external professioÌ„ is a godly exercise as wel priuate as publike Matth. 1.21 Luke 13 Psalm 51.7 2. Cor. 12.21 the publike is not alwaies necessary but to confesse priuatly to god is alwayes necessary for all men not only faultes newly committed but also faultes passed But this ordinary repentance differeth from that which is specially required of them which more greuously offend 19 The end of repentance is that hauing ouercome our corrupt and wicked affections Matth. 11.10 Marke 1.4 Luke 3.3 Rom. 1.30 wee be restored to true righteousnesse by the sanctifiyng of the holy Ghost as is shewed by the forme of the preaching of Iohn Christ the Apostles Esay 61 1 Matth. 11.5 Luke 4.18 Acts. 2.38 20 Because God howesoeuer hée offereth remission of sinnes hée almost vseth againe to require repentance signifiyng that his mercy ought to bee a cause that men should repent but not of the contrary that our repentance were a foundation to deserue pardon all mans life ought to be the perpetual study and exercise of a Christian man to mortifie his flesh till the same being ouercome the Spirite of GOD may raigne in vs. 21 As in the last hee teacheth from whence repentance is Acts. 11.18 Eâ—he 2.10 so nowe he proueth that it is not of our power but a singular gifte of God and they onely are indued therewith whom God will deliuer from destruction As repentance therefore is a signe of saluation so hardening is a signe of reprobation as out of Esay the Apostle appeareth Heb. 6.6 Yet this place of the Apostle which only denieth remission of sinnes to the willing Apostataes doth make nothing for the Nouatians 22 By this occasion he sheweth that that is so horrible an offence the sinne of the holy Ghost that it shall not bée pardoned bringing a true definitioÌ„ therof and prouing and shewing the same out of the scriptures They sin against the holy Ghost Matth. 12.32 Luke 12.10 Acts. 6.10 which of set purpose resist the truth of God with the brightnesse whereof they are so dazeled that they caÌ„not pretend ignorance which they do only to this end to resist They that stumble vnwares against the truth of God not knowing it which doe ignorantly speake euell of Christ hauing yet this minde that they would not extinguish the trueth of God disclosed vnto them or once with one word offered him whoÌ„ they had knowne to bée the Lordes annointed these men sinne against the father the sonne such ignorance was in the Iewes which were carried which zeale of the law to stone SteueÌ„ to death Acts. 6.10 1. Tim. 1.13 and also in Paul himselfe as he testifieth 23 But the better that the place may be enterpreted he sheweth that hee speaketh not of one particular fal or other but of the vniuersall defection or departing wherby the reprobates doe forsake saluation 2. Iohn 1.19 And the Nouatians are deceaued in the paralogisme of the word falling and sinning For they imagine that they that haue stolne or committed fornication Heb. 6.4 after they haue byn taught
holie Ghost They might as well proue that euery Doue is the holie Ghost Mat. 3.16 Ioh. 1.32 because he appeared in that fourme as to say all Oyle is the power of the holie Ghost 21 What differeÌ„ce is betwéen Iames annointing and their fatnesse Iam. 5.14 Iames willeth that sick men be annointed but they annoint them halfe dead Iames willeth the Elders to annoint they the pety sacrificing Priests Iames willeth the sicke to be annointed with common Oyle they vouchsafe to haue none other Oyle than that which is by the Bishop hallowed that is to say warmed with much breathing enchaunted with much mumbling with knée bowing nine tymes in this manner thrise Hayle holie Oyle thrise Hayle holie Chrisme thrise Haile holy Balme 22 The fourth place in their register hath a Sacrament of order but the same is so fruitfull that it bréedeth out of it selfe seuen litle Sacraments speaking whereof he setteth downe two things to be discussed first howe many how vnsauorie absurdities they thrust in vnto vs when they goe about to commeÌ„d to vs their orders for SacrameÌ„ts and first that they make seuen he sheweth that it procéedeth of ignoraunce and too much vnaduisednesse neither doe they agrée among them selues how many and what orders they bée 23 Moreouer howe wrongfully in euery one of them they make Christ fellowe with them Ioh. 2.15 Ioh. 10.7 wherby they may the more commende their folly first they say Christ executed the office of a doorekéeper he signifieth him selfe to bée a doorekéeper and a reader an Exorcist an Acoluth or folower of a SubdeacoÌ„ and a Deacon and a Priest Ephe. 5.2 They call the name of Acoluth a Ceroferar a Taper bearer a worde of sorcerie as I think for in no language was it at any time heard of for Acoluthos in Gréeke signifieth simply a folower 24 Thirdly that a great parte of theÌ„ are nothing else than vayne names drawing with them no certayne office 25 Moreouer comming to the second that is to say whether the Ceremonie which they vse in ordaining Ministers ought to be called a Sacrament first hee sheweth with what vanitie they shaue them in the crowne 26 Where also he sheweth howe foolishly they draw this their crown from the Nazarites from Priscilla Acyla Act. 18.18 1. Cor. 9.20 and Paule It is no where read of Priscilla and of Acyla it is doubtfull and Paule did it not for satisfaction but for to serue the weakenesse of his brethren 27 From whence this their shauyng had beginning he teacheth out of Augustine Moreouer when he hath sufficiently spoken of shauing he reciteth certaine other foolish Ceremonies wherby they consecrate their doore kéepers readers Exorcists and followers prouyng that all these are vnworthie to be honored by the nature of a Sacrament 28 Thirdly comming to Priestes or Presbiters first he sheweth that that office as it is among them is iniurious to the Priesthood of Christe because they themselues professe that they offer the sacrifice of apeasement Psal 110.4 Heb. 5.6 Christ commanded distributers of his Gospel and Mysteries to be ordained not sacrificers to be consecrated 29 Moreouer comming to the Ceremonies first he sheweth howe vnaduisedly they haue imitated Ioh. 20.22 blowing by the example of Christ but the Lord did many thinges that he willed not to be examples to vs he shewed a proofe of his diuine power when in blowing vppon the Apostles hée filled them with the grace of the holie Ghost 30 Moreouer he reprâ—ueth their annointing Exod. 30.30 which they alledge out of Exodus For following that they must also folowe many other Iewish ceremonies which God then commaunded 31 Last of all he denieth that their impositioÌ„ of hands hath any place here 32 Fourthly hée rebuketh the Ceremonies whereby Deacons at the first were ordained 33 Moreouer SubdeacoÌ„s And coÌ„cludeth of all in general that the holy Ghost is not included by such foolishnes and for that cause they deserue not the name of Sacraments 34 The last is Matrimonie that is no SacrameÌ„t And the better to proue it first he taketh away their reasons and proueth that many Sacraments would ensue if a man might reason as they do they say it is a good and holie ordinance of God therefore a Sacrament so are all honest occupations yet no Sacraments they say it is a signe of a holie thing that is of the spirituall conioyning of Christ with the Church Hereby may many Sacramentes arise for Paule sayeth as one Starre differeth from an other in brightnesse 1. Cor. 15.41 Mat. 13.31 so shal the resurrectioÌ„ of the dead be there is one sacrament Christe sayeth the kingdome of heauen is lyke a graine of mustarde séede Ioh. 15.1 there is an other Sacrament the kingdom of heauen is like vnto leauen there is the third The lorde shall feede the flocke as a shephearde the fourth The Lord shall goe foorth as a Giaunt the fifth So many parables so many Sacraments yea and theft must bée a Sacrament also It is good so ofte as we sée a Vine to call to minde which Christ sayeth I am a Vine yée are the branches my Father is the Vinedresser And so ofte as we sée a shephearde with his flocke comming towardes vs Ioh 10.11 to call to minde I am a good shepheard my shéepe heare my voyce but if any man adde such similitudes to the number of Sacramentes he is méete to bée sent to Antycira to gather Hellebor to purge his frantike head 35 Moreouer he teacheth by interpreting the place of Paule Ephe. 5.29 that it maketh nothing for them to make a SacrameÌ„t Paul to shew to maried men what singular loue they ought to beare toward their wiues setteth the Church to them for example for as hée powred out the bowels of his kindnes vpon the church which he had espoused to him selfe so ought euery maÌ„ to be affectioned to his wife when Eue was brought into his sight whom he knewe to haue bin shapen out of his side this woman sayeth he is bone of my bones Gen. 2.23 and flesh of my fleshe which Paul testifieth was spiritually fulfilled in Christ and vs when he sayeth that we are members of his body his flesh and of his bones yea and one flesh with him then he addeth this is a great Mysterie whereby he expresseth that he speaketh not of the fleshe conioining of man and woman but of the spirituall marriage of Christe his church and truely it is a great mysterie that Christ suffered a ribbe to be taken from himself wherof we might be shapen that is to say when he was strong hee willed to bée weake that wee might be strengthened by his strength Gal. 2.20 that nowe wée maye not our selues liue but he may liue in vs. 36 Thirdly he sheweth how it came to passe that they fell into suche errour that is to say by the word of the Sacrament euil vnderstood And moreouer he
reckoneth vp thrée absurdities which presently breake in that at the first it is graunted that mariage is a sacrament These giddie heads after they haue called mariage a Mysterie or Sacrament doe call it vncleannesse defiling fleshly filthines Some haue fouÌ„d out two Sacraments here the one of God the soule in the betrothing man and woman the other of Christ and the Church in the husbande and the wife an other absurditie is this that they affirme that in the Sacrament is giuen the grace of the holie Ghost they teache that that copulation is a Sacrament and they denye that at copulation the holie Ghost is at any time present 37 Last of all when they had once obtained the same they drewe to themselues the hearing of causes of Matrimony and made lawes whereby they might establish their tyrannie partly manifestly wicked against God and partly most vniust towards meÌ„ wherof many are there recited Cap. 20. Of Ciuill gouernment FIrst he sendeth forth certaine things in generall from the 1. to the 3. Moreouer deuiding the whole matter into thrée partes he prosecuteth euery one seuerally from the 4. to the 32. 1 After he hath aboundantly spoken of spirituall gouernment Gal. 5.6 1. Cor. 7 2â— which respecteth the soule he doeth necessarily descend to that other which tendeth to the gouernment of a ciuil life and to the intent he may méete with a double euill whereof the first is that Barbarous and madde men doe furiously goe about to ouerthrowe the order established by God but sith they doe it for this cause as though Christian libertie coulde not stande it is shewed against them that politike administration is not against Christian libertie 2 And when they cry out that the ciuil administration is vnméete for Christians and that such in it selfe that it repugneth Christian profession on both partes Against both which it is shewed that it is such as either in this life doth begin after a sort immortalitie and is very profitable for vs. 3 This same hee prosecuteth prouing that ciuill gouernment is not only profitable for vs in earthly matters but also to defende increase the kingdome of Christe Moreouer that the matter may more plainly goe forwarde he diuideth this gouernment which he speaketh of into thrée partes that is to say into the Magistrate the lawe and the people speaking of euery one in order Exo. 22.8 Psal 82.1.6 4 The Magistrats office is both commended to vs of the Lord with most honourable titles and with the examples of the godly which continue holily therin As Dauid Iosias and Ezechias Ioseph and Daniell in Lordship Moses and Iosua 5 Neither is that firm enough which they obiecte that the same in times past was appointed to the rude people Psal 3.12 but not so vnto vs at this day for the state of the Church at this day is committed to the defence sauegard of Magistrates 6 By this consideration great fruite returneth to the Magistrates theÌ„selues Ier. 48.11 Deut. 1.16 séeing that both may verie wel instruct them with what equitie and diligence they ought to be occupied in their dueties and also may sustaine them in singular comfort 7 They that raile at this holie Ministerie do not refuse the Magistrate 1. Sam. 8.7 but cast away God that he shoulde not raigne ouer them Luk. 22.25 Notwithstanding that which they obiect that dominion is forbidden by the mouth of Christ neither is there any difference what fourme of gouernment it be when we reason of giuing obedience séeing it proueth that all are ordained of God 8 There are thrée speciall fourmes of ciuill gouernment but whether is better it can not be defined The state of the chiefest men tempered with common gouernment is the best by the Princes defalt yet all are of God 9 Speaking of the office of a Magistrat that is â—udg 21.25 to what ende he is set of God hee sheweth that his office is extended to both tables neither is he instituted only to attend on ciuil iudgements but much more to haue regarde of religion and for that cause he is armed with power both for reward and punishment 10 Against them that striue that reuenge sheading of blood is of that sort that it becommeth not Christians hée sheweth that Magistrates do not offend in punishing the wicked that it should be one of the Kings vertues and an approbation of their godlines too muche desire of clemencie is verie pernicious but on the other side alwaies they must take héed that gentlenesse be not abseÌ„t 11 Herevpon it foloweth that all wars are iust lawfull that are taken in haÌ„d to execute publike vengeance 12 That hindreth not which is obiected out of the newe Testament that there is no testimony or example which teacheth that war is a lawfull thing for Christians which he proueth by thrée reasons but heere on both sides they must take héede that they bee not led by their owne desires or proper affection more than publike sense herevpon also it foloweth Garisons Leages other ciuill fortifications are lawfull 13 And that the Magistrate may lawfully demand tribute or yerely reuenue although here also they must take héed Eze. 48.21 Rom. 13.6 that whatsoeuer they be bold to do they be bold before God with a pure conscience 14 Comming to the second part of the treatise to treat of lawes wher in few words he sheweth what the profite and necessitie thereof is he reproueth them of errour which deny a well gouerned common wealth which neglecting the ciuill lawes of Moses is gouerned by the common lawes of nations first hée distributeth the law into thrée parts into moral ceremonial and iudiciall 15 Moreouer he concludeth after the scope of euery thing is diligently searched that to euery natioÌ„ libertie is left Gal. 4.4 to make such lawes as they sawe profitable for them so they were finished according to perpetuall rule of charitie 16 This woulde bee plaine if in all lawes two things were coÌ„sidered that is to say the equitie and constitution of the lawe the first whereof is one and the same and therefore ought neuer to varie the other because it ought to depende of circumstances wil sometimes necessarily be diuers and that he sheweth by diuers examples Exo. 22.1 Deut. 19.18 The third parte of the treatise is of the people where first hée expoundeth what profite of lawes of iudgements of Magistrates returneth to the common societie of Christians from the 17. to the 21. Moreouer howe muche priuate men ought to yelde to Magistrates and and howe farre their obedience ought to procéede from the 22. to the 32. 17 As touching the first that he may shew that the Magistrates office is not superfluous among Christians Rom. 13.4 he proueth that is it diuinely ordained that by his hand and succour wée being defended against the maliciousnes and iniuries of wicked men we may liue a quiet and a safe life but
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good