some men call historicall the which is nothing else but the simple knowledge of the things spoken of in the Scriptures as well of the old as of the new Testament The which knowledge onely is not sufficient to make a man faithfull for we see that the Rabbines among the Iewes haue great knowledge in texts of the Scripture and some true jntelligence of many places thereof the which neverthelesse are not reputed faithfull for all that In the Papistry likewise wee see many Monckes and Doctors of Sorbonne and of other Vniversities that can well alleadge and compare divers places of holy Scripture in their sermons and writings the which most an end they pull as it is sayd by the haires to make them to serue for proofe and confirmation of their errours and lyes Nevertheles they are so farre from being faithfull that there are no people more contrary nor more enemies to the true Faith of Iesus Christ nor that do resist and fight with greater furie and courage against the Evangelicall verity then they It is not then jnough to read the holy Scriptures to remember that which is therein spoken of for to ground a firme Faith by the which we may be justified in the judgement of God and be agreeable vnto him The second kind is of those that haue a faith like vnto that of Divels Iames. 2. who by reason of the subtilty of their spirits and of the long time since their creation are not jgnorant of the holy scriptures which we see in the history of the Evangelists which say that Satan addressing himselfe to Iesus Christ Mat. 4. to trye if he could make him turne and to snatch from him the faith and perswasion that he had that he was the sonne of God alleadgeth places of scripture vnto him to wit of the 91. Psalme wherein hee shewed that hee had some knowledge thereof but hee was not faithfull though being destitute of the feare of God of the hope of Salvation and of a true confidence in his promises All which things are necessarily and essentially of the nature of true faith So that if these things are not joyned vnto it it cannot in any wise subsist Wee see also that many heretickes as Arius Macedonius Valentine Marcion Apollinaris Nestorius Eutiches and divers others had the Scriptures in hand which they did pervert and corrupt being jnduced therevnto by the evill spirit who vrged them and made them obstinate the which although they were in the Church marked with the Baptisme of Iesus Christ exercised in the texts of the Bible it selfe provided with Ecclesiasticall charge Nevertheles let not to be wicked and vnbeleevers as also the Apostle calleth them Apostates and straglers from the faith 1. Tim. 1. This second kind may seeme to some to be like vnto the former but there is great difference betweene those two the which may clearely be perceived by the collation of their effects for historicall faith doth not rejoyce trouble nor assure the consciences of those that haue it the which reading the histories other texts of the Bible are no more moued in their hearts with the reading ther of thē if they read some profane history or other treatise of Philosophy because they did not apply the reading thereof to the end true vse whereto it ought to be applyed which is to rule and ordaine the estate of the affections passions desires and all humane actions but doe content themselues that they haue well remembred what they haue read to set it before them as occasion is offered in such company as they shall be in and shew thereby that they are not ignorant of Theologie but the faith of Divels and the reprobate represents vnto them the threatnings judgments and dreadfull face of God which doth sometimes so astonish and fright them that they tremble and quake seeking every where for rest and remedie to their torment which they cannot find so that of some them that cannot vndergoe it sincke vnder the burthen and fall into despaire as we may see by the examples of Caine Sem and Iudas The third is the faith of Myracles whereof mention is made in S. Mathew Mat. 7. where it is sayd that many shall say vnto Iesvs Christ at the day of judgement Lord Lord haue wee not prophesied through thy name and through thy name haue cast out Divels and done many great worker through thy name and then I will confesse openly vnto them depart from me yee that that worke jniquity By the which woords Iesus Christ rejecteth thē which he would never haue done had they been provided with a true faith with the which it is vnpossible to displease God It is also spoken of in the first Epistle to the Corinthians 1. Cor. 13. Iohn 1. 1. Cor. 5. Ephe. 2. where the Apostle speaketh in this manner If I haue all faith so that I can remooue Mountaines and haue not charitie I am nothing Which he would not say of a true faith the which maketh a man the child of God and a member of the body of Iesus Christ and Citizens of heavenly Cittie It is also spoken of in the 2. Epistle to the Thessalonians 2. Thes 2. where the Apostle saith Then shall the wicked bee reuealed whome the Lord shall consume with the spirit of his mouth and shall destroye with the brightnesse of his comming Euen him whose comming is after the working of Satan in all power and signes and woonders of lying and in all deceauablenes of vnrighteousnes in them that perish because they receaued not the loue of the truth that they might be saued which sheweth jnough that faith and the facultie to doe miracles is not alwayes jnoyned with the Spirit of regeneration and sanctification for Iudas who was of the nomber of the Apostles had that power to doe miracles although that Iesus Christ saith of him that he was a Divell The fourth kind of Fith whereof is spoken in the Scripture is a Temporall faith wherewith those men were prouided for a while of whome mention is made in St. Luke Luk. 8. where it is spoken of those vpon whom the seed fell who receaved it for a time euen with joye but hauing not taken roote in their hearts withdrew themselues in time of temptation Simon the Sorcerer was of this number of whome it is spoken in the Acts That he beleeued and was baptized Act. 8. Heb. 6. Also were those whereof mentions is made by the Apostle who hauing tasted the word of God and the powers of ths Age to come finally fell backe and returned to their vomit like vnto the Dog and to wallow themselues in their filthines like vnto the Sowe 2. Pet. 2. Such men for some time haue belieued the promises of God and continued in the faith and an jndifferent perswasion of the truth of them with some joye and rest that they felt as is very likely in their hearts And neverthelesse their Apostacy
profit him no more then the light of the Sun at noone day doth to a blind man and to a man that hath no eyes to apprehend it Wherefore the elect must be very curious in searching hearing reading and meditating of the word of God which are the meanes to haue the knowledge thereof Iesus Christ also exhorteth euery one of vs thervnto when he saith Iohn 5. Search the Scriptures which maketh sufficient testimony of me And S. Paul conformably where he saith in the Epistle to the Romaines Rom. 15. That all that which is written is written for our comfort And in the 2. Epistle to Timothie 2. Tim. 3. That all Scripture diuinely inspired is profitable to teach to exhort counsaile and reprooue and to make a man perfect in good workes Wherefore God did also command every one in times past Deut. 6. That hee should write his Law vpon the postes of his house and in all places where it might continually shew it selfe before their eyes to the end that contemplating it assidually they should by that meanes haue a desire to loue it and to shut it vp in their hearts and in their vnderstandings Whereof wee see a good example in Dauid who speaking of the Law and word of God sayd thus Psal 119. Thy testimonies haue I taken as an heritage for euer for they are the ioye of mine heart Thy woord is a Lanthorne vnto my feet and a light vnto my pathes It followeth in the definition that it is a firme perswasion of that which is contained in Scriptures Because that to beleeue it is not jnough that wee know the things contained in the holy Scripture but wee must also approone it without any doubting and not resemble the Accademiques who are jrresolute of all the things which they read or which are read vnto them and yet lesse to the Atheists who doe openly mocke at the woord of God whereof they make yet lesse account then of the other Sciences the which they thinke are grounded vpon some humane reason It followeth That the Elect c. Expresse mention is made of the Elect in the definition because it is onely they and no other that are capable of Faith as it is written in the first chapter which the Apostle Paul writ to his Disciple Titus where it is sayd Paul the seruant of God and an Apostle of Iesus Christ according to the faith of the Elect of God and the knowledge of the turth which is according to godlynesse Whereby it appeares that Faith doth onely appertaine to those that from all eternity haue been elected and chosen of God and since by him separated from the world to be brought vnto the Church and by degrees to attaine to the possession of glory and everlasting life the which God from the beginning hath promised and prepared for his children The which may also appeare by that which is written in the Acts of the Apostles where it is sayd that S. Paul having preached in Antioch of Pisidie Act. 13.3 those that were predestinate to eternall life did beleeue the word of the Lord which he had spoken vnto them For to shew that in this great multitude of people that were come thither and had assembled themselues to heare there were but the Elect onely that receaued the word by him pronounced and profited thereby Iesus Christ also when he sayd that his sheepe heare his voyce and that all that his Father hath giuen him Iohn 10. come vnto him sheweth thereby that those onely heare and beleeue the Gospell who haue beene predestinated and since created and called to this end S. Iohn also in his Catholicke chapter 4. confirmes it saying That those onely beleeue the word of God that are of God that is to say whome he hath ordayned and destinate to that end When also Iesus Christ speaking to Pylate of his kingdome of the which he was examined sayd That his kingdome was not of this world Iohn 18. and that all that were of the truth were his and heard his voyce giveth sufficiently to vnderstand therby that vnto all grace is not jndifferently given to yeeld themselues docible and attentiue to heare beleeue and follow the truth but onely to those that God the Father hath disposed therevnto and the reason for the which Iesus Christ said That he was come into the world not to be serued Mat. 20. but to serue and to deliuer vp his life to paye the ransome of many sheweth that sufficiently for when he sayth many he sheweth therby that his death is not for all which it should be neverthelesse if by Faith every one could apprehend it Luk. 1. As much sayth Zacharie thereof in his Canticle Blessed be the Lord God of Israell for he hath visited and redeemed his people Wherevpon is to bee noted that he speaketh specially of his people that is to say of those whome he hath elected and reserued to himselfe particularly and not of all in generall Considering what hath been sayd that there are none but the Elect that are capeable of Faith we must not wonder if we see so many despisers of the word of God which is the word of life and Science of Salvation others that hate and abhorre it as a savour of death others that blaspheme and persecute it cruelly with fier and water and all the cruellest and most horrible torments that they can jnvent or jmagine Also on the other side we must not maruaile if wee see the Elect after they haue receaued and beleeued the word of God the which hath takē deep roote in them to be firme constant against all temptations and jnvincible against all the sleights threatnings and promises that can bee made them to divert and turne them from the Faith which God by his spirit hath jnspired and continued in their hearts It followeth in the definition Every one in themselues which haue been jnsorted to giue to vnderstand that every one ought to haue his Faith proper and particular for to apprehend Iesus Christ with all his graces and blessings and to enjoye the effect and accomplishment of the gratious and Evangelicall promises as writeth the Prophet That the iust shall liue by his faith Abac. 2. that is to say by a Faith not borrowed but which is resident in him For even as it is requisite for every one to haue his particular soule to animate and quicken his body the which cannot liue by the soule of an other Also it is requisite for all men generally that every one of them haue particularly a proper Faith jnfused in his heart by the grace of God to quicken it from whence it followeth that those that do not heare nor meditate nor conferre any whit of the word of God to haue the jntelligence thereof cannot haue Faith of the which the word Faith is as the soule without the which Faith is dead And as the fire kindled in a Lamp cannot be long entertained
our vnderstanding prefirring his loue before all other loues Louing nothing but in him and ruling the loue which we beare to all things whether to our Father to our wiues children kindred neighbours goods heritages and other things to to bee loued by that which wee beare to God who beeing our soueraigne creator Father and protector of whome we hold wholy all the good which we possese and hope for ought to be preferred before all creatures whatsoeuer they be the loue whereof should in no thing preiudice that of the creator Then the couetous who loue their goods and riches better then him The ambitious who set him behind their honours and estates The voluptuous who would not leaue nor abate any thing of their pleasures to obay him and follow his will Those also that loue the world and themselues more then God and his word are not truely faithfull what opinion soeuer they haue to bee so and what apparance soeuer they haue of it from elsewhere Charitie hath also a regard to our neighbours Now euen as the faithfull man cannot bee prouided with a true Faith if he do not loue God so it is necessarie that hee loue his neighbour if hee will bee knowne to bee faithfull for as sayth S. Iohn If wee loue not our brother whome we see how can wee loue God that is invisible besides that our neighbours being our brethren and members of Iesus Christ as wee are it is not possible that wee can remember that in our selues but we shall be stirred vp to loue them and shew that we loue them by all the good offices that wee can do for them And it sufficeth not but wee must also loue vertue and our dutie to acquite vs towards God and our brethren of that which wee are obliged to them for we do not only owe them assistance in their necessities but also the care which wee ought to haue as well of them as of their salvation to procure it with all our might and by all the meanes wee can These Loues draw on others with them For if wee loue God How farre Charitie tendeth our neighbours our dutie and vertue wee shall loue all other things to be loued as the celestall and jncorruptible things wee shall loue the companie of the good and seeke after it wee shall loue the word of God to be jnstructed exhorted comforted reproued and edified in all knowledge and all feare of God wee shall loue the light to be guided in all our wayes and not stumble wee shall loue peace and order in all thinges in the Church in the gouernment in husbandry and in our selues we shall hate to the contrary the loue of the world that is to say of honours riches and vaine and corruptible pleasures wee shal also hate the loue of our selues by the which wee might be drawne to the loue of many things quite contrarie to the will of God yea we shall little loue this present life and all our temporall commodities which might turne vs from the loue and desire of the Kingdome of heauen and of those things that are helthfull for vs. And for conclusion wee shall altogether hate vice and all the occasions which may drawe or summon vs therevnto the which we shall abhorte as a plague and a contagious sicknesse The third thtng ioyned to Faith Hope accompanieth faith FAith also is jâ—dissolubly ioyned with a certaine hope by the which wee patiently wayt for the effect of the promise which is made vs for the difference which is betweene Faith and hope is taken from their obiects which are different The obiect of Faith is properly the word of promise The obiect of faith of hope which it regardeth and receiueth by Faith and perswade her selfe to be certaine and indubitable and the obiect of hope iâ— the effect of this promise which it waiteth for without doubting at all at such time as god hath appointed to effect and accomplish it And although that somtimes it be very long and that betweene the promise and the effect thereof there is a long space and respite neverthelesse setting before vs the jmmutable and everlasting truth of him that made the promise it vpholdeth it selfe and relyeth vpon it as vpon a pillar or collom to patience vntil the hower that it shal please God to make vs know and feele in effect that which hee hath promised without precipitating or ouerthrowing it selfe into temptation whereby it might be assaulted by the length of the time which God taketh to effect that which he sayth We see that by many examples which the scripture sheweth vs in many as first in Abraham Proofe by example of Abraham who wayted for the effect of the promise which God had made about twenty fiue yeares without wauering or being any whit shooke with any doubt or mistrust that he had either that God had forgotten him or chaunged his will The Patriarks likewise in Egipt Of the children of Iacob after the promise receaued of the jnheritance which God had promised to giue them stayd long before they were established in the possession and fruition therof neverthelesse they neuer doubted but it should come to passe in time and season knowing well that word of God is euerlasting and that the Heaven and Earth shall passe before the least jot oâ— litle poynt therof shal be obmitted buâ— all that is contained therin shal be accoÌ„plished For it is not so with the word of God as with that of men who bejng mutable and variable in their counsels desires and wils cannot for these reasons assure the hope which may bee set vpon their word But God who iâ— jmmutable and who continueth still the same in his nature cannot promise any thing but the effect must follow yea the promise and the effect in him are one selfe-same thing and residing in him at the same jnstant which is the cause for the which the Apostle sayth Rom. 5. That hope maketh not ashamed And Esay sayth also that whosoeuer hopeth in God shal neuer be deceaued â—sal 25. of that which he looketh for from him And Dauid sayth Vnto thee O Lord I lift vp my soule My God I trust in thee let me not be confounded Let not mine enemies reioyce ouer me Also Psal 40. I wayted patiently for the Lord and he inclined vnto mee and heard my cry he brought me also out of the horrible pit out of the myrie clay and set my feet vppon the rocke and ordered my goings And also Psal 144. He is my goodnesse and my fortresse my Tower and my deliuerer my shield and in him I trust which subdueth my people vnder me Now this hope Fruits of Hope as sayth Gregorie the diuine is a fit and soueraigne remedy for all the miseries and calamities that can arriue to a faithfull man how great soeuer they be Heb. 6. Because as saith the Apostle It is an anker the which being cast not as
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
thy pittie towards me to the end I may be able to acquite my selfe Those also that trust in their riches Against the trust in Riches shew thereby that they are jnfidels and that their trust is vaine as was that of him spoken of in S. Luke Luc. 12. who hauing reaped and gathered a great abundance of all sorts of fruits sayd to his soule That it might rest and that it had goods inough for many yeares and that for this reason it should not care nor feare that the goods could faile And as he made these discourses in his mind hee was adjourned to appeare that present hower before the judgement seat of God to giue an accoÌ„pt of his administration Which is an example that sheweth vs plainely that all the trust that men set in their riches honours strength wisedome might and credite is vaine and deceitfull And as sayth the Prophet Esay 28. Against the hope in the Arme of the flesh That such people take lying to ground their hope vppon the which saith Iob may be compared to a cobwebbe which may be violated by the onely sleight of a Flye Let it not then bee therein nor in the arme and all the glory of the flesh that men settle their hope For that to speake properly is nothing else but to conceaue wind and after to bring forth some storme Which we see in the people of Israell which set their hope sometimes in the strength of the Egiptians Esay 20. somtimes in that of the Assirians wherin they haue alwayes beene deceaued and haue experimented in the end that this hope was pernicious vnto them and like vnto a Reed vppon the which a man cannot leane Esay 30.31 but he putteth himselfe in hazard to fall and there will come foorth a splintor to hurt and pricke his hand In the 20 Psalme the Chuch speaking of her selfe and her enemies sayth Some trust in Chariots and some in horses but we will remember the name of our God They are brought downe and fallen but wee are risen and stand vpright By the things which haue been spoken of it appeareth that there is nothing more contrary to the faith of a christian man nor that is more damageable vnto him then to put his trust in himselfe or in the other creatures nor which sooner precipitateth those that ground rely thervpoÌ„ that presume that by their means they might obtaine that which they desire and pursue for it is of God onely that the euents of our counsels bee they happie or vnhappie depend by reason whereof it is most requisite for vs to humble our selues alwaies vnder the mighty hand of God and acknowledge that all our felicite cannot depend of any other thing 1. Pet. 5. then of him and of his onely prouidence ¶ The other extremitie of Faith which is the sixt which is contrary to it THe other exttemitie of Faith is mistrust Mistrust directlie contrarie to Faith which is also contrarie to it to wit when wee mistrust and doubt of the truth of the promises of God and that wee thinke that therevppon wee ought not to assure our hope Whereof we haue a notable example in the King Achaz who hauing vnderstood that Razin King of Siria and Phaceas sonne of Romelea Esay 7. were leagued against him to destroy him and to substitute another in his place beganne to tremble like to the leaues of Trees when they are shaken by the wind insomuch that hee could not settle nor rest his minde what admonition soeuer the Prophet Esay made him and what assurance soeuer hee gaue him that their enterprise should come to nothing and that they were but smoaking firebrands whereof should come nothing but smoake Yet notwithstanding that all this that was sayd vnto him came from God it could not assure him nor make his minde peaceable Although that for the confirmation of the promise that God made him hee preposed an offer vnto him to demaund what signe hee would were it in Heauen or in Earth to assure him and to take away all the mistrust which hee had But hee would not yeild which did greatly offend God and was cause of the misfortunes and miseries which befell him afterward This mistrust proceedes of diuers causes 1. Cause of Mistrust Sometime it commeth of the length of the tyme which God setteth to accomplish and execute his promises as we see in Ieremie That the vnbeleeuers which were among the people said what wee haue so long looked for the peace and prosperitie which was promised vs by the Prophets and behould wee see nothing but troubles and confusion and that our affaires goe alwaies worse and worse which is the cause for the which the Prophet sayd Psal 125. For the rod of the wicked shall not rest on the lot of the ritghteous least the righteous put foorth their hand vnto wickednesse 2. Cause That commeth also sometimes of the violence and great impetuositie of the tempests the which present themselues before our eyes and which maketh vs often to forget the remeÌ„brance of things wherewith wee should bee vpheld and sustained against the force of such stormes whereof wee haue a notable example in S. Peter Mat. 14. A notable example Vnto whome Iesus Christ walking vppon the waters of the Sea commaunded him to come out of his boate and to come to him vppon the waters which hee did But when hee was in the mid way and that the windes began to rise and the waues to swell hee beganne to be affraide and to sincke into the water because that hee did not any more remember the words of Iesus Christ in the which if he had altogether setled himselfe the superficies of the water had alwayes been to him as a plancke and hee should haue gone vpon it as vpon the Land which is firme and solide But hauing forgotten it and euen doubting of the truth and certainty thereof hee began to sincke in the water in daunger to be drowned That was the cause to make him crye to Iesus Christ that hee would saue him and that hee was in daunger to perrish wherevpon Iesus Christ to make him knowe the cause thereof said vnto him Oh man of little Faith why hast thou doubted As if hee should haue sayd vnto him that the occasion of the daunger wherein hee found himselfe was that hee had not altogether assured himselfe of the word which he had spoken vnto him And to this purpose may bee fitted the apologie of the Hart A fit comparison to this effect vnto whome all the other beasts reproued his feare shewing him that being armed and furnished with such weapons and defences as were the hornes which he bare he ought to present himselfe couragiously to the combat against the most furious and saâ—agest beasts that could be found to whome hee answering sayd that they had reason to reprooue and tax him but that it happened vnto him because â—ee found himselfe
cannot bee but in such persons as are dowed with faith in Christ becausâ— that the one proceedeth of the other and is set vppon the same foundations Therefore also S. Paul prayed for the faithfull that God would open the eyeâ— of their vnderstandings to the end they might comprehend the hope of his vocation and the riches of the glory oâ— his inheritance among the Saints aâ— hath beene already shewed Let vs therâ— conclude seeing we are called to the hope of that euerlasting happie and glorious life no lesse then to belieue in Iesus Christ that hee sinneth no lesse that doth not in patience hope wayte for this celestiall inheritance then the other that beleeueth not in Iesus Christ The grouÌ„d of ChristiaÌ„ Hope Now seeing we are called to the hope of these euerlasting goods things they are then promised to vs that belieue in Iesus Christ And therefore it is reason that our hope should abyde grounded vpon the promises of God and all that which concerning them namely vpon Iesus Christ in whome they are ratified whom we accept for a sauiour These promises of eternall felicity to the belieuers are confirmed vnto them 1. By the solemne oath or vow of God which is added therevnto 2. By the precious bloud of Iesus Christ which is the seale thereof 3. By the admirable right according to the which it hath pleased God to adopt vs for his children and heires 4. By the holy spirit of the promise who hath marked all the faithfull for the possession of this inheriâ—ance in whose hearts the diuine promises are hidden and which dwelleth â—n them as an assured earnest or pledge â—f the inheritance promised and kept â—n Heauen 5. By the eternall immooâ—able and free election according to the which the Apostle affirmeth that all the â—elieuers in Christ were predestinated â—ot onely because they should be adopâ—ed to be called iustified and sanctified â—ut also to be sanctified 6. By the arâ—icle of the resurrection and ascension of â—he Lord and of his sitting at the right â—and of God his father which sheweth â—he truth of the promises made to him â—or our saluation and the power of the promise for that which God was able to effect in our head he wil also be able to doe it in his members as in effect he will accomplish it We haue the proofe thereof in that he quickened vs when we were dead in sinne he quickneth vs euery day by his grace hee hath raised and doth raise vs in newnesse of life Also in the resurrection of Iesus Christ set soone after at the right hand of the father So then seeing wee are called to the hope of this promised inheritance and which wee ought to waight with patience seeing it is commanded vs to hope so because of Iesus Christ seeing he that hath promised it vnto vs is True and Almighty to effect his promise let vs conclude that the hope which we haue to obtaine the celestiall inheritance is assured and most certaine euery way 7. For assurance of strengthening we haue our conformitie with our head in his sufferings and in the patience of his afflictions insomuch as we maintaine one selfe-same cause to wit the confession of the truth and profession of the Gospell Wherevpon the Apostle sayth that if wee suffer with Iesus Christ we shal also raigne with him 2. Tim. 2.12 Also Wee boast euen in tribulations knowing that tribulation bringeth patience and patience experience and experience hope Rom. 5.3.4 Also he ioyneth the resurrection of Christ to his death declareth that if we be dead with him wee beleeue that we shal also liue with him Ephe. 1.20 RoÌ„ 9.8 So theÌ„ persecutioÌ„ for righteousnesse is a most assured testimonie to the faithfull that they shall participate in the glory of their head and euerlasting life From thence it commeth that the Apostle reioyceth with the Phillippians because it hath been giuen vnto them for Christs sake not onely to beleeue in him but also to suffer for him Phil. 1.29 Wrighting to the Thessalonians we our selues sayth hee boast of you in the Churches of God because of your patience and Faith in all the persecutions and afflictions which you vndergoe the which are a manifest demonstration of the judgement of God that you may be reputed worthy of his Kingdome For the which also you suffer 2. Thessa 1.4.5 The same point of doctrine is treated in the 12. Chap. of the Epistle to the Hebrues And as it was needefull that the head of the Church should suffer and by the way of the crosse enter into glory also it is fitting that by many tribulations the members of his bodie should enter into the Kingdome of heauen Let vs then conclude that the sufferings for Iesus Christ doe maruailously confirme the hope of his raigne Hope is a singular guift Besides as Faith is a singuler gift of God so is hope for as much as by patience the beleeuers wayte for these great good things which haue been promised them Therefore S. Paul wished fervently that the Faithfull might haue the eyes of their vnderstanding opened to knowe what was the hope of their vocation and the excellencie of the riches of the glory of his inheritance among the Saints Ephe. 1.18 Let vs then also pray vnto the Lord that hee would more and more confirme in our hearts the hope of eternall life Let vs hope that hee will do it seeing his gifts and his calling is without repentance and that he goeth on to the end with the good worke which hee hath begun in his elect Let vs yet consider that the nature of hope agreeth altogether with that of Faith That is to say it is assured perpetuall liuely of efficacie in those that are regenerate hoping in God Seeing that hope proceedeth and dependeth of Faith which maintayneth it necessaryly hope is such as Faith is so that the faithfull truely hoping although that shooke with diuers sorts of temptations it neuer falleth by despairing altogether because that christian hope is setled vppon the solide and firme foundations aboue spoken of not vppon humane strength dignities or promises Such a hope is not idle but â—ssured of the felicitie she coÌ„taineth the â—aithfull in dutie causeth them to purâ—ue and desire to effect that which they â—now to be agreable to the Lord that â—hey do gently support afflictions â—aies and gates to attaine and enter inâ—o paradice that they know by their owne experience that affliction bringeth patience and patience experience and experience hope which maketh not ashamed Rom. 5.3 For those that hope in the Lord cannot bee confounded wherevpon it followeth that hope dependeth not of vs nor of our merits otherwise it were nothing but shame and confusion to vs. Summarie of the doctrine of Hope Let vs yet make some exact summarie of the doctrine towching christian hope The word of hope is taken in two sorts by a figuratiue and proper manner of speaking Figured in three
and falling from the Church and the doctrine therof did shew at last that in them there was no true faith Iames. 2. The fift kind of Faith is that which is called dead by S. Iames by reason of the likenesse it hath to a dead body for as after the separation of the soule the body which remaineth being dead hath neither mooving nor feeling also a dead faith hath no feeling of the benefits and graces of God to poyse and esteeme them according to their value wherein they are like vnto Hogs that eat vp the Mast which falleth from the Oake and neuer looke vp whence it commeth Those people are prophane who thinke neither on God nor Iesus Christ nor vpon his word nor vpon his Sacraments the which hee hath ordayned in his Church for the exercising nourishing and jncreasing of the faith of his children despise publike exhortations prayers thanksgivings and confessions Breefe they shew themselues in all their behaviours to bee Libertines and disordinate never having before their eyes nor in their memory the great debt which they owe vnto God for so many graces and favours by them receaved and which they daily receaue at his hands and as they are without feeling of the aboue-said things so are they vnprovided of all good motions For there is no man amongst thē that jmployeth him selfe to doe well nor confirme himselfe to the will of God but are rather contemners of all the admonitions and advertisments which are given them people altogether given to the world slaues to their flesh and to the lusts therof who neither serue God nor make shew of it If these people thinke they haue faith they deceaue themselues as doe those that call a carkas or a dead body a man CHAP. III. ¶ Of true Faith by the which Christians are iustified which is the sixt and last kind of Faith BEfore we enter into the diffinition of the true Faith which justifieth him that hath it we must take our subject a little higher and declare what is the office and dutie of a christian man which is to know what hee ought to wayt for from God and what God requireth of him That which the faithfull wayt for from God is their salvatiō everlasting life That God which requireth of him is a trust in his goodnes a feare of his Majestie and an obedience to his will The which three things are taught him by the word of God the which being divided into three parts that is to say the promises the commandements and the threatnings by the promises it teacheth the Christian man to trust in God and vppon him to set all his hope and to wayt from him all comfort ayde and blessing in all his affayres and necessities and by the commandements teacheth him what obedience he ought to render to God and the readinesse and great care which he ought to shew therein and by the threatnings the feare which he should haue to offend him and to doe or commit any thing that may displease him Now Faith sets before it selfe these three kinds of words And even as the object of the sight is the colour and the sound is the object to the hearing also the object of Faith is the word of God the which it looketh vppon continually ayming at it as at a marke and thereto bending her whole sight and her jntention from the which word shee can never so little stray but shee must loose her selfe because that to bee sure shee must of necessity rest vpon a word that is certaine and such a one as is the only word of God Therefore is it that honest folkes doe with good right condemne the faith of Papists who depend altogether of the Pope and beleeue jndifferently all that hee sayth vnto them and all that he teacheth them Because that beeing a lying and variable man filled with jgnorance as are others it cannot be but his word and his doctrine must bee doubtfull and subject to warranties But the Christian Faith which is assayled in so many sorts and which hath so many assaults to withstand and so many devises to prevent hath great need to bee vpheld by a word that is firme and which cannot bee easily shooke with all the temptations wherewith it is assayled Then for to know what Christian Faith is it is needfull to giue a breefe and succinct definition thereof CHAP. IIII. ¶ A definition of Faith THe Christian Faith is a certaine knowledge and firme perswasion which the elect by the vertue of the holy Ghost haue every one in themselues of the vndoubted verity of all the things contayned in the word of God as well in the old as in the new Testament joyned with a true and perfect trust of their salvarion propounded vnto them in the Evangelicall promise by the grace of God and ratyfied by the satisfaction made for their sinnes vnto his justice by the death and obedience of his sonne in their name wherevppon followeth in their hearts a perpetuall joye and consolation and an assurance against all dangers and temptations and a resolued will to walke before his face and to acknowledge towards him all their life time so great a benefit by a loue feare and obedience which they vowe vnto him and doe striue to render him for ever The which definition we must now declare in particulars We say first that Faith is a certaine knowledge of the word of God Psal 102. Rom. 3. 2. Cor. 1. Psal 100. Psal 138. because there is no other word wherevppon it may be well grounded to be assured and certaine seeing that God alone is jmmoueable and permanent for ever and true everlastingly so that in him there is never yea and no and it is one of the reasons for the which the Hebrewes named him Iehoua because it is his property to bee true and to maintaine his truth for ever alwayes to effect whatsoever he sayth and promiseth at the time by him appoynted All men then to be well jnformed and assured thereof ought to haue an expresse and cleare knowledge of the word of God which teacheth it vnto vs whereby wee may perceaue the great errour and abuse of the Pope and of his Cardinals Archbishops Bishops Curats and other Pastors of papistry who to deceue the simple people make thē belieue that to be faithful it is not required that they shold haue a clear distinct knowledge of the word of God and that it is sufficient that for that matter they referre themselues to their Pastors who shall answere for them before God But this surety is not sufficient for being their guides as blind or more blind then they are they cannot misse in following thē but they must both fall together according to the saying of Iesus Christ wherto may be joyned that which Esay faith Mat. 15. Esaie 29. What can a Booke profit a man if it be shut or if it bee open and bee in an vnknowen tongue and not vndestood It cannot