incessantly and that hee feeleth in his conscience an vlcer which tormenteth and hindereth him from resting at his ease By meanes wherof if wee will retaine Faith and enioye the comforts which it bringeth vs we must necessarily walke roundly and applye our selues to doe all things which God in his law hath shewed vs to be agreeable vnto him to the end that our conscience doe not accuse nor reprooue vs nor presse jmportune nor condemne vs. For if our heart reprooue vs as saith S. Iohn God is greater then our heart to reprooue vs. ◠Iohn 3. So that the man that will not make shipwracke of his Faith as some haue done as saith the Apostle must indeauour to walke alwayes in all his waies in a good whole and wholesome conscience 1. Tim. 1. Psal 119 as Dauid singeth Blessed are those that are vpright in their way and walke in the Law of the Lord. And also speaking of the faithfull man Psal 112. Surely he shall neuer be mooued but the righteous shall bee had in euerlasting remembrance He will not be affraid of euill tydings for his heart is fixed and beleeueth in the Lord. Remedies for this euill Euery one must then indeauour to conforme himselfe and all his actions to the will of God doing according to the portion and measure of grace which hath been imparted vnto him that which is contained in his Law Psal 15. For as saith Dauid He that shall conuerse in this sort and would go thus need not feare to be ouerthrowne but such a man God will blesse He shall receaue a blessing from the Lord Psal 24. and righteousnes from the God of his saluatiō This is the generation of them that seeke him of them that seeke thy face that is Iacob If then we will appeare before the face of God in assurance let vs walke before him in all feare Let vs flie from euill and follow that which is good Let vs withdraw our selues from vice and apply our selues to the exercise of piety as much as we can We see that our first parents whilest they continued in the obedience of God they were familiar with him and spake with as great assurance as one fellow doth with an other But when they had disobeyed him and eaten of the fruit of the tree of knowledge of good from evill against his will they began to decline fly frō his face and to haue him in such great horrour that there was nothing more fearefull vnto them then to find themselues in his presence Which happened vnto them of nothing else but by the disobedience which they had borne to God of the euill conscience which followed which made them thus timerous and fearefull ¶ Hypocrisie contrary to Faith Whence commeth this contrarietie HIpocrisie is also contrary to Faith because it setteth onely the appearance of things before it and Faith to the contrary preposeth always the truth of them Iohn 18. as saith Iesus Christ when Pylate demaunded him Art thou King Iesus answered Thou sayest it that I am King I was borne for it and for that I am come into the world to giue testimonie of the truth Whosoeuer is of the truth heareth my voyce By these words hee teacheth vs that the faithfull regardeth alwayes the truth and setteth it before them whereas to the contrary the Hipocrite contenteth himselfe with the appearance The one loueth the things that are of massie gould and the other the things guilded onely Conferēce differēce betweene Faith and hipocrisie Esay 29. Which is the cause that God who is true also loueth the truth and roundnesse in all things and abhorreth hipocrisie as it is written in Esay This people draw neere me with their lips but their heart is farre from me And Iesus Christ in S. Mathew Euery one that sayth Lord Lord Mat. 7. shall not enter into the kingdome of Heauen but he that doth the will of my Father which is in Heauen Many shall say to me in that day Lord haue we not prophesied of thy name And haue we not cast forth Diuels in thy name And haue we not done many vertues in thy name And then will I say openly vnto them I know you not depart from me ye doers of iniquity And also in S. Iohn Iohn 8. reproouing the word of the Iewes who sayd they were the children of Abraham and of God said vnto them If you were the chilrren of Abraham you would doe the workes of the children of Abraham Now you seeke to put me to death that am a man who haue told you the truth the which I haue heard of God Abraham did not that you do the workes of your Father And the Father that you come of is the deuill and you will doe the desires of your Father He was an homicide from the beginning and hath not perseuered in the truth for the truth is not in him Euery time that he preferreth lies he speaketh of his owne for he is a lyar and the father of lyes And because I say the truth you beleeue me not It is also the cause for the which in the gospell of S. Mat. Mat. 23. he reproueth the Scribes and Pharisies that they were Hypocrites because they did onely clense the outside of the cup and the dish but that within they were full of rapine and excesse And addeth farther that they were like vnto white sepulchers which seemed faire without but within are full of dead mens bones and of al filthinesse Likewise also sayth hee you shew your selues iust men outwardly but within yee are full of hipocrisie and iniquitie The Apostle sayth to the Romaines That he is not a Iew who is so outwardly and that is no circumcision which is made outwardly in the flesh but hee is a Iew which is so inwardly And circumcision is that which is in the heart and minde not in the letter whereof The prayse commeth not to men but to God Dauid also speaking of those that shall bee lodged and shall converse in the Tabernacle of the Lord sayth Psal 15. it shall bee Hee that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart And in the 24. Psalme Who shall ascend into the moūtain of the Lord who shall stand in his holy place Euen hee that hath innocent hands and a pure heart which hath not lift vp his mind vnto vanitie nor sworne deceitfully Wee must not thinke that that those hypocrits who are like vnto brokers whose commodities are not loyall rather nothing but old patcherie and deceit can be agreable to God who loueth integritie simplicitie and roundnesse in all things And doth not as men who affect flatterie and paye themselues easily with false coyne and when it is well stamped although it be falsly metled ¶ Superstition is contrary to Faith SVperstition is also contrary to Faith The nature of Superstition because it is alwayes in doubt and floting like
sorts 1. This word signifieth Faith by reason of the conuenience of them and because that true Fatth comprehendeth assured knowledge and trust Heb. 6.11 We desire that euery one of you should shew the same care for the full assurance of hope vntill the end 1. Pet. 3.18 Be alwaies ready to giue an answere to euery man that asketh you a reason of thâ— hope that is in you 2. Sometime it designeth the goods hoped for Gal. 5.5 Wee through the spirit wayte for thâ— hope of righteousnesse through Faith Colloss 1.5 For the hope sake which is layd vppe for you in heauen whereof yee haue heard before by the word of truth Titus 2.13 Looking for that blessed hope and appearing of that gloly of that mightie God c. 3. It is taken for the support and ayde which man perswadeth himselfe to finde in God or in his creatures Psal 65.6 Thou art the hope of all the endes of the earth and 142.6 I haue sayd thou art my retreat my hope or my portion Esay 20.5 They shall be confounded by reason of Cus which is their hope or that which they looke vppon This word properly taken signifieth a durable affection of heart raised by God by the which wee wayte for the good things difficult but possible to obtaine and such as not without cause wee desire to obtaine The Principall efficient cause of Hope is God who giueth it to his elect Rom. 15.13 c. Thâ—ss 2.16 Now as our Faith by the meanes of the word preached and heard commeth of the fidelitie and truth of God if you consider the neerest cause for certaine Hope proccedeth of Faith for being certaine of Gods truth wee giue credit to his word in the which hee promiseth vs excellent things in hope to receaue them at the time prescribed to giue them Heb 11.1 The Apostle sheweth the obiect of our Hope to wit saluation in heauen saying that wee are saued by Hope that the Hope which is seene is not Hope for why should any man hope for that which hee seeth Rom. 8.23 Whereby wee gather that Hope regardeth the things absent and to come also that it consisteth in the trust which wee haue to obtaine and possesse those things according to the decree and promise of God The subiect of Hope is such a one as that of Faith the which hath Hope for effect and fellow during the whole course of this present life Faith is the proper goods of the elect of God who accepâ— Iesus Christ for their onely sauiour anâ— mediator To them then belongeâ—… Hope the which sayth the Apostle Heb. 6.19 wee haue as an anchor oâ— the soule both sure and stedfast and â— entreth into that which is within the vaile The forme of our Hope is the trust which the holy Ghost giueth vs that wee shall not be tempted beyond our strength that the afflictions shall be mitigated that God will deliuer vs from all euils and daungers and will saue vs in his heauenly Kingdome The end is to stay vntill that according to the good pleasure of God wee be put in possession of the good things which he hath promised vs. If he be slack wayte thou saith Abacuck chap. 2. vers 3. for he will not faile to come and will not tarry Let vs then conclude of all that hath been sayd A definition of christiaÌ„ Hope that Christian Hope is a gift of God the Father to all the elect in Iesus Christ by the holy Ghost for the vpholding of their Faith consisting in a trust to obtaine the goods to come by the vertue of the which the same elect are assured that one day they shall be freed from all euils to enioye those goods in the Kingdome of heauen Her faire priuiledges In the writings of the Prophets and Apostles are found many goodly priuileges of this true Hope Wee will note some of them 1. It trusteth in God alone who is called the Hope of his people and Dauid in sundry places protesteth that hee hath put all his Hope in him 2. Remembring that malediction and curse is pronounced in the 17. Chap. of Ieremie against him that setteth his Hope in man and who taketh the flesh for his arme it taketh heede carefully of trusting in creatures 3. It is our Helmet against the mortall strokes of Satan as the Apostle speaketh of it 1. Thess 5.8 saying let vs be sober putting on the brestplate of loue and of the hope of saluation for an helmet 4. It is the Faithful coÌ„panion of afflictioÌ„ for righteousnesse and the ioye of the Faithfull as sayth S. Paul Rom. 5. 12. Experience bringeth Hope Also reioyce in Hope 5. It is confirmed by the remembrance of the goods receiued of God and by the reading of his word It conducteth vs to heauen it is liuely and immortall it vpholdeth vs inuincible it deliuereth vs from the feare of men maketh vs happie as infinite testimonies and examples verifie 6. Let vs adde that as there is but one Fayth also we haue but one hope You are called sayth S. Paul Ephe. 4.4 In one Hope of your vocatioÌ„ Also there is but one onely body one onely Spirit one onely Lord one onely Faith one Baptisme one onely God and Father of all one holy Ghost and one celestiall inheritance Wherevnto God of his mercie bring vs. FINJS A TREATISE OF CHRISTIAN CHARITY Then speciallie of the workes and exercises of the children of God THe Charitie of Christians towards God and their neighbours The excellency of christian Charitie that Charity which the Apostle calleth the end of the commaundement 1. Tim. 1.5 which commeth of a pure heart of a good conscience and of a faith vnfained is surely a precious guift of the Lord besides this heauenly wish Peace be with the brethren and charitie with faith from God the Father and from the Lord Iesus Christ Ephe. 6.23 Besides it is called the fruit of the Spirit Gal. 5.22 The fruit of the Spirit is Charitie ioye peace patience benignity goodnes loyaltie gentlenes temperance There we see a stately and diuine band of the Mother and her eight daughters Thirdly Charitie commeth of Faith for Charitie loueth and jmbraceth that which Faith sheweth maketh known vnto her so that Faith is as it were the Mother of Charity and of these two heauenly vertues commeth hope wherof we haue already spoken This Charitie whereof we speake is attributed to those whome closed and conioyned with that spirituall knot which S. Pauâ— calleth The bond of perfectnesse Colos 3.14 doe studie to keepe me Vnity of the spirit by the bond of peace Ephe. 4.3 forbearing the one the other in Charity and whome the same declareth that they appertaine to Iesus Christ Whose whole kindred is named in heaueÌ„ earth Ephes 3.15 These brethren kindred are those that by Christ haue in one selfe-same Spirit Entrance to the Father Ephe. 2.18 Wherevppon hee concludeth and sayth You are then no more strangers and
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
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
And even as in the time of the ancient people when walking by the horrible deserts of Arabia it happened that some one of them were bitten by Serpents to the end that of the poysoned byt death should not follow Nom. 21. hee lifted vp his eyes to behold the brasen Serpent that was set vp in the middle of the field and by the beholding of it was preserued from the daunger Iohn 3. so wee walking through the deserts of the world where happening that our desires sting vs with their venome and giue vs some mortall wound to be preserued from it the onely remedy is to lift vp the eyes of our Faith in the contemplation of Iesus Christ who is raysed aboue the heavens and to aske of God his Father in his name that he would quitte our debts as we quitte our debitours Of this obedience vertue and effect thereof is spoken in the Epistle to the Romaines chap. 5. verse 19. As by the disobedience of one man many haue beene made sinners also by the obedience of one many are made righteous Also in the 2. Epistle to the Corinthians chap. 1. God was in Christ reconciling the world to himselfe not jmputing their sinnes vnto them Also in the Epistle to the Phillipians chapter 2. vers 7. He made himselfe of no reputation taking vpon him the forme of a servant and made himselfe in the likenesse of men and found in figure as a man he humbled himselfe made obedient to death even the death of the crosse And in the Epistle to the Hebrewes chap. 6. vers 11. Christ being become an high Priest of good things that should bee by a greater and more perfect Tabernacle not made with hands that is to say not of his building Neither by the blood of Goates and Calues but by his owne bloud he entred once into the holy place and found eternal redemption And in the 10. chap. vers 8. having sayd before that sacrifice and offering and burnt offerings and offerings for sin thou wouldst not neither hadst pleasure therin which are offered by the Law Then sayth hee Loe I come to doe thy will O God he taketh then the first away to the end to establish the second By the which Will we are sanctified To wit by the obligation once done by the body of Iesus Christ It followeth in the definiton that of this Faith there commeth forth of the hearts of those that are justified a perpetuall peace joye and consolation Which is easie to be vnderstood for it is not possible that wee can bee assured and perswaded of the grace of God and of the remission of our sinnes of our salvation and of the everlasting blessing which Iesus Christ hath purchased for vs also of the justice and of the life and of a certaine hope of the Kingdome of Heaven and of that perfect and entire felicity which there waytes for vs for ever that we may feele in our hearts and in our consciences a peace a joye a rest a comfort and contentment vnseparable which is the cause that S. Paul in the Epistle to the Romaines chap. 5. verse 1. sayd Therefore being iustified by Faith we are at peace with God through our Lord Iesus Christ and in the 14. chap. and 17. verse The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And Iesus Christ in S. Iohn chap. 16. verse 20. Verily verily I say vnto you that yee shall weepe and lament the world shall reioyce ye shall sorrow but your sorrow shall be turned into ioye A woman when she trauaileth hath sorow because her hower is come but so soone as shee is deliuered of the child shee remembreth no more the anguish for â—oye that a man is borne into the world And yee now therefore haue sorrow but I will see you againe and your hearts shall reioyce and your ioye no man taketh from you Dauid also to this purpose in the 126. Psalme sung They that sowe in teares shall reape in ioy They went weeping and carryed precious seed but they shall returne with ioye and bring their sheaues And in Esay chap. 51. Euerlasting gladnes shall be powred on your heads And S. Iohn in his Apocalips chap. 21. verse 4. And God shall wipe away all teares from their eyes and there shal be no more death neither sorrow neither crying neither shall there bee any more paine for the former things are gone And Dauid in the 36. Psalme How excellent is thy mercy O God therefore the children of men trust vnder the shadow of thy wings They shall be satisfied with the fatnes of thine house and thou shalt giue them drinke out of thy pleasures It followeth in the definition that this Faith is accompanyed with assurance against all dangers and tentations The which is added to jnstruct the faithfull man that when by faith he is vnited with God and receaued his protection and safegard Rom. 8. nothing can mishappen vnto him but all matters and accidents of what nature and quality soever they can be further him to salvation as sayth S. Peter 1. Pet. 3. Who is it shall hinder you if you follow that which is good And S. Paul Rom. 8. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who is hee that condemneth it is Christ which dyed yea rather which is risen againe which is also on the right hand of God and maketh intercession for vs who shall separate vs from the loue of Christ shall tribulation or anguish or persecution either hunger either nakednesse either perill either Sword As it is written for thy sake are wee killed all the day long and are counted as sheepe to the slaughter Neuerthelesse in all these things we ouercome through him that loued vs for I am sure that neither death nor life neither Angels nor rule neither power neither things present neither things to come neither height nor depth neither any other creature shall be able to sâ—parate vs from the loue of God which is in Christ Iesus our Lord. Dauid also in the 27. Psalme sayth The Lord is my light and my saluation whome shall I feare The Lord is the strength of my life of whome shall I bee affraide Though an hoast be pitched against mee I will not bee affrayd though warre be raysed against mee I will trust in God For in my trouble hee shall me hyde in his tabernacle in the secret place of his pauillion shall he hide me and set mee vp vpon a rocke Therefore will I offer in his Tabernacle sacrifices of ioye I will sing and praise the Lord. And in the 46. Psalme God is our hope and strength and helpe in troubles is ready to bee found Therefore will wee not feare though the earth bee mooued and though the mountaines fall into the middest of the Sea Though the waters thereof rage and bee troubled and the mountaines shake at the surges of
hath done or suffered for vs And in generall all that is needfull for vs to beleeue and wherevpon we ought to ground and settle the hope of the everlasting life and happinesse Wherevpon may be jnfered that the doctrine of the Pope and of all his Pastors and Muncks of Papistry cannot availe any thing to edifie our Faith the which is not setled vpon the jnventions foolish traditions and vaine jmaginations of men But vpon the pure word of God the which ought to be layd open in the church to the people purely and simply without any mingling of dreames ravenings of men As saith the Prophet Ieremie Ierm 14. You must not mingle the chaffe among the good graine nor the drosse among the fine Siluer nor the water with the good wine Peter also willeth that if any one speake in the assembly 1. Pet. 4. let him speake like the words of God S. Paul exhorteth his Disciple to preach the word of God without adding or changing 2. Tim. 4. for as it written by the Prophet Psalm 12. The words of the Lord are pure words euen as the siluer which from the earth is tryed and purified seuen times in the fire for which cause nothing may bee mingled with it but it must needs corrupt it The third cause to wit the formall of Faith is Iesus Christ for as much as he is our Christ that is to say our Mediatour and jntercessor For in this quality hee is as it were the forme of our Faith the which hee quickneth and giveth a being therevnto as doth the shape to the matter which it shapeth and vnto the which it is applyed Now as we see all things take their being and denomination of their forme as the fire is named by it forme the fishes the beasts the birds and all things in generall are called according to the forme which â—hey beare Also so is Faith and calleth it selfe Christian because that Iesus Christ who is the forme thereof and wee are also for this reason called Christians because that wee are provided therewith which causeth that through Iesus Christ â—e are regenerate to be new creatures Moreover it is he that hath kept the commandement of God It is he who vndergoing the wrath and the malediction of the threatnings of God hath delivered vs from them Finally it is he that obtayneth the blessing set downe in the promise made to Abraham and to his posterity and who in doing so hath beene a meanes that the law the threatnings and the promises which are the three principall parts of the scripture were accomplished in his person and by consequent the Faith thereof healthfull to all belieuers Whereby wee may say of Iesus Christ that hee is ths forme Faith the which cannot subsist without the efficacy of the word nor the word haue her efficacy without him Therefore is it that we may say that Iesus Christ contaynes all the causes and parâ—s of Faith in himselfe for divers respects First the efficient because that as God he produceth it in vs by his spirit As he did in Paul when going jnto Damascus he called him and in his mercy did change him in an jnstant and made him of a furious persecutor of the Church a faithfull servant vnto him and it Afterwards that hee is also the matter of our Faith by reason of those things which he hath suffered for vs by the which paying our raÌ„some he hath fully satisfied to the justice of God for all our jniquities Againe that he is the forme of our Faith in as much as he is the Mediatour and jntercessour who by his merite keepeth vs perpetually in the grace of God his Father in the which resteth all our life salvation and beatitude And to conclude that he is also the end thereof because it is hee vnto whome we ought wholy to referre and attribute the praise and glory of our salvation which are the reasons for the which it is sayd Iohn 1. that in him consists all fulnesse of gifts and graces of God Also that God the Father hath giuen vs all things with him that is to say not only life but also the meanes whereby wee may attaine therevnto And that in him are all treasures of the knowledge wisedome and other graces and blessings of our God Which considering S. Augustine saith That in our selues we are nothing and that in him we are all things And the Apostle to the Hebrues Who is the cheefe and the accomplisher of our Faith who insteed of the ioy which he had in hand hath indured the crosse hauing despised the shame and is set at the right hand of the throne of God The finall cause which is the fourth and last of Faith is the glory of God and the salvation of men for the mercy of God manifesting it selfe in the remission of our sinnes and his vertue in the execution and in the accomplishment of his promises and his justice in the paine which Iesus Christ did endure vppon the crosse for vs and his power in the discomfiting of our enemies and his wisedome by the which he hath by death brought life by sinne justice by jnfirmitie force by darknesse light by wounds healing by lowlinesse exaltation and by hell whither Iesus Christ did descend Paradice and the kingdome of Heaven being I say all the vertues of God manifested and layd open in Iesus Christ all christian men apprehending them by Faith haue matter and cause to prayse and glorifie God for God doing that which is sayd hath shewed how glorious and wonderfull his name was Men then believing these things in their hearts and publishing them with their mouths cannot better magnifie the workes vertues and miracles of our God then in doing it CHAP. VI. ¶ Of the effects of Faith wherof the first is the reconciliation betweene God and man HAving spoken of the causes of Faith it is also needfull to declare the effects thereof which are great and admirable the first is the reconciliation betweene GOD and vs. For when we were as farre from GOD as the East might bee from the West that there was no creature vpoÌ„ earth more miserable then man in this estate Esay 58. to draw vs out of it to set vs againe in the hope of his grace and of our saluation from the beginning after that our first parents out of whose loynes wee came were departed froÌ„ God through their rebellion and disobedience God to prevent their ruine which was all apparant and very neere pleased to rayse them againe being so fallen That of them should come the seede which should bruse the head of the Serpent Gen. 3. The which promise he repeated since to Abraham Gen. 12. promising that of him a child should be borne that should bring an vniuersall blessing vppon all the Nations of the earth and againe since hath likewise repeated it to Dauid assuring him that from him should descend a King whose raigne should be
change those persons vnto whom it is given And although that this changing be not perfect all at once neverthelesse it advanceth every day by little and little in those that are truely faithfull 1. Cor 5. Ioh. 15. and who are curious altogether to purge the old Leuin which remayneth yet in them and to wash their feet as sayth Iesus Christ and to take the leeze out of the vessell vntill that it be quite empty and made cleane as we see that the Apostle did 1. Cor. 9. whome as he writeth to the Corinthians did runne in the listes to beare away the price and brought his body into slauery to the end that in some fashion after he had preached to others himselfe was not found vnreceaueable Phil. 3. which hee yet sayth elsewhere I trye if by any meanes I might attaine vnto the resurrection of the dead Not as though I had already attained it either were already perfect but I follow if that I may comprehend that for whose sake also I am comprehended of Christ Iesus Brethren I count not my selfe that I haue attained to it but one thing I doe I forget that which is behind and indeauour my selfe to that which is before And follow hard toward the marke for the price of the high calling of God in Christ Iesus The exercise of the truly faithfull It is the exercise of those that are truely faithfull continually to thinke vpon a new life and a true repentance In so much that it may be a studie and exercise in the which he continues from the beginning of his regeneration vntill the consummation and conclusion of his life in such sort that by the temptations wherewith he is jncessantly exercised and prooved hee may be refined like vnto Silver or Gold in a fournace and as for the conservation of the body it is requisite that it bee continually exercised and aboue all thinges purged of the superfluous humors and excrements which therin are gathered every day also it is necessary that the soule and conscience of the truly faithfull bee cleansed with continuall repentance and that it bee as much or more carefull to weede and plucke vp the evill hearbs which doe alwayes pollute his soule as is a good Gardiner to cleanse his Garden of all nettles thistles and other weeds which spring therein For the duety of a Christian man is to jmploy all his life to put off the old man and to put on the new which is an exercise that cannot bee done without great toyle and difficulty because that the old man is a robe so fastened and stitched to a Christian that a man cannot get it off but by peecemeale and the new man is an other robe so straight that it cannot be put on but with great labour and paine Yet must we strayne our jndeauours and shew that wee are faithfull Rom. 6. by the participation which we haue in the death and resurrection of Iesus Christ abstracting from his death a vertue to mortifie our flesh and the lusts thereof and an other of his resurrection to walke in newnesse of life and not to thinke that wee can participate in the righteousnes of Iesus Christ to obtaine the remission of our sinnes but we must also shew by effect the participatiō which we haue in the holynes of his Spirit For we cannot be just but we must be holy nor be holy but wee must be just because that Iesus Christ is never vnfurnished nor parted from his spirit and doth not justifie vs but at the same time and by the same meanes hee sanctifieth vs so that at the very jnstant that we are jncorporated in Iesus Christ for to be his members we are also consecrated to God to be his temple where he dwelleth by his holy spirit ¶ The fift effect of Faith Obedience THe other effect which Faith produceth in vs is the obedience which wee striue to render to God when by Faith we haue been regenerated as S. Paul sheweth to the Romanes chap. 1. verse 5. sayjng By whome we haue receaued grace and Apostleship that obedience might be giuē vnto the Faith for his name among all the Gentiles It is also sayd in the Epistle to the Hebrewes Heb. 11. That Abraham by Faith when hee was called obeyed God to goe out into a place which he should receaue for inheritance and hee went out not knowing whither hee went which are two places that shew sufficiently that Faith beejng planted in our hearts it disposeth them to render perfect obedience to the will of God Also we see that the elect before they bee called and regenerated by Faith they are ordinarily called in the holy Scripture Rebels dissobedient and Enemies of God Ephe. 2. Rom. 5. But after their regeneration they are called Servants and the children of God by reason of the will and desire which they haue to obay and serue him Now there is nothing more pleasing and agreeable vnto God then obedience the which he preferres before all sacrifices whereof wee haue a notable example in Saul 1. Sam. 15. who was rejected and depriued of his kingdome with all his posterity vnto whome neuerthelesse it was established by the ordinance of God only because that he had disobeyed God preferred his owne opinion before the commandement which was given him wholly to destroy the Amalekites But one onely example might suffice to shew how pleasing obedience is to God that is to say that which Iesus Christ hath rendered to God his Father in our name Phil. 2. the which was of such great efficacy and weight with God that it hath blotted out the disobedience of our first parents and hath restored vs to a more happie estate then that of Adams was pittifull and miserable wherinto by his disobedience he had precipitate himselfe and all his posterity as S. Paul sheweth in the Epistle to the Romanes chap. 5. vers 19. As by one mans disobedience many were made sinners so by that obedience of that one shall many also be made righteous And to the Phillipians chap. 2. vers 8. Hee humbled himselfe became obedient vnto the death euen to the death of the crosse wherfore God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus should euery knee bow both of things in Heauen and things in Earth and thinges vnder the Earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father And in the Epistle to the Hebrewes chap. 10. vers 6. In burnt offrings and sinne offrings thou hast had no pleasure Then I sayd Loe I come in the beginning of the booke it is written of me that I should doe thy will O God Aboue when he had sayd Sacrifice and offring and burnt offrings and sin offrings thou wouldest not haue neither haddest pleasure therein which are offered by the Law Then sayd hee Loe I come to doe thy will
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
the munition and strength of the townes whether the people were valiant strong and fit for the warre by the which places they might most easily and commodiously enter when they were returned tenne of them brought word that the conquest of the land was altogether vnpossible considering the Townes and strong places which there was and the watch which was kept and the provisions for warre wherewith they were furnished seejng also the great number of people strong and wel trayned vp to warre that were there for tujtion and defence of the country so that by their report they caused the people to stand astonished and amazed without courage to go any farther Yea they determined to returne into Egipt Num. 14. if Ioseph and Caleb presenting thēselues before the whole assembly and having sharpely reprooved their fellowes said alowde no no we will eate them as easily as a peece of bread for it is not vnder the trust of our strength but onely vnder the assurance of the name and of the promise of our God that wee goe to fight with them What did they regard saying that humane things according as they were disposed and that appeared before their eyes No but hauing their eies shut against all that they layd nothing els before them but only the promise of God which was eternall and jnfallible Elizeus in the time of the great and extreme famine which was in Samaria 6. ezample in Elizeus 2. King 7. being besieged by the Sirians sayd to king Ioram that he should be of good cheare and that the next day the burthē of corne shold be better cheape in Israell then euer it had been before The one of the greatest favourites and neerest Gentlemen to the King reprooving the words of the Prophet sayd to him that that was altogether vnpossible though all the windows of Heaven were opened But the Prophet assuring himselfe of what he had spoken answered him thou shalt see it and shalt eate none of it Wherein we ought to note two very good examples the one of the faith of the Prophet and the other of the jnfidelity in that Gentleman and withall the so assured reasons which the Prophet gaue and to the contrary made the Gentleman to doubt For what thing could Elizeus see to assure that which he sayd against all hope except the word of God which had beene revealed vnto him in the which without any disputing or discours he altogether setled himselfe and the Gentleman to the contrary not regarding any thing but what presented it selfe before his eyes and seeing no appearance of verity doubted of that which he sayd seemed altogether jmpossible to him We haue jnfinite other examples in the scripture of that which is sayd Faith relyeth vpon the word of the Almighty to wit that the property of Faith is alwaies to close the eyes to all the things that may make it doubt of the truth of the promises of God only to look vpō his Almightinesse by the which hee is alwayes able to execute what he sayth and promiseth as soone as hee speaketh it witnesse Dauid Psal 33. For he spake and it was done hee commaunded and it stood Sometimes it happeneth Remedy against mistrust and feare that by the rude jntreaty which God giveth vs wee conceaue fansies and jmaginations of him which are altogether contrary to his nature and which presents him vnto vs with a dreadful countenance As we see that it happened euē to Iesus Christ his deare and welbeloued who because he saw no signe nor appearance of the favour of his Father towards him cryed out Psal 22. My God my God why hast thou forsaken me and art farre from my health and from the words of my roaring O my God I cry by day but thou hearest not and by night but haue no audience Bur then we must fight vertuously against temptation and not judge of the loue or hatred of God by that which it seemeth to appeare vnto vs but stand firme and setled in the promise of God and perswade our selues what face soever he sheweth vs that neverthelesse he continues the same without altering his will in any thing or changing his nature in any sort whatsoeuer We must then in all our aduersities haue our eyes fixed vpon God and say vnto him that which Dauid sayth Psal 130. I haue wayted on the Lord my soule hath waited and I haue trusted in his word My soule waiteth on the Lord more then the morning watch watcheth for the morning Also Psal 16. I haue set the Lord alwayes beefore me for hee is on my right hand thererefore I shall not slide Wherefore mine heart is glad and my tongue reioyceth my flesh also doth rest in hope For thou wilt not leaue my soule in the graue neither wilt thou suffer thyne holy one to see corruption And also Psal 17. Concerning the workes of men by the words of thy lipps I kept me from thy pathes of the cruell man Although then that God sheweth vs sometimes an euill countenance Psal 102. yet must wee alwaies Iudge of him according as wee are taught in his word and beleeue that he neuer chaungeth but that he remaineth alwayes Like himselfe and that he is alwayes true in his promises and almightie to execute them when and how hee thincketh good without that there is any creature in Heauen or earth can hinder him from effecting that which he hath once resolued and ordained in his counsell A fit comparison wee see that the Sunne at his rysing seemeth greater vnto vs farre then it sheweth it selfe at none day albeit that it chaungeth not his forme any whit but that commeth because of the vapours which are interposed betweene vs and it Also our God doth sometime seeme vnto vs to change his forme but it is by reason of our disordinate passions and affections which present him vnto vs is this manner and then our judgement ought to be suspicious vnto vs and wee ought to reiect it for to yeild wholy to that which the word of God saith vnto vs of his nature that hee is innumerable and abides alwaies in one estate An other cōparison And euen so as wee see that those that goe vppon any high steepe thing turne their eyes from looking downe because they should not be affrayd so should wee in all our afflictions turne away our vnderstaddings from all vaine speculations and hould them as it were in a slippe to let them goe onely at the consideration of the woord of GOD. An other Sometimes God doth that to vs which riders do to great horses to assure them they often present glimering Swords before their eyes to the end to accustome them to looke vppon the splendour and glistering without starting So doth our good God with vs hee somtimes setteth fearefull things before vs and presents himselfe to his children with a maske and false ougly visage but it is onely to
others in the earth but in Heaven it is jnfallible and alwaies certaine to hold the vessell during the storme so that it cannot make shipwracke And as saith S. Augustine This hope maketh the great and horrible tempests to seeme little and the little ones none Which wee see in Iob who sayth that he hoped in God although hee saw his arme stretched out against him and ready to strike to kill him and ouerthrow him quite We see also the effect of this hope in Dauid who was neuer astonyed whatsoever aduersity befell him as may bee seene in the 27. Psalme The Lord is my light and my saluation whome shall I feare The Lord is the strength of my life of whome shall I be affrayd When the wicked euen mine enemies and my foes came vpon me to eate vp my flesh they stumbled and fell Also Thou preseruest mee from trouble Psal 32. thou compassest mee about with ioyfull deliuerance Psal 62. Also My soule keepeth silence vnto God of him commeth my saluation And following In God is my saluation and my glorye the rocke of my strength in God is my trust And that which maketh this hope of the Christian man can neuer bee confounded is that it sets before it alwayes his head who is in Heaven and who can now no more be suncke by floods or deluges of water how great and fearefull soeuer they be Now though a man should be vp to the necke in water and that his head were still aboue water all the other members could not be drowned the head being eminent and floating vppon the superficies of the water also the Church in generall and euery member thereof in particular could not be drowned nor ouerflowne their head being alwayes eleuated ouer all the stormes tempests in the world which he commaundeth with a greater power then euen a King doth his subiects For the obedience which it beareth him is as suddaine as the commaundement which he giueth them which is not found among men in what degree of authoritie soeuer they bee in the world Faith is ioyned with the Spirit of regeneration FAith is also joyned with the holy Ghost The spirit of regeneration ioyned with Faith as sayth the Apostles in the Epistle to the Galathians Chap. 3. verse 2. This onely would I know of you whether yee receiued the spirit by the deedes of the lawe or by the hearing of the fayth Are yee such fooles that after yee haue begun in the Spirit yee would now end in the flesh for otherwise without the spirit Faith were not sufficient to regenerate vs and to make vs new creatures Yea without the vertue of the Spirit Fayth could not be produced nor begotten in vs as sayth the Apostle hauing the spirit of Faith according as it is written I haue beleeued therefore haue I spoken also wee beleeue and therefore wee speake Psal 116. Why he is called the spirit of Faith he calleth himselfe the spirit of Faith because he is the Authour of it For the knowledge which the faithfull haue of the promises of God commeth of the holy Ghost also doth the trust which is in the heart the which commeth of it selfe which are the two parts of Faith And euen as elsewhere this Spirit calleth it selfe the Spirit of feare of jntellegence of prudence according to the graces and gifts which hee imputeth vnto vs and produceth in vs also for this same reason doth he cal himselfe the Spirit of Faith because hee is the beginning the encreasing and the consūmation of it Now this spirit is a Spirit of life without the which Iesus Christ who is the life the way and the truth cannot reside nor dwell in vs. And although that our aduersaries thinke and say Miserable vanitie of the vnbeleeuers that it is a rashnesse and ouerwauing in the faithfull man to vaunt that hee is indued with the Spirit of God which dwelleth in him Yet neuerthelesse hee ought not to doubt but it maketh his residence in him as in his Temple As the Apostle sayth that if any haue not the Spirit of Christ hee is not his Rom. 8. and who is it that can assure vs that wee are the children of God but this Spirit of adoption Gal. 4. Effects of the spirit of regeneration by the which wee crie Abba Father And which witnesseth with our spirit that we are the children of God and by consequent his heires which is likewise the principall cause of all the good workes that we do and of all the good thoughts and affections which wee haue that this Spirit which the scripture compareth vnto water the which beeing powred vpon a drie Land causeth the seedes to spring and fructifie which we are cast vppon it As sayth the Apostle Gal. 5. That the fruite of the Spirit is Charitie ioye peace a patient Spirit Louingnesse goodnesse Loyaltie softnesse Temperance How also should wee resist the flesh with the lustes and workes thereof that is to say adulterie whoredom filthinesse jnsolencie jdolatry prisonings enmitie strife spitefulnesse anger quarrels diuisions sects enuies murders drunkenesse gluttonie and other like things which cannot inherit the Kingdome of God were it not for the vertue and force of this Spirit wherewith wee are armed how also could we hould firme against so many temptations assaults which are continually presented vnto vs by Satan the world tyrants hereticks hipocrites other enemies of the Church if we were not clothed with this vertue Also who would comfort vs in the middest of so many aduersities and tribulations wherewith our poore life is besieged whiles wee liue in this world were it not this comforter which is giuen vs of the Father by the meanes of his Sonne Iohn 14. How also in the desarts of this world should we be able to finde and follow the straight way if it were not shewed vs by the Spirit and if it did not guide vs to keepe vs from straying moreouer hauing our spirits our reason our sences wrapped vp in darknesse how could wee without this Spirit know the truth without the which wee cannot bee saued Iohn 15. How also should wee be able to reioyce and haue peace and tranquilitie in our consciences amongst so many occasiōs that we haue to be sorrowfull seeing so many disorders and confusions which are in the world manifest contempt of God in the most part of those with whome we liue so many blasphemies so many sacrileges so many ingratitudes so many jmpieties and abhominations if this spirit did not jnteriorly vphold vs and did not fill our hearts with joye in the middest of so many sorrowes griefes and lamentations which euery day bringeth vnto vs 1. Cor. 12. Also how could wee open our mouthes to confesse the name of Iesus and to sing the prayses of God if it were not opened vnto vs by the Spirit as sayth Dauid Psal 51. Deliuer mee from bloud O God which art the God of my
the foundation of the world They acknowledge themselues vnprofitable seruants avouch that in all good workes they haue done but a small parcell of their dutie that their addresse good thoughts sufficiency and force is of God who maketh in them both the willing and doing according to his good pleasure boasting in nothing but his mercie and to accomplish the law accept of grace But because that this good Father hath vouchsafed to promise them a reward they receiue it of his free goodnesse and the more he giueth them the lesse they lift vp themselues and lesse they alleadge their seruices and the more they condemne in their minds the pride of the justifiing hipocrits and the more they crie to their Soueraigne Enter not into iudgement with thy poore seruants for no man liuing shall be iustified before thy face if he presume vppon himselfe vppon his aduantages and dignities One only Iesvs Christ is our merite our wisedome our righteousnesse sanctification and redemption And also the Faithfull as Abraham Moyses Dauid S. Paul and all the rest haue well knowne that godlinesse had the promises of this present life as well as of the life to come and therefore asking of God their dayly bread which comprehendeth all the necessarie aydes and succours whiles they are in this world If he graunt them vnto them they accept of them as voluntarie rewards of his liberall fauour and render him thanksgiuing for them They haue to vphould their hope in this behalfe infinite declarations of the good will of their heauenly Father who protesteth that the least good deedes of his childâ—en shall bee followed with rich and ample rewards yea euen in this present life 5 Now because that the good works done by Christians 5. Why good workes haue so many large promises are the indeauours of faithfull seruants and of good children Also that they are neither pure nor perfect considering their weakenes and imperfection the first question is Why God addeth so many great promises to good workes their are fiue reasons 1. To the end that the accomplishment of the promises may be an euident testimony of the prouidence of God who would haue men to know that the corporall good things comming from him are dispersed by hap hazard but are distributed of his grace and goodnesse to his children according to the saying of Moyses to the Israelites Deut. 30.20 Hee is thy life and the length of thy dayes Dauid promiseth that those that are good shall be glutted in time of famine Psalme 37.19 and sayth in Psal 34.11 that those that seeke the Lord shall want no good thing 2. It sheweth that God will conserue and keepe his Church in the world yea in the middest of all his enemies so doth hee recompence the pietie of his as the Apostle 1. Tim 4.8 sayth expresly 3. God will haue the corporall necessities to sharpen Faith patience prayer the hope of his and that in their refuge to his grace they goe from force to force 4. Also that the promises of traÌ„sitorie goods aduertise the Faithfull of the certaintie of their salvation Faith by the which wee embrace Iesus Christ and accept of the reconsiliation which hee hath made for vs ought alwaies to goe before the requests that wee make for bodily goods It is in fauour of the onely and welbeloued sonne that we haue the promise of blessing in heauen and earth according as he himselfe sayth of it Iohn 16.23 All that you shall aske of my Father in my name shall be giuen vnto you 5. The Lord will haue all men to know that his Church is subiect to afflictions and neuerthelesse is miraculously preserued in the middest of dangers as in times past in Egipt and in Caldea as also Daniell in the Lions denne and his companions in the fierie fournace to the end that this admirable protection of the people of God and all his excellent deliuerances might be euident testimonies of the presence of the Lord among his people As Moyses sayd Nom. 14.13 Thou hast made this people by thy might to rise out of the middest of the Egiptians And Iosua to the Israelites You shall know that the mightie liuing God is in the middest of vs. Ios 3.10 that all the earth may vnderstand that there is a God in Israell Ezechias also amongst other words of his prayer sayth O Lord our God deliuer vs from the hand of Sauchirill that all the Kingdomes of the earth may know that thou only art the Lord. 6 what mens obedience pleaseth God 6. Resteth the sixt and last question seeing all men are sinners it is demanded what mens obedience pleaseth God because it is written That God doth not heare sinners Ioh. 9.31 Answere is made to that by distinction of two sorts of sinnes There is one sinne committed wittingly willingly and with the whole consent of the sinner against his owne conscience in prophane despight of the trtuth manifested in the law or in the gospell of the which the sinner is sufficiently convinced The good christians are warranted from this horrible danger There are also sinnes committed by the corrupt and vicious affections by foolish confidence jgnorance euill custome to great presumption of strength vehemence of vnbrideled passions forgetfulnesse doubts mistrusts in the execution of the which the sinners feele the combats goarings gnawings heauinesses shames despights frights and feares wherevpon followeth at length a sorrow according to God then repentance faith converting to God changing of life 2. Cor. 7. 10. The sinners of the first ranke are in a very dangerous estate those of the second are not deplored nor desperate God knoweth those that are his and sheweth himselfe maruailous in his justice and compassions For the last article of our consideration touching christian Charity Of the vertues commanded and recommended to all Christians Let vs treate of the vertues commended and recommended to all christians in these words Thou shalt loue thy God and thy neighcour It shall be following the order of the tenne Commandements leauing to whome lyst to vndertake the exact explication of the morall law the which requireth a volume Wee doe not pretend to speake any more of the vices opposed against the vertues for it is enough at this time to put christians in mind whereunto they ought to applye themselues when question is made of the duty of charity The vertues commended and recommended in these words of the first precept In the 1. Commandement of the law Thou shalt haue none other Gods but me are two Piety or true Religion and righteousnes consisting in the knowledge of the true God to the end to render and attribute vnto him all that which belongeth to him 2. Faith which giueth to God prayse of truth flying from jnfidelity jncredulity Atheisme superstitious and false religions heresie prophanesse stupidity Apostasie 3. Religious adorations as well of the heart as of the whole body referred to the onely true God 4. Humility of the