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
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
THE FOVNDATION OF CHRISTIAN RELIGION Comprehended in three godlie and learned Treatises 1. Faith 2. Hope 3. Charitie And now abydeth Faith Hope and Loue euen these three but the cheefe of these is Loue. 1. Cor. 13.13 AT LONDON Printed by Tho Purfoot for Iohn Royston and William Bladon and are to be sold at their shop at the great North dore of Paules at the signe of the Bible An. Dom. 1612. TO THE RIGHT worshipfull Sir James Lancaster Knight S. Veghelman wisheth all happinesse externall internall and eternall SIR IT IS A VSVal thing wheÌ„ men haue any worke to be published to dedicate it vnto some worthy personage like your selfe vnder whose patronage it may be sheltered But although this small volume be not originally my owne onely the translation thereof yet I present it to a farther end vnto your worship not so much to protect which is a thing as easie as common as to affect the matter therein contained to wit Faith Hope and Charity as the principall foundation of christian Religion They are three points which I doubt not but you as many other haue often heard of therfore are not onelie well acquainted with them but know how to put them in practise according to that measure of grace wherewith God the fountaine of all goodnesse hath plentifullie endued you Beseeching your worship not to mistake for I present it not to instruct you who thanks be to God are well knowne to be a dailie exerciser of these vertues and therefore haue now no need to learne But partly to refresh your memorie to continue in such blessed practises the perseuerance wherein not the beginning shall bee crowned with an euerlasting reward and partlie to manifest my loue and dutie You may well maruaile at my presumption in presenting so small a gift as is this Translation vnto one that deserueth so much but the matter being so heauenlie that I hope not onelie your selfe if you vouchsafe the reading thereof but many others of Gods children shall receaue comfort thereby I presume you will not haue so much regard to the breuitie as to the excellencie of it And if I find that this my little labour shall prooue acceptable I shall not onelie thinke it well bestowed but be incouraged to goe on in greater of the same quallitie and to doe your Worshippe any other seruice my best indeauours can extend vnto so I humbly take my leaue desiring the Almighty to graunt you in all felicity the scope and accomplishment of your hearts faire desires In London this 4. of October 1611. Your Worships euer to be commanded S. VEGHELMAN A TREATISE of FAITH Which is the foundation of Christian Religion CHAP. I. ¶ What ought to make vs to esteeme and seeke after Faith aboue all things THere is nothing ordinarily that hath more power and efficacie to stirre vp the desires and appetites of the will of man then the profite which he knoweth to be in the thing that he pursueth As to the contrary there is nothing that diswadeth him more from an enterprise than the inconveniences losses and dammages which he foresees and feares may happen vnto him in the pursute thereof Because that naturally men are enclined to desire and seeke after their profit and advantage in all things Now in all that man can thinke on or jmagine in this world there is nothing that is more nor so profitable nor healthfull vnto him as is the true Faith for many reasons of the which to avoyde prolixity I will onely touch three The first shall be that without faith as saith the Apostle it is jmpossible to please God Heb. 11. as to the contrary with faith it is not possible to displease him It remaines then to consider what the fauour and grace of God is towards those vnto whome it pleaseth him to jmpart them and what are the profits gaines and advantages that wee may hope for froÌ„ them receaue as well in this life Rom. 1. as herafter for from the grace of God first commeth a peace that is to say Psal 119. an vniversall prosperity which spreads it selfe ouer vs and vniversally ouer all things that may appertaine or happen vnto vs. For those things which we thinke are euill in themselues Mat. 5. as poverty sicknesse warre famine banishment prison and other such like jncommodities are turned vnto vs into as many fortunes aâ—d blessings when we are in the grace of God who by his jnfinite wisdome for the loue which he beareth vs can so wel accoÌ„modate apply all things that happen to vs of what nature or condition so euer they be that they alwayes helpe vs to our saluation and cannot be noysome or hurtfull vnto vs Rom. 11. although we should thinke they did through a false and vaine oppinion that we haue thereof Afterwards being fauorites and welbeloued of God according to the common proverbe which sayth that amongst friends all things are common there is a communalty of all good things betweene God and vs Mat. 25. In so much that not onely Heaven Earth and all that is in them doe appertaine vnto vs but also the kingdome of Heaven Life everlasting that jntire perfect felicity that is in God 1. Cor. 1. and even his power his wisedome his goodnesse his justice his truth his clemency and mercy which are the true and proper goods of our God and in the contemplation and possession of the which hee taketh his delight are ours by title of marriage and of the allyance which hee hath contracted with vs by his grace So that this day we are applyed therevnto by the guift which hee hath given vs of them as saith the Apostle 1. Cor. 1. All things are yours and you are Iesus Christs and Christ is Gods from whence we may jnfer that being in the grace of God we are consequently in the grace of the Angels Arch-angels Cherubines Seraphines Thrones Powers Governments and other spirituall creatures that are in Heaven Also the Heavens the Sonne the Moone the Starres the fower Elements to wit the Fire the Ayre the Water the Earth and in generall all creatures compounded of them are for vs that is to saye to keepe preserue and defend vs to accommodate every one according to his faculties meanes and power and to oppose themselues with all their might against whomsoeuer should go about to annoy or offend vs yea that wee may also put in this rancke the Divels themselues Gen. 3. Iohn 11. the which although they be the cappitall enemies of mankind and murderers of many from the beginning are nevertheles maugre them constrained to procvre our salvation without minding it or desiring to do it being thervnto compelled by the almighty power of God the which he doth jmploy in the favour and friendship which he beareth vs to turne the counsels and purposes of the Divell to the contrary of that which hee desireth and thinketh causing that his temptations by the which
the same And in the 121. Psalme The Lord shall preserue thee from all euill he shall keepe thy soule The Lord shall preserue thy going out and thy comming in from henceforth and for euer It followeth in the definition that this Faith is followed with a resolute will to walke before his face which is the end of reconciliation with God the which is brought to passe by the Faith which we haue in Iesus Christ as it appeares by that which is written in the Epistle of S. Paul to Titus Tit. 2.11 chapt 2. verse 11. There hath appeared the grace of God which is healthfull to all men teaching vs that denying vngodlynesse and worldly lusts we should liue soberly and righteously and godly in this present world looking for that blessed hope and appearing of the glory of the great God and our Saviour Iesus Christ And in Zacharies Canticle Luke 1. That hee would performe the oath which he sware to our Father Abraham for giue to vs. That wee being deliuered out of the hands of our enemies might serue him without feare in holinesse and righteousnesse before him all the dayes of our Life And in the 12. to the Romaines I beseech you therefore brethren by the mercifulnes of God that ye giue vp your bodies a quicke sacrifice holy and acceptable vnto God which is your reasonable seruice And be not ye fashioned like vnto this world but be yee changed in your shapes by the renuing of your minds that ye may proue what is the good and the acceptable and perfect will of God And Dauid in the 130. Psalme But mercy is in thee that thou mayest be feared All which passages and jnfinite more that are in the holy Scripture shew vnto vs that the end of our redemption is not to giue vs leaue and licence to doe evill abusing of the grace of God But that it is to make our light shine before men by good workes that they may bee jnduced by our example and by the doctrine of our life to glorifie God CHAP. V. HAving defined Faith and declared by particulars all the parts therof it now remaines to know the causes that doe produce it All effects haue ordinarily foure causes the efficient the materiall the formall and the finall As for the efficient of Faith it is produced and jngendered of the grace of God as it is written in the Epistle to the Ephesians chap. 2. verse 8. By grace yee are made safe through faith and that not of your selues it is the gift of God The which grace by the Spirit of God disposeth the hearts and the vnderstandings of men jnteriourly and secretly taking away the naturall obscurity and darknesse of the vnderstanding to make it capable of the knowledge of the word of promise and the hardnesse and obstinacy of heart that it may bee prepared with more alacrity and good will to follow that which the jlluminated vnderstanding doth set before it And even as for the ptoducement of all the fruites of the earth it is first requisite that the earth be good and well tilled secondly that the husbandman bee skilfull in his art to wit to stirre the earth and giue it all necessaries thirdly that the seed which is cast vpon it be good and well covered and watered with the dew of Heaven so must man be prepared to receaue the jncorruptible seed of the word of God by the spirit of God who doth regenerate change his heart of stone into a heart of flesh Afterwards that the Minister which is the husbandman be fit for to sowe it with a graine that is pure and entire and which is mingled neither with Darnell nor any other evill seed So by the concurrence of these three things that is to say the Spirit of God which regenerates man and prepares it selfe for his salvation the good and faithfull Minister who doth faithfully dispence the misteries of God and the jncorruptible seed of the word which is purely and sincerely administred Faith is produced in the heart of a faithfull man the which is not done but at Gods appoynted time for men are called to the knowledge of their salvation diversly and at divers times some sooner some later And before Gods prefixed time be past we see that the elect as well as the reprobate are rebellious and contrary to the word of God whereof we haue a notable example in the Scripture of S. Paul who before the time of his vocation was not onely an enemy but also a blasphâ—mer and furious persecutor of the Church of God But when the time which God had appointed to call him and to bring him jnto the Church was come then in a moment he was transformed from a Wolfe which hee was before to a Lambe It is even like vnto a peece of woode which is layd vpon a harth being greene one cannot kindle it but if it be drye so soone as it is put jnto the fire and that it is blowed it conceaues a flame and so kindleth TheÌ„ to the producing of Faith two things are required the preparation of the heart which is made by the spirit of God and the word the which doth jnflame the heart of man as soone as it is disposed to receaue it And even as to see bodily it is requisite first that the aire be jnlightened for by night men cannot see though they haue eyes and secondly that both men and beasts haue a liuely faculty for otherwise they could not see were it even at noone day so for to see and contemplate spirituall things the ayre must first be jnlightened by the preaching of the word of God and secondly that men haue eyes that are capable to receaue this light As for the materiall cause they are those thinges which Iesus Christ hath done and suffered for vs as the obedience which hee hath rendered to God his father and the accomplishment of the law the satisfaction payment which hee hath made to Gods justice for our debts the death the curse the wrath and judgement of God which he hath sustayned and the hell that is to say the abisme or bottomlesse pit of all the misery wheÌ„rein he hath been plunged for vs and for this only end to free vs from them It is the onely matter substance subject and argument of our Faith The fruits also that do arise of it as the establishmeÌ„t of the chuâ—ch the coÌ„munioÌ„ of Saints the remission of sins the resurrectioÌ„ of the body the life everlasting are the principall parties and as it were mater wherwith our faith is builded But because the word of God written in the Bible touching these matters in the bookes of the Prophets and Apostles is of a large extent and of difficult apprehension the Apostles and the successors being assembled haue promised for it and comprehended in a short sommary all that wee ought to beleeue for our salvation And haue contayned in twelue little articles all the things which Iesus Christ
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
is healthfull to all men hath appeared teaching vs that denying vngodlinesse worldly lusts wee should liue soberly and righteously and godly in this present world looking for that blessed hope and appearing of the glory of the great God and our Sauiour Iesus Christ which gaue himselfe for vs that hee might redeeme vs from all vnrighteousnesse purge vs a peculiar people vnto himselfe zealous of good workes These parcels and jnfinite others sowed in the Scripture in diuers places sufficiently shew that the Faith of our vocation and justification and of the Light vnto the which it hath pleased him to call vs Ephe. 5. is to separate vs from the world and from all the polutions and filthinesse there abounding and not to communicate with the workes of darknesse but to walke in righteousnesse truth all the dayes of our life For why are wee called good trees An exhortation taken out of the names of the faithfull if it be not to bring forth good friute in season Why likewise are wee called good ground if it bee not to bring forth all sorts of good friutes euen when we are well tilled and sowed by the word of God which is euery day faithfully and purely administred vnto vs by his seruants Ephe. 5. Wherefore also are wee called the spowse of Christ if it bee not to verifie him by the sanctification which ought to shine and appeare in vs for it is the end that Iesus Christ set before him when hee deliuered himselfe for it to the end to sanctifie it clensing it by washing of water by the word to the end hee might make it a glorious Church hauing neither spot nor wrinkle nor any such thing but that it might bee holy and irreprehensible Moreouer God by his Prophet Esay Esay 56. foretelling what should be the state of the Church at the comming of Iesus Christ saith That there shal be no more Eunuke that shall be able to say by complaint that hee is a drye tree because that euery one of them should keepe his sabbaths and should chuse the things which hee would haue and should keepe his alliance Hee would teach thereby that in his Church there should be no barren or fruitelesse person that all should bee as sayth Dauid Psal 92. Such as be planted in the house of the Lord shall florish in the courts of the house of our God Gal. 5. 6 Also S. Paule sayth he not that Faith worketh by Charitie and that in Iesus Christ nether circumcision auaileth any thing nor vncircumcision but a new creature opeÌ„ly declaring that by Faith men are so renewed that they chaung their thoughts their affections their words their workes their manners and their whole life and conuersation the which they study to make comformable wholy to the will of God so as it is propouÌ„ded vnto vs in his Lawes and holy ordinances 1. Cor. 3. Why also are wee called temples of God if not by reason of the holy exersices which ought continually to be vsed in our hearts and vnderstandings why likewise are we called high Priests if it be not to giue vs to vnderstand 1. Peter 2 that our dutie is to offer vp our bodies a liuely sacrifice holy pleasing to God Rom. 12. which may bee 〈◊〉 â—easonable seruice And that wee do not conforme our selues to this world but bee transformed by the renuing of our sence to trye what is the good will of our God pleasant and perfect Wherfore also are we called his children js it not to render him the honour the feare and the obedience which true children owe to their Fathers and by that meanes to glorifie him for a wise childe is the glorie of his Father Our confession sheweth that which ought to be inseparablie ioyned to our Faith 1. Iohn 5. In our confession wee say that wee beeleeue in the holy Ghost not onely to assure that he is holy in himsefe hauing a holines essentially residing in him but also for the office which it doth to sanctifie all the elect and render them capable to doe all the good workes which they do and to shew in effect that they are separated from the world the which is steeped in malice and altogether giuen to wickednesse Wee also beleeue the holy catholicke Church that is to say that there is a companie of folkes who by the grace of God are separated from the wicked and consecrated to the seruice of God and that wee are of this nomber By meanes whereof our Faith obligeth vs to liue holyly in the obedience and feare of God so that if wee bee vicious and that our life bee disordinate in any kinde of manner we shew thereby that wee are hypocrites and that our confession is belyed by our works The Prophet Esay sayth that at the comming of Iesus Christ which is the cheife the foundation A sumptuous description of the Church and architect of the Church hee was to build a Temple to God his Father framed of all precious things as of Pearles Saphirs Emeralds Rubies Carbuncles 1. Tim. 3. Which is to instruct vs that the members of the Church of God ought to be rare precious and exquisite in all sorts of vertues To the end that the house of God which is the collom and vpholder of truth should not bee like an edifice builded of mud and slime but a stately pallace sumptuous and worthy of the greatnesse of the maiestie of our God who is the creator of heauen and Earth God sayth S. Iohn is light 1. Iohn 1. and in him is no darknesse at all If we say wee haue fellowship with him and walke in darkenesse we lye and do not the truth But if wee walke in the light as he is the light then haue wee fellowship one with an other and the bloud of Iesus Christ his sonne cleanseth vs from all sinne By that we see plainlie that we haue no society and acquaintance with the Father and the Sonne if we do not our dutie and jndeauour our selues to liue holily and conforme our selus with all our thoghts affections words and actions to his holy will which is layd before vs in his law which the same Apostle confirmes moreouer in his first Epistle chapt 3. vers 6. As many as abide in him sinne not whosoeuer sinneth hath not seene him neither knowne him Babes let no man deceaue you hee that doth righteousnes is righteous euen as he is righteous hee that committeth sinne is of the Deuill for the Diuell sinneth from the beginning for this purpose appeared the Sonne of God to loose the workes of the Diuell whosoeuer is borne of God sinneth not for his seed remayneth in him and hee cannot sinne because he is borne of God In this are the children of God knowne and the children of the Diuell whosoeuer doth not righteousnes is not of God nor he that loueth not his brother for if we would sinne willingly and liue
a barke vpon the Sea without being able to rest in any place beeing tossed hither and thither with euery winde of Doctrine by the jugling of men Ephe. 4. as sayth the Apostle and by their slight and cautelous seducing Which is nothing answerable to Faith by the which being justified wee haue peace with God through Iesus Christ wee are like vnto the prudent man who hath builded his house vppon a rocke Rom. 5. then the raine fell and the stormes came and the windes blew Mat. 7. and did beate against that house but it did not fall for it was grounded vppon a Rock But whosoeuer heareth these words that I speake The nature of Faith and doth not put there in practise shall be like vnto the man that builded his house vpon the sand when the raine fell and the stormes rose and the winds blew and beate against this house it fell and the ruine thereof is great Dauid also speaking of the faithfull man and of his assurance said They that trust in the Lord Psal 121. shall bee as mount Syon which cannot be remooued but remaineth for euer Saint Paul condemnes those scrupulous people Inconstancie in Religion very dangerous who haue always their consciences troubled with vaine feares and doubts which hinder them from rest and from setling themselues firmely vppon the promises of God saying If you are dead with Christ as concerning the rudiments of the world Coloss 2. why are you charged with ordinances as if you liued in the world To wit eate not taste not touch not All which things ordained by the commaundements and doctrine of men perish with the vse the which haue neuerthelesse some kind of sapience in voluntarie deuotion and humilitie of spirit and insomuch as they spare not the body but haue no regard to the satisfying thereof Remedie thereof Now euery faithfull man must take great heede least hee fall into such a vice which is one of the most dangerous and contrariest to faith that is to say when men are like vnto a spunge which drinketh vp all the lyquors presented therevnto 1. Iohn 4. And that they also lend the eare to all doctrines indifferently without vsing the prudence and counsell which is giuen them to trye their spirits whether they are of God and the doctrines likewise whether they bee conformable to the word of God and to the analogie of Faith Mat. 16. For as sayth Iesus Christ wee ought carefully to beware of the Pharisises leauen knowing that wee cannot mingle neuer so little of it with the good dowe but it will bee corrupted and if when wee will receeue a paiment of any thing that is due vnto vs we are attentyue to way it and to examine it by the sound and otherwises least wee should bee deceaued what ought we to do when it is done of our selues and of the things appertainning to our salvation Mat. 10. Ought wee then indiscreetly to trust all persons that shall speake to vs of it Let vs then bee prudent as Serpents and simple as Doues Of the obiect subiect of Faith It is now time to come to deduce what is the obiect and subiect of Faith that is to say the word of God the which as we haue shewed before being diuided into three parts of the law of the threatnings and of the promises of God The promises of God the promises are those wherevppon Faith principally relieth Because they set before vs the Grace of God his mercy and the remission of our sinnes which are the meanes by the which our consciences are assured and the troubles pacified wherewith they may be disturbed for the lawe of god requiring of vs a whole and perfit righteousnesse which is impossible for vs to obtaine whiles wee are in the world vice corruption and infirmitie withstanding which are in vs which hinder vs from being able to attaine to the of this perfection as also the threatnings propouÌ„ding nothing else vnto vs but the wrath and curse of God it is impossible that by them wee can resolue our selues of the grace and charitie of God who hateth wickednesse as it is written Psal 5. Thou art not a God that loueth wickednesse neither shall euill dwell with â—hee It remaines then to conclude that why Faith hath the promises of God for an obiect that which Faith regardeth is principally the promise of God who setteth his mercie before it and the remission of her sinnes which are the points wherwith Faith is vpheld Faith then regardeth not the traditions of men nor the decrees of Antichrist nor any doctrine other then that of Iesus Christ which was denounced vnto vs as well by himselfe as by his Prophetâ— and Apostles It is the reason for the which God by his Prophet sayd Esay 29. That for nothing and to no purpose the people endeauoured to serue him by the traditions and coÌ„mandements of men Which he cannot allow of considering that which he hath forbiddeÌ„ in his law not to adde nor diminish any thing but onely to obserue that which is there commaunded and contained Now that which is spoken of the commandement by thâ— which our obedieÌ„ce ought to be directed also is it vnderstood of the promise by the which our faith ought to be ruled And as we ought to do nothing but thaâ— which God hath commanded to obay him also ought we to beleeue nothing but what hee hath promised vs seeing the only word of God and that whicâ— is once come forth of his lips is firmâ— and resolute Psal 89. For all that the diuell caâ— say the father and author of lyes all thaâ— which also Antichrist can say and thâ— false Prophets her complices and adherents is nothing else but lying and vanitie wherevpon our Faith being grounded should bee no firmer nor surer then a building set vpon the sand the which being beaten with the winds and waues would presently bee ouerthrowne and cast to the ground The faithfull man must then meditate day and night vpon the word of God But let him principally settle himselfe vpon the thankfull promises of God vpon the which as vpon Pillars and Colloms he ought to stay assure his Faith The promises of God are I Amen in Iesus Christ And to the promises let him adde Iesus Christ who is their warrant and pledge without whome it is jmpossible that the Evangelical promises can be A men vnto him as saith the Apostle that is to say stable and certaine There is the reason why the Apostle sayth that Iesus Christ is the principall matter and subiect of the Gospell 1. Cor. 1. because that by him the opening of the prison is made vnto vs our ransome is payed our sicknesse healed the wrath of God appeased towards vs and his grace is purchased for vs and that in suÌ„m all that he hath done suffered for vs is to assure our faith For his righteousnes his
obediēce his death his sacrifice his resurrectiō his victory his praier intercession all this tends to no other end Comparison to this purpose but to vphold our Faith And euen as the beames of the Sunne spred ouer all the world haue alwaies the reflection towards the Sun whence they issue as also all the lines of a circle tend and returne from the circumference to the center whence they part also all the promises the law the threatnings and in generall all the parts of the scripture are referred and reported to Iesus Christ who is the whole substance therof Also for to furnish and strengthen our Faith on euery part we must remēber the properties which are attributed to our God as his omnipotency his infinite mercy his eternall truth his soueraigne wisedome and finally his justice All the which things considered serue much to the faithfull man Assured consolations for the confirmation and assurance of his Faith For considering his misery to remedie it he opposeth the mercy of God Considering his weakenesse hee opposeth his almightinesse Considering his vanity and lying hee opposeth his verity Considering his jgnorance he opposeth his jmmoueable and infinite wisedome Finally considering his justice hee opposeth to assure himselfe the death the curse all the paynes of hell which he hath indured and suffered for vs so that all the stay that is necessary to sustain strengthen his Faith he seeketh it not in himselfe nor in his woorkes but in Iesus Christ who is the meanes of the grace of the allyance and of all the promises of God We must now know where our Faith resideth and where shee hath herseat The seat of Faith That is in the heart as sayth the Apostle Men beleeue with the heart to righteousnes and confesse with the mouth to saluation Then the Schoolmen deceaue and mistake themselues when they put it in the vnderstanding and that they say that the onely knowledge which we haue of the Bible and the approbation of all that is contained therein is the Faith of a Christian man Errour of the schoolmen although hee bee not affectionate to the thinges contained therein Wherein they deceaue themselues greatly For a man must to be faithfull haue a heate and flame in his heart that may bee warme and fill vp his zeale So that he may shew outwardly that which hee feeleth within as we see in the examples of all truely faithfull that euer were which no more then the new wiues cannot containe in themselues the knowledge which they had of the promises of God and of the saluation which he had brought into the world but they must needes shewe it by their boylings and make it knowen by the changing of their manners and of their liues Error of the most part of Christians that they were new creatures It is not then onely in bookes where Christian Faith consisteth that is to say to discourse well and discreetly of the holy Scripture It is no more in the countenance nor in the ceremonies by the obseruation whereof a man may counterfait faine to be a Christian Finally it is not in the eare where Faith consisteth but in the affectiō which we beare to the word of God which wee haue heard by the eare and in the trust which we put therein without the which it is jmpossible that wee can hold firme and resist the temptations and assaults which may be giuen vs by our enemies to shake our Faith ¶ The first question to know whether the reprobate can be furnished with Faith or no. THe Schoolemen say that all men jndifferently Error of the scholemen refuted aswell elect as reprobate are capable of Faith But in that they agree not with the scripture which speaking of the elect sayth of them Mat. 13. To you it is giuen to know the secrets and misteries of the kingdome of God and not to them Iohn 10. And also Iesus Christ speaking of his sheepe sayth of them My sheepe heare my voyce Then addressing his speech to the reprobate he sayth to thē But you heare it not because you are not of God S. Iohn also addeth Iohn 4.6 He that is of God heareth vs and belieueth the woord which we preach but he that is not of God heareth vs not but reiecteth vs. It is the reason for the which the Apostle calleth Faith Tit. 1.1 the Faith of the elect willing thereby to teach that those onely and no other are subceptible of Faith For there is none but them vnto whome God hath promised to take away the hardenesse and obstinacie of their stony and hardned hearts and to giue them a heart of flesh that is to say soft and flexible Wee see also in this gradation on which S. Paul Rom. 8. maketh to the Romaines that the vocation and Iustification are workes of Faith and of the Spirit of God proceeding from the election and predestination which are the spring thereof Mat. 13. Moreouer the word of God can it profit any where else but in the Land which is good and well tilled Which it is not without the vertue and operation of the holy Ghost which is not cōmunicated but to those onely that are of God that is to say that appertaine to his election Therefore is it that S. Iohn hauing sayd that hee hath giuen that right to bee made the children of God Iohn 1.12 to wit to those that beleeue in his name addeth which are not borne of blood nor of the will of the flesh nor of the will of man but are borne of God And it is that which he sayth to Moyses Which the Apostle alleadgeth in the Epistle to the Romanes Rom. 6. That God hath pittie on whome he will haue pittie and hardeneth whome soeuer he will harden And it is also the reason wherefore Iesvs Christ sayd that none could come to him Iohn 6 if hee were not drawne thither by his Father And also he sayd that whosoeuer had heard and learned of the Father should come to him and not any other To this purpose S. Augustine among the rules which he giueth to refute the error of the Pellagians hee sayd one that is notable to wit grace is not giuen to all and those to whome it is not giuen is not because it is by them reiected but onely because of the just judgement of God who being free in all his counsailes and being bound to no bodie hath giuen it to whome he pleased ¶ The Second question whether Faith bee perfect in this world Our perfection consisteth in the knowledge of our Imperfection IT is also demaunded whether Faith in this world can be perfect and whether men by their studie and exercise can attaine to that degree of perfection so that Faith may finde it selfe in any one accomplished with all her points Answere There was neuer any man in the world in whome the vertues of what sort soeuer they
were haue been perfect but in Iesus Christ And if in any other but him there is some seede and principles of vertues they are jmperfect yea as sayth S. Augustine that which wanteth of the vertues alwaies surmounteth that which wee haue of them And we haue alwayes neede to pray with the Apostles That God would encrease our Faith for our vicious and corrupt nature enclineth vs still to all sorts of vices But principally to that of mistrust and dovbt of the promises of God the which wee cannot well perswade our selues nor settle our minds and our heart vppon them especially when wee are invironned with some dangers and that before our eyes there commeth a representation of some horrible temptations then wee forget that God hath promised vs and seeke of our selues the meanes to get out of those dangers thinking that it is the surest for vs although that in that wee shew the rudenesse and vanitie of our sences thinking that the creatures haue more force meanes will to ayde vs theÌ„ the Creator who is our Father and almightie Moreouer that which sheweth plainely the imperfection of the knowledge which they haue of God Proofe of the Inperfection of our Faith of his promises and of Iesus Christ who is the meanes thereof For if as sayrh the Scripture wee know but in part also must wee inferre that wee beleeue but in part and if the Faith were perfect in vs Faith I say 1. Cor. 13. by the which the hearts are purified wee should bee pure and holy altogether and should haue no more neede Act. 10. neither to aske of God in our prayers that hee would pardon our offences nor also to beleeue the article of the remission of our sinnes Ephe. 4. Also wherefore is it that Iesus Christ being in the world did institute the ministrie of his Church and ordained that the word should be there continually preached the sacrameÌ„ts purely administred the confessions prayers and publique thanksgiuings entertained by the pastors and doctors elected and deputed to that end if it bee not to exercise alwaies the Faith of the Faithfull and to encrease it Wee see that sickly men will alwaies haue their Phisick by them to succour them and to haue care of their health Remedy for this euill Also God knowing the weakenesse and feblenesse of our complexion hath ordained in his Church that there should be alwayes pastors who like expert Phisitians and welâ— learned should haue care to procure the health of all those that are giueâ— them to keepe Comparison to this end And euen as out of â— wound that is alwayes open the matter must be drawne wich a tent and â— plaister also must the people be continually exercised in the meditation of the Law of God by the which they may bee exhorted and induced te withdraw themselues from vice and applie themselues to vertue A gardner what diligence soeuer hee vseth to clense and weede his garden well neuertheâ—esse hee cannot do it so well but there will be some bad hearbs found the which would stifle the good if they were not plucked vp Also the vices which bud in vs continually would choke vp the seedes of pietie which God of his grace hath put into vs wirhout the great care and solicitude which wee ought to haue to put them vp and indeauour vntill the end and extremitie of our life to stoppe and stanch the spring thereof For as saith the Scripture although that we were pure and cleane by the grace of God yet haue wee some neede to wash our feete Iohn 13. And although that we are without leauen yet must wee alwaies study to purge the old leauen to the end 1. Cor. 5. that wee may be new dow ¶ Third question whether our so little Faith bee capable to apprehend the grace of God Answere yea TO know whether our Faith being little can apprehend the grace of God and the beneficence of Iesus Christ whose vertue is jnfinite Answere Our Faith although it be little le ts not though it be such to embrace the grace of God his promises Iesus Christ with all his blessings Comparison Like vnto the eye which is one of the least members of mans bodie doth neuerthelesse apprehend the greatnesse of the Sunne and the light thereof the which is spread ouer the whole world Also doth our Faith though it be little it lets not for the littlenesse thereof to conceiue the Sunne of righteousnesse to applie to it selfe all his gifts and graces Which wee see in the Apostles vnto whome Iesus Christ did often reproch the littlenesse of their Faith Example And yet for all that hee acknowledged them to bee truely faithfull and euen to bee his frends and true children of God Iohn 15. A childe with his hand although it be little taketh that which is giuen him So the faithfull man with his little Faith receaueth all the graces gifts and fauours that God will enlarge and administer vnto him And euen although it be sometimes contaminate with many sicknesses as ignorance cupidities passions doubts mistrusts feares and cares neuerthelesse that doth not hinder at all but sicke as it is it may notwithstanding well take the medicines and remedies which are fit and conuenient to recouer her health An other Comparison And euen as a Leaper with his hand couered with Leprosie le ts not to take the almes which is giuen him also the Faithfull although he haue an Itchie and scabbie Faith le ts not neuerthelesse to apprehend the promises and all the benefits of our God Iohn 1. For when God promiseth vs that hee that beleeueth shall be the Child of God and shall haue life euerlasting hee limiteth not the measure and degree of Faith to obtaine that which he promiseth But saith onelie that he that belieueth without determining the measure of Faith required to attaine to the marke which hee sets before vs. As if he should say who soeuer shall beleeue whether with great or with little faith prouided that it be true and not dissembled shall obtaine the remission of sins and the other graces which God promiseth him in belieuing Also wee see that hee that sayd to Iesus Christ that he belieued a little and desired him that he would helpe his vnbeleefe did not let to jmpetrate of him that which he demaunded non-obstanâ— the jmbecility and littlenes of his faith ¶ The Fourth question whether Faith sheweth it selfe alwaies A fit comparison TO wit whether Faith bee alwaies apparant Ans Faith is sometimeâ— retained in the heart so that it appeareth not outwardly by reason that somtimes the temptations and dangers are so great that it shuts it selfe vp in the heart of the faithfull man As we see that in a great winter the seedes in the earth and the sappe in the trees keepe themselues close and covered within without shewing themselues in so much that one would judge feeing the