but in this with their wills In other things the deceiued doe of themselues soone espie the cosenage and seeke to helpe themselues but in this many are deceiued continually and yet cannot discerne it yea if another tell them of it yet will they not beleeue it In other fraudes the deceiuers are most in fault but here the deceiued are in greatest fault for riches deceiue you not through their owne craft 〈◊〉 through your corruption not through their frauduleÌ„t perswasions but throgh your fond affections not through their bad practises but through your madde behauiour Riches are no causes but occasions of the deceit Men take occasion by them vse them as meanes to deceiue themselues Rom. 7.11 As Paul sayd of Sinne and the Law Sinne tooke occasion by the Commaundement and deceiued me and thereby slew me So may we say of mans corruption and riches His corruption taketh occasion by riches to deceiue himselfe and therby to destroy himselfe He is deceiued by the supposed pleasantnesse of riches as Eue was deceiued by the pleasantnes of the Apple And as Eue was more to be blamed then the Apple so is the rich man more to be blamed then his riches Quest If riches doe so dangerously deceiue men how may we vse riches that they may not deceiue vs nor like thornes hinder the fruit of the word Answ You neede not to cast them away as Crates the Thebane and some other Philosophers did They are the good blessinges of God and may be well vsed for Gods glory and mans good Obserue these 5. Rules and they shall not deceiue you nor choake the word in your hearts 1. Set not your affections on them desire them not too earnestly loue them not too dearely according to the instruction of the Kingly Prophet If riches increase Psal 62.10 set not your hearts thereon but rather as the Apostle exhorteth They which vse this world 1. Cor. 7.31 let them be as though they vsed it not It is your inordinate affection toward them that makes them to deceiue you and hinder you in the obedience of the word The more you loue them the lesse will you loue the word the lesse desire wil you haue to heare and learne it and the lesse care to obey it If your hearts be set on wealth it will so deceiue you that no sinne can be gainefull but you will be ready to practise it and no dutie bring any damage but yâ—â— shall neglect it Is not the desire of money the roote of all euill 1. Tim. 6.10 What makes some to lye in their bargayning some to sweare vainely falsly some to vse fraude and cousonage some to oppresse and wrong others but an immoderate desire of riches This is the very spawne of all sinne in vniust dealing therefore learne to moderate it Doth not Christ say Mat. 10.37 that he who loueth father or mother sonne or daughter wife or children or his owne life Luk. 14.26 more then me is vnworthy of me hee cannot be my Disciple And is he worthy of him or can be his Disciple who loueth lands liuing wealth and riches better then him Doth not hee say Ioh. 14.23 If any man loue me hee will keepe my word Those then that transgresse his word for their owne aduantage and sinne against him to get to keepe or to encrease their riches doe they not loue their riches better then him 2. Be content to employ your riches as the word directeth you Luk. 16.2 You are but Stewards of your riches the Lord is the owner and wil one day call you to giue an account for your Stewardship you must not therefore vse them as you list but as he will how he would haue you to vse them he teacheth you by his word Wherefore make the word your Counsellour in all your dealings Doe not get your wealth by any other meanes then the word alloweth doe not keepe it any longer then the word permitteth and doe not otherwise bestow it or spend it then the word approueth Then cannot your riches hinder but will rather further your obedience the vse of them will be a practise of the word 3. Account the word of God and the graces and blessings conueyed vnto thee thereby greater riches and more precious Jewels then all the wealth of the world Know that godlinesse as the Apostle teacheth is great gaine 1. Tim. 6.6 Be of Pauls minde who thought all things but losse Phil. 3.9 for the excelleÌ„t knowledge sake of Christ Iesus our Lord for whom hee counted all things losse and did iudge them to be dung that hee might winne Christ As the soule is more excellent then the body and as heauen is more excellent then the earth so those thinges which belong to the soule and come from heauen are more excellent then those things which belong to the body and come from the earth If thou doe so esteeme of them thou wilt not suffer the wealth of the world to hinder thee of them If thou canst not enioy both together thou wilt rather forgoe wealth then the word The want of this due estimation causeth riches to be an hinderance to many They thinke too highly of worldly wealth but too basely of Gods word and his graces and therefore had rather get and keepe ther wealth then obey the word and increase in grace 4. Pray earnestly vnto God that he would giue thee grace to vse riches aright euen for the glory of his Name for the good of thine owne soule and for the benefit of others Say vnto the Lord with Dauid Psal 119.36 Encline my heart to thy testimonies and not to couetousnesse for thy heart cannot be enclined to both together Pray thus before thou come to hear pray thus after thou hast heard And in all thy dealings of the world pray to God to plucke these thornes out of thy heart lest they hinder thee in the obedience of his word The more thou prayest thus the lesse shall the deceitfulnes of riches hinder thee 5. Though thou abound in wealth yet be not proud but be as lowly and humble as if thou liued in want for GOD resisteth the proude 1. Pet. â— 5 and giueth grace to the humble 1. Tim. 6.17 Paul would not haue commaunded Timothie to charge rich men that they be not high minded vnlesse there were some danger that way They are in danger of being proud and when they are proud they are in danger of disobedience for proude men will despise the word and will thinke scorne to be taught their dutie and to be reproued for their faults by a poore Minister and will no further obey the word then they thinke it may stand with their credit and honour Know that God is no respecter of persons the poore may be as acceptable to him as the rich he more respecteth mans disposition and behauiour then his outward estate If thou be poore be not dismayed if rich be
he that heareth the word and vnderstandeth it Mat. 13.19 And although the first sort of bad hearers are sayd to heare and not vnderstand Yet the other two fortes are insinuated to haue vnderstood for how could they receiue the word with ioy vnlesse they vnderstood it How could cares of the world the deceitfulnesse of riches and voluptuous liuing choake the word after it was heard vnlesse it had beene vnderstood So that as the vnderstanding of the word is not sufficient to make you good hearers so on the other side the want of vnderstanding declareth you to be bad hearers All good hearers vnderstand the word though not onely they Good hearers must practise that which is taught them But how can they practise that which they vnderstand not 3. They agree in their affection to the word Those that be as stony grouÌ„d receiue the worde with ioy So also doe these good hearers though the thing it selfe be not expresly meÌ„tioned The Gospell is glad tydings and reioyceth the hearts of all that embrace it There is no commendable propertie in the reprobate and vnprofitable hearers but it is found in the elect and profitable hearers and that in a more excellent manner And therefore those who are nothing mooued nor comforted by the word are worse then some bad hearers and must not be reckoned in the number of good hearers Notwithstanding in this description of these good hearers wee may perceiue that in diuers other things they differ much from all the former hearers and therein doe greatly exceede and excell them all They are described by three properties and by them all they differ from the rest 1. By the manner of receiuing the word They receiue it with an honest and good heart 2. By the maner of reteyning it They keep it 3. By the maner of practising it They bring forth fruit and that with patience and plentie Touching the first propertie 2. things may bee noted The one more genenerall and that is the instrument of hearing it is with the heart The other more speciall and that is the qualitie and disposition of their heart it is an honest and good heart 1. Concerning the former we may hence obserue that those who will be profitable hearers of Gods most holy word must heare it with their hearts not onely with their eares to harken vnto the sound of it while it is vttered nor onely with their heads to vnderstand that which is deliuered but likewise with their hearts to keepe it and obey it Deut. 6.6 The Lord required of the Iewes that the words which he commanded them should be in their heart The wise man thus exhorted his sonne Proâ— 3.1.3 Forget not thou my law but let thine heart keepe my coÌ„mandements binde them on thy necke and write them vpon the table of thine heart And for this cause when Lydia went to heare Paul Act. 16.14 the Lord opened her heart that so she might attend to the things which Paul spake If her hart had bene shut so as the word could not enter in she had bene an vnprofitable hearer but God opening her heart that shee might receiue the word into it shee became a profitable hearer And there is great reason why al profitable hearers should receiue the word with the heart and into the heart 1. For the reformation and direction of the heart Gen. 6.5 by nature mans heart is corrupt yea all the imaginations of the thoughts of his heart are onely euill continually And out of the heart remayning corrupt come euill thoughts Mat. 15.19 Murthers Adulteries Fornications Thefts false Testimonies Slaunders such like sins which defile the man as Christ teacheth Now the worde is an Instrument of sanctification Ioh. 15.3 Christ said his Disciples were al clean through the word which he had spokeÌ„ to them And praâ—ed to his Father Ioh. 17.17 Sanctify them with thy trueth Ephe. 5.26 thy word is the trueth And the Apostle teacheth that GOD doth sanctify the Church clense it by the washing of the water through the word Now theÌ„ the plaister must be applyed to the place that is wounded or sore If it be applied to any other place it will do no good If the disease come froÌ„ the hart or inward parts it is in vain to lay the plaister to the head to the eare to the hand or to the foote so long as the heart inward parts are not cured they will minister new corrupt matter to the outward parts If then our hearts be corrupt we must not onely be content to apply the word to the eares by hearing it to the head by vnderstanding it to the tongue by talking of it but also to the heart for the purging of it at the first and for the guiding of it alwaies afterward 2. Againe the heart is the seate of the affections you must therefore receiue the word into your hearts that so it may worke on your affections both to sanctifie them as also to stirre them vp vnto good Thou must loue the word trust in the word and reioyce in the word or rather thou must loue God trust in God and reioyce in God because of his word as was shewed before in the example of Dauid Thou canst not doe this vnles thou receiue the word with thy heart As meate cannot nourish thy body vnles it be receiued into thy stomacke And as seede can neuer sprout nor come vp vnles it be cast into the furrowes and clods of the earth no more will the word profit thy soule vnles it be receiued into by heart 3. Moreouer the heart is the commander of the whole man and sets all on worke according to the disposition of it selfe Of the abundance of the hart the mouth speaketh as saith our Sauiour Math. 12.34.35 A good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill things As the primuâ—â— mobile doth turne all the other inferiour orbes round about with it And as the watch wheele of a clocke guideth all the other wheeles If it stand they stand if it goe they goe if it goe slowly they goe slowly if it go swiftly they go swiftly So doth the heart of man rule and order all the senses and parts of his body either to good or euill they are exercised as it is affected Those then that would be obedient hearers of the word must needes receiue and embrace it with their hearts that so their hearts louing and lyking and beleeuing it may set all their senses and all the parts of their bodies on worke to practise it 4. Lastly the heart is the safest place for it As sowne corne if it lye on the top of the furrowes may easily be deuoured by the fowles of the ayre but if it be hid and couered is free from that danger so the word which thou hearest if it goe
blade but neuer to beare a ripe eare So they who haue hearts altogether hardened will not heare or at least not receiue the word of God at all into any part of their hearts but those who haue hearts partly soft and partly hard may receiue the word and retaine it for a time but will neuer bring forth the fruites of it Wherefore the holy Ghost saith in the Psalmes and it is applyed by the Apostle Psal 95.7.8 to the hearers of the Gospell To day if ye will heare his voyce harden not your hearts Heb. 3.7 Because the hard hearted can neuer he are the word of God so reuerently and effectually as they ought to doe the Lord biddeth vs not to harden but to soften our hearts if we will heare his voyce The harder the heart is the more vnprofitable shall be the hearing the softer the heart is the more profitable shall the hearing be Againe this hardnes will cause men to deny the word in time of tentation The moysture and softnes aboue is the cause of receiuing the word with ioy and beleeuing for a time but the hardnes and drinesie below is the cause of reuolting afterward When Gods hand was heauie on Pharoh he somewhat relented humbled himselfe and confessed his sinne but as soone as it was remoued here-turned with the dogge to his vomit and became as obstinate as euer he was before So if a mans heart be mollified onely in part he may relent while he heares the word and may embrace it with peace but in time of persecution may grow as hard as euer he was before euen as yron is soft in some measure while it is in the fire but becommeth hard againe when it is cold Let vs not therefore content our selues with an vpper softening but see that our hearts be softened to the very bottome that they may melt like waxe at the fire 2. King 22.19 as good king Iosiahs heart did when he heard the lawe read I knowe that none of our hearts are so lost as they should be But if thou fee-lest thine owne hardnes doest mislike it desirest earnestly that it may be more and more mollified and doest vse all good meanes for the further mollifying of it thy heart either is alreadie or shall be within a while so softened as it may receiue the word profitably to thy saluatioÌ„ If Goates blood being warme can soften the hard Adamant Gortandâ—â—pl mart doubt not but the blood of Christ can sufficiently mollifie thy heart though it were as hard as a rocke If thou pray earnestly vnto God to take away the stony heart of thy body Ezek. 36.2 and to giue thee an heart of flesh be assured that he will performe it seeing he hath promised it by his holy Prophet 3. Let vs now come to the third propertie of these hearers They belieue for a time Mathew and Marke say they endure for a season that it they endure in their with out a while They doe belieue yet not long But it is to be considered what kinde of faith this is Though the Papists teach that there is but onely one kinde of faith See postscript Sect. 4. Sect. 5. Sect. â— yet may we find many seuerall distinct kindes thereof in the holy scriptures There befoure kindes of faith One is proper and peculiar to Gods elect and to the regenerate The rest are common both to the elect and the reprobate That which is proper and peculiar to the elect is a true iustifying faith See postscript Sect. 7. Sect. 8. whereby a man doth apprehend and apply to himselfe all the promises of God in Christ and all the merits of Christ for the pardon of his sinne and the saluation of his soule Tit. 1.1 This is called by S. Paul the faith of Gods Elect because onely they and all they be endued with it And therefore it is said Act. 13.48 that as many as were orduned to eternall life beleened Though all of them doe not receiue it at the same time but some sooner sâ—me later yet is there not any of the I 〈◊〉 but at one time or other they doe receiue it This is called an vnfayned faith 1. 〈◊〉 1.5 〈◊〉 or a faith without dissimulation or hypoâ—â—â—e because it is not counterfaited and is a faith in deed and in truth and is seated not in the tongues or the head but in the bottome of the heart This faith is said to purifie the heart Aâ—â— 15.9 〈◊〉 13.10 and is called the faith of the Saints because none haue it but those who be sanctified By this faith are we now iustified without the workes of the law and by this Rom. 3.2 must we be saued as the Apostle proueth at large in his Epistles â—phâ—â— 2.8 But this is not the faith here spoken of Againe there be other kindes of faith See postscript Seâ—l 9.1 Cor. 1â— 2 which be common both to the Elect and reprobate And these are either extraordinarie or ordinarie Extraordinarie as the faith of working miracles whereof the Apostle speaketh saying If I had all faith so that I could remoue mountaines and had not loue I were nothing Iudus the childe of perdition had this faith as well as the rest of the Apostles for he wrought miracles as well as they And many shall say to Christ haue not we in thy name cast out diuells and by thy name done many great miracles to whom he shall answere I neuer knew you depart from me Math. 7.22 ye workers of iniquitic This was extraordinarie giuen to some fewe at the first preaching of the Gospell but hath ceased long agoe The ordinary kindes of faith which may be found in the reprobate are two in number See postscript Seâ—l 10. Seck 11. The one is called an hystoricall the other a temporarie faith The one I say is called an hystoricall faith or a dogmaticall because it is a bare knowledge and acknowledgment of the historie of the scriptures and of the things written therein concerning God his workes his promises and concerning Christ his merites and benefites without any apprehension of the things knowne and acknowledged Ioh. 5.46.47 This is the faith whereby men beleeue Moses and his writings Act. 26.27 This is the faith which Paul would needes fasten on Agrippa 〈◊〉 1.1 August dâ—tâ—â—p to beleeue the Prophets This is not fides qua credimus in deum sed qua credimus deo id est credeâ—e vera esse quae loquitur â—orm 181. Creâ—ere veâ—â—â—â—â—e 〈…〉 mulâ—◠〈◊〉 possunt August 〈◊〉 Iam. 2.19 It is not the faith whereby we belieue in God but the faith whereby we belieue God that is whereby we belieue all things to be true which he speaketh And so differeth very much from a iustifying faith This faith is sound in the vnregenerate They may belieue all things to be true which are written though they little regard them yea this
so meane and base in the iudgement of the world if they be performed in such a sort as the word directeth are most acceptable fruites such as God will approue and reward He that is a seruant and in his seruice is put to many base workes yet if he performe the common duties of all Christians and likewise performe the workes of his calling in such a manner as the word teacheth him the worke of his seruice are good fruits And therefore Paul bad seruants be obedient to their Maisters in singlenes of heart Ephes 6.5 as vnto Christ not with eye seruice as men pleasers but as the seruants of Christ doing the will of God from the heart As if by seruing their Maisters in a good sort they did serue Christ yea he lets them vnderstaÌ„d that God would reward that their seruice for whatsoeuer good thing any man doth that shall he receiue of the Lord Vers 8.2 Cor. 8.12 whether he be bond or free And elsewhere the Apostle teacheth that if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not This bringeth forth of fruite is amplified 2. waies 1. by that maner 2. by the measure of it First by that maner of it for they are said to bring forth fruit with patience And herein may also be seen a differeÌ„ce betwixt these and one sort of the other hearers Those that be coÌ„pared to stony grouÌ„d in time of tentation fal away so fayle both in professioÌ„ practise and the reason is because they want patience to beare the crosses that doe follow the word But these at all seasons and in all estates continue constant both in their profession and practise because they be endued with patience to endure all troubles that doe befall them for the words sake After ground is sowne with corne it endures many violent stormes and intemperate seasons faire weather and fowle frost and snowe cold and raine in winter heate and drought in summer before it can beare fruit in haruest So those who heare and receiue the word for the saluation of their soules doe oftentimes endure great troubles and suffer much affliction before they can bring forth the fruits of it Yet if they be endued with patience they will be content to beare all Hence it is that the Apostle telleth the Hebrewes Hâ—â—â— 1â— 36 that they had neede of patience that after they had done the will of God they might receiue the promise As if by patience they might be made able in those bloodâ—â— daies of cruell persecution to doe the will of God and so to receiue the promises And through want of patience they should faile â—n the deede and not obtaine the promise And for this cause he exhorteth vs to runne with patience the race that is set before vs. Heb. 12.1 As if none could hold out to the end of the race but onely the patient And therefore in the midst of the greatest persecutions the patience and faith of the Saints is commended and admired As when it was said Reuel 13.10 Here is the patience and the faith of the Saints because by patience in bearing the crosse and by faith in beleeuing to receiue the crowne they were made constant Thus will patience arme a man against all crosses so that by it he shall be made able manifestly to encounter with them and safely to passe through them and not be hindered by any of them in the obedience of the word How soeuer in others crosses and tribulations doe breede fainting and relapse yet in these hearers Rom. 5.3 â— tribulation bringeth forth patience patience experience experience hope and hope maketh not ashamed What is the cause that one hearer to preuent foâ—â—e inconuenience which he feareth or to remoue some trouble that he feeleth will refuse to performe the dutie taught him And another will rather chuse to endure all crosses and losses all disgraces and dangers yea imprisonment and death then sinne against his God but because the one wanteth patience the other is endued with patience So necessarie is patience for our practise So greatly doth it further vs in our obedience This should be a motiue to perswade euery one of you to seeke for patience It is in vaine to heare Gods word with intent to obey it vnles by patience you possesse your owne soules for otherwise your owne crosse will stop your course to turne you out of the way that leadeth vnto life The more patience the more obedience the lesse patience the lesse obedience wee should loue religion so dearely as we must be content to suffer persecution for the profession and practise of it and rather lay down our liues for the maintenance of it then faile in the obedience of it The same minde ought to be in vs which was in the blessed Apostle Paul who knowing that bands and afflictioâ—s did abide in euery place yet passed not for them Act. 20.24 neither was his life deare vnto himselfe so that hee might fulfill his course with ioy Act. 21.13 And when he was told by Agabus the Prophet that he must be bound in Ierusalem did openly protest that he was readie not onely to be bound but also to die there for the name of the Lord Iesus Yet consider that you cannot endure the least of those things vnles you be endued with patience you know not what may befall you hereafter and therefore pray vnto God that he will grant you patience to beare that which shall come In time of publike peace and when the Gospell is defended by the authoritie of Magistrates men may endure some secret and priuate persecutiâ—â— by inferiour persons Especially in theâ—e popish parts where some hold of Christ some of Antichrist where papists grow headstrong through impunâ—tâ—e And where many are Protestants in shew but Papists in truth If they cannot persecute you by the sword they will persecute you by the tongue If not by fire and fagot as they were wont yet by priuate wrongs and spitefull displeasures Gen. 21.9 Yea the Church is no better now Gal. 4.29 then was Abrahams house in which the sonne of the bond woman by scoffes and mockes did persecute the sonne of the free woman Genes 4. Did not Caine and Abell sacrifice together yet Caine enioyed Abell because his sacrifice was better accepted and afterward flew him for it 2. Cor. 11. â—6 Was not Paul often in perills among false brethren And did you not heare out of Bernard how the Church complained that in her peace Pâ—xapagâ—â—â— pax 〈…〉 non 〈…〉 33. she had greatest bitternes Of a peaceable time he said Et pax est non est pax there is peace and there is not peace peace from Pagons peace from Heretikes yet not peace indeed from the sonnes Many friends were foes indeed We must therefore in all times looke to receiue some affliction for the
hee shall neuer obtaine any thing If this be the faith requited of them that pray aright it is the faith of all Gods Saints and of them which are iustified for they pray often and are heard And if this man write truely then those who teach and haue no other faith then an assent to the truth of things reuealed can neuer obtaine pardon of their sinnes nor haue their petitions graunted Tollet taught (20) Hoc in loco non accâ—pâ—â—ur fides proment is assenâ—u sed pro voluntatis fidâ—câ—â— vt recie Euthymius quae signâ—sir at â—o frequens est in scripturis In Luc. 12. anâ—oâ— 52. and that out of Euthymues that Faith in many places of scripture is takeÌ„ Not for the assens of the minde but for the assuraÌ„ce of the will Iâ—nsentus also writeth the same (21) Proâ—de reâ—issime vt apparet dicâ—tur namine fideâ— in euangeliâ—s cum eâ— trâ—buitur aut falus aut consecutâ—â— ommum quae volumus complecti vtrumque assentum illum â—orâ—â—â— ia credendis de Deo aâ— Christo fidâ—â—â—m ex â—â—â—es boâ—â—tate conceptam c. Concord Euang cap. 32. Therâ—â—â—â—â—â—â—st rightly as appeare that may be saide a 〈◊〉 by thâ— name of Faith in the Gospells whâ— saluation or the obtaining of those things which wee desire is ascribed vnto it both these are comprehended both that firme assent in things to be belieued concerning God and Christ and also a Confidence conceyned from his goodnesse c. For these two doe so clâ—auc together that neyther can there be any Confidence without Credulitie neyther can Credulitie without Confidence obtayne any thing of God And to the same effect afterward thus (22) Haec duo nempe credulâ—tas fiduciasimul videntur includi in nomine sides cum subditur diâ—â—sse dominâ—Ì„ secundum fidein vestram siaâ— vobis vt sit sensâ—s sicut creditis me posse vos sanare ob hoc confiditis mâ— curatur is vos ita fiat vobis Concord Euang. cap. 35. These two to wit Credulity and Confidence seeme to be included together in the name Faith when it is set downe that the Lord said According to your Faith be it vnto you That the meaning may be As ye belieue that I can heale you and for this doe trust that I will heale you So be it vnto you If then by the testimonie of these Authors Faith bee often so taken in the Scriptures And if this be the only Faith whereby we obtaine such things at the handes of God Why should wee be condemned as Hereticks for teaching such a faith Ought not we to haue such a faith in Christ for the saluation of our soules that those men had in him for the curing of their bodyes Though Stapleton denie this speciall Confidence yet hee acknowledgeth (23) propter haue fidem vtramque internam externam sanitatem dedit Promptuar domini 18. post pentecost that for one and the same faith Christ gaue them both outward inward health Paulus Burgensis saith that Abraham by the Faith which was imputed to him for Righteousnes did not onely belieue that he should be the Father of many Nations but rather that he his seed should obtaine euerlasting life in heauen In Genes 15. Addit 2. The Diuines of Colone taught that (24) Per fidem verbi Dei operantis in nobis veram contritionem penitentiam est iustificaâ—â—er tanquaÌ„ per causam quaÌ„dam praeparatiuam dispositiuam Persidemautem qua absque dubitatione firmiter confidemus nobis peccata nostra propter Christum esse dimissa instisicamur tanquam per causam susceptiuam Antididag Coloniens de instificat hom fol. 21. through the faith of the word of God working in vs true Contrition and Repentance and other works of preuenting grace we are iustified as by a certaine cause preparing and disposing vs. But through the Faith whereby without doubting we doe firmely trust our sinnes are forgiuen vs through Christ wee are iustified as by a cause receiuing it And also adde further that the (25) Non quomodo extranos in ipso est sed sicut quando â—adâ—â—n nobis dumtamen fide apprehenditur ad iustitiâ—â—n importatur ibid. Righteousnes of Christ is the cause of our Iustification not as it is out of vs in him but as and when the same is imputed vnto vs for Righteousnes yet so that it be apprehended by faith Cassander who was so highly esteemed for learning and wisedome that two Romane Emperors Ferdinand and Maximilian 2. sent to him for his aduise howe to compound the controuersies in religion approueth their opinion saith that (26) Consiâ—tat art 4. Booke was greatly commended of all the Learnedst diuines through Italy France as a Booke that excellently relateth the summe of the Ancients opinion touching religion out of whose writings the booke is as it were confirmed And with great approbation citeth these words out of it (27) Fatemur verum esse ad iustificationem hominis omnino requiri vt homo certo credas non tantum generaliter quòd propter Christum vere paenitentibus remittantur peccata sed quòd ipsi homini remissa sint propter christum per fidem ibid. Wee confesse it to be true that it is altogether required for the iustifying of a man that a man doe certainly belieue not onely generally that for Christ sinnes be forgiuen to them that be truely penitent but also that they be forgiuen to the man himselfe for Christ by faith Hee also alledgeth out of the Ratisbone booke these words (28) Vocamus fâ—â—m viuam motum â—paritus sanâ—â—â— quo vere poratentis â—riguntur ad Denum vere apprehendunt miserecordiam in Christ to premissâ—m vt â—am vere sentiant quod remissionem peccatorum reconeâ—liationem proptâ—r mâ—ritum christi gratuata Dei bonitate acceperunt c. Ibid. We calâ— a liuely faith a motion of the holy Ghost whereby they who truely repent are lifted vp to God and doe truely apprehend mercie promised in Christ that now they truely perceiue that they haue through the fieâ— goodnes of God receiued remission of sinnes and reconciliation for the merits of Christ and doe crye Abba Father And therevpon hee inferreth that rightly agreeabâ—y to the scriptures it is saide that this is the nature of a Iustifying Faith that it perceiue that feeling of Gods fauour which the holy Ghost worketh in vs. And further addeth that to obtaine Iustification (29) Adâ—â—â—tificationem consequendam requiritur talis fides 〈…〉 exâ—â—â—plo Aâ—raâ—â— ad promissionem Dei non 〈◊〉 per disâ—â—dentiam sed praeter spem in spem credat 〈◊〉 credenti in â—â—m qui siscitat Iesum a mortuis in putaturtim â—anc sidem ad iustificationem peccata nâ—n imputaturim Cassâ—nda ibid. p 13. Such a Faith is required whereby a man after the example of Abraham doth not doubt of the promise of God through distrust but aboue hope belieueth