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
O God hee taketh away the first that he may establish the second By the which will we are sanctified euen by the offring of the body of Iesus Christ once made Dauid also teacheth vs in what recommendations wee ought to haue this obedience in the 19. Psalme when he sayth Psalm 19. The feare of the Lord is cleane and endureth for euer the iudgements of the Lord are truth they are righteous altogether And to shew the care to render this obedience to God he sayâ—h at the end of the same Psalme Let the words of my mouth the meditatioÌ„ of my heart be acceptable in thy sight O Lord my strength and my redeemer And in the 17. Psalme Stay my steppes in thy pathes that my feet doe not slide And in the 119. Psalme Make me to vnderstand the way of thy precepts I will meditate in thy wondrous workes And in the same part of that Psalme I will run the way of thy commandents when thou shalt enlarge mine heart And for to stir vs vp to render the obedience which we owe he propounds vnto vs in the same Psalme in the 12. part thereof the example of all creatures which haue neâ—er declyned from the purpose whereâ—ore God had ordayned them in their â—reation as it appeares by that which followeth O Lord thy word endureth for euer in Heauen thy truth is from geneâ—ation to generation thou hast layd the foundation of the earth and it abideth They continue euen to this day by thine ordinance for all are thy seruants Except thy law had been my delight I should now haue perished in mine affliction All these passages with jnfinite others which are scattered in the Scripture do sufficiently shew into what duetie the faithfull man ought to put himselfe to serue and obey God seejng that this obedience is the sole and onely meanes by the which we may be entertayned in his fauour and retaine his spirit with vs. If we should think to be the faithful servaÌ„ts of god that neverthelesse we should serue jdolatry the devill the world our flesh and the lusts thereof we should deceaue our selues Rom. 6. for as saith the Apost Know you not that to whome soeuer you giue your selues as seruants to obay his seruants you are to whome you obey whether it be of siâ— vnto death or of obedience vnto righteousnes Then the faithfull man must to shew that hee is such a one studie with all his might to honour God by his obedience and by the feare which he shal haue to offend him We desire of God every day that his Will bee done and yet there are few that vse this prayer that prepare themselues to doe it And doe lesse employ themselues to doe it so readily as it is done in Heaven For the Angels are compared to fire Ezech. 2. Psal 104. and to the wind and to such creatures as haue wings Heb. 1. to shew vnto vs the diligence and great promptitude which is in these messengers to receiue and execute the commandements of God without delaying or temporising any whit therein Wherevnto the consideration of our condition ought to induce vs that we are creatures servants and children of God and also besides the price and the number of the graces favours and benefits which he hath done doth vnto vs every day and which finally are propounded vnto vs by Fayth in the gospell ¶ The sixt effect of Faith Patience FAith also begetteth a Patience in all aduersities and causeth that the faithfull man taketh in good part and moderately all the afflictions and calamyties which happen vnto him for the which he blesseth and praiseth God acknowledging that they come from him for his good and salvation and alwaies to exercise and accustome him to the obedience of God to strengthen him in his duty Luk. 8. as saith S. Luke That the good seed which was fallen in good ground brought forth the fruite with patience S. Paul also in his Epistle to the Hebrues sayth that by Faith and patience Heb. 6. we receaue the promises for inheritance And in the Epistle to the Romanes Rom. 8. he sayth That by patience wee wayte for that which wee hope Now this patience is a singular and commendable vertue and the most acceptable that wee can offer to God as saith the Prophet Psalm 51. The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise And the reason for the which hee exhorteth all those that are faithfull patiently to attend from God a good and happie issue of all their aduersities saying Hope in the Lord Psal 27. be strong an hee shall comfort thine heart and trust in the Lord. And to confirme that he himselfe alleadgeth the experience and proofe which he hath had of it Psalm 40. saying I waited patiently for the Lord and he inclined vnto me and heard my cry he brought me also out of the mire and clay and set my feet vppon the rocke and ordered my going And S. Paul to the Romanes saith Rom. 5. that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashmed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs The which holy Ghost beeing a vertue from aboue and a Spirit of force as sayth the Apostle vpholding all christian and faithfull men that they cannot be swallowed vp of temptation were they neuer so furious and violent and remaines firme and immooueable against the winds the stormes and the â—empests and the waues the which beating against them do breake and disperse â—hemselues and bring foorth nothing but scumme It is that which the Prophet saith And as for me Psal 41. thou vphouldest me in mine integritie and doest set me before thy face for euer Psal 42. One deepe calleth an other deepe by the noyse of thy water spouts all thy waues and thy flouds are gone ouer me The Lord will graunt his louing kindnesse in the day and in the night shall I sing of him euer a prayer vnto the God of my life Psal 66. Thou hast caused men to ride ouer our heads we went into fier and into water but thou broughtest vs out into a wealthie place The Condition of the faithful We see therby that the condition of the faithfull man in particular and of all the Church in generall is to be like vnto a boate or to Noes Arke the which was exposed to the winds which tossed it to and fro without beeing drowned neuerthelesse yet it was so farre from sincking that the water which drowned all the Idolaters and jnfidels bare it vppon their backe to saue it from perill also the Church is vexed and tormented on euery side by Satan and his adherents and there is not one amongst theÌ„ but bends his peece against it to ouerthrow and cast it to the ground but
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
prouid for all and to bring al things to their poynt when hee shall see the time fitting Wherevpon we must also well note that which the Prophet sayth They shall looke vnto him Psal 34. and run to him and their faces shall not be ashamed saying This poore man cryed and the Lord heard him and saued him out of all his troubles And also Psal 17. Concerning the workes of men by the words of thy lippes I kept mee from the pathes of the cruell man Psal 73. Wee see sometimes that the wicked prosper and haue a pleasing wind yea they haue oftentimes better then they wish for God giving them according to their desires all that they haue a mind to and abandoning them to their concupisences which we are angry at yea sometimes our jmpatience and wrath carrieth vs so farre as sharpely to complayne and almost murmure because that we who serue God and feare to offend him Malach. 3. and for this reason should bee blessed and more gently and favourably jntreated then those that despise and blaspheme him at every word are so vsed that one would thinke that we are in the world Psal 44. but to serue as a fable and a proverbe to other men who looking towards vs In skoffing shake their heads But then to abate the grumbling of our hearts we ought to speake softly to it as it were in the eare Psal 43. Why art thou cast downe my soule and why art thou disquieted within mee wayt on God for I will giue him thankes he is my present helpe and my God Confessing that which the Prophet sayth to wit Psal 73. Vntill I went into the sanctuary of God then vnderstood I their end Surely thou hast set them in slipperie places and castest them downe into desolation Let vs assure our selues then vpon the providence of our God and worshippe him to what estate soever wee bee brought and let vs not thinke that he hath left the care which he hath promised to haue over vs and our affaires But let vs always resolutely hold Psal 33. That the eye of the Lord is vppon them that feare him and vpon them that trust in his mercie And that which the Prophet saith in the same Psalme The Lord looketh downe from Heauen nnd beholdeth all the children of men Also that which he saith elsewhere Psal 113. Who is like vnto the Lord our God that hath his dwellings on high Who abaseth himselfe to behold things in Heauen and in Earth If we haue once our eyes setled vpon the providence of God as wee see the Prophet had wee shal never be troubled in our consciences neither shall wee feele the anguish and sorrow wherewith those are strongly vexed and tormented who by their passions are drawn now hither thē thither without bejng able to rest in their minds nor to find any resolution in their jmaginations wherevpon they may stay or rest but wee shall haue our consciences quiet and peaceable and what wind soever bloweth it shal seeme propicious and favourable vnto vs and what danger soever can present it selfe before our eyes it shall neuer be so great as to affright or make vs tremble For knowjng and believing that the goodnesse of God is vpon vs both aboue and beneath Psal 144. and that wee are environed with his grace and presence on every side Psam 46. wee will say with the Prophet Wee will not feare though the earth bee mooued and though the mountaines fall into middest of the Sea Though the waters thereof rage and be troubled and the Mountaines shake at the surges of the same And also I will lay me downe Psal 4. and also sleepe in peace for thou Lord onely makest me dwell in safetie Also that which is written in an other Psalme Psal 23. The Lord is my sheepheard I shall not want He maketh me to rest in greene pasture and leadeth me by the still waters He restoreth my soule and leadeth me in the pathes of righteousnes for his name sake yea though I should walke through the valley of the shadow of death I will feare no euill for thou art with mee thy rod and thy staffe they comfort me Thou doest prepare a table before me in the sight of mine aduersaries thou doest annoynt mine head with oyle and my cup runneth ouer For what evils stormes or tempests soever may besiege vs wee will alwayes come to his conclusion of all our discourses To wit that The Lord of hoasts is with vs Psam 46. the God of Iacob is our refuge And that which is written elswere Psal 118. I called vppon the Lord in trouble and the Lord heard me and set me at large The Lord is with me therefore I will not feare what man can doe vnto mee And in the same place The Lord is mightie and hath giuen vs light The resolution then that euery faithful man shall haue vpon this article of Adoration shall be such a one as that of the Prophet to wit Thou art my God and I will praise thee euen my God therfore will I exalt thee ¶ The last effect of Faith Thanksgiuing THe last effect of Faith is Thanksgiving by the which calling to mind the great good which God hath done for vs in such great nomber that wee should not be jngratefull towards him we giue him thanks for them repeat thē according to the occasiōs presented to vs to the end that God by that means may be jnduced to continue and multiply them towards vs the which he doth ordinarily to those who doe not forget the benefits and favours which they receaue from him as it is sayd That to him that hath shall be giuen Mat. 13. and from him that hath not shall be taken euen that which he seemed to haue and elsewhere it is said Psal 84. That God giueth grace vppon grace to those that loue and serue him And in the parable of the talents Mat. 25. wee are taught that if we bee attentiue well to vse and mannage the graces and gifts which God bestoweth vpon vs that he doth conserue and jncrease them vnto vs. Psal 145. Now if there bee any exercise worthy of a Christian man and fit for his dutie surely it is that of Thanksgiving We see by the scripture that the principall exercise of the Angels in Heaven is to prayse God and thanke him jncessantly for that in their first creation he adorned them with perfections and vertues which do shine and are resplendant in them as doth the brightnes and light in the Starres which are fixed in the Heavens and doe continue glorifijng God without end and without ceasing having no other exercise but that nor other delectation and contentmēt but dayly to behold his face to admire and myre themselues therejn without in satisfying themselues ever bejng satisfied Now haue we more greater occasion to prayse God then haue these celestiall creatures because
all the world not to bee slothfull in enquiring and seeking after the meanes to know what appertaineth to their salvation Psal 90. Teach vs to nomber our dayes that wee may applie our hearts vnto wisedome Returne O Lord how long and bee pacified toward thy seruants But what auaileth it to some to rest in that Censure of those that are prophane Mat. 17. seeing the commaundement of God is so cleare and so expresse addressed to all persons indifferently and without exception This is my welbeloued Sonne in whome I am well pleased hearken vnto him Moreouer if we belieue Iesus to be our Christ that is to say our King high priest and Prophet were it not a great fault to refuse to bee instructed by his doctrine seeing hee is our Prophet or to bee reconciled to God by his Sacrifice beeing our high Priest Priest according to the order of Melchizedeck Also Comfort for the poore faithfull to whome did Iesus Christ excising his ministerie vppon earth principally addresse himselfe to preach the word of God his Father Was it not to the little ones to obscure vnknowne vile and contemptible persons as beeing more capable to receiue it and to profit therin yea speaking to his Father yea he thankes his Father for it saying O Father Lord of Heauen and Earth I giue thee thankes that thou hast hidden these things from the wise and learned and hast reuealed to little Children It is so Father because that such was thy pleasure All things were giueÌ„ me of my Father and none know the son but the Father and also none know the Father but the Sonne and he vnto whome the Sonne will reueale it Come vnto mee all yee that labour and are heauie loaden and I will ease you Take my yoake vpon you and learne of me that I am kind and louing of heart and you shall finde rest to your soules for my yoake is easie and my burthen is light Moreouer if God promiseth to powre his Spirit vppon all persons generally Ioel. 2. great meane and small vppon the Fathers and the children vpon the Lords and the seruants vpon the sonnes and daughters which is the onely meanes by the which our spirits being lightened become capable to vnderstand the secrets and misteries of God Dutie of the faithfull why should men hinder the people to studie in the word of god to know it doth it not belong to all the children of a Familie to haue the knowledge of all the things contayned in their Fathers Will as well to know what goods hee leaueth them as the charge wherevnto it bindeth them To conclude seeing that God commaundeth vs in the Scripture Esay 55. Amos. 5. To heare his voyce to liue wee must obay him and not hope to haue life by any other meanes then by Faith and knowledge of his word For it was it whereby the world was created in the beginning and kept euer since in his being and the means also by the which the Church is animated to hope to liue eternally ¶ The Second point contrary to Faith is Infidelitie THe other thing contrary to Faith Two sorts of Infidelitie is Infidelitie whereof there be two â—orts The first of those to whome God hath not done the grace to coÌ„municate his word as we see at this day in many Regions Provinces in this world the word of the Gospell hath neither been heard nor preached in the Indies Miserable Infidels in America in the east Tartara among the Scithians and other Barbarians which haue no other religion but that which they forge and jmagine in their minds in whome wee may acknowledge the profound and admirable judgement of our God who hath pittie on whome he will haue pittie and hardeneth those that he will harden And that in such examples wee acknowledge the great graces and fauours of our God whome it hath pleased jnduced by his onely will to jlluminate vs in a true straight knowledge of his word although hee was not at all obliged vnto vs and that in vs there was nothing more commendable then in them whome he hath suffered and suffereth still to perish in their jgnorance Ephe. 2. Detestable Infidels The other sort of infidelitie is of those which reiect the woord of GOD and despise it as the Turkes the Atheists the Philosophers the Libertines the which giue no more authority to the scriptures rather lesse then they doe to the liberall Sciences mocking at the simplicity of those who render themselues so ready to belieue the things the which cannot be grounded vpon any naturall reason The Iews likewise who reiect the new Testament which neveerthelesse is the interpretation of the old and without the which it is impossible to know the figures and sacraments in the which the truth of the secrets and misteries of God is couered and wrapped and who besides are mortall enemies of Iesus Christ which is the principall and the matter and substance of the Law of the Prophets and of the whole scripture may for this reason bee set in the rancke of jnfidels although they boast to haue and to approoue the old Testament the which not being by them vnderstood can stand theÌ„ in no more steed then a booke closed and shut vp or which being open â—s written in an vnknowne tongue And euen as good meat cannot nouâ—ish a body vnlesse it bee not taken and eaten or which being taken is not well digested so the word of God cannot bee profitable to their saluation being not well vnderstood nor by them referred to her end which is Iesus Christ ¶ The Third thing contrarie to Faith is Heresie HEresie also is a kind of Infidelity though it seeme that it is grounded vpon the word The opinionate and Hereticks are more execrable then the Infidels although that indeed it hath no other foundation but his onely opinion vpon the which it is â—etled Now there is nothing more contrary to Faith the which ought to be certaine and resolute of all that it apprehendeth then opinion which is alwayes doubtfull and vncertaine and most an end coÌ„trary to the truth Whervpon we must hold the hereticks and all those that hold sects a part for jnfidels whether they reiect the scriptures wholy or in part as Marcion and the Manicheans or that they reproue the true and wholesome knowledge and interpretations of them which cannot be but good and assured being conformable to the analogie of Faith ¶ The fourth thing contrary to Faith THe Schismatickes are also contrary to Faith Into what danger the Schismaticks pluÌ„ge themselues wheÌ„ through any discontentment or repyning they depart from the vniuersall Church because that aâ—… the things that are there done doe noâ— please them As we see it happened to the Novatians and Donatists who seeing that there was not such a perfection in the Church as they would haue desired and that many were there tollerated and suffered although