but it must goe out if care bee not had to powre fresh oyle into it to preserue it also without the word of God Faith cannot subsist nor be long vnprovided for of this nouriture but it must be in prison and become as it were sluggish and finally it must dye and be altogether extinguished for wee see it happens ordinarily to those that are negligent in exercising themselues in the meditation of the word of God as it doth to the water the which although it be of cold nature is neverthelesse subceptible of the heat when it is set neere the fire but when it is taken from it first it cooleth by little and little and at length commeth to it former coldnesse and so returning to it first nature the heat quencheth and dyeth all together It followeth in the definition That Faith is an jndubitable knowledge of all things contained in the word of God as well in the old as in the new Testament Which is added to reprooue the errours of the Manicheans of Marcion and of other hereticks which did not receaue nor approue none of the bookes of the Bible but those onely which did not seeme contrary to their heresies Also for to reject the errours of the Iewes who doe not approoue the Bookes of the new Testament and likewise of the Libertines who say that men must not abide in the earth which is but for children and such as bee yet in their rudiments but that men must suffer themselues to bee conducted by I know not what fantasticall spirit the which can bring forth nothing but prodigious railyngs and such monsters as those that haue beene seene in our time in the citie of Munster in West-phalia and elswhere where these Organs and Instruments of of Satan haue been able to gather disciples together Now we must aboue all things take heed to that and altogether approue all the books in the which the spirit of God hath pleased to reveale and discouer his will and to esteeme that there is not any superfluous or vnprofitable word therein and that there is never a portion what a one soever it be in the scripture that it is dry or barren which wee experiment when after we haue prayed to God wee apply our selues attentiuely to meditate therevppon and that to contemplate the secrets and mysteries of God which are therin covered and wrapped vp wee will vnfold them like vnto a Tapistry that wee may see therin discovered the great singularity and art of the workeman who did make and weaue it It followeth in the definition that the same Faith is joyned with a true and perfect trust of their salvation propounded vnto them in the Evangelicall promise and by the grace of God which ought diligently to be obserued in the nature and essence of Faith for it sufficeth not to beleeue in God and in Iesus Christ that wee know them in their workes to admire and adore them but this knowledge which we haue of them and to depend of them in all our affaires and necessities to haue our recourse vnto them to be succoured and ayded in all dangers And finally when we haue experimented their favour and care which they haue had to helpe vs we must giue them thankes and glorifie their holy name which S. Paul teacheth vs plainly in the 3. chapter of the Epistle to the Ephesians the 12. verse where he sayth By which Iesus Christ wee haue boldnesse and and entrance in with confidence by Faith vnto him Also in the Epistle to Hebrews chap. 4. All the faithfull are exhorted to goe with boldnesse vnto the throne of grace that we may obtaine mercy and find grace to helpe in the time of need Iesus Christ also in S. Iohn exhorting the Apostle to beleeue in him Iohn 14. and in God his Father doth not meane to exhort them onely to know the essence or the will of the one or the other but also to put their whole trust in them And when in Esay chap. 28. it is sayd That who so euer beleeueth in God shall neuer bee confounded It ought not to be vnderstood only of the knowledge which we ought to haue of the certainty and verity of the doctrine and word pronounced and preached but also of the trust vnto the which such a knowledge doth conduct vs to referre our selues with all our affayres to God and to his providence Which Dauid teacheth vs in many places as in the 2. Psalme where hee exhorteth the Princes and great Lords to do homage to Iesus Christ saying Serue the Lord in feare reioyce in trembling Kisse the Sonne least he be angry and yee perish in the way when his wrath shall suddainly burne Blessed are all they that trust in him And in the 3. Psalme at the end thereof Saluation belongeth vnto the Lord and thy blessing is vpon thy people And in the 5. Psalme And let all them that trust in thee reioyce and triumph for euer and couer thou them And in the 32 Psalme Many sorrows shall come to the wicked but he that trusteth in the Lord mercy shall compasse him And in the 25 Psalme Let me not be confounded I trust in thee but let them be confounded that trangresse without cause And in the 34 Psalme The Lord redeemeth the soules of his Seruants and none that trust in him shall perish Wee may see by these percels and jnfinite others which are in the Scripture that this terme of Faith is not simply taken onely for the knowledge of the truth of the word of God but principally for the trust hope and assurance which we have of the effect of the promises of God of his grace and favour of the loue and affection which he beareth vs and of his care of vs and of all our affaires to conduct them happily according as our good and salvation requireth It followeth that this Faith is propounded vnto them in the Evangelicall promise by the grace of God Wherevpon we must note two things first that the subject and principal foundation vpon the which Faith is built is not the Law nor the commandements which propound nothing else but a curse vpon those that transgresse them nor yet the threatnings which propound nothing but the wrath of God to those that withstand them which may rather affright and astonish then comfort and assure wherefore the faithfull man must not haue a regard to the Law or to threatnings of God to assure himselfe of his grace and by consequent of his salvation which dependeth thereon but he must keepe his eyes fixed vppon the promise of God which is the ground and the foundation wherevpon the whole building and edifies of his Faith may rest and be well vpheld which is the cause that the Apostle sayth in Romaines the 10. That Faith commeth by hearing and hearing by the word of God to wit the woord of Faith the which was preached by the Apostles And in the 4. hee sayth it more expresly Therefore by
doe him any violence Also in the Church of God the first thing that was published was the remission of sinnes which is as it were a place of freedome into the which those malefactors that haue deserved death and the halter may retyre themselues to the end to be assured of their life and from the sentence and condemnation which the judge might giue against them if hee were not hindered froÌ„ it by reason of their refuge thither and that they are receaued into the protection and safegard of the King who is the Protector and warrant of the Church As then the Citie of Roome in her beginning was peopled but with theeues robbers murderers and people abandoned to all kinds of vices by the meanes of the place of Freedome which had beene opened for them by the founder of Rome so is the Church assembled compounded of jdolaters blasphemers prophaners drunkards rebels theeues adulterers murderers evill speakers detractours covetous ambitious and voluptuous persons ravishers robbers and other such like persons by the meanes of the remission of sinnes which hath been opened vnto them as a place of Freedome to retyre themselues in safty The which did Adam Abell Enoc Noe Abraham Isaac Iacob Samuel Gedeon Iephte Sampson Dauid the Prophets the faithfull and all the Saints that ever were Now this remission of sins is the ground of the hope of a christian man and of all consolation For seeing wee offend so many wayes and that wee cannot liue a moment and minute of an bower without having evill thoughts in our vnderstandings evill affections in our hearts evill words in our mouths evill actions in our hands and in all the members of our bodyes and a great vanity in all our sences What should we doe how should we escape wherevppon should we assure our salvation withot-the fayth which we haue of the remissiuon of our sinnes which is as it were a plaister a tent which wee apply euery day vpoÌ„ this moist corrupted wound of our nature and which festured doth alwaies drop without stenching drying cleaÌ„sing or healing by other means but by this onely remedy the which is altogether necessary for the conversation of our life and to hinder that the rottenesse spreading it selfe and ramping ouer all the parts thereof in the end should not cause vs to dye It is it which rayseth vs when we are fallen as sayth Dauid Psal 37. Though he fall he shall not be cut off for the Lord putteth vnder his hand I haue waited on the Lord Psal 130. my soule hath wayted and I haue trusted in his word My soule waiteth on the Lord more then the morning watch waiteth for the morning Let Israell wayt on the Lord for with the Lord is mercy and with him is great redemption And he shall redeeme Israell froÌ„ all his iniquities Psal 65.3 Wicked deeds haue preuailed against me but thou wilt be mercifull vnto our transgression This remission causeth that the faithfull do not sinne to the death for this seed of the grace of God of his promise and of his spirit wherewith he hath sealed our hearts causeth although that wee bee sinners that wee assure assure our selues notwitstanding our sinne and the corruption that is in vs that God who is jnfinite in goodnes and mercy maketh his grace to abound where sinne aboundeth Rom. 5. In this onely gift of the remission of our sinnes wee haue matter and argument to admyre and exalt the jmmense and jncomprehensible mercy of God which is never weary of giving vs grace for so many sinnes which we haue committed every day If a King had giuen halfe a dozen or a dozen of remissions to a murderer or other malefactor he would waxe weary at the last and although hee were the most benigne and pittifull of the world yet would he put him to death seeing his perseverance in dojng evill But our God doth not quitte vs 1 2 3 4 5 and 6. tallents parcels and debts which we owe him but 10. Thousand yea 10. Millions provided onely that wee confesse wee owe them vnto him and that we make it appeare that wee are sorry to bee so much jndebted vnto him The which we see in the parable of the bad servant wherof mention is made in S. Mathew chap. 18. and in the example of Dauid who wondering at the greatnesse of the goodnesse and mercy of God sayd in his prayse Psal 32. Then I acknowledged my sinne vnto thee neither hid I mine iniquity for â—o I thught I will confesse against my selfe my wickednes vnto the Lord and thou forgauest the punishment of my sin Therfore shall euery one that is godly make his prayer vnto thee in time when thou mayest bee found surely in the floud of great waters they shall not come neere him Conclusion this remission of sinnes is as a quittance vnto vs and a generall abolition of all that we may owe and of whatsoever we may be sought after for in the Chamber of Accompts of our God So that being furnished with it wee ought not to feare any whit to present our selues before the judgement of God with all assuraÌ„ce For there is no condeÌ„natioÌ„ for those that are in Iesus Christ as saith the Apostle Rom. 8.1 CHAP. VIII ¶ Of Iustification the third effect of Faith IT is time then to enter into the deduction of the third effect of Faith which is our justification the which is plainely declared in the Epistle to the Romanes chap. 3. vers 22. The righteousnesse of God commeth by the Faith of Iesus Christ vnto all and vppon all them that beleeue There is no difference for all haue sinned and haue need of the glory of God but are justified freely by his grace through their redemption that is in Christ Iesus whome God hath set forth to bee a propitiation through Faith in his bloud to declare his righteousnes by forgiuing the sinnes that are past which God doth suffer to shew at this time his righteousnesse that he might bee just and the justifier of him that beleeueth on Iesus Which hee confirmeth in the fowrth alleadging that which Dauid saith towching the beatitude of man vnto whoÌ„e God alloweth justice without workes saying Psalm 32. Blessed is he whose vnrighteousnesse is forgiuen and whose sinne is couered Blessed is the man vnto whome the Lord imputeth not sinne and in whose spirit there is no guile Whereupon wee must note that this terme of justifying signifieth to absolue in the holy Scripture and that man is justified before God when appearing before his throne and Iudgement seat he is absolved of all his crimes and sinnes which the law the Deuill and his owne conscience may set before him to cause him to be condemned which is done in the fauour of Iesus Christ Rom. 4. who cloathing vs with his righteousnesse is cause that our sinnes hidden vnder his cloake Psalm 32. do not appeare before God but to the contrary that being clensed
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
Faith is the Inheritance giuen that it might be by grace that the promise might be sure to all the seed not to that onely which is of the Law but to that also which is the Faith of Abraham which is the father of vs all These two percels evidently shew that Faith regards principally the promise of the grace which God offereth in his Sonne Iesus Christ to all those that shal acknowledge him for their Saviour and Mediatour and we must not seeke any other meanes wherevppon to ground the hope of our salvation for there is no other name vnder Heaven by the which wee can bee saued The other poynt that we must obserue is that the grace of God that is to say his good will and affection towards vs is the only cause that hath jnduced him as well to make vs a promise of life as to jmpart the gift of Faith by the which we embrace him For that he hath taken out of our hearts the naturall hardnesse and obstinacy which was therein and hath mollyfied them to the end that being tender and soft they might be capable to receaue their promise to bee there printed and jngraven this proceeds not nor comes of any thing else than of his onely grace and favour which it hath pleased him to doe vs as it is written in the Epistle to the Ephesians Ephc. 2. That Faith is a gift of God and in the Epistle to the Philippians Philip. 1. It hath beene giuen vnto you to beleeue sayd the Apostle vnto them Also the spirit of God is called the spirit of Faith in the 2. Epistle to the Corinthians 2. Cor. 4. to giue vs to vnderstand that he is the onely author of Faith as hee is of counsell of feare of vnderstanding of prudeÌ„ce of wisdome all which gifts are attributed vnto him in the scripture as to him who is the only author and cause of them Which may yet appeare in considering the two members of Faith which are the knowledge of the word of God Cor. 2. Mat. 6. Iohn 1. which is in the vnderstanding and the trust which is in the heart For as for the vnderstanding of it selfe it is but darknesse and is altogether vncapable to vnderstand the things that are of God spirituall And as for the heart being naturally obstinate and rebellious it cannot in any wise submit and subject it selfe to the will of God to trust in him and to call vpon him whereof followeth Gen. 6. that man being by nature enclined to jgnorance in his vnderstanding part and to rebellion and obstinacy in his heart he cannot be for these reasons susceptible nor capable of Faith If God by his spirit doth not take away these too lets which are in him by nature to render him plyable to heare and to trust to that which he promiseth him It followeth in the definition that this faith is ratified by the satisfactioÌ„ made to the justice of God by the death obedieÌ„ce of his Son Whervpon we must note that the promise of grace and salvation could not bee accomplished towards vs but that first the justice of God must be fully and jntirely satisfied For as God for his glory was willing by his promise to lay open vnto vs the riches of his mercy and to demonstrate it vnto vs by the pitty and compassion which he hath had of vs to the end that hee might therein be glorified also was it his will that his justice should be satisfied and that man should be acquitted towards it of that which hee ought Now the debts are that hee should suffer everlasting death for disobaying to the will of God and that he should yeeld a perfect and jntire obedience to his Majestie wherof he was a creature and a servant which was vnpossible vnto him By meanes whereof the Sonne of God was faine to effect the everlasting decree of his father who had determined and ordayned to saue the men which hee had chosen and reserved amongst the rest to come into the world and take our nature vppon him and by that meanes make himselfe mortall to render a perfect and entire obedience vnto the will of God vnto the death yea the death of the crosse the which was joyned with a curse wherewith he charged himselfe to discharge vs and to pay by that meanes that which he ought not and to render as sayth the Prophet that which he had not taken Psal 69. In the obedience then of Iesus Christ wee ought to consider first that it was in our name and for our sakes that it was rendered to God and that this death which hee hath suffered was not because hee had deserued it Heb. 7. For as sayth the Apostle he was jnnocent jmpoluted and separeted from sinners who onely are bound vnto death because that the reward of sin is death Rom. 6. That then which hee hath rendered vnto the just judgement of God and which hath deliuered him into the hands of them which condemned him was not for his amisse but for ours and that of all the elect whose pledge and warranty he was And we must note that this death which Iesus Christ did once suffer as perfect God and perfect man was of an jnfinite force and vertue to purge sinnes which were jnfinite because they were committed against the Majesty of God who is everlasting jmmence and jnfinite and also that it is sufficient to acquite all his children of the judgement of God and of all their sinnes without any exception how great and how many so ever they be in what time and age soever they were committed The other poynt which we must note in the obedience of Iesus Christ is the perfect and jntire observation of all the commandements of God his father in the which he hath not left out one only poynt but all hath been accomplished by him The which hee hath likewise done in the name of the elect who by reason of the naturall corruption and vice rayning in them were altogether vncapable whiles they liue in this world to obserue the Law of God and to render him a perfect justice the which consisteth in a perfect loue which they ought to beare him but they cannot not knowing him perfectly by reason â—lso of the desires of the flesh which are in them which turne them from louing God and their neighbour perfectly as they are bound The third poynt or reason which is to be considered in the perfect obedience of Iesus Christ is the ordinary remission of sinnes which wee commit every day the which are covered by his obedience in such sort that they come not in accompt in his judgemeÌ„t For even so as Phyloctetes covered the stinckingnes of his lothsoÌ„e infectious vlcers with the perfumed robes wherewith he clothed himselfe also the elect being by Faith clothed with the odoriferous justice of Iesus Christ although they were stincking in themselues they are neverthelesse a good savour vnto God
forriners but Citizens with the Saints and of the houshold of God Built vpon the foundation of the Apostles and Prophets c. Ephes 2.19 By an other elegant similitude he sheweth in the same Epistle that all the liuely members of Iesus Christ are joyned to their head by Charitie saying Following the truth in loue we grow vp vnto him which is the head that is Christ By whome all the body being coupled and knit together by euery ioynt for the fourniture thereof according to the effectuall power which is in the measure of euery part receaueth increase of the body vnto the edifying of it selfe in loue Ephes 4.15.16 From that which is sayd we gather that Charity is the jnfallible marke of christians according to the sentence of the soueraigne Doctour A definition thereof By this shall all men know that you are my Disciples if you loue one another Io. 13.35 Let vs theÌ„ say that charitie is a guift of God who by his holy spirit for the loue of IESVS CHRIST doth inflame the hearts of his children with an ardent dilection which they beare him by reason of his infinite mercy towards them in their election vocation justification sanctification glorification hoped for according to his infallible promises of the which dilection proceedeth the humble and free desire to render him obedience and to witnesse by all good dueties a sincere amity to all men especially to the houshould of faith with whome we rejoyce that they were receaued into favour grace and haue obtained pardon for their sinnes remaining bound with a brotherly affection with them by reason of the loue of God our Father S. Augustine sayd in one of Epistles that charity is a vertue by the which we loue those things that are to be loued which agreeth very fitly with our charity towards God who loued vs euen when we were his enemies The Lord sayd of the woman sinner that her sinnes which had beene great were forgiuen her for addeth he she hath loued much Luk. 7.47 By this doe we know that we loue the children of God when we loue God and keepe his commandements For this is the loue of God that we keepe his commandemeÌ„ts and his commandements are not grieuous 1. Iohn 5.2.3 Who so loueth others hee hath accomplished the Law for that which is said Thou shalt not kill Thou shalt not commit adulterie c. and if there be any other commaundement it is summarily comprehended in this point to wit Thou shalt loue thy neighbour as thy selfe Loue doth not euill to his neighbour therefore is Loue the fulfilling of the Law Rom. 13.8.9.10 The properties thereof are excellently described by the Apostle in these words Her properties Loue suffereth long it is bountifull Loue envieth not loue doth not boast it selfe it â—s not puffed vp it doth no vncomely thing â—t seeketh not her owne things it is not provoked to anger it thinketh not evill it reioyceth not in iniquitie but reioyceth in the â—ruth it suffereth all things it belieueth all things it hopeth all things it endureth all things 1. Cor. 13.4 c. What a patterne for vs all God who is Charity it selfe giue vs the grace that all the dayes of our liues we may cast the eye of our thoughts vpon this faire and liuely picture to learne to walke in charitie renouncing all impatience furie enuie arrogancy jmpudency couetousnesse violence malignity jniquity lying cruelty jnfidelity profanenesse jmpiety crimes directly contrary to christian charitie Let vs in order see some effects of charity Her effects which shew what shee is 1. It is the testimonie of Iustification already apprehended following that which the Lord sayd to the Woman sinner whereof hath byn spoken before 2. It is not altogether perfect in this present life but shall bee in the life eternall namely after the resurrection Charitie sayth S. Paul 1. Cor. 13.8 doth neuer fall away whereas as for the Prophesies they shall be abolished and as for the languages they shall cease as for knowledge it shall be abolished 3. Whether wee consider the houshold of Faith or other men Charity is well ordered To this purpose it is sayd Gal. 6.10 Whiles we haue time let vs doe good to all principally to the houshould of Faith 4. A seruile feare doth much hinder mens consciences in the execution of that which appertaineth to their dutie and in the exercises of patience whereto Charity remedieth as saith S. Iohn in his 1. Epistle chap. 4. ver 18. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnesse and he that feare this not perfect in loue 5. The rule of indifferent workes and actions is Charity witnes the acts of the Counsell at Ierusalem the circumsicion of Timothie and such like in the christian primitiue Church To the weake saith S. Paul I became as weake that I might winne the weake I am made all things to all men that I might by all meanes saue some 1. Cor. 9.22 6. Charity is the end of the commandement of the law 1. Tim. 1.5 Mathew 22.37 c. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind This is the first and the great commandement And the second is like vnto that Thou shalt loue thy neighbour as thy selfe 7. It may be sayd that charitie is superiour and inferiour to Faith but in diuers respects inferiour by reason of iustification of her originall and of her measure For we are iustified by Faith Rom. 3.27 not by charity the which sheweth That we are iustified Iames. 2.18.21 From faith commeth charity and that which faith apprehendeth is assured and accomplished but charitie hath her progressions and increasings in summe faith is the measure of it and hee to whome God sheweth most mercy more that man loueth God and his neighbours Why charitie is the greatest But on the other side Charity is superiour 1. Because it shall neuer fall away and shall not be abolished in the life eternall but shall there be more accoÌ„plished 2. As it is a happier thing to giue then to receaue charitie imparteth the goods and guifts which it hath receaued and faith apprehendeth and keepeth the goods which God doth promise and present vnto it 3. In the righteousnesse begunne in those that are iustified in Iesus Christ who regardeth properly sanctification and regeneration Charitie hath â—he advantage ouer faith Whence it commeth that wee are iustified by faith not by charitie But it folâ—oweth not therefore that we are iustifiâ—d by Charitie although it bee greater â—hen Faith and Hope For in iustificaâ—ion there is no question to weigh the qualities of these vertues to say this is more proper to iustifie man than the oâ—her two but in them is considered the office the nature and the property of â—aith which consisteth in that onely which it apprehendeth and applyeth to â—he person which belieueth this righteâ—usnes of