profit him no more then the light of the Sun at noone day doth to a blind man and to a man that hath no eyes to apprehend it Wherefore the elect must be very curious in searching hearing reading and meditating of the word of God which are the meanes to haue the knowledge thereof Iesus Christ also exhorteth euery one of vs thervnto when he saith Iohn 5. Search the Scriptures which maketh sufficient testimony of me And S. Paul conformably where he saith in the Epistle to the Romaines Rom. 15. That all that which is written is written for our comfort And in the 2. Epistle to Timothie 2. Tim. 3. That all Scripture diuinely inspired is profitable to teach to exhort counsaile and reprooue and to make a man perfect in good workes Wherefore God did also command every one in times past Deut. 6. That hee should write his Law vpon the postes of his house and in all places where it might continually shew it selfe before their eyes to the end that contemplating it assidually they should by that meanes haue a desire to loue it and to shut it vp in their hearts and in their vnderstandings Whereof wee see a good example in Dauid who speaking of the Law and word of God sayd thus Psal 119. Thy testimonies haue I taken as an heritage for euer for they are the ioye of mine heart Thy woord is a Lanthorne vnto my feet and a light vnto my pathes It followeth in the definition that it is a firme perswasion of that which is contained in Scriptures Because that to beleeue it is not jnough that wee know the things contained in the holy Scripture but wee must also approone it without any doubting and not resemble the Accademiques who are jrresolute of all the things which they read or which are read vnto them and yet lesse to the Atheists who doe openly mocke at the woord of God whereof they make yet lesse account then of the other Sciences the which they thinke are grounded vpon some humane reason It followeth That the Elect c. Expresse mention is made of the Elect in the definition because it is onely they and no other that are capable of Faith as it is written in the first chapter which the Apostle Paul writ to his Disciple Titus where it is sayd Paul the seruant of God and an Apostle of Iesus Christ according to the faith of the Elect of God and the knowledge of the turth which is according to godlynesse Whereby it appeares that Faith doth onely appertaine to those that from all eternity haue been elected and chosen of God and since by him separated from the world to be brought vnto the Church and by degrees to attaine to the possession of glory and everlasting life the which God from the beginning hath promised and prepared for his children The which may also appeare by that which is written in the Acts of the Apostles where it is sayd that S. Paul having preached in Antioch of Pisidie Act. 13.3 those that were predestinate to eternall life did beleeue the word of the Lord which he had spoken vnto them For to shew that in this great multitude of people that were come thither and had assembled themselues to heare there were but the Elect onely that receaued the word by him pronounced and profited thereby Iesus Christ also when he sayd that his sheepe heare his voyce and that all that his Father hath giuen him Iohn 10. come vnto him sheweth thereby that those onely heare and beleeue the Gospell who haue beene predestinated and since created and called to this end S. Iohn also in his Catholicke chapter 4. confirmes it saying That those onely beleeue the word of God that are of God that is to say whome he hath ordayned and destinate to that end When also Iesus Christ speaking to Pylate of his kingdome of the which he was examined sayd That his kingdome was not of this world Iohn 18. and that all that were of the truth were his and heard his voyce giveth sufficiently to vnderstand therby that vnto all grace is not jndifferently given to yeeld themselues docible and attentiue to heare beleeue and follow the truth but onely to those that God the Father hath disposed therevnto and the reason for the which Iesus Christ said That he was come into the world not to be serued Mat. 20. but to serue and to deliuer vp his life to paye the ransome of many sheweth that sufficiently for when he sayth many he sheweth therby that his death is not for all which it should be neverthelesse if by Faith every one could apprehend it Luk. 1. As much sayth Zacharie thereof in his Canticle Blessed be the Lord God of Israell for he hath visited and redeemed his people Wherevpon is to bee noted that he speaketh specially of his people that is to say of those whome he hath elected and reserued to himselfe particularly and not of all in generall Considering what hath been sayd that there are none but the Elect that are capeable of Faith we must not wonder if we see so many despisers of the word of God which is the word of life and Science of Salvation others that hate and abhorre it as a savour of death others that blaspheme and persecute it cruelly with fier and water and all the cruellest and most horrible torments that they can jnvent or jmagine Also on the other side we must not maruaile if wee see the Elect after they haue receaued and beleeued the word of God the which hath takē deep roote in them to be firme constant against all temptations and jnvincible against all the sleights threatnings and promises that can bee made them to divert and turne them from the Faith which God by his spirit hath jnspired and continued in their hearts It followeth in the definition Every one in themselues which haue been jnsorted to giue to vnderstand that every one ought to haue his Faith proper and particular for to apprehend Iesus Christ with all his graces and blessings and to enjoye the effect and accomplishment of the gratious and Evangelicall promises as writeth the Prophet That the iust shall liue by his faith Abac. 2. that is to say by a Faith not borrowed but which is resident in him For even as it is requisite for every one to haue his particular soule to animate and quicken his body the which cannot liue by the soule of an other Also it is requisite for all men generally that every one of them haue particularly a proper Faith jnfused in his heart by the grace of God to quicken it from whence it followeth that those that do not heare nor meditate nor conferre any whit of the word of God to haue the jntelligence thereof cannot haue Faith of the which the word Faith is as the soule without the which Faith is dead And as the fire kindled in a Lamp cannot be long entertained
the same And in the 121. Psalme The Lord shall preserue thee from all euill he shall keepe thy soule The Lord shall preserue thy going out and thy comming in from henceforth and for euer It followeth in the definition that this Faith is followed with a resolute will to walke before his face which is the end of reconciliation with God the which is brought to passe by the Faith which we haue in Iesus Christ as it appeares by that which is written in the Epistle of S. Paul to Titus Tit. 2.11 chapt 2. verse 11. There hath appeared the grace of God which is healthfull to all men teaching vs that denying vngodlynesse and worldly lusts we should liue soberly and righteously and godly in this present world looking for that blessed hope and appearing of the glory of the great God and our Saviour Iesus Christ And in Zacharies Canticle Luke 1. That hee would performe the oath which he sware to our Father Abraham for giue to vs. That wee being deliuered out of the hands of our enemies might serue him without feare in holinesse and righteousnesse before him all the dayes of our Life And in the 12. to the Romaines I beseech you therefore brethren by the mercifulnes of God that ye giue vp your bodies a quicke sacrifice holy and acceptable vnto God which is your reasonable seruice And be not ye fashioned like vnto this world but be yee changed in your shapes by the renuing of your minds that ye may proue what is the good and the acceptable and perfect will of God And Dauid in the 130. Psalme But mercy is in thee that thou mayest be feared All which passages and jnfinite more that are in the holy Scripture shew vnto vs that the end of our redemption is not to giue vs leaue and licence to doe evill abusing of the grace of God But that it is to make our light shine before men by good workes that they may bee jnduced by our example and by the doctrine of our life to glorifie God CHAP. V. HAving defined Faith and declared by particulars all the parts therof it now remaines to know the causes that doe produce it All effects haue ordinarily foure causes the efficient the materiall the formall and the finall As for the efficient of Faith it is produced and jngendered of the grace of God as it is written in the Epistle to the Ephesians chap. 2. verse 8. By grace yee are made safe through faith and that not of your selues it is the gift of God The which grace by the Spirit of God disposeth the hearts and the vnderstandings of men jnteriourly and secretly taking away the naturall obscurity and darknesse of the vnderstanding to make it capable of the knowledge of the word of promise and the hardnesse and obstinacy of heart that it may bee prepared with more alacrity and good will to follow that which the jlluminated vnderstanding doth set before it And even as for the ptoducement of all the fruites of the earth it is first requisite that the earth be good and well tilled secondly that the husbandman bee skilfull in his art to wit to stirre the earth and giue it all necessaries thirdly that the seed which is cast vpon it be good and well covered and watered with the dew of Heaven so must man be prepared to receaue the jncorruptible seed of the word of God by the spirit of God who doth regenerate change his heart of stone into a heart of flesh Afterwards that the Minister which is the husbandman be fit for to sowe it with a graine that is pure and entire and which is mingled neither with Darnell nor any other evill seed So by the concurrence of these three things that is to say the Spirit of God which regenerates man and prepares it selfe for his salvation the good and faithfull Minister who doth faithfully dispence the misteries of God and the jncorruptible seed of the word which is purely and sincerely administred Faith is produced in the heart of a faithfull man the which is not done but at Gods appoynted time for men are called to the knowledge of their salvation diversly and at divers times some sooner some later And before Gods prefixed time be past we see that the elect as well as the reprobate are rebellious and contrary to the word of God whereof we haue a notable example in the Scripture of S. Paul who before the time of his vocation was not onely an enemy but also a blasphâ—mer and furious persecutor of the Church of God But when the time which God had appointed to call him and to bring him jnto the Church was come then in a moment he was transformed from a Wolfe which hee was before to a Lambe It is even like vnto a peece of woode which is layd vpon a harth being greene one cannot kindle it but if it be drye so soone as it is put jnto the fire and that it is blowed it conceaues a flame and so kindleth TheÌ„ to the producing of Faith two things are required the preparation of the heart which is made by the spirit of God and the word the which doth jnflame the heart of man as soone as it is disposed to receaue it And even as to see bodily it is requisite first that the aire be jnlightened for by night men cannot see though they haue eyes and secondly that both men and beasts haue a liuely faculty for otherwise they could not see were it even at noone day so for to see and contemplate spirituall things the ayre must first be jnlightened by the preaching of the word of God and secondly that men haue eyes that are capable to receaue this light As for the materiall cause they are those thinges which Iesus Christ hath done and suffered for vs as the obedience which hee hath rendered to God his father and the accomplishment of the law the satisfaction payment which hee hath made to Gods justice for our debts the death the curse the wrath and judgement of God which he hath sustayned and the hell that is to say the abisme or bottomlesse pit of all the misery wheÌ„rein he hath been plunged for vs and for this only end to free vs from them It is the onely matter substance subject and argument of our Faith The fruits also that do arise of it as the establishmeÌ„t of the chuâ—ch the coÌ„munioÌ„ of Saints the remission of sins the resurrectioÌ„ of the body the life everlasting are the principall parties and as it were mater wherwith our faith is builded But because the word of God written in the Bible touching these matters in the bookes of the Prophets and Apostles is of a large extent and of difficult apprehension the Apostles and the successors being assembled haue promised for it and comprehended in a short sommary all that wee ought to beleeue for our salvation And haue contayned in twelue little articles all the things which Iesus Christ
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
and falling from the Church and the doctrine therof did shew at last that in them there was no true faith Iames. 2. The fift kind of Faith is that which is called dead by S. Iames by reason of the likenesse it hath to a dead body for as after the separation of the soule the body which remaineth being dead hath neither mooving nor feeling also a dead faith hath no feeling of the benefits and graces of God to poyse and esteeme them according to their value wherein they are like vnto Hogs that eat vp the Mast which falleth from the Oake and neuer looke vp whence it commeth Those people are prophane who thinke neither on God nor Iesus Christ nor vpon his word nor vpon his Sacraments the which hee hath ordayned in his Church for the exercising nourishing and jncreasing of the faith of his children despise publike exhortations prayers thanksgivings and confessions Breefe they shew themselues in all their behaviours to bee Libertines and disordinate never having before their eyes nor in their memory the great debt which they owe vnto God for so many graces and favours by them receaved and which they daily receaue at his hands and as they are without feeling of the aboue-said things so are they vnprovided of all good motions For there is no man amongst thē that jmployeth him selfe to doe well nor confirme himselfe to the will of God but are rather contemners of all the admonitions and advertisments which are given them people altogether given to the world slaues to their flesh and to the lusts therof who neither serue God nor make shew of it If these people thinke they haue faith they deceaue themselues as doe those that call a carkas or a dead body a man CHAP. III. ¶ Of true Faith by the which Christians are iustified which is the sixt and last kind of Faith BEfore we enter into the diffinition of the true Faith which justifieth him that hath it we must take our subject a little higher and declare what is the office and dutie of a christian man which is to know what hee ought to wayt for from God and what God requireth of him That which the faithfull wayt for from God is their salvatiō everlasting life That God which requireth of him is a trust in his goodnes a feare of his Majestie and an obedience to his will The which three things are taught him by the word of God the which being divided into three parts that is to say the promises the commandements and the threatnings by the promises it teacheth the Christian man to trust in God and vppon him to set all his hope and to wayt from him all comfort ayde and blessing in all his affayres and necessities and by the commandements teacheth him what obedience he ought to render to God and the readinesse and great care which he ought to shew therein and by the threatnings the feare which he should haue to offend him and to doe or commit any thing that may displease him Now Faith sets before it selfe these three kinds of words And even as the object of the sight is the colour and the sound is the object to the hearing also the object of Faith is the word of God the which it looketh vppon continually ayming at it as at a marke and thereto bending her whole sight and her jntention from the which word shee can never so little stray but shee must loose her selfe because that to bee sure shee must of necessity rest vpon a word that is certaine and such a one as is the only word of God Therefore is it that honest folkes doe with good right condemne the faith of Papists who depend altogether of the Pope and beleeue jndifferently all that hee sayth vnto them and all that he teacheth them Because that beeing a lying and variable man filled with jgnorance as are others it cannot be but his word and his doctrine must bee doubtfull and subject to warranties But the Christian Faith which is assayled in so many sorts and which hath so many assaults to withstand and so many devises to prevent hath great need to bee vpheld by a word that is firme and which cannot bee easily shooke with all the temptations wherewith it is assayled Then for to know what Christian Faith is it is needfull to giue a breefe and succinct definition thereof CHAP. IIII. ¶ A definition of Faith THe Christian Faith is a certaine knowledge and firme perswasion which the elect by the vertue of the holy Ghost haue every one in themselues of the vndoubted verity of all the things contayned in the word of God as well in the old as in the new Testament joyned with a true and perfect trust of their salvarion propounded vnto them in the Evangelicall promise by the grace of God and ratyfied by the satisfaction made for their sinnes vnto his justice by the death and obedience of his sonne in their name wherevppon followeth in their hearts a perpetuall joye and consolation and an assurance against all dangers and temptations and a resolued will to walke before his face and to acknowledge towards him all their life time so great a benefit by a loue feare and obedience which they vowe vnto him and doe striue to render him for ever The which definition we must now declare in particulars We say first that Faith is a certaine knowledge of the word of God Psal 102. Rom. 3. 2. Cor. 1. Psal 100. Psal 138. because there is no other word wherevppon it may be well grounded to be assured and certaine seeing that God alone is jmmoueable and permanent for ever and true everlastingly so that in him there is never yea and no and it is one of the reasons for the which the Hebrewes named him Iehoua because it is his property to bee true and to maintaine his truth for ever alwayes to effect whatsoever he sayth and promiseth at the time by him appoynted All men then to be well jnformed and assured thereof ought to haue an expresse and cleare knowledge of the word of God which teacheth it vnto vs whereby wee may perceaue the great errour and abuse of the Pope and of his Cardinals Archbishops Bishops Curats and other Pastors of papistry who to deceue the simple people make thē belieue that to be faithful it is not required that they shold haue a clear distinct knowledge of the word of God and that it is sufficient that for that matter they referre themselues to their Pastors who shall answere for them before God But this surety is not sufficient for being their guides as blind or more blind then they are they cannot misse in following thē but they must both fall together according to the saying of Iesus Christ wherto may be joyned that which Esay faith Mat. 15. Esaie 29. What can a Booke profit a man if it be shut or if it bee open and bee in an vnknowen tongue and not vndestood It cannot
amongst them to suffer martyrdome and the cruellest torments that the wicked could jmagine then to purchase Bishopricks and Ecclesiasticall dignities Faith is like vnto the Iron the which the more it is beaten the harder it is Seemely comparisons and more pistoll proofe The waters the more they are pressed the stronger they are and the more jmpetuous Which wee see jn the Sea betweene two rocks and in Riuers vnder the arches of a Bridge So it is with Faith the which neuer sheweth her force better then when it is pressed as the grape in the presse and the mustard seede when iâ— is brused in a morter Like to an Ayme a little tree whereof no accompt is made to burne florisheth in the desart places in hart of winter when by the sharpenesse and rigour of the season all other flowers cease and are dead also the Church of God which is a people vile and contemptible to the world and esteemed as the superfluitie â—nd sweeping of howses neuer sheweth â—t better the flower and vertue of Faith â—hen in the midst of the hard and sharp â—easons and when all other trees and plants seeme to be altogether dead Which is an admirable thing for wee see that when the weather is faire and that all the seasons do their dutie all the fruites of the earth grow and come forward to the sight of the eye But to â—he contrary Faith doth neuer prosper well but in fowle weather and when â—t seemeth that all things are contrary to â—t for it is a thing that experience alwaies and in all ages verified that the peace the rest and ease haue beene meanes to whyther corrupt and to degenerate the Church as euery man may see plainely in papistrie and that to the contrary the persecutions warres and other euill visages which it hath had of her enemies haue been the cause to make it florish Euen as we see the Larkes waxe fatte in cold weather Other good comparisons also the Church is neuer in better case then when it is set vpon by diuers tribulations and aduersities And euen as when a towne is besieged and that the enemies haue taken the counterskarfe the ditch and the rampart those that are within in retyring fortifie themselues againe and strengthen theÌ„selues with courage because they see they are more pressed to driue back the enemie and regaine that which they had gotten of them so Faith when it seeth it selfe rudely assaulted withdraweth herselfe from her dungeon and in her strong place that is to say to the grace of God and there it refresheth it selfe and taketh a new vigour to resist the enemie couragiously and to driue him backe ¶ Of things conioyned vnto Faith IT is now tyme to declare the things which are so conioyned and vnited vnto Faith that they cannot bee separated from it as are the Spirit of God Charitie Hope Slaunders of Sophists against the pure doctrine of Faith refuted perseuerance good workes because that the Schole diuines saye that Faith and good workes are things diuided so that the one may be without the other whereby they take occasion to callumniate and defame vs saying that wee preach nothing but Faith and say nothing of good workes as if they were vnprofitable and they goe farther saying that it seemes that wee would bring into Kingdomes and common wlealths a licentiousnesse and loosenesse so that euery one may haue no other rule to ordaine the state of his Life and manners but his sences and appetites Now it is very needefull to reiect and confute such a slaunder which is directly against the honour and glory of God and the health and preseruation of all Estates in the world For what were it if such a confusion were once established that euery one might liue at his pleasure and at his fancy hauing neither law nor reason to controle his manners and his actions were it not altogether to ouerthrow the order which god loueth and will haue established in all things For as sayth Philon there is nothing fayre nor pleasant in disorder and confusion Wherevpon we may inferre that there is nothing more displeasing and abhominable before God then to liue disordinately And to the contrary that there is nothing more agreeable then to see thinges well ruled and measured and altogether conformed to holy Lawes and ordinances which hee hath caused vs to publish to this effect Libertines justly detected Let vs then protest that wee will not in any wise approoue the pernicious and diuelish error of the Libertines who will liue at their pleasure without being at all subiect to blame correction and reprehension nor will not bee reprooued nor bridled in their disordinate affections could willingly wish that they were let run by aduenture after their appetites like a horse without a bridle and a shippe without a Rudder Now as for vs wee declare and protest againe before God and men that the greatest greefe and torment that we haue in our minde is to see in that manner the greatest part of men dissolute and disordered And the occasions which they giue to the Ignorant and jnfidels so to blaspheme the name of God and the doctrine which we professe as they do ordinaryly I therefore beseech the readers of this treatise that they diligently note al the reasons that are heere deducted and discoursed to shew that Faith is neuer separated from good workes no more then the fire his brightnesse and light ¶ The first thing Ioyned to Faith The holy Ghost THe first shall be taken out of that which is written in the 7. of the Gospell according to S. Iohn verse 38. Hee that beleeueth on mee as the Scripture hath sayd out of his bellie shall flowe riuers of water of life But this he spake of the Spirit which they that beleeue on him should receiue for the holy Ghost was not yet there because that Iesus was not yet glorified Whereof may be gathered that by Faith wee receiue the Spirit of God which doth regenerate and sanctifie vs in such sort that wee by his meanes are made fitte ready lightsome to all the workes which the Apostles reciteth Gal. 5. The fruite of the Spirit is Charitie joye peace long suffering gentlenesse goodnesse Faith meekenesse temperance against such there is no Law The same repeateth to the Ephesians That wee are his workemanship created in Iesus Christ vnto good workes which God hath before ordained that wee should walke in them Ephe. 2. And also hee sharply reproueth those that liued disordinately in the Church calling them Louers of them selues couetous boasters proud blasphemers disobedient to parents vnthankfull vngodly without naturall affection truce breakers false accusers riotous fierce despisers of them that are good traitours headie high minded louers of pleasure more then louers of of God hauing a forme of Godlinesse but denyjng the power thereof Titus 2. And declaring the end of our regeneration hee sayth that the grace of God which
disordinately taking pleasure to doe evill and seeking the occasions and the meanes to follow and satisfie our worldly desires and appetites we should not be freed but should shew thereby that wee are yet slaues to sinne and that wee did not participate any whit in the benefits of Iesus Christ who came into the world to no other end but to deliuer vs from the miserable seruitude of sinne and set our consciences vppon full and entire libertie Wee must then endeavour and jmploye our selues with all our might to liue well to shew that wee are francke and free and that our condition is no more servile as it was in the time of our jgnorāce 1. Cor. 15. Instruction to holines of life Is it not a thing more than reasonable that we that are regenerate by the grace of god by the Faith of Iesus Christ who is the Adam that is to say the celestiall man should beare his jmage and his apparant token not onely in the forehead of our bodies but also in our whole life and in all our actions And we must to shew that we are children of Abraham and by consequent heires of the promise which was made him resemble the starres of Heauen in light Gen. 15. in brightnesse and in puritie the which may bee manifest to all the world not onely in prosperity that is to say when things happen to our minds and that the daies are faire and cleare but also in adversitie when the night seemeth very darke vnto vs and the darknesse spread vpon vs and all our affaires having beene created and since bought and redeemed by the grace of God to the end that God might bee glorified in vs. We must then withdraw our selues out of all myre and filthines and from all thinges in generall that might bee an occasion to the jgnorant and vnfaithfull to blaspheme the name of God Rom. 2. by reason of our wicked life and conversation But what if as sayth the Prophet the just can liue no otherwise but by faith because the reward of sinne is death must we not necessarily if wee bee faithfull and desire to come to life abstaine from all those things which may bring vs to death Abac. 2. Rom. 6. The Prophet asketh Psal 15. Who is he that shall conuerse in the Tabernacle of the Lord and that shall be so happie as to haue a sure habitation in his holy mountaine He answereth He that walketh vprightly and worketh righteousnes and speaketh the truth in his heart He that slandereth not with his tongue nor doth euill to his neighbours nor receaueth a false report against his neighbour Which he yet repeateth elsewhere saying Psal 24. Who shall ascend into the mountaine of the Lord and who shall stand in his holy place Euen he that hath innocent hands and a pure heart which hath not lift vp his mind vnto vanitie nor sworne deceitfully He shall receaue blessing from the Lord and righteousnes from the God of his saluation This is the generation of them that seeke him This is Iacob Then must all Christians to shew that they are true not hipocrites nor dissimulate studie and exercise themselues to follow vertue and to flye from and detest vice and that they endeauour to resemble Gods Angels otherwise they are but shame and scandall in the house of God to dishonour it the which should bee adorned and hung with all holinesse as it is written in the 93. Psalme Thy testimonies are very true holynesse becommeth thine house O Lord Miserie of the hipocrites and prophane persons for euer Such kind of folke thē as liue wickedly in the Church of god are like so many warts in a body which serue but to disfigure it and as rottonnesse in a peece of timber Wee must not thinke that wee can dwell long in Iesus Christ who is the true sappe of the vine if we beare no fruit for he that is barren and fruitlesse Iohn 15. is cast away and dryeth then is gathered together and cast into the fire where it burneth It is that which we ought to vnderstand if we doe not our duty to doe well and to withdraw our selues from all jniquitie as much as possible we can For to be able to rule the state of our life so well that we should not offend in any thing which is commanded vs of God in his law Rom. 7. it were jmpossible for vs to attaine to such perfection in this world But aa sayth S. Ambrose vpon S. Luke Our perfection consisteth more in affection then in effect As the Apostle sayth to the Romanes That the will is present with him but that hee findes not the meanes to performe that which is good It is then a great shame to a body that is in the Church of God to make profession of his religion in words and shew only if his life and manners be nor correspondant to the words which he hath in his mouth to the semblance which he maketh to be a Christian man as the Prophet sheweth very well in the 50. Psalme Call vpon me in the day of trouble so will I deliuer thee and thou shalt glorifie me But to the wicked he sayth What hast thou to doe to declare mine ordinances that thou shouldest take my couenant in thy mouth seeing thou hatest to bee reformed and hast cast my words behind thee For when thou seest a theefe thou runnest with him and thou art partaker with the adulterers Thou giuest thy mouth to euill and with thy tongue thou forgettest deceit Thou sittest c. To whom they are like Such people are like vnto a musty vessell wherein the good wine bejng filled it marreth and corrupteth presently or to a stinking channell by the which the faire cleare water which passeth through it corrupteth and stinketh Also doe all the graces of God which are powred vppon such persons they are so farre from waxing better thereby and amendment by the receit of them that to the contrary they grow worse and worse and it had been good for them that they had neuer tasted the good woord of God nor the heauenly guift nor the powers of the age to come because that it by reason they haue abused thereof serueth them for nothing but to keepe them the farther from God and to bind them to a more greeuous condemnation seejng that in themselues they crucifie the sonne of God and expose him to opprobry for the earth which often drinketh the raine that falleth on it and bringeth forth fruite to those that fill it receaueth the blessing of God but that which bringeth foorth Thornes and Thistles is rejected and neere vnto the curse whose end tendeth to be burned The second thing ioyned to Faith THe other thing which is inseparably joyned to Faith is Charitie Charity inseparably cōpanied with Faith and the loue which wee beare first to God louing him with all our heart with all our strength with all
bee a refuge for the poore a refuge in due time euen in affliction And they that know thy name will trust in thee for thou Lord hast not failed them that seeke thee Wherevppon must be obserued Vse of the knowledg of God that the Prophet presupposeth that wee should know God that is to say his power his goodnesse his promises and his truth before wee can be capable to put all our trust and assurance in him and to relye in all our affaires vpon his prouideÌ„ce And wherfore is it said that Iesus Christ is the light of the wolrd Iohn 9 which lighteneth all men If it be not to giue vs to vnderstand that we cannot haue any faith nor hope for life thereby if first we be not illuminated in a true knowledge of his word the which for this reason calleth himselfe the light of life and science of saluation Why also sayth the Apostle that the sensuall man hath no knowledge of Gods matters Luc. 2. and that of him selfe he cannot know them at all if it be not to giue vs to vnderstand that wee must be illuminated and regenerated by the spirit of God To the end that beeing made spirituall and faithfull we may bee capable to receaue the life which by Faith is administred vnto vs and by the spirit of God The faithfull people exhort one an other to go vp into the mountaine of the Lord to learne his wayes and to walke in them giuing there by to vnderstand that to edifie our selues in the Faith loue obedience and feare of God It was required to heare his word preached and expounded in the middest of the assemblie Which Dauid knowing very well How necessarie this knowledge is and that the frequentation of Christian assemblies was a meanes the fittest that could be choseÌ„ to entertaine himselfe in the faith â—nd feare of God sayd Psal 122. I reioyced when â—hey sayd to me wee will goe into the house â—f the Lord Our feete shall stand in thy Gates O Ierusalem Ierusalem is builded as a Cittie that is compact together â—n it felfe And also Psal 84. O Lord of Hosts how amyable are thy Tabernacles My soule longeth yea and fainteth for the courts of the Lord for myne heart and my flesh reioyce in the liuing God And in the 42. Psalme As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God When shall I come and appeare before the presence of God And in the 95. Psalme reproaching to the people their obstinacy jncredulitie and jgnorance he sayd Forty yeares haue I contended with this generation and said they are a people that erre in heart for they haue not known my ways Wherefore I sweare in my wrath saying surely they shall not enter into my rest WhervpoÌ„ it euideÌ„tly appeareth From whence proceedes the confusion of the world that the people is jncredulous consequently daÌ„nable before God wheÌ„ he jgnores his waies and is negligent to heare read and meditate his word in the meditation whereof we ought to passe our daies and nights to exercise our selues and by consequent to increase and profit in Faith which is the meanes for justice and life Iesus Christ speaking to the Samaritane to jnstruct her in the faith Iohn 4. and to bring her to the knowledge of her saluation sayd one thing to her which ought to be well marked You worship that which you know not wee worship that which wee know for the saluation is of the Iewes Wherein he sheweth manifestly that the knowledge of the word of God is necessary to trust in him and to call vpon him 1. Cor. 14. Of the vse of preaching the word of God And the Prophesie that is to say the true interpretation of the scripture why is it preferred by the Apostle before all other spirituall guifts If it bee not because that by it wee are led and advanced to the knowledge of the word and promises of God by the which our Faith is nourished and entertained increaseth and profiteth more and more Ephe. 4. Wherfore also did Iesus Christ established in his Church Prophets Apostles Evangelists Pastors and Doctours If not for the assembling of Saints for the worke of the ministrie for the edifying of the body of Christ vntill we all meet in the perfect man by the measure of the perfect stature of Christ that we be no more wauering children and led hither and thither to all windes of doctrine by the deceite of men and by their comming in cantulous seducing CoÌ„clusion it is not without cause that the Apostle sayth Rom. 10. That Faith is by hearing and hearing by the word of God Of whom we ought to learne If then wee will goe on in Faith wee must be curious to heare the word of God not of euery person indifferently for there are some that tauerne it and and make traffique of it but of those that are called and appointed to preach it purely and publikely to the people still for to edifie them more and more and to encrease them in the knowledge and feare of God And the ordinarie people must not abuse themselues trusting vnto that which Papists say vnto them that in their jgnorance they may be saued prouided that they rely vpon the Faith of their Pastors witâ—out seeking any farthar after that which is contained in the Scripture which is a damnable and pernicious errour For all the world of what qualitie and condition soeuer they be must vnderstand his saluation and the things wherevppon it is grounded which is the cause that the Apostle sayth in the Epistle to the Hebrues Heb. 2. For if the word spoken by Angels was stedfast and euery transgression and disobedience receaued a just recompence of reward How shall wee escape if wee neglect so great saluation which at the first beganne to be preached of the Lord and was confirmed vnto vs ward by them that heard it and from thence hee draweth a notable exhortation therefore as sayth the holy Ghost Psal 95. To day if you will heare his voyce harden not your hearts as in Meribath and as in the day of Massah in the wildernesse where your Fathers tempted mee prooued mee though they had seene my workes Fortie yeares haue I contended with this generation and sayd they are a people that erre in heart for they haue not knowne my wayes wherefore I sware in my wrath saying Surely they shall not enter into my rest Also Heb. 4. Let vs feare therefore Least at any time by forsaking the promise of entring into his rest any of you should seeme to be defrauded for vnto vs was the Gospell preached as well as vnto them but the word they heard did not profit them not being coupled with Faith to them that heard It is the reason for the which Moises in his canticle exhorteth with such a grauitie of wordes
all the world not to bee slothfull in enquiring and seeking after the meanes to know what appertaineth to their salvation Psal 90. Teach vs to nomber our dayes that wee may applie our hearts vnto wisedome Returne O Lord how long and bee pacified toward thy seruants But what auaileth it to some to rest in that Censure of those that are prophane Mat. 17. seeing the commaundement of God is so cleare and so expresse addressed to all persons indifferently and without exception This is my welbeloued Sonne in whome I am well pleased hearken vnto him Moreouer if we belieue Iesus to be our Christ that is to say our King high priest and Prophet were it not a great fault to refuse to bee instructed by his doctrine seeing hee is our Prophet or to bee reconciled to God by his Sacrifice beeing our high Priest Priest according to the order of Melchizedeck Also Comfort for the poore faithfull to whome did Iesus Christ excising his ministerie vppon earth principally addresse himselfe to preach the word of God his Father Was it not to the little ones to obscure vnknowne vile and contemptible persons as beeing more capable to receiue it and to profit therin yea speaking to his Father yea he thankes his Father for it saying O Father Lord of Heauen and Earth I giue thee thankes that thou hast hidden these things from the wise and learned and hast reuealed to little Children It is so Father because that such was thy pleasure All things were giueÌ„ me of my Father and none know the son but the Father and also none know the Father but the Sonne and he vnto whome the Sonne will reueale it Come vnto mee all yee that labour and are heauie loaden and I will ease you Take my yoake vpon you and learne of me that I am kind and louing of heart and you shall finde rest to your soules for my yoake is easie and my burthen is light Moreouer if God promiseth to powre his Spirit vppon all persons generally Ioel. 2. great meane and small vppon the Fathers and the children vpon the Lords and the seruants vpon the sonnes and daughters which is the onely meanes by the which our spirits being lightened become capable to vnderstand the secrets and misteries of God Dutie of the faithfull why should men hinder the people to studie in the word of god to know it doth it not belong to all the children of a Familie to haue the knowledge of all the things contayned in their Fathers Will as well to know what goods hee leaueth them as the charge wherevnto it bindeth them To conclude seeing that God commaundeth vs in the Scripture Esay 55. Amos. 5. To heare his voyce to liue wee must obay him and not hope to haue life by any other meanes then by Faith and knowledge of his word For it was it whereby the world was created in the beginning and kept euer since in his being and the means also by the which the Church is animated to hope to liue eternally ¶ The Second point contrary to Faith is Infidelitie THe other thing contrary to Faith Two sorts of Infidelitie is Infidelitie whereof there be two â—orts The first of those to whome God hath not done the grace to coÌ„municate his word as we see at this day in many Regions Provinces in this world the word of the Gospell hath neither been heard nor preached in the Indies Miserable Infidels in America in the east Tartara among the Scithians and other Barbarians which haue no other religion but that which they forge and jmagine in their minds in whome wee may acknowledge the profound and admirable judgement of our God who hath pittie on whome he will haue pittie and hardeneth those that he will harden And that in such examples wee acknowledge the great graces and fauours of our God whome it hath pleased jnduced by his onely will to jlluminate vs in a true straight knowledge of his word although hee was not at all obliged vnto vs and that in vs there was nothing more commendable then in them whome he hath suffered and suffereth still to perish in their jgnorance Ephe. 2. Detestable Infidels The other sort of infidelitie is of those which reiect the woord of GOD and despise it as the Turkes the Atheists the Philosophers the Libertines the which giue no more authority to the scriptures rather lesse then they doe to the liberall Sciences mocking at the simplicity of those who render themselues so ready to belieue the things the which cannot be grounded vpon any naturall reason The Iews likewise who reiect the new Testament which neveerthelesse is the interpretation of the old and without the which it is impossible to know the figures and sacraments in the which the truth of the secrets and misteries of God is couered and wrapped and who besides are mortall enemies of Iesus Christ which is the principall and the matter and substance of the Law of the Prophets and of the whole scripture may for this reason bee set in the rancke of jnfidels although they boast to haue and to approoue the old Testament the which not being by them vnderstood can stand theÌ„ in no more steed then a booke closed and shut vp or which being open â—s written in an vnknowne tongue And euen as good meat cannot nouâ—ish a body vnlesse it bee not taken and eaten or which being taken is not well digested so the word of God cannot bee profitable to their saluation being not well vnderstood nor by them referred to her end which is Iesus Christ ¶ The Third thing contrarie to Faith is Heresie HEresie also is a kind of Infidelity though it seeme that it is grounded vpon the word The opinionate and Hereticks are more execrable then the Infidels although that indeed it hath no other foundation but his onely opinion vpon the which it is â—etled Now there is nothing more contrary to Faith the which ought to be certaine and resolute of all that it apprehendeth then opinion which is alwayes doubtfull and vncertaine and most an end coÌ„trary to the truth Whervpon we must hold the hereticks and all those that hold sects a part for jnfidels whether they reiect the scriptures wholy or in part as Marcion and the Manicheans or that they reproue the true and wholesome knowledge and interpretations of them which cannot be but good and assured being conformable to the analogie of Faith ¶ The fourth thing contrary to Faith THe Schismatickes are also contrary to Faith Into what danger the Schismaticks pluÌ„ge themselues wheÌ„ through any discontentment or repyning they depart from the vniuersall Church because that aâ—… the things that are there done doe noâ— please them As we see it happened to the Novatians and Donatists who seeing that there was not such a perfection in the Church as they would haue desired and that many were there tollerated and suffered although
were haue been perfect but in Iesus Christ And if in any other but him there is some seede and principles of vertues they are jmperfect yea as sayth S. Augustine that which wanteth of the vertues alwaies surmounteth that which wee haue of them And we haue alwayes neede to pray with the Apostles That God would encrease our Faith for our vicious and corrupt nature enclineth vs still to all sorts of vices But principally to that of mistrust and dovbt of the promises of God the which wee cannot well perswade our selues nor settle our minds and our heart vppon them especially when wee are invironned with some dangers and that before our eyes there commeth a representation of some horrible temptations then wee forget that God hath promised vs and seeke of our selues the meanes to get out of those dangers thinking that it is the surest for vs although that in that wee shew the rudenesse and vanitie of our sences thinking that the creatures haue more force meanes will to ayde vs theÌ„ the Creator who is our Father and almightie Moreouer that which sheweth plainely the imperfection of the knowledge which they haue of God Proofe of the Inperfection of our Faith of his promises and of Iesus Christ who is the meanes thereof For if as sayrh the Scripture wee know but in part also must wee inferre that wee beleeue but in part and if the Faith were perfect in vs Faith I say 1. Cor. 13. by the which the hearts are purified wee should bee pure and holy altogether and should haue no more neede Act. 10. neither to aske of God in our prayers that hee would pardon our offences nor also to beleeue the article of the remission of our sinnes Ephe. 4. Also wherefore is it that Iesus Christ being in the world did institute the ministrie of his Church and ordained that the word should be there continually preached the sacrameÌ„ts purely administred the confessions prayers and publique thanksgiuings entertained by the pastors and doctors elected and deputed to that end if it bee not to exercise alwaies the Faith of the Faithfull and to encrease it Wee see that sickly men will alwaies haue their Phisick by them to succour them and to haue care of their health Remedy for this euill Also God knowing the weakenesse and feblenesse of our complexion hath ordained in his Church that there should be alwayes pastors who like expert Phisitians and welâ— learned should haue care to procure the health of all those that are giueâ— them to keepe Comparison to this end And euen as out of â— wound that is alwayes open the matter must be drawne wich a tent and â— plaister also must the people be continually exercised in the meditation of the Law of God by the which they may bee exhorted and induced te withdraw themselues from vice and applie themselues to vertue A gardner what diligence soeuer hee vseth to clense and weede his garden well neuertheâ—esse hee cannot do it so well but there will be some bad hearbs found the which would stifle the good if they were not plucked vp Also the vices which bud in vs continually would choke vp the seedes of pietie which God of his grace hath put into vs wirhout the great care and solicitude which wee ought to haue to put them vp and indeauour vntill the end and extremitie of our life to stoppe and stanch the spring thereof For as saith the Scripture although that we were pure and cleane by the grace of God yet haue wee some neede to wash our feete Iohn 13. And although that we are without leauen yet must wee alwaies study to purge the old leauen to the end 1. Cor. 5. that wee may be new dow ¶ Third question whether our so little Faith bee capable to apprehend the grace of God Answere yea TO know whether our Faith being little can apprehend the grace of God and the beneficence of Iesus Christ whose vertue is jnfinite Answere Our Faith although it be little le ts not though it be such to embrace the grace of God his promises Iesus Christ with all his blessings Comparison Like vnto the eye which is one of the least members of mans bodie doth neuerthelesse apprehend the greatnesse of the Sunne and the light thereof the which is spread ouer the whole world Also doth our Faith though it be little it lets not for the littlenesse thereof to conceiue the Sunne of righteousnesse to applie to it selfe all his gifts and graces Which wee see in the Apostles vnto whome Iesus Christ did often reproch the littlenesse of their Faith Example And yet for all that hee acknowledged them to bee truely faithfull and euen to bee his frends and true children of God Iohn 15. A childe with his hand although it be little taketh that which is giuen him So the faithfull man with his little Faith receaueth all the graces gifts and fauours that God will enlarge and administer vnto him And euen although it be sometimes contaminate with many sicknesses as ignorance cupidities passions doubts mistrusts feares and cares neuerthelesse that doth not hinder at all but sicke as it is it may notwithstanding well take the medicines and remedies which are fit and conuenient to recouer her health An other Comparison And euen as a Leaper with his hand couered with Leprosie le ts not to take the almes which is giuen him also the Faithfull although he haue an Itchie and scabbie Faith le ts not neuerthelesse to apprehend the promises and all the benefits of our God Iohn 1. For when God promiseth vs that hee that beleeueth shall be the Child of God and shall haue life euerlasting hee limiteth not the measure and degree of Faith to obtaine that which he promiseth But saith onelie that he that belieueth without determining the measure of Faith required to attaine to the marke which hee sets before vs. As if he should say who soeuer shall beleeue whether with great or with little faith prouided that it be true and not dissembled shall obtaine the remission of sins and the other graces which God promiseth him in belieuing Also wee see that hee that sayd to Iesus Christ that he belieued a little and desired him that he would helpe his vnbeleefe did not let to jmpetrate of him that which he demaunded non-obstanâ— the jmbecility and littlenes of his faith ¶ The Fourth question whether Faith sheweth it selfe alwaies A fit comparison TO wit whether Faith bee alwaies apparant Ans Faith is sometimeâ— retained in the heart so that it appeareth not outwardly by reason that somtimes the temptations and dangers are so great that it shuts it selfe vp in the heart of the faithfull man As we see that in a great winter the seedes in the earth and the sappe in the trees keepe themselues close and covered within without shewing themselues in so much that one would judge feeing the
of his holynesse For hee indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning And in the 65. Psalme Wicked deeds haue preuailed against me but thou wilt be mercifull vnto our transgressions Blessed is he whome thou choosest and causest to come to thee he shall dwell in thy courts and we shall be satisfied with the pleasures of thine house euen of thine holy Temple And in the 119. Psalme Let my soule liue and it shall praise thee and thy iudgements shall helpe me And also Flye feom euill and doe good and dwell for euer Psal 37. For the Lord loueth iudgement and forsaketh not his Saints they shall bee preserued for euermore but the seed of the wicked shall be cut off And about the end of the Psalme The saluation of the righteous men shall be of the Lord hee shall be their strength in the time of trouble For the Lord shall helpe them and deliuer them he shall deliuer them from the wicked and shall saue them because they trust in him But aboue all the parcell of the Apostle to the Romanes is plaine to prooue this Of the excellency of Faith for conclusion of this Treatise Chap. 11. when he saith that the gifts and the vocation of God are without repentance Seeing then that Faith bringeth vs so many good things as the grace of God the remission of our sins the adoption of children assured hope of the kingdome of Heauen and life euerlasting It may well of all the vertues be it which ought to be most recoÌ„mendable vnto vs and of the which we ought to be most curious as well to preserue as to exercise it and to make it growe and profit in our hearts by an assiduity of hearing reading and meditating of the word of God And to desire of him continually in our prayers that by his holy Spirit he would augment it in vs vntill that we may arriue at the greatest perfection and highest degree therof that we may So be it FINIS A TREATISE of HOPE AMongst the blessings which God hath departed vnto vs in Iesus Christ A blessing of God some wee possesse in this present life others wee looke for in the life to come and of the first we haue some as it were â—lready in our hands wee shall enjoye the others hereafter All are propounded vnto vs in diuers places of the holy â—cripture and briefly in the first chapâ—er of the Epistle to the Ephesians Faith Now â—s true Faith giueth consent without any doubt to all the verity of God manifested in the Canonicall bookes of the old and new Testament as well in regard of the resitall of the things done from the beginning of the world vntill the time of the Apostles as they are therin declared as of the declarations of diuine will whether it doth justly threaten the wicked and punisheth them in some sort in the world whether it aduertiseth them of the torments prepared for their soules and bodies or whether it promiseth to the just jnfinite blessings and doth jmpart some vnto them as a tryall of those which it hath prepared in a better life Hope so Hope taken iâ— his proper signification regardeth thâ— good things to come namely thosâ— which we looke for by the grace of goâ— in Heauen For we speake of the Christian Hope discerning it by this title from worldly hope jmproperly nameâ— Hope by those that know not well whaâ— it is to hope The good Israelites hopeâ— that the Messias should at last appearâ— in the flesh We hope that God woulâ— assist vs comfort vs and succour vs yeâ— in so much as hee is our Father in Iesuâ— Christ that he will raise vs againe at the â—atter day that we shall be in bodie and â—oule eternally in heauen to possesse the â—nheritance which was prepared for vs â—efore the foundations of the world â—t is that which S. Paul teacheth briefeâ—y in the first Chap. of the Epistle to the Ephesians vers 12. 18. Therefore â—ee saith Romaines 8.23 that wee â—re saued by hope hauing a regard to â—he condition of the Faithfull in the world and to the state of the militant Church Now hope addeth hee which is seene is not hope For why â—hould any man hope for that which he â—eth But if wee hope for that which wee see not then wee waite for it with â—atience The hope of Christians is no lesse certaine then their Faith Certaintie of hope which commeth of the promises of God made to his for their saluation It is vpheld by â—hat Faith named by the Apostle Hiâ—ostacie or subsidence of the things hoped for Hebrues 11. And it must also be certaine and armed with patience by reason of the delay which semeth long to our impatience And the diuine goodnesse so supporteth our weakenesse wisely exercising our Faith by this enterposing of hope which standeth as in sentinell wayting the hower to be put in possessioÌ„ of the good things Her birth and Life which are promised him Now as it commeth and dependeth of Faith consenting to the promises of God so likewise it is strengthened by this same Faith insomuch that wee see that hee that made vs such excellent promises will not faile in one of them but will accomplish it fully As little doubteth she of the power of him that promiseth as of his wil coÌ„firmed by a soleÌ„ne oath by the gift of the son of God by so many other testimonies ratified by more experience Therefore when the Apostle wished that the eyes of the vnderstanding of the Saints and Faithfull might bee jlluminated to the end they might know what is the hope of the calling of God and what are the riches of the glorie of his jnheritance among the Saints hee yet addeth therevnto what is the excellent greatnesse of his power towards rhem according to the effiâ—acie of the mightinesse of his strength Ephesians vers 18.19 words of great weight which shew the incoÌ„prehensiâ—le good of the christian hope Her excellencie for exâ—mple it is sayd that Abraham vnderâ—…anding the promise of God beyond â—ope beleeued in hope that hee should â—ecome a Father of many nations and â—eing not weake in Faith had no regard â—o his body already benummed made â—o doubt of the promise of God knowâ—ng certainly that hee that had promiâ—ed him was able to do it Romaines â— 18 c. Then as hope proceedeth â—f this that wee beleeue that God is â—rue in his promises so is it nourished â—nd confirmed by the certaine perswaâ—…on which we haue of his infinite powâ—r And euen as our Faith is grounâ—ed vppon nothing but the power and â—ruth of God which promiseth vs euerâ—asting life by the merits of the obediâ—nce of one onely Iesus Christ the like â—ught wee to say of hope grounded vâ—on Faith Hebrues 11.1 In whome it is found Wherevpâ—on it followeth also that such a hope
cannot bee but in such persons as are dowed with faith in Christ becausâ— that the one proceedeth of the other and is set vppon the same foundations Therefore also S. Paul prayed for the faithfull that God would open the eyeâ— of their vnderstandings to the end they might comprehend the hope of his vocation and the riches of the glory oâ— his inheritance among the Saints aâ— hath beene already shewed Let vs therâ— conclude seeing we are called to the hope of that euerlasting happie and glorious life no lesse then to belieue in Iesus Christ that hee sinneth no lesse that doth not in patience hope wayte for this celestiall inheritance then the other that beleeueth not in Iesus Christ The grouÌ„d of ChristiaÌ„ Hope Now seeing we are called to the hope of these euerlasting goods things they are then promised to vs that belieue in Iesus Christ And therefore it is reason that our hope should abyde grounded vpon the promises of God and all that which concerning them namely vpon Iesus Christ in whome they are ratified whom we accept for a sauiour These promises of eternall felicity to the belieuers are confirmed vnto them 1. By the solemne oath or vow of God which is added therevnto 2. By the precious bloud of Iesus Christ which is the seale thereof 3. By the admirable right according to the which it hath pleased God to adopt vs for his children and heires 4. By the holy spirit of the promise who hath marked all the faithfull for the possession of this inheriâ—ance in whose hearts the diuine promises are hidden and which dwelleth â—n them as an assured earnest or pledge â—f the inheritance promised and kept â—n Heauen 5. By the eternall immooâ—able and free election according to the which the Apostle affirmeth that all the â—elieuers in Christ were predestinated â—ot onely because they should be adopâ—ed to be called iustified and sanctified â—ut also to be sanctified 6. By the arâ—icle of the resurrection and ascension of â—he Lord and of his sitting at the right â—and of God his father which sheweth â—he truth of the promises made to him â—or our saluation and the power of the promise for that which God was able to effect in our head he wil also be able to doe it in his members as in effect he will accomplish it We haue the proofe thereof in that he quickened vs when we were dead in sinne he quickneth vs euery day by his grace hee hath raised and doth raise vs in newnesse of life Also in the resurrection of Iesus Christ set soone after at the right hand of the father So then seeing wee are called to the hope of this promised inheritance and which wee ought to waight with patience seeing it is commanded vs to hope so because of Iesus Christ seeing he that hath promised it vnto vs is True and Almighty to effect his promise let vs conclude that the hope which we haue to obtaine the celestiall inheritance is assured and most certaine euery way 7. For assurance of strengthening we haue our conformitie with our head in his sufferings and in the patience of his afflictions insomuch as we maintaine one selfe-same cause to wit the confession of the truth and profession of the Gospell Wherevpon the Apostle sayth that if wee suffer with Iesus Christ we shal also raigne with him 2. Tim. 2.12 Also Wee boast euen in tribulations knowing that tribulation bringeth patience and patience experience and experience hope Rom. 5.3.4 Also he ioyneth the resurrection of Christ to his death declareth that if we be dead with him wee beleeue that we shal also liue with him Ephe. 1.20 RoÌ„ 9.8 So theÌ„ persecutioÌ„ for righteousnesse is a most assured testimonie to the faithfull that they shall participate in the glory of their head and euerlasting life From thence it commeth that the Apostle reioyceth with the Phillippians because it hath been giuen vnto them for Christs sake not onely to beleeue in him but also to suffer for him Phil. 1.29 Wrighting to the Thessalonians we our selues sayth hee boast of you in the Churches of God because of your patience and Faith in all the persecutions and afflictions which you vndergoe the which are a manifest demonstration of the judgement of God that you may be reputed worthy of his Kingdome For the which also you suffer 2. Thessa 1.4.5 The same point of doctrine is treated in the 12. Chap. of the Epistle to the Hebrues And as it was needefull that the head of the Church should suffer and by the way of the crosse enter into glory also it is fitting that by many tribulations the members of his bodie should enter into the Kingdome of heauen Let vs then conclude that the sufferings for Iesus Christ doe maruailously confirme the hope of his raigne Hope is a singular guift Besides as Faith is a singuler gift of God so is hope for as much as by patience the beleeuers wayte for these great good things which haue been promised them Therefore S. Paul wished fervently that the Faithfull might haue the eyes of their vnderstanding opened to knowe what was the hope of their vocation and the excellencie of the riches of the glory of his inheritance among the Saints Ephe. 1.18 Let vs then also pray vnto the Lord that hee would more and more confirme in our hearts the hope of eternall life Let vs hope that hee will do it seeing his gifts and his calling is without repentance and that he goeth on to the end with the good worke which hee hath begun in his elect Let vs yet consider that the nature of hope agreeth altogether with that of Faith That is to say it is assured perpetuall liuely of efficacie in those that are regenerate hoping in God Seeing that hope proceedeth and dependeth of Faith which maintayneth it necessaryly hope is such as Faith is so that the faithfull truely hoping although that shooke with diuers sorts of temptations it neuer falleth by despairing altogether because that christian hope is setled vppon the solide and firme foundations aboue spoken of not vppon humane strength dignities or promises Such a hope is not idle but â—ssured of the felicitie she coÌ„taineth the â—aithfull in dutie causeth them to purâ—ue and desire to effect that which they â—now to be agreable to the Lord that â—hey do gently support afflictions â—aies and gates to attaine and enter inâ—o paradice that they know by their owne experience that affliction bringeth patience and patience experience and experience hope which maketh not ashamed Rom. 5.3 For those that hope in the Lord cannot bee confounded wherevpon it followeth that hope dependeth not of vs nor of our merits otherwise it were nothing but shame and confusion to vs. Summarie of the doctrine of Hope Let vs yet make some exact summarie of the doctrine towching christian hope The word of hope is taken in two sorts by a figuratiue and proper manner of speaking Figured in three
forriners but Citizens with the Saints and of the houshold of God Built vpon the foundation of the Apostles and Prophets c. Ephes 2.19 By an other elegant similitude he sheweth in the same Epistle that all the liuely members of Iesus Christ are joyned to their head by Charitie saying Following the truth in loue we grow vp vnto him which is the head that is Christ By whome all the body being coupled and knit together by euery ioynt for the fourniture thereof according to the effectuall power which is in the measure of euery part receaueth increase of the body vnto the edifying of it selfe in loue Ephes 4.15.16 From that which is sayd we gather that Charity is the jnfallible marke of christians according to the sentence of the soueraigne Doctour A definition thereof By this shall all men know that you are my Disciples if you loue one another Io. 13.35 Let vs theÌ„ say that charitie is a guift of God who by his holy spirit for the loue of IESVS CHRIST doth inflame the hearts of his children with an ardent dilection which they beare him by reason of his infinite mercy towards them in their election vocation justification sanctification glorification hoped for according to his infallible promises of the which dilection proceedeth the humble and free desire to render him obedience and to witnesse by all good dueties a sincere amity to all men especially to the houshould of faith with whome we rejoyce that they were receaued into favour grace and haue obtained pardon for their sinnes remaining bound with a brotherly affection with them by reason of the loue of God our Father S. Augustine sayd in one of Epistles that charity is a vertue by the which we loue those things that are to be loued which agreeth very fitly with our charity towards God who loued vs euen when we were his enemies The Lord sayd of the woman sinner that her sinnes which had beene great were forgiuen her for addeth he she hath loued much Luk. 7.47 By this doe we know that we loue the children of God when we loue God and keepe his commandements For this is the loue of God that we keepe his commandemeÌ„ts and his commandements are not grieuous 1. Iohn 5.2.3 Who so loueth others hee hath accomplished the Law for that which is said Thou shalt not kill Thou shalt not commit adulterie c. and if there be any other commaundement it is summarily comprehended in this point to wit Thou shalt loue thy neighbour as thy selfe Loue doth not euill to his neighbour therefore is Loue the fulfilling of the Law Rom. 13.8.9.10 The properties thereof are excellently described by the Apostle in these words Her properties Loue suffereth long it is bountifull Loue envieth not loue doth not boast it selfe it â—s not puffed vp it doth no vncomely thing â—t seeketh not her owne things it is not provoked to anger it thinketh not evill it reioyceth not in iniquitie but reioyceth in the â—ruth it suffereth all things it belieueth all things it hopeth all things it endureth all things 1. Cor. 13.4 c. What a patterne for vs all God who is Charity it selfe giue vs the grace that all the dayes of our liues we may cast the eye of our thoughts vpon this faire and liuely picture to learne to walke in charitie renouncing all impatience furie enuie arrogancy jmpudency couetousnesse violence malignity jniquity lying cruelty jnfidelity profanenesse jmpiety crimes directly contrary to christian charitie Let vs in order see some effects of charity Her effects which shew what shee is 1. It is the testimonie of Iustification already apprehended following that which the Lord sayd to the Woman sinner whereof hath byn spoken before 2. It is not altogether perfect in this present life but shall bee in the life eternall namely after the resurrection Charitie sayth S. Paul 1. Cor. 13.8 doth neuer fall away whereas as for the Prophesies they shall be abolished and as for the languages they shall cease as for knowledge it shall be abolished 3. Whether wee consider the houshold of Faith or other men Charity is well ordered To this purpose it is sayd Gal. 6.10 Whiles we haue time let vs doe good to all principally to the houshould of Faith 4. A seruile feare doth much hinder mens consciences in the execution of that which appertaineth to their dutie and in the exercises of patience whereto Charity remedieth as saith S. Iohn in his 1. Epistle chap. 4. ver 18. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnesse and he that feare this not perfect in loue 5. The rule of indifferent workes and actions is Charity witnes the acts of the Counsell at Ierusalem the circumsicion of Timothie and such like in the christian primitiue Church To the weake saith S. Paul I became as weake that I might winne the weake I am made all things to all men that I might by all meanes saue some 1. Cor. 9.22 6. Charity is the end of the commandement of the law 1. Tim. 1.5 Mathew 22.37 c. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind This is the first and the great commandement And the second is like vnto that Thou shalt loue thy neighbour as thy selfe 7. It may be sayd that charitie is superiour and inferiour to Faith but in diuers respects inferiour by reason of iustification of her originall and of her measure For we are iustified by Faith Rom. 3.27 not by charity the which sheweth That we are iustified Iames. 2.18.21 From faith commeth charity and that which faith apprehendeth is assured and accomplished but charitie hath her progressions and increasings in summe faith is the measure of it and hee to whome God sheweth most mercy more that man loueth God and his neighbours Why charitie is the greatest But on the other side Charity is superiour 1. Because it shall neuer fall away and shall not be abolished in the life eternall but shall there be more accoÌ„plished 2. As it is a happier thing to giue then to receaue charitie imparteth the goods and guifts which it hath receaued and faith apprehendeth and keepeth the goods which God doth promise and present vnto it 3. In the righteousnesse begunne in those that are iustified in Iesus Christ who regardeth properly sanctification and regeneration Charitie hath â—he advantage ouer faith Whence it commeth that wee are iustified by faith not by charitie But it folâ—oweth not therefore that we are iustifiâ—d by Charitie although it bee greater â—hen Faith and Hope For in iustificaâ—ion there is no question to weigh the qualities of these vertues to say this is more proper to iustifie man than the oâ—her two but in them is considered the office the nature and the property of â—aith which consisteth in that onely which it apprehendeth and applyeth to â—he person which belieueth this righteâ—usnes of
distribute them with reason according to the rules of dutie in the vocation whervnto men are called 4. We ought to do almes to the end that our neighbour may be succoured with diuers reliefs marked by the Lord. In S. Mat. 25. Also to prouoke other faithfull men to well doing towards the poore following that which the Apostle sayth 2. Cor. 9. Afterwards to the end that such a worke may testifie of our Faith and pietie for the duties of Charitie are ordayned because that by them we shold make it known that wee feare God and desire to obay him For conclusion it is to the end that God may be glorified The fruites and profits of our almes are great and diuers Of the fruits and profits of Almes S. Paul protesteth that those that are liberall and charitable to the poore shall abound in all good works and our Lord promiseth that God will reward them openly The Psalmes of Dauid and the prouerbs of Salomon are full of excellent promises to this purpose Let vs adde one out of Esay in the 58. chap. vers 7. following The faste which I haue chosen is it not that thou breake thy bread to him that is hungrie and that thou cause those that are in poore estate to come to thyne house when thou seest him that is naked that thou euen couer him and that thou hide not thy selfe behind thy flesh Then shall thy light appeare like the break of day and thy health shall come presently thy righteousnesse shall goe before thee and the glory of the Lord shall embrace thee Then thou shalt call and the Lord shall heare thee thou shalt crie and hee shall say I am heere if thou take away the yoake from the middest of thee and ceasest from lifting vp thy fingar and from speaking euill If thou openest thy heart to him that is hungry and that thou satisfie the afflicted thy light shall come foorth in darkenesse and thy darkenesse shall he as the noone day and the Lord shall conduct thee continually and shall refresh thy soule in the great droughts and shall fatten thy bones and thou shalt be like a watered Garden and like a spring whereof the waters doe not faile and there shall come of thee people that shall build againe that which in time past was layd wast thou shalt set the foundations againe which were forsaken from age to age and thou shalt be called the repayrer of Breaches and the mender of the wayes that men may dwell in the country Yet another of the Prophet Daniell to the king of Babilon in the 4. chap. vers 27. Redeeme thy sinnes with righteousnesse and thy iniquities in shewing mercie to the poore Behold this shall be a prolonging of thy prosperitie But that which the King and Sauiour of the Church shall say at the last Iudgement to those that are charitable ought not to be omitted as hee himselfe hath declared it alreadie with his owne mouth in the 25. of S. Mathew vers 34. and following Then shall the King say to them on his right hand Come ye blessed of my Father take the inheritance of the Kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue mee meate I thirsted and yee gaue mee drinke I was a straunger and ye tooke me in vnto you I was naked ye clothed me I was sick ye visited me I was in prison ye came vnto me In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Of good workes Now and for the second part of our consideration of Charitie rising to the generall contemplation of the doctrine of good works necessarie to bee well vnderstood of Christians For the ignorance thereof causeth much darknes and confusion in many other articles of doctrine Let vs reduce the whole to certaine points 1. What good works we must do 2. How we can doe them 3. How they please God 4. What are the causes of them 5. Wherefore God addeth so many excelleÌ„t promises vnto theÌ„ 6. Of what persoÌ„s the workes are agreeable to god 1. What worke we must doe 1. As for the first point let vs consider who we are to whom it belongeth to do good works and who it is vnto whome wee desire to please in doing well Looking into our selues our corruption will come and meete vs That hath so darkned our vnderstandings that of our selues wee do not know what things please or displease God It were then a brutish furie for vs to vndertake to jnuent works wherewith to honour God if wee haue not expresse commandement to such a purpose seeing he himselfe sayth in vaine they honour mee teaching doctrine which are but the commandements of men Mathew 159. If wee contemplate God his holy Maiestie will come into our thoughts whereby wee shall take occasion to reuerence it in all humilitie to please and obay him according as he prescribeth by his word Let vs referre that to the sentence writteÌ„ in Ezekiell Chap. 20. ver 18.19 I say vnto their children in the desart walke not in the statutes of your fathers and looke not vppon their ordinaunces and defile not your selues in their Gods of doonge I am the Lord your God Walke in my statutes and keepe my ordinaunces and doe them Also in the 3. chap. vers 17. Sonne of man I haue set thee as a watch at the house of Israell thou shalt then hearken to the word of my mouth and shalt warne them in my name Wee gather of that which is aboue sayd that wee must not teach in the Church nor doe any other workes but those which God commandeth vs by his word whereof we haue the summary in the X. coÌ„mandements S. Paul speaking of things directly or indirectly opposed against the will which God hath manifested vnto vs 1. Tim. 4.1 calleth them the doctrines of Diuels 2. The christian man well resolued that he must doe good workes 2. How they must be done asketh in his infirmity how they can be done Let vs seeke out an answere vppon the which he may surely rely Our Lord sayd to his disciples Ioh. 15.5 Without me you can doe nothing He speaketh of holy actions and of workes truely good And the Apostle sayth Heb. 11.6 That without faith it is impossible to please God Also Rom. 8.14 That those are the children of God that are led by the spirit of him These testimonies shew euidently that three things are required in the accomplishing of good workes to wit the knowledge of Christ the faith which is in a liuely trust in this Sauiour and Mediatour by the which the sinner is iustified then the â—ification which is done when Iesus â—hrist powreth his spirit into vs by the â—eaching of the Gospell for without â—rist we are like vnto a dryed lop cut â—m the stocke But belieuing in him â—e gather new life and as sayth the â—ophet
As for the sixt commandement In the. 6 the good workes commanded therein are that we should wish to our neighbours long and prosperous life on earth then grace and peace from God in life euerlasting that we be carefull of the preseruation of our owne liues and of our neighbours that we should helpe and counsell them with assistance in word and deed to liue long happily and eternally to turne them from the daunger which threateneth them corporally or spiritually if we know any thing therof to giue them meanes to escape so it be without offending God and our conscience to assist the hungry naked strangers sicke prisoners with verball and reall consolaltion to maintaine with all our might poore widdowes orphans and others oppressed in all equality with preiudice to our vocations Speedily and honestly to paye the labourer faithfully to keepe render the pledge to distribute victuals and marchandise with all loyalty readinesse and alacrity to bee liberall towards the faithfull that are needy to defend couragiously in our vocation those to whome iniury is offered to edifie euery one by a good example The Magistrates haue an ample field for the exercise of many vertues in this commandement as also in the three following In rhe seuenth The seauenth sufficiently recommendeth the chastity of heart and body the hatred of impudicity will haue vs to detest all lasciuiousnes whether in respect of the parties or of dishonest pictures or the reading of filthy bookes that we should fly all occasion to please vaine filthie and infamous desires that we should abhorre dishonest wantonnesse prophane jestings rotten and filthie words adulterous songs that to the contrarie we haue the praise of God in our mouths that we auoyd al vnchast touching moouing and leaping Let vs be sober in eating and drinking modest in apparell and in all our houshold-stuffe that we keepe the honour of our neighbours that we enter into the holy estate of marriage if we haue not the guift of continency that we liue holily therein as also out of marriage These vertues are by so much the more venerable as the corruptions lasciuiousnes and filthines augment and increase vnpunished in these latter times In regard of the vertues of the eight commandement In the eight let vs wish blessing to our neighbours in their reasonable and godly affaires Let vs preserue their good as our owne if we find any thing lost that appertaineth vnto them Let vs faithfully make restitutiō Let vs render the pledge committed to our trust Let vs helpe them in all thtir need to our power Let vs admonish him of his losse if we fore-see it that they may take heed thereof let vs lend to the needy without vsury let vs giue to the poore without looking for restitution let vs paye the workeman his wages promised and due yea without delaye let vs be faithfull to our companions and associates let vs sell marchandize loyally and with measure waight without fraud let vs be liberall towards those that are worthy of any assistance In the 9. The Ninth commandement requireth that we should be glad of the good estimation and report of our neighbours that we should praise their vertues and honour them because of them that we should giue testimonie of them to others that wee should adde faith to the faithful reports that others make of thē that we be ready to praise and backward to reprehend that wee should greatly couer the supportable imperfections and should take things by the best end and in the least euil part that we should suppresse the false bruites raysed against our neighbours should shew a sterne countenance to those that secretly teare their good reputation should sustaine innocency in summe should do to our neighbours what we would haue done to our selues The Tenth and last commandement In the 10. which cuts the roote of all ticklishnesse and euill desire which come not with a full resolution and deliberation touching that which our neighbours possesse of precious sheweth that the christian vertues haue their seat in the bottom of the heart they walke before the eyes of God take heed of desiring to content any body in appearance but are simple sincere and purer within then without He that desireth to specifie and designe the vertues by their names may doe it as followeth 1. The first commandement comprehendeth eight vertues to wit true knowledge of God faith charity or loue of God hope feare of God humility patience perseuerance 2. The second pure seruice of God exteriourly adoration inuocation 3. The third blessing of God thankesgiuing confession of our faith zeale to the glory of the Lord celebration of him and his workes in all reuerence and feare swearing in verity 4. Externall piety deuout exercise of true religion meditation of the workes of God beneficence towards the poore helping the inferiors honourable preseruation of the holy Ministrie well ordered vse of the Ecclesiasticall ceremonies and of the sacred signes 5. The fift honour loue of true dutie in our vocation approbation of the politicke state and of the persons called to maintaine it reuerence towards it continuall thankes to God for such a fauour and the preseruation thereof to mankind prayers to this effect obedience to such orders equity to judge of the conducting of it and to support the defaults of those persons to whome it is committed piety or gentlenesse vniuersall and distributiue justice diligence acknowledgement reuerence grauity modesty temperance prudence desire of a good renowne 6. Particular and distributiue justice valour constancy patience meeknesse mercy loue of peace friendshippe fidelity whitenesse humanity beneficence courtesie well ordered seuerity 7. Pudicity conjugall chastity honest shame temperance 8. Iust possession and good vsage of our goods commutatiue justice beneficence liberality hospitality frugality contentment 9. Verity simplicity roundnesse firmenesse docility moderation in words taciturnity eloquence affable gentlenesse agreeable conuersation 10. Reuerence and great respect of our neighbour care of those things that appertaine to him as of our owne setled contentment in our condition perpetuall consideration of the diuine Maiesty and of the lawes which it jmposeth vppon our thoughts words and behauiours to auoyd all that it improueth to follow and execute all that it approoueth FINIS