JUSTIFYING AND SAVING FAITH DISTINGVISHED from the faith of the Devils.  
IN A Sermon preached at Paul's cross in London, May 9 1613.  
BY MILES MOSS PASTOR OF the Church of God at Combs in Suffolk, and Doctor of Divinity.  
The Text. IAM. 2. 19  
The Devils believe, and tremble.  August. Ser. 27. de verb. Apost. c. 1. Fides est credere quod nondum vides, cuius fidei merces ●st, videre quod credis. 
PRINTED BY CANTRELL L●GG●, Printer to the University of CAMBRIDGE. 1614  
And are to be sold by MATTHEW LAW in Paul's Churchyard at the sign of the Fox.   

TO MY VERY HONOURABLE LORD, SIR EDWARD COOK Knight, Lord chief justice of England, and one of his majesties most Honourable privy Counsel: Salvation by Christ jesus.  
IT is a divine truth (Worthy Lord) though crossing human sense, spoken by the Father of truth, to him that was 
a justin. Mart. qu. & resp. 119.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the father of all our fathers in the truth: 
b ●. Cor. 12. 9  Virtus mea in infirmitate per●icitur: My power is perfected in weakness: That is to say, 
c Calv. Com. in 2. Cor. 12 9  The assisting hand of God is then most lightsomly discerned, when the weakness of man hath most evidently appeared. As the great Antesignanus of all the Interpreters most pithily doth expound it. As for example: Gods divine Spirit, did then most sensibly show itself in jacob, when 
d Gen. 49.  he prophesied so powerfully lying sick upon his death bed. In David, when 
e Psal. 6. & 51. & alibi.  he prayed so servantly, almost overwhelmed with troubles. In Paul, when 
f Act. 16. ●4, 25.  he sang so cheerfully, fastened in the stocks. In S. Laurence, when 
g Ambr Oshe. lib. 1.  he spoke so courageously, broiling on the gridiron. In a word, through the helping-hand of God, it cometh to pass, that 
h 2. Cor. 1●. 10.  when men are weak, than they are strong: weak in the flesh, strong in the spirit, weak in themselves, strong in the grace of God.  
All human infirmities are in nature destructive: They arise from sin: 
i 〈…〉. 4.  Expec●ati ●●mo ortae sun● lachrymae: and they tend to death, which 
k Rome ●. 23.  is the wages of sin. For these are all 
l 〈…〉  praenuncij mortis, harbingers of death, and 
m 〈◊〉. in Gen. 2. 17.  quodda● mortis atrium, a door that leadeth into the house of death: every one weakeneth and furthereth dissolution. But now the●ough grace, they are made preservative against pride, against security, against worldliness, against profaneness, against a thousand sins: 
n Hugo de 〈◊〉. lib. ●.  utilius est frangi languoribus ad salutem, qu●m remanere incolumes ad damnationem.  
And as it is with bodily infirmities, so is it generally with all afflictions. They are like Quicksilver and Henbane, and such other creatures, which though they be poisonable in nature, yet they are made medicinable by art. The Scripture compareth them sometimes to fire: Peter calleth them 
o 1. Pet. 4 12.  the firery trial. Sometimes to water, 
p Psal. 59 1.  The waters are entered even into my soul. In one of the Psalms they are both conjoined: 
q Psal. 66. 12.  trans●●imus per ignem & aquam: we passed through fire and water. The resemblance is many ways significant: For fire warmeth, and fire consumeth; water refresheth, and water choketh. And this they do, either as they serve under men, or domineer over men: for, They are cruel masters, but profitable servants, saith our English Proverb. So it is with men, and their afflictions. Where they master (as they d● in the wicked) there they choke and consume them: but where they serve (as they do in the saints) there they warm and refresh them. In so much as David professed, 
r Psal. 119. 71.  Bonum est, It is good for me that I have been afflicted. And one of the Fathers very notably, 
s 〈…〉  invenies non ali●er regnare in nobis jesum, nisi per afflictionem: A Christian man shall find by experience, that the Lord jesus doth not otherwise or more effectually reign in his heart, but even by affliction.  
I prosecute the Scriptures comparison yet a little farther. Pliny writeth, that there are some creatures, 
t Plin. l. 11. c. 36.  which li●e in the fire, and some that 
u lib. 10. c 67.  quench the fire. This hath been true of men: and even in the letter. 
x Da●. 3. 25.  The three young nobles walked up and down in the 〈◊〉: and the Apostle saith, that some 
y Heb. 11. 34.  by faith quenched the violence of the fire. But it is daily true in the Metaphor. The children of God live, and like, and thrive in the fire of affliction: as the children of Israel 
z Exod. 1. ●.  increased under the bondage of Egypt, which Moses calleth 
a Deut. 4. ●0.  the iron furnace. Their 
b Rom. 5. 3. 4.  tribulation bringing forth patience, and patience experience, and experience hope, and hope making that they are not confounded. The same Author reporteth of divers waters in divers places, in which nothing will sink. As of 
c Pli●. l. 5. c. 16.  Asphaltides in jury, of 
d lib. 6. c. 17.  Arethusa in Armenia, of 
e lib. 31. c. 1.  Apuscidamus in Africa. Now of that kind, are all the waters of trouble to the children of God. They sink not in them, they ever float above, as safe as in Noah's Ark upon the face of the waters. 
f 2. Cor. 4. 8.  We are afflicted (saith S. Paul) yet are we not in distress: in poverty, but not overcome of poverty. We are persecuted, but not forsaken: cast down, but we perish not. The reason is, 
g Psal. 37. 24.  The Lord putteth under his hand, to hold them up as it were by the chin, that they sink not in those waters. Yea further, the Spirit of God is 
h Matth. 3. 11.  fire, and 
i joh. 3. 5.  water itself: with which Spirit they being baptised, their troubles are all so spiritually sanctified, that they consume them not, nor choke them not: but they serve like fire to warm their zeal, and like water to cool the heat of flesh: and so many ways to fit them better to the works of their callings.  
But whereunto now tendeth this doleful treaty of Afflictions? I write not this so much for you (mine honourable Lord) whose paths are on every side so prosperous: though I doubt not but you have also your Crosses to bear, and which Crosses through the grace of God, do more sanctify you and your actions. But I take up this Argument, ère nata (as the natural course is of Epistles) to show how in the studying and acting of this Sermon, The power of God hath appeared in my weakness.  
Immediately after that the right reverend Lord, the good Bishop of London, had by his m●ndatorie letters called were to the Cross: it pleased the high Bishop of my soul to cross me deeply with infirmity of body: which much 〈◊〉 my study and meditations. This infirmity continuing many weeks, and increasing, I wrote to London to my most especial friend 
D. Gardener.  (a man of mine own degree, and of far better means to perform it) to make supply of my place. When 〈◊〉 his unwillingness thereunto, I had resolved to 〈◊〉, and to adventure my body, I found my journeying all the way so teadiously painful, as that those about me were much discomfited, and myself almost desp●●●ed of ability. Which caused me when I came there, no● only to be 〈◊〉 again with that friend of mine, to have relieved 〈◊〉: bùt also at the bèginning of my Sermon to màke a certain Apology for myself: a● fearing that I should have been compelled to be more then ordinarily short. But behold, 
k ● Chr. 15. 2.  The Lord is with us, while we are with him. The more mine infirmity humbled me, and caused me to cast 〈◊〉 whole hope upon the help of God: the more ready 〈◊〉 his power to support my weakness, For, to my best remembrance, I never preached with more strength of body, with more audible voice, with more freedom of spirit, nor (as it n●w appeareth) with more acceptation of the hearers. And that not only of the Common people, whom notwithstanding a man must not neglect, 
l Plutere. de gerend●  auribus ducere, to lead them along after him by the cares: but also of the better, wiser, and learneder sort: which Isidore said, were called 
m 〈…〉.  Sapiemes à sapore, as most sa●orie in themselves, and least tasting the relish of others. A thing far beyond mine expectation: and farther (well I wo●e) beyond my desert: and of which I can give no other reason but this: that God would show his power in my weakness. To him only be the glory of all his gifts.  
Now, among the best, and best judicious sort of those mine Hearers, I have many reasons to seat and rank your Lordship. And that not only for your eminency of place in the Common Wealth, which notwithstanding is of right high and worthy respect: but also for that God hath given you so many means of knowledge, so long practise in the heart of the State, so deep insight into your own professed Laws, and so careful a desire, to look into our discourses of Divinity. All which are evidences that against the malicious Calumnies of that Romish Catholic Divine; that your fingers are often turning over books of all sorts, 
n P. R.  to the increase of all kind of knowledge. It is true that your place hath many years called you to deal about Capital matters: and the more business have you had that way a great deal by the treasonable practices of Romish & Antichristian Divines. But what saith S. Hierome? 
o Hier. in let. l 4. ad c. 22.  Homicidas, sacrilegos, venerarios punire; non est effusio sanguinis, sed Legis ministerium: To punish murderous, sacrilegious, and adulterous persons, is not that effusion of blood, which God hath forbidden; but the administering of necessary Laws, which God hath commanded. For my part I would that even their Catholic Divines themselves, would 
p In Scorpiaco.  gladium stylo mutare, (as Tertullian speaketh of S. Paul) would they did leave fingering of blood, even of the sacred blood of Princes, and fall more to the fingering of the books of holy Scripture; and not suffer themselves therein to be outgone of our Secular judges and temporal Magistrates, who besides matters of justice, apply themselves also to the knowledge of Religion.  
Sed illine unde abij redeo. To your Lordship first, who pleased so honourably to comfort me over this labour, and then to all others of like knowledge and moderation, it contenteth me well to submit the censure of this Treatise: for, to all men's judgements, I willingly submit it not. Some are ignorant, and cannot judge. Now, 
q Sen. Proverb.  Grave judicium est eius, qui judicare non potest: The ignoranter man, the severer judge. Anacharsis misliked it in Greece, and so do I here with us. 
r Lae●● in vit● Anachars.  Artifices certant, judicant qui non sunt artifices: Divines stand and preach in the pulpit; artisans sit and judge in the alehouse. Others are too rash and hasty in judgement: whereas 
s Naz cyg 〈◊〉 indefinite.  judicium est firmitas stabilitasque deliberationum mentis: judgement is a firm and stable verdict, given of that upon which the mind hath often deliberated. Others like mad dogs s●atch here and there on both sides as they go; reading by starts, and judging by parcels. But Plutarch well adviseth those that will 
t 〈…〉 2 Epicurium.  sift other men's doings, or confute other men's writings, non obiter percurrere, nec voces hinc inde avulsas adori●i: not hastily to run them over, nor to snatch here and there a word and away: but totally and advisedly to examine the whole. Others are malicious, poisoning with their eyes (like Witches) every thing they look on, maligning other men's credits, and depraving other men's labours: 
u Bernard. ser. 39 in Ca●tica.  Habe● malitia currum suum (saith S. Bernard) rotis quatuor consistentem: saevitia, impatientia, audacia, impudentia. Malice is at her chariot or caroche, for she is a lofty minded dame. This chariot is drawn along on four wheels: cruelty, impatiency, boldness, and impudency. Cruel she is, she will spare no man's name, no not his life. Impatient she is, she will bear no man's infirmity, no not an error, though to err be most human. Bold she is, she blurteth out all whatsoever she knoweth. And Impudent she is, no check nor rebuke will snib her, to make her hang the head. To stand therefore to such judges, were half beforehand to condemn myself. But to learned men, to temperate men, to studious men, to courteous men, to your Lordship, and to your like, is this poor labour in all devotion most reverently submitted.  
Now some things there are, in which I humbly crave favourable interpretation.  
1. As first that I do not put upon this Treatise in the penning, that vigour and vivacity which it carried in the preaching. For there is even in nature a great difference between the tongue, and the quill, between speaking and writing. The very sound and t●ne of the voice is melody to the ear: it being the proper Object of that Sense. And thereof it is, that the special part of 
x Cie de or at 3.  Oratory, is said to be Pronunciation. And besides that, 
y Plutarch. de Socratis Genio. Et de placitis Philosop. l. 4. cap. 1●.  Vox est ictus animi: passing through the ear, and brain, and blood, it smiteth (as it were) and giveth a stroke upon the very soul, and so with a kind of violence doth deeply affect it. Therefore it is called Viva vox, as that which hath in it a special kind of liveliness. Hierome being absent, turneth over Macclinus to Austen that was present: 
z Aug. ●om. 2. epist. 27.  qui viva (ut aiunt) voce docere te poterit: who (saith S. Hierome) may teach thee thereby the lively voice, better than I can by an Epistle. But yet further, besides all the work of Nature, there is in Preaching a special gift of grace: which enableth a man to speak with such evidence of the Spirit, & with such power to the Conscience, as no pen of man by writing can express: whereof Preaching is the most lively and effectual instrument of salvation, and so to be respected.  
2. Secondly, I must crave pardon, that all things are not here exactly set down, in that order and form in which they were delivered. Writing nothing at large, nor carrying with me any help of my notes into the pulpit; some things might easily be forgotten, which I premeditated, some things might be added, which I premeditated not: some things might miss their due place, and some things their due poise: some things might be enlarged, 
Plat●  some things might be contracted more than I purposed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is not possible 
a Ad Di●nis.  but things written will slip out of memory. I did that in my years, which an other said he had done in his vigour,  

b D. ●rante.  Orabam meditata loquens, tres tractus in horas. To do it without set form of words, and to miss nothing either of matter or manner, must be the act of a man of greater gifts than myself. But new when I returned home, and after so many requests, had resolved to commit that which I had said to writing; I had no safer rule to walk by, than the method by which I had in short notes digested my meditations. And therefore in that form, they come forth into the world.  
3. Thirdly, if any take offence at the multitude and multiplicity of mine allegations: I would have them to know, that as it is not mine usual manner of preaching in the country; so here are many more Ouotations added, and some a great deal more enlarged, then as they were at that time delivered. Tully said of youth, 
c Pro. M. Caelio.  Dandum est aliquid aetati: So say I in this case: something must be given to this learned age, something to the solemnity of that place, and something to the expectation of the hearers. Sure I am, that much was to be given to this Argument, where the Position was to be overswayed by Antiquity, for that the Doctrine is on all sides challenged of Novelty. It is hard I confess, to hold The golden mean. But there is a worse extremity grown up in preaching, which for reverence of mine own coat, I will thus tax from S. Augustine in an allegory: 
d De serm. Domin in monte. lib. 1.  Aduertendum est, non sol●m rerum corporearum nitore & pompa, sed eriam in ipsis sordibus lutuosis esse posse iactantiam: & eò periculofiorem, quo sub specie servitutis Dei decipit.  
I have said, if not all that I would, yet all that I could, the time so straightening me in the penning hereof, as I have scarce found leisure to read it over. My prayer is now to Almighty God, that he would be pleased in mercy to accept of these my poor endeavours, and to bless them to the good of his Church, for which they have been undertaken. And for your Lordship, my supplication shall ever be, that God would vouchsafe to continue in you, that lively, justifying▪ and saving faith, treated upon in this Sermon, which may keep you from trembling here, and in the day of judgement. So I take my leave. From Combs in Suffolk. Maij. 29. 1613.  
Your Lordships in all Christian devotion, MILES MOSS.   

JUSTIFYING AND SAVING FAITH distinguished from The faith of the Devils.  
The Text.  jam. 2. 19 The Devils believe, and tremble. 
THe Inscription of this Epistle is somewhat divers, 
Prolegome●●. The inscription.  not only in the Latin, but even in the Greek editions also; but the best and the most complete, is that which Stephanus, and Beza follow; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Catholic Epistle of james the Apostle. It noteth four points worthy of observation.  
1. It is an Epistle. And that not only in a metaphorical sense, as Paul calleth the Corinthians, his 
a 2. Cor. 3. ●  commendatory Epistle, or as 
b P. Berchorius in dictionario.  Christ may be called an Epistle sent to us from his Father: or as S. Augustine calleth all the Scriptures, 
c August. in Psal. 90. con●. ●.  Letters or Epistles, which have come to us hither, de illa ci●●itate unde peregrin●●ur, from that heavenly ettie from whence we are yet pilgrims: but also in a more proper and usual meaning. For it is a Letter sent of one friend absent from an other; even from james the Apostle, to 
d jam. 1. 1.  the twelve Tribes scattered abroad. And so is by this Tale distinguished from the historical, Prophetical, and Poetical books of the holy Scriptures.  
2. It is a Catholic; Epistle, Catholic; not only because the Doctrine, contained in it is orthodoxal (in which sense the word Catholic is often used of the 
e Tertull de Tri●it. Chrysost in eredo in deum, etc. Athan in symb.  Fathers:) no● only because the use of it is Catholic 
f August. contr. C●escon grammat. lib. 1. cap. 9  as well to us as to those to whom it was written at the first: but also (and rather) because it is not directed to any one man, as those of Paul to Timothy, Titus, and Philemon: and those of john to the Elect Lady and Gaim; no not only to some one particular Church or place, as those to the Romans, Corinthians, Galatian●, and the rest: but to all the jews dispersed in all countries of the world 
g Gr●●. scholiast Occu●en. : as hath been before our time well observed. Therefore we translate it, The general Epistle: not as 
h Test. Rhem. in 〈◊〉 epist. laco●i.  fearing or abhorring the word Catholic, as the Rhemists' object unto us: but as desirous to express best the meaning of the word, as our learned Fulke the 〈◊〉 of his time, hath answered in that behalf.  
3. It is the Epistle of S. 〈◊〉. The name of the Author fitly answereth the Argument, james, or jacob, signifieth 
i Gen. 〈◊〉. 36.  a Supplanter. And it was given at the first, as other names commonly were 
k Ambros. come. in Rom. 1.  ●ratiane, from a special occasion. 
l Cyril. in Esa. 49.  Nec taemen absurdum est (saith S. Cyril) ut jacob 〈…〉 supplaentator, id est, qui Supplantat Sathanam yet may every supplanter or underminer be called a jacob: even he that supplanteth and undermineth Satan. Now, this james the Author of this Epistle, is a notable Supplanter of all profane Esau's: which brag of the Spirit, and walk in the 〈◊〉: which profess Faith, and neglect works: and so is therein a very pi●ner to undermine the kingdom of the Devil.  
4. It is the Epistle of james the Apostle. So the best Greek copies have it. And those which 〈◊〉 the Gospels and Epistles into the Syrian language, immediately after the Apostles times, 
m Aretius' in arg in Epist. jac.  jacobum Apostolum agnoscunt, acknowledge this james for an Apostle. And so Tremellius translateth it from the Syriake; Epistola jaakub. Apostoli. The Argument which Illirieus allegeth to the contrary, viz. that this james 
n In Epist. jac.  entituleth himself the servant of Christ, and not an Apostle; which he would not have omitted (if he had been an Apostle,) maioris authoritatis gratia, for the adding of authority to his writing; is (as a number of his positions are) more subtle than judicious. For Paul omitteth his title of Apostleship to Philemon. So doth the Author of the Epistle to the Hebrews: and both john and jude. in their Epistles. And beside, that is not nothing which Lyranus allegeth to this purpose, that 
o Lyra. in epist. jacobi.  james writing to the bragging jews, who carried themselves so high above the Gentiles; to induce them by his example to humility, non nominat se Apostolum, quod nomen est dignitutis: sed servum quod nomen est subiectionis: he entituleth not himself an Apostle, which is a name of dignity, but the servant of Christ, which is a name of subjection.  
Now, this is here worth the noting, that this Epistle being written by james and Apostle, it was not written by that james that was surnamed Oblias, whom the Apostles Peter, james, and john, are said to have 
p Euseb. hist l. 2. cap. 1. ex Clement. lib 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ordained Bishop of jerusalem: though I am not ignorant that 
q Euseb. hist. 2. cap. 11. Niceph. l. 2. c. 38. Erasmus, Gualther. Test. Rhem.  Eusebius, and those that follow him, do so conceive it, For that james, though he were an holy and worthy disciple (as out of Egesippys and Ios●phus is related) yet was he but a disciple, and none of the twelve that were named Apostles. And besides that, it is to me a great reason, which one of the late writers hath alleged in this case; 
r Piscator.  that to write a Catholic Epistle, that is, an Epistle common to many churches, and not peculiar to any one, vi●●tur Apostolic 〈…〉 seemeth to be an office peculiar to an Apostle.  
Being an Apostle that wrote this Epistle, it must needs be that james which is called 
s Mat. 10. 3.  the son of Alpheus, as the new 
t Hemingi●s Arcrius Pisca●.  Interpreters do conceive it: and not james the son of Zebede, who was put to death by 
u Act 12. 2.  Herod anon after the ascension of Christ. For this Epistle was written after the Gentiles had received the faith; as appeareth by the dispersion of the jews among them. Therefore was the Syrian Interpreter much deceived, who ascribeth this Epistle to that james, before whom our Saviour was transfigured in the mount. For he was the brother of 
x Mat. 17. 1.  john, and so the son of Zebede, as it is manifest from the Scriptures.  
The Authority, 
The Authority.  and Authentitie of this Epistle hath been much questioned in the Church. 
y Euseb hist. lib. 6 cap. 19  Origen mentioneth it not in the Catalogue. 
z Hist. l. 2. c. 12. & lib. 3. c. 19  Eusebius and 
a In Catalogue. Script.  Hierome affirm, that many in ancient time did not receive it. Nicephorus following them, 
b Lib. ●. cap 38. & cap. 46.  agreeth with them all▪ Caiet a●e, Erasmus, Luther, Musculin, and some others; have hardly approved it; and have witnessed their distrust of it, and added reasons thereunto. But that worthy Zanchius hath quite broken the neck of the controversy; by showing, that although 
c De sacra scriptura thes. 5  many doubted of it in the ancient Churches, yet it was never questioned of all; nor utterly rejected of any. For indeed 
d De doct. christ. lib. ●. c. 8.  Augustine. 
e Exposed an symbol  Cyprian, or Ruffians rather, 
f De scripture libels genninis.  Nazianze●e, and others, do by name recite it among the Canonical Scriptures. And the reformed Churches at this day do receive it. Among the rest we of the Church of England do not only approve it by 
g Art. 6.  Subscription, but also ascribe it 
h Art. 37.  to james an Apostle. Therefore do both 
i Rat 1.  Campian, and 
k Epitome. cont.  Bell●rmine unjustly challenge us, and the Protestants in this behalf, To them I say with our learned whitaker's, 
l De saer. scripturae cont. 1. qu. 1. Art. 16.  Alios lacessant, nobis posthac ne molesti sint: Let them challenge others, and trouble us no more. For we without scr●ple, and exception, do generally receive this Epistle for a part of the holy word of God.  
The Occasion that moved the Apostle to write, 
The Occasion.  was not the 
m Test. Rhem. arg. in epist lae.  error of only faith unto justification, as the Rhemists would imply out of S. Augustine. For 
n Fulke Ibid.  The error of only faith, against which S. Augustine writeth, 
o De fide, & operibus.  was of them that thought the profession of Christian religion (how wickedly soever a man lived) was sufficient to salvation. Against which this Epistle, and others were written.  
Indeed there seem to have been 
p Hemin gius.  two principal occasions, that procured this Epistle. The one, the fiery persecution of the Church, which causeth the Apostle 
q jam. 1. 2. jam. 5. 9  more than once to inculcate exhortation unto patience. The other, that hypocrisy which reigned in many: 
r Aretius.  For there were many that professed religion, which in word were Christians; but not in life and manners. Such as Paul prophesied of, 
s 2. Tim. 3. 5.  having a show of godliness, but denying the power thereof: like the Church of Sardi, 
t Apoc. 3. 1.  who had a name that she lived, but was dead. For the reformation of which, this Epistle is thrapped full of exhortations unto all good works.  
The State 
The state.  of this Epistle is almost wholly Doctrinal. 
u Athan.  Scripsit eam more & genere docendi: and teacheth in the manner of Common places. The fifth common place (following that memorable B●za, who hath so well deserved of the new Testament) is begun at the 14. verse of this second Chapter. There the Apostle entereth into discourse what manner of faith that is, by which a man is saved, and showeth that it is neither an hypocritical profession, and ostentation of faith, where it is not in truth; no nor every kind of true faith, which is saith indeed, that is able to justify a man before God: but only such a kind of true faith, as is fruitful in good works. This doctrine the Apostle first proposeth by way of Question, 
x jam 2. 14.  What availeth it, my brothers, if a man say he hath faith, when he hath no works, can the faith save him? that is, can such a kind of faith save him? As if he should say; No: such a faith as hath no works, cannot save a man, Secondly, he openeth and illustrateth the truth of this proposition, by a familiar similitude. 
15.  For if a brother or sister be naked and destitute of daily food, 
16.  And one of you say unto them, depart in peace, warm yourselves, and fill your bellies, notwithstanding you give not them those things which are needful to the body: what helpeth it? 
17.  Even so the faith, if it have no works, is dead of itself. The meaning is: Even as good and charitable words profit not a poor man, if we do not indeed relieve him; so speaking of faith, and professing of faith, will not save a man, unless his deeds declare that he hath saith indeed. Thirdly, he bringeth in a true believer, whose faith is fruitful, challenging as it were an hypocritical professor of faith to declare it by his works; Show me thy faith by thy works, 
18.  and I will show thee my faith by my works. As if he should say; I have faith, and I declare it by my deeds: if thou hast faith (as thou braggest) show it by thy deeds also. Fourthly, he showeth by instance and example, that not the show of faith, no nor every kind of true faith is able to save and justify before God: As to believe that there is a God, that there is but one God, that this God is merciful, just, etc. no, not to believe all that to be true which is written of God in the Scriptures, is sufficient to salvation. For so much the very Devils of hell believe, and yet are in no comfort, nor hope of favour. And this he layeth down in the 19 verse: Thou believest that there is one God, 
19  thou dost well: the Devils also believe, it, and tremble. As if he should say; In believing so much thou dost well: for that is true, and aught to be believed: but this is not enough, nor sufficient. If it were, than the Devils might be saved; for they believe so much as well as thou. But they believe that, and yet tremble, so thou mayest believe as much, and yet be damned. And thus I am come to the words of my Text, The Devils believe, and tremble.  
The words are a plain and full proposition, consisting (as every proposition doth) ex subiecto: The devils. Et ex praedicato duplici; believe, and tremble. Of the Subject I mean not to speak at large, though it offereth just occasion to entreat of the names, of the nature, of the quaelities, and of the number of Devils: of which points also I have had many meditations: But by discoursing of them, I should not attain to the principal end of my thoughts. I will therefore deliver only so much of them, as maketh to the opening of the Text, and that even in three words; and so proceed to that which followeth.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) It is necessary that we understand what kind of persons or creatures the Apostle intendeth in this word: 
1. Subiectum.  and the more, because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hath been used in divers significations. Therefore thus I unfold it:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tertullian, 
y Apol. c. 32.  Nescitis geni●s daemonas dici, & inde diminutina voce, daemonia. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or daemon, signifieth properly, Deus, divinus, sapi●ns, sciens, fortunatus, faelix: as every mean Scholar that hath read either Greek Lexicons, or Greek Authors easily understandeth. And therefore in old time, and among the Heathen, Daemon was a word of good intendment, and used to the better part. For who knoweth not this distinction between Plato and Aristotle, that the one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yea Plutarch calleth Plato, 
z De liberis, educ,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which yet X●lander translateth Divinus. Homer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the superexcellency of his wit and knowledge. Homer himself calleth all his gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato called universi modereatorem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesi●● calleth the Worthies of the golden age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib●nius extolleth 〈◊〉 after his death, 
a Socrates hist. Eccles. l. 3. c. 19  o 〈…〉 The Athenians say of Paul, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza translateth, 
b Acts. 17. 18.  Asette● forth, 〈…〉 of new gods. Thus hath the word been used. But now, 
d L. Vi●es in August de ci● De●. l. 9 c. 19  Post Christum n●tum, nomen d●m●●is suspectum fuit, & ●di●sum tanquam rei maleficae atque impr●bae: Ever since Christ's time, the name of Daemon hath been suspicious, and odious, as the title, or note of some evil and wicked thing. Augustine saith, that 
e De 〈◊〉. dei lib. 9 c. 19  in the Scriptures, we have Angels good and bad: ●●●quam verò bon●s d●mones legimus; but never any good Devils: Sed ubicunque ill●rum literarum hoc nomen posit●● reperitur, ●i●e d●mones, ●i●e d●monia dicuntur, non niss maligni significa●ntur spiritus. But Daemons ever signify the wicked Spirits. Of that I might give infinite instances. Read Matth. 7. 22. Matth. 8. 28. 31. Matth. 9 33. and other places, too long to recite. Therefore must johannes Eudemon lately come from Rome fly to the Pope's omnipotency for the Canonizing of his name. For nor Scriptures, nor Fathers allow any good Devils, now to be named in the Church of God. No: wicked men ever take it in the worse part. The jews object it to Christ in disgrace, 
f 〈◊〉. 1. 48.  daemonium habes, thou hast a devil: 
g Apol. cap. 〈◊〉.  etiam vulgus indoctum in vs●● maled●ctis frequentat, saith Tertullian. The ignorant people use it only to cursing and banning: The Devil is on thee, the Devil take thee, etc. No, 
h Aug. ubi supr.  there is none so learned, and in learning so well understanding what signification Daemon hath in itself, and hath borne in former times, which dareth now say by way of commendation to his servant, Daemonem habes, Thou hast a devil; Sed ●●ilibet hoc volverit dicere, non se aliter accipi, quam maledice●e voluisse dubitare non possit: But when soever he useth it, he can not doubt but to be conceived as one that meant to revile him to whom he speaketh. So then, gather from hence, of what kind of persons james intendeth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not of the Heathen gods, not of the wise Philosophers, not of the valiant Worthies; to whom former ages ascribed that name: but of the wicked Angels, which 
i Io●. ●. 44.  stood not in the truth, 
k Iad●. 6.  which kept ●ot their beginning: those same Aposta●a angeli, which (as Cyprian speaketh) 
l Cyprian de habitu virgin.  ad terrena contagia de●oluti, è coelesti vigore recesserunt, which turning themselves to earthly corruption, lost that heavenly excellency, wherein they were created. Of these S. james h●re speaketh, and saith, that They believe, and tremble.  
Of these Devils or wicked Angels, the Apostle here averreth two things; the first, that They believe▪ the second, that they tremble.  
1. They believe▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
2. Praedi●atum.  The verb used in the Original hath divers significations, 
m 2. Tim. 1. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know to whom I have trusted. 
n Phocilides.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rely not upon the people. 
o joh. 2. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He committed not himself to them. 
p Arist. analyt. prior. l. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We prove or confirm all things▪  
But most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ signifieth in the Scriptures, to believe, to assent unto, to be persuaded of As, 
q Rom. 10 ●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ with the heart we believe unto righteousness▪ 
r Gal. 3. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Abraham believed God▪ 
s 1. 〈…〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ In part I believe it to be true. And so m●st it of necessity be taken in this place, the whole drift of the Apostle being here to entreat of true and false faith and belief. So the meaning shortly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the Devils; that is to say, the evil Angels and damned Spirits, do believe, that is, are persuaded, and in their persuasion, do assent to many things to be true. And this may appear by divers reasons.  
1. 
t lib. 〈◊〉. ●n Luk. ●.  Omnia quae credimus, vel visu credimus; vel auditu, saith Saint Ambros●● All our belief ariseth either from sight, or hearing. Now the Devils can not 〈◊〉 see much, partly by that eminency of place, 
u Ephes. 2. 〈◊〉. Eph. 6. 12.  being seated in the air, from whence as from a watch tower they look down round about them: partly by their 
x job 17. 1. Pet. 5. 8.  wand'ring up and down the world 〈◊〉 so great 〈◊〉, 
y Aug. de divinat daem cap. 3.  as no man▪ no beast, no 〈…〉 
z Apol. c. 2●.  〈…〉 ●les est, saith T●rt●●lian. Hoc Angeli & daemons. All Spirits both Angels and devils are like a flying bird. Igit●r momento ubique sunt. Totus orbis illis locus unus est. They are here and there and every where in a moment, all the world is unto them as one certain place. Not by ubiquity, filling all places at once, but by Celerity, moving to a thousand places in the turning of a hand. And therefore if that be true of Augustine, 
a 〈◊〉 johan. 14.  Dicuntur credi qu●● videntur: sicut dicit vn●●quisque aculis suis se cr●dere. Things that are seen are said to be believed: as every man saith, he will believe his 〈◊〉 eyes: then the Devils seeing so much, ●●ust needs also believe much, and be persuaded of the truth of much: according to this here of S. james, The Devils do believe.  
2. As the Devils see much, so also they ●eare exceeding much. Now 
b Muscul. ●oe. co●●de fide.  Fides est assenti●i 〈◊〉, to approve for truth what we ●eare another man speak, this is belief. The Devils than hear God himself speak much, when they stand 
c Io●. 1. ●.  before him. And all that they cannot but believe to be true, because they know that. 
d Tit●●.  God● 〈◊〉 li●. 
e Psal. 12. 6.  Dicta jehove▪ dicta p●●a. They he●●e the good Angels speak much, when they come among them, and all tha● also they, cannot but believe to be true. For they know that the holy Angels are established in the state of grace: 
f Isidor de s●m. bo● l. 1. c. 1●  Angeli 〈◊〉 sun● 〈…〉 gràti●: and so cannot fall by lying, and that they were even from the beginning 
g August. de 〈…〉. c. 9  supported of the holy Ghost, ne à veritat● 〈…〉; that their will should never decline from the ●ruth. Again, they h●are much spoken from the 〈◊〉 of God, and all that also they 〈◊〉 but believe to ●e true. For they know that the 〈◊〉 of God, is 
h 2. Tim. 2. 15.  〈◊〉 veritatis, the word of 〈◊〉. 
i Te●tul. de spectac●l.  〈…〉 God is the teacher of truth: and ●hereis 〈…〉, because the Devils have beheld in the doing, therefore they cannot but believe them to be true in the relating. The Devils therefore do most certainly believe.  
3. From seeing much, and hearing much, and observing much, ariseth their abundant, and in a manner their infinite knowledge. And that not only about all kind of creatures and secrets of nature: but also concerning God himself, and his divine mysteries. For; first, They know there is a God: 
k August de 〈…〉 vi●. cap. 37.  Daemons Deum, & Pagani credunt: Devils and Infidels acknowledge so much. 2. They know there is but one God. 
l Orpheus apud just. Mart. cohort. ad Graec.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: One God of himself: One God in all. 3. They know this God, to be such a one as he is: for they call him 
m Mar. ●. 7. Act. 16 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The most high, or almighty God. 4. They know that in this one God, there are three distinct persons. 
n Serapl●●d Thulem. Sel●e●cer. lib. ●.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. They know Christ; 
o Act. 19 14.  jesus I know. 6. They know 
p Mat●. 8. ●●.  Christ to be the Son of God. 7. Yea, to be God himself. 
q 〈…〉  O lign●●m f●●lix in quo Deus ipse pependi●. A verse ascribed to one of the Sibyls by the Gentiles of whom S. Augustine said, they were 
r Expo●. in Rome  prophet●● non ●psius, none of God's Prophets. 8. They know the Scriptures, for 
s Mat. 4. 7.  they allege them to Christ: and Anthony the Eremite 
t Athan in vi●● A●ton.  often heard them sing, & impuro o●e sacrae scriptural rum eloquiae meditari; and with their unclean mouths▪ talk and confer of the holy Scripture●. 9 They know the Gospel, and the nature thereof: for they call it 
u Act. 1●. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way to salvation. 10. They know many things to come, either as they are revealed unto them of God: or as they foresee the effects in their causes. For they foretold the 
x 1. Sam. ●8. 17.  death of Saul: and the overthrow of the 
y Aug. de divin. d●em▪ c. 1. Aug. de 〈◊〉. D●● l 8. c 23.  Idols temples in Egypt and Alexandria. 11. Yea many times they discern the secret motions, thoughts, and affections in the heart: 
z Th. Aq●in. q●. obscurio●e d● d●●non qu. 16. art. 8.  ex signis in corpore illos sequentibus: so far as they make impressions in the body, and bewrayed by ●he passions thereof. And therefore of their abundant knowledge is it that they take this name, 
a Plato in ●rat. Lactan. l. ●. August de eiv. dei l. 9 ●. 20. Martian. capel▪ Chalcidius in Trinaeum Platonis, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, full of skill, full of learning, full of knowledge. Now than the Devils knowing so much of God, of Christ, of the Scriptures, of the Gospel, of things pre●ent, of things passed, of things to come, of open actions, of private thoughts, and so forth; how can it be but they must also believe exceeding much? For, 
b Za●ch. de nat. dei. l. 3. c. 2. quest. 1.  Fides est cognitio eademque certi●●ima: faith is knowledge, and a most certain kind of knowledge: yea and that even in the judgement of the great Schoolman, 
c Th. Aq. 〈◊〉. par 1. q. 12. a●▪ 13  in quantum intellectu● determinatur per fidem ad aliquod cognoscibile. Therefore Peter Martyr expoundeth these words of S. james, of the devils knowledge, 
d Pet. Mart. in Rome 〈…〉 deo.  Credere posuit▪ promise: The devils believe; that is, the devils do know, that there is one God, etc. But the Conclusion is▪ if believing ●e here put for knowing, yea if beleef● itself be knowledge, and then the devils know so much▪ as hath been before declared; it must needs be out of question unto us, that S. james speaketh truly, The devils 〈◊〉.  
〈◊〉 the Doctrine is clear: descend 〈◊〉 to use ●nd Application. Now the user of this Doctrine are manifold.  
1. S. james here in the word of an Apostle, affirmeth plainly and directly, that The devils believe: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that is sufficient 〈…〉 needless, and frivolous for School●●●● so long after to inquire, 
e Th. Aq. secun. secund. q. 5. 〈◊〉.  utrums in 〈◊〉 ●it fides, whither the Devils have faith or no? And yet a thousand and a thousand such Questions they move: of which a man may say, with the Disciples in the Gospel, 
f Mat. ●6. 8.  Ad quid hae●perdi●io? To what end serveth such wa●t of time and labour? A right learned, grave, and godly Divine, and a man of famous memory, gave this censure of them in my hearing. He said, 
o D. Whi●a●ers.  they had plus argutiarum, quam doctrinae, plus doctrinae, quam usus: a goodly kind of learning forsooth; that whetteth the wit with acquaint devices, and filleth the head with nice distinctions: with which when a man hath stuffed his note books, they are like the Staphylodendron 
p Plin 〈◊〉. lib. 16. cap. 16.  that Pliny writeth of, whose wood is fair and white like the maple, whose leaves are broad and beautiful, whose fruit is cods with nuts sweet as the filbert: and yet Dodoneus saith of it, that it is good for nothing. I would therefore entreat and persuade all young Divines, to begin their race with traversing the worthy writings of Luther, Melancthon, Calvin, Beza, Zanchius, Musculus, and the like, (books some thirty or forty years ago in the only request) and of them to take their chief repast: using only the other like sweet meats after a feast, rather to close the stomach, and to delight with variety, then to satisfy the appetite, or to support nature. For my part, I refuse not wholly to use them, as will appear by this Treatise: but in many cases, (as namely in this of the Devils believing,) I hold both their Objections and Solutions so needless and frivolous, as I do not vouchsafe them so much as a bare relation. This may suffice the body of this Auditory; that the Apostle here affirmeth, and reason from the Scriptures confirmeth the same, that there is faith and belief, even in the Devils.  
Secondly, this showeth that the very Devils of hell have some thing in them that is good. For they believe. Now true and right belief, is of itself the good gift of God. Indeed the Devils as bad as they are, have in them many good parts, For 1. their natural substance is good: it is the creature of God, and 
r Gen. 1. 31.  all that God made, was exceeding good. 2. Their natural qualities are good, their knowledge, their understanding, their wisdom, their immortality, their invisibility, their agility, and the like, are all good properties in themselves. 3. They often speak that which is good. As when they professed 
s Matth. 8. ●9.  Christ to be the Son of God, and Paul and Barnabas 
t Act. 16. 17.  to be the servants of God. For all truth hath correspondency to God, the fountain and rule of truth. 4. Many times they do that which is good in itself. As when by Conjurers they fetch home stolen goods to the right owners; or by Witches do cure and heal desperate diseases. Myself did once know 
u joan Wells of Stow market in Su●f.  an aged and impotent woman, so silly as she was not able to give any reasonable account of her faith, and therefore no likelihood that she should be endued with a miraculous faith: who notwithstanding only with a clean linen cloth, and a short prayer in the form of a ●iming spell, by blessing the sore part, cured manifold diseases, cripples, lazars, ulcers, fistulas, nu●●es, lameness, and what not? The whole country sought to her as a petty God: but I verily believe, that though the cures were temporarily good to those that enjoyed them, yet they were all wrought by the power of the Devil. Neither may that seem strange to any that readeth in the Scriptures, that 
x Exod. ●. 11. 22.  Pharao●s Enchanters imitated Moses: that 
y Matt. 7. 1●.  wicked men do many great works: that 
z Tert. depraese. Sozo●. l. 1. c. 14● Socrat. l. 7. c. 17.  Heretics to confirm their doctrine, have raised the dead, healed the sick, foretold things to come: that 
a josep. antiq. l. 8. c. 2.  men by enchantments have cast out devils: yea, that unbelieving jews 
b Iren. l. 2. c. 5.  by calling upon the name of our Lord, have cha●ed away Devils: that the 
c Apoc. 13. 13.  second beast which came out of the earth (the lively image of Papacy,) did great wonders, so that he made fire to come down from heaven: and a thousand such instances in divine, and human Writers. But to return to my purpose. Among other good parts in the Devils, this their belief is good. For 
d lib. 3. ●●istin. 23  faith in the wicked, donum Dei dici potest; saith the great Master of the Sentences. And Bellarmine himself confesseth, that 
e De just f. l. 1. cap. 15.  both the faith of the wicked, and of the Devils, est recta & vera fides exparte obiecti, ●s true and right faith in respect of the object, which it apprehendeth. Yea S. Augustine comparing Peter's confession in the 16. of Matthew, 
f Mat. ●6. 16.  Thou art the Christ, the Son of the living God, with the confession of the Devil in the 1. of Mark, 
g Mar. 1 24.  I know thee what thou art, even that holy one of God: saith, that 
h Aug. de unico bap●is. cont. Peril. c. 10.  though Peter was commended, and the Devil cast out speaking the same thing, and so the same confession was beneficial to the one, and destruction to the other; In utrisque tamen non falsa, sed vera; non neganda, sed agnoseend●●; non detestanda, sed approband● est: that is, yet in both of them it was not false, but true; not to be denied, but to be acknowledged; not to be detested, but approved. Yea, and lastly, the very drift of S. james in this place implieth that the faith in the Devils is good, and right, and true. For he will prove that an imaginary, titularie, and pretenced faith, cannot save; by an argument à maiori: for so much as there is some kind of faith, which is true, and right in itself, and yet that will not bring to salvation; which he instanceth presently by that faith which is in the Devils, as hath been before declared.  
Now that we may apply all this to our use. As it is with the Devils, so is it in this case with all Devilish men. No man so wicked, nor so very a Devil incarnate, but that besides the common gifts of nature, as strength, shape, limbs, sense, reason, and such like, (which all are good parts in themselves) he hath also many times, 
i Insti●. l. 2. cap. 3. sect. 4  speciales dei gratias, (as M. Ca●vin dareth to call them) some special graces of God; quas variè & adcertum modum prophanis alioqui hominibus dispe●sat; which in diverse sorts, and certain measure, he dispenseth to men otherwise merely profane, and void of all goodness, and religion. As for example: 
k Gen 25 27  Esau had a certain extraordinary cunning and dexterity in his game. 
l Numb 23 24  Balaam had a mighty gift of prophecy. 
m 1 Sam 10 9  Saul had another heart given him fit for government, and to go in and out wisely, and courageously before the people. 
n 〈…〉  Achit●phel counsell● as an Oracle in his time. 
o Mat. 10. 4.  judas had power to preach, and to do miracles. And yet Esau was a 
p Heb. 12. 16.  profane person. 
q 2. Pet. 2. 15.  Balaam loved the wages of iniquity. 
r 1. Sam. 16 14.  Saul was deprived of the spirit of God. 
s 2. Sam. 17. 23.  Achitophel hanged himself. And 
t joh. 6. 17.  judas was a Devil. 
u Aug. in frag. num. 7. ex serm. de miraculo 5. Panum.  Baptism (saith S. Augustine) is the gift of God: But, habent illam boni, & mali: Evil men are baptized also▪ for so was 
x Act. 8. 13.  Simon Magus. Prophecy is a 
y 1. Cor. 5. 10.  gift of the Spirit: yet, Propheta●●t Saul iniqu●s, saith S. Augustine in the same place; 
z 1. Sam. 10. 11.  Saul also was among the Prophets. At length he addeth, Numquid dicuntur credere soli boni? And as touching faith: Are only good said in the Scriptures to believe? & demones credunt, & contr●miscu●t. No: wicked men are said to 
a Act. 8. 13.  believe also: yea, The devils believe and tremble. So far S. Augustine. Now to come home to ourselves. He that will cast his eyes up and down in the world, shall he not see a good Statesman, and yet a mere Atheist? A deep Divine; and worldly minded? An expert Lawyer, and yet a corrupt judge? An experienced Physician; and yet a daily Tobacconist? A fair Merchant, and yet a very merchant? A Believer, and yet a devil? Chrysostome in one of his Sermons, which he entituleth in the commendation of David's Psalms, hath this notable, but fearful speeck: 
b Chrys. ser●. Da●dica cantica, etc. tom. 1.  Qui volens delinquit, vel spontè furit, daemon est: He that willingly sinneth, (that is to say with greediness: for I dare not understand him of every voluntary trespass) and furiously rush●●h into it, (like a bard ●orse into the battle) he is no better than a devil in the shape of a man, or no better than a man, in the nature of a Devil. A terrible censure, given upon all our carnal Libertines, Atheists, blasphemers, common drunkards, daily whoremasters, continual ●surers, and oppressors, and their like▪ which were created to the image of God, but live in the likeness of the Devil: which profess to believe as the righteous, but go no further than the wicked: good parts they may have, so hath the Devil, yet good men they are not, nor in more assurance of salvation then are the damned devils of hell. And all this must teach us, not to content ourselves with ordinary gifts of nature, which are common with us, to the devils; no nor with some extraordinary grace, by which even wicked men are sometimes fitted to particular works, or special callings. But let us labour to turn truly unto God by repentance, which the devils can not do: to be engrafted into Christ by faith, which the devils cannot be: and to possess the spirit of sanctification, which the devils cannot have. So shall we resemble the blessed Angels in goodness, and be partakers of their glory in the heavens.  
3. The Devils believe. What? that there is one God. So S. james saith in this place: and much more they believe, as hath been before declared. A notable Item for Atheists, which neither believe there is a God, nor a Christ, nor a Devil, nor an hell, nor an heaven, nor any thing else belonging to devout religion. 
c Psal. 14. 1.  The fool hath said in his heart, there is no God. O damned crew of cursed men; worse in this behalf than the very Devils of hell: 
d Tract. 10. in epist. johan.  Qui non credunt pei●res sunt, quam daemons, & tardiores quam daemons, saith Augustine: They that believe not these things, are worse and duller than the Devils, even in natural sense and understanding. And yet we may say of our times, as Ar●obius spoke of his: 
e Amob. cont. ge●tes. l. ●.  Audivimus quosdam Philosophandi studi● deditos, par●im ullam negare esse vim divinam, partim an sit quotidi● quaerere: We have heard it reported, (and I would it were not true) that some, if not scholars, given to the study of Philosophy, yea Knights, Gentlemen, and others leaning too much to wit, and reason; have partly denied stately that there is any divine power, and partly are yet sifting, and disputing whether there be or no. Some have not feared to make report of Schools of Atheism among us, and I will report an example sounding shrewdly thereunto. A reverend and ancient Preacher, who lived, and died not long since in this honourable City, a man whose goodness, and conscience I well knew to be such, as he would commit willingly no fable unto writing, reporteth this history of an Atheist in England: 
f M. Greenham 〈◊〉 his Cou●s▪ ●ap of 〈◊〉.  A young man a Papist not satisfied with the course of life which he found among men of that religion; declined from them to the Protestants. Not contented with their conversation neither, he diverted from them to the Familists. There he rested himself, and found satisfaction. The first principle which they taught him, was this, that there was no God. As indeed the villainies and abominations of the Familists being such, as are reported, they had need fear up their consciences, before they attempt them, and da●me up their natural light, persuading themselves that there is no God to see them, nor justice in God to be avenged of them: well: this youth upon this persuasion, fell to a loose life, and at length stole an horse, for which he was apprehended, convicted, condemned, and led to execution: when he was ready to be turned off, he desired the ladder to be stayed, and uttered these words: Well, say all what they will, surely there is a God: and this God is loving to his friends, and terrible to his enemies. Now turn me off. O invincible testimony of conscience, and o the mighty hand of the highest God that is able to draw forth testimony to himself from his most professed enemies. When Seneca dissuaded Nero from his villainy, and exhorted him so to deal, and so to carry himself, 
g 〈…〉 2.  ut facta superi semper comprobent sua; that the Gods above might approve and accept his doings: Nero answered like a dogged Atheist; stulte, verebor esse cum faciam Deos? doting Philosopher, (quoth he) when I go about mine odious designs (the polluting of myself, the defiling of my kindred, the ripping of my mother, the murdering of my nobles, the firing of my imperial City, etc.) shall I then stand fearing or imagining that there are any Gods? And what shall we say to heinous malefactors, that attempt, and effect robberies, slaughters, poison, murdering of Kings, blowing up of Parliaments, supplanting of Christian states, (in which kinds our bloody Papists of late years have excelled:) do they not say for the time with Nero, verebor esse cum faciam Deos? If they did not: a man would wonder that the very remembrance of the name of God should not terrify them from so heighnous impiety. I conclude this point with that of Augustine, 
h 〈…〉  Vinam sicut daemones judicem, sic homines agnoscerent salvatorem: My prayer shall be for this godless crew, that as the Devils acknowledge Christ for their judge, so God would vouchsafe to turn their hearts, that they may acknowledge him, and embrace him for their Saviour.  
Hitherto I have spoken of the devils faith, now it followeth to speak of their fear. The Apostle here saith, that They tremble.  
The old Latin translateth it, 
Steph. S●apul.  contremiscunt. Beza, horrescunt. Castalio, horrent. Hemingius, exhorrescunt. All in effect to one purpose. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which they that have travailed in the Greek tongue, ascribe most properly to the roaring of the sea. For 
i Hom. Iliad ●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is maris agitatio. From thence it is translated 
k Eus●ath. in Hom. ●. ● & ●.  to the hideous clashing of armour in the battle; and some other things too long, and not very needful to rehearse. The word seemeth to imply an extreme fear, which causeth not only trembling, but also a roating, or shrieking out. As those are wont to do that are in extremity of this affection. 
l Act. 16. 29.  The jailor came trembling into Paul and Sylas, when the earth was shaken, and the prison doors were opened. And the 
m Mark. 6. 49.  Disciples cried out for fear, when they had thought they had seen a spirit walking on the waters. And 
n lib. de Home●.  Plutarch showeth the reason why in nature men in their fear do tremere, & horrere. The one, because the spirits gathered and stirred together, do smite the body, and so make it to shake, and tremble. The other, because hugmore dens●to pills pressi eriguntur: the hai●es being thrust forward with the thickened humours of the body, they stand right up with fear. As the wild boar is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, setis horreseere. So the word implieth, that fear in the Devils is so extreme, as it maketh them to quake, yea to roar ou● in passion. And indeed it can not be but the Devils must fear exceedingly. For,  
1. The best men, yea the best Angels can not but fear, when God draweth near to them, or they draw near to God. 
o Act. 6. 32.  Moses trembled, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and dur●t not behold when God 
p Exod. 3. 6.  appeared unto him in the fiery bush; yea he hid his face, for he was afraid to look upon God. And the Seraphims 
q Esay 6. 2.  cover their faces with two of their wings● 
r Calu. ibid.  not being able to bear the brightness of the glory of God, no more than we are able to look upon the sun. Now if godly men, and holy Angels, appear not before the presence of the glorious God, without fear, and abashment; how much less than the Devil, who is 
s Mat. 13. 19 1. joh. 2. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that evil one? So called 
t Chrysost. in Matth. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is apex iniquitatis, the height, depth, the sum, the fullness, the beginner, the finisher of all iniquity.  
2. The conscience of sin alone is able to make any creature to tremble. It is 
u De tranq. an.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Plutarch speaketh) like and ulcer or wound in the flesh, leaving behind it sorrow or grief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ever goring, and ever pricking the mind. Et caeco verbere plectit. 
x Gen. 3. 10.  Adam feared so soon as ever he had sinned. How much more than must the Devil needs fear, that besides his first fall, hath heaped up sin to sin, 
y I●h 8 44. 1. Io●. 3. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning of the world? yea, and that in an high degree: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a murderer from the beginning, yea and that not of bodies only, but of souls also: how much more, I say, must the touch of his sin make him to tremble before the presence of God.  
3. A malefactor condemned, and adjudged to death, can not but live in continual fear, expecting hourly his shameful and painful execution. For 
z Arist. 〈◊〉. 3.  death is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosopher speaketh, of all things the most fearful. And then, 
a Decad ●. 4 17.  Nulla mor● inquietior est, quam quae statim tota est, saith Quintilian: The heaviest death is that, which cometh with all his weight at once: such as is the execution of the malefactor. Now this is the present estate of the Devils. They are already 
b 2. P●t. 2. 4.  cast down to hell: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, they are 
c Luther.  judicio deputati, adjudged and deputed to hell, and torments; and unto that execution they are reserved in chains of darkness; or as Jude saith, 
d jude. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in everlasting chains under darkness. And so like condemned prisoners, 
e Cal●. 〈…〉 4.  carceris atrocitatem dimidium ponae sustinent, donec as vl●imum 〈…〉 trahantur; they bear the torture of the 〈…〉 chains, and fetters, and manacles, the one half of their punishment, until they be drawn forth to the utmost execution: which shall fall upon them suddenly, and all at once. Therefore how can the Devils but tremble continually?  
An example of this trembling and fear in the devils, the H. Ghost hath recorded unto us in the Scriptures. 
f Matt. 〈…〉.  Christ coming into the country of the Gergasens, there met him two possessed with devils. And what an horrible fear express they in their demeanour? First, they cried out: 
g 1. Sam. 28▪ 1●.  as the witch did when she discovered the King so near her, who had put Sorcerers and Soothsayers out of the land: and as the Disciples 
h Mat. 14. 26.  cried out for fear thinking they had seen a Spirit, when Christ came walking towards them on the waters. 
i N. ●orra●. in Ma●e. 5.  Clamour exprimit a●gustiam animi desperantis: This crying out of the devils when they saw Christ, bewrayeth the straightness of a desperate mind. As 
k Apoc. 18 10.  Woe, Woe, in the Revelation. And, 
l Soph. A●●x.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Sophocles and Euripedes. 
Equip Hee●ba.  Secondly, they would fai●● turn him off hand: 
m Matth. 8. 29.  Quid nobis & tibi? What have we to do with thee? As if they should say, Come not near us, we have no desire to meddle with thee. Thirdly, they fear present execution: Art thou come hither to torment us before the time? The word in the Original is very significant; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast us into the torments of hell. For so the same word is expressly used by S. Luke: The rich man in hell, 
n Luk. 16. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being in torments. And hell itself is there called, 
o Luk. 16. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place of torments. And so in mine opinion the Greek Church used the word in their Liturgy, as it is excellently, and to special purpose alleged by our 
p Se●m. in Lament. 1. 12.  learned Bishop of Elie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: By thy unknown sufferings, and ●ellish torments, Good Lord deliver us. And thus e●ery 〈◊〉 they showed, that 
q Di. Stella in Luc. 8.  the presence of Christ was a 〈◊〉 unto them, sicut reo praesentia judicis, & servo fugiti●o praesentia Domini sui: as the presence of the judge is terrible to the guilty fell●n, and the presence of the master is fearful to a fugitive servant.  
And if any man will object against this, that the devils bewared no such extremity of fear; because an other Evangelist saith, 
r Muk. 56.  they ran to him, as willing to draw near him, and worshipped him, as cheerfully doing their homage; Let that man take for answer, that the devils ran to Christ, 
s N. Gorra●. in Marc. 5.  à spiritis malo voluntariè exequente, sed à spiritu bono voluntary compellente: the evil spirit executing that, which the good Spirit of God enforced them unto. The man must needs run, (faith our Proverb) whom the devil driveth; and the devil must needs run, when God his master whippeth him forwards. And as for the devils worshipping of Christ; far enough was that from any devout homage: for he did that which he did, 
t D. Stella in Luc 8.  non humilitate sed necessitate compulsus: not induced with due reverence, but compelled by extreme necessity. Non ●more boni, sed ●imore gravioris supplicij: not for any love of goodness, but for fear of greater punishment. As a false hearted Papist may crouch, and creep, and doppe like a Friar, before the Worthy King of great Britain, not of any love to his person, or honour to his estate, but for fear of his sword, and the justice of his Laws: The devils therefore notwithstanding all this, quaked like Aspen leaves at the presence of Christ.  
From hence arise many lessons of instruction. As.  
1. The Devils are ever trembling before God: it followeth by necessary consequence, that they can carry no loyal affections, not loving devotions towards God. For, Quem metuunt, oderunt. And as Tertullian spoke the very same, 
u Te●. Apol. c, ●7  Odium timor spirat: fear breatheth out hatred. The scholar that daily feareth the rod, the servant that hourly feareth the whip, neither of them can bear true or hearty love unto their master. Therefore is the Devil rightly called 
x Matth. 13. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he beareth ever terms of hostility against God, and all his servants. S. john in the Revelation showeth, that 
y Apoc. 1● 7.  the Devil fought against Michael himself, whom Daniel calleth 
z Dan. 12. 1.  the great Prince. And rightly, for the word implieth, 
a Wigan. l ●om. 1. col 38●.  Quis sicut Deus? who is like the Lord? And so it is by the Protestants justly ascribed to the 
b Seluec. ins●it. 1 Cal. inst. 2 10. 〈◊〉 Fulk in test. 〈…〉 Apoc. 12 sect. 31  Son of God: who, as Daniel speaketh, standeth for the sons of his people. Being foiled of him, 
c Apoc. 12. 13  he persecuted the woman. She being delivered, 
d Apoc. 12. 17.  he went and made war with the remnant of her seed. So God, the Son of God, the Church, the members of the Church, are continually opposed of the devil, and his ministers. Hereof he is called 
e Io● 1. 6 Mat. 〈◊〉 10  Satan, that is to say, an Adversary; being ever ad oppositum, resisting where he can; obeying unwillingly where he cannot resist. A notable pattern of all unsanctified men; (such Father, such children,) who having not received the spirit of Adoption, and therefore continually in fear of the wrath of God; serve God, but unwillingly; stoop to God, but traitorously; no loyal nor so●n-like affection ruling in their hearts. A good note for a man to know what manner of spirit reigneth in him: A wicked man led by the spirit of Satan, would do more harm if he durst, to satisfy his corrupt affections; a good man led by the spirit of God, would do more good if he could, to please and honour his heavenly Father: But fear restraineth the one, and love inciteth the other.  
2. This showeth the miserable estate of the devils: they live in continual fear, and so in continual torture; 
f Te●tul. de 〈◊〉.  Timor supplicamentum habet: It is Tertullians' speech, and almost his peculiar word: He putteth supplicamentum for supplici●m, and so his meaning is, that fear is a punishment of itself. The same with the Greek Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fear excludeth all happiness, yea, though a man be for the present in the height of prosperity, if he do but then fear a fall, 
g Pli●. 〈◊〉 hist. lib. 7 cap. 40.  solida foelicitas esse non potest: his prosperity cannot be complete or perfect. How much more than the devils, which by continuance have wrought fear into an habit; and being cast from the height of their happiness, half way to the depth of their damnation, are not only out of all hope ever to be better, but live in continual expectation to be worse: how much more (I say) are they secluded from the least dram or mite of a cheerful, or blessed estate? Fear in a man is a cold affection, 
h Orat. 7.  quasi gelu astringit, ●aith Nazianzen. As joy doth warm, and by warming doth open all the veins and arteries of the body, and so enlarge the heart: so fear doth cool, and by cooling doth bind like a deep frost all the powers and members of the body, and so indeed straigteneth the heart. Hereof the Grecians call it, 
i Plut. l. de sup.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi ligamentu●●: for fear is like a band or chain unto a prisoner: 
k Greg. moral. lib. 25. c. 6.  Conscientia accusat, ratio indicat, timor ligat, dolour excruciate, saith Gregory: Conscience is the witness to accuse, reason is the judge to condemn, fear is the cord to pin●on, and grief is the gallow tree to execute a sinner. And this no doubt is one of the strong chains or fetters wherewith the Scriptures affirm the devils to be manacled, even the fear of the wrath of God, of which they have already so sensible experience, and to the full measure whereof they are in this fear reserved,  
Now as it is with the Devils, so is it with all wicked & ungodly men, who have only that same 
l 2. Tim. 1. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Paul speaketh, the spirit of fear, and not of courage and love: they are ever in fear, and so ever in torment. For, 
m Isa. 48. ●1.  There is no peace to the wicked, saith the Lord. And this as it is true of all kind of sinners, 
n Tert. cont. Mark. 4.  Nullum maleficium sine formidine est, quia nec sine conscientia sui: No sin escapeth without fear, because it can never shake off conscience: so is it principally verified of them, that sin like the Devils, that is, which are 
o Cypr. de hab. virgin.  Apostatae Angeli, Apostates like the Devils, falling from God, and from his sincere religion. Woeful is the story of 
p written by M. Cal●.  Francis Spira, who after he had subscribed to Popery, could never free himself from the terror of hell, but died in desperation: whom notwithstanding I can not judge to have sinned against the holy Ghost, as he complained of himself. For, Peccatum in spiritum sanctum est semper malitiosum, as I have sometime defended publicly in the Schools. And 
r For Act. 〈◊〉 in Q. Marry an. 1555.  lamentable is the history of justice Hales, who condescending but to some point of superstition, would first have murdered himself with his penknife, and after drowned himself in a shallow water. But what is to be said to those settled pillars of Papacy? jacobus Latomus, 
s Pa●lus liber. orat Wi●eberg  who died in desperation, crying out that he was damned for resisting the known truth? And to Stephen Gardiner, that could not be comforted with the sight of Peter's fall and rising again, but professed (sealing up as it were his own damnation) that he had sinned with Peter, but had not repent with Peter: and a thousand others too long to repeat. 
t Act. Mon. God's judgements upon persecutors.  M. Fox reporteth of one john Apowell, who scoffed at his fellow, as he was reading of a religious book. The very next day the said john fell out of his wits, and as he lay almost day and night his tongue never ceased, but he cried out of the Devil of hell, and his words were ever still: O the devil of hell; now the devil of hell: thou shalt see the devil of hell, there he was, there he goeth, etc. O the miserable estate of devilish men, who like the Devil, 
u Ioh 8. 44.  abide not in the truth: but are ever wasting from one religion to another, and falling away some to Atheism, some to Papisme, some to Gentilism, a number to Libertinisme; from whence can arise nothing but a terrified conscience, and a trembling heart. It must teach every man to sue out his Quietus est: and to strive to make his peace with God, repenting of his sins, and seeking reconciliation in the blood of Christ: in whom, and by whom only, 
x Mat. 11▪ 19  We shall find rest for our souls. While Christ is apprehended, and by him our peace attained, fear and trembling must be our portion, as it is continually to the damned Devils of hell.  
3. The devils fear and tremble. Well, and even so the best children of God always fear, and sometimes tremble also. Our Saviour Christ exhorteth us to fear God principally, because he 
y Matth. 10 28.  is able to destroy both body and soul in hell. And Paul exhorteth us to 
z Phil. 2. 12.  make an end of our salvation with fear and trembling. And Solomon saith, that he is the 
a Pro●●. 2●. 14.  blessed man, that feareth always. What difference then in this behalf, between the holy Saints of God, and the damned fiends of hell? The answer shall be short, because it is known and common: 
b B●da in prou 1  Duo sunt timores Domini, seruilis, & amicalis: There are two sorts or kinds of the fear or the Lord. The one, a servile fear; as when the slave or bondman feareth the master's whip. The other, a freindlike, or filial fear, as when a dutiful son feareth to grieve and offend a loving father. The devils fear and tremble: but how? 
c Lyra. in jac. 1.  contremiscunt timore paenorum: They tremble only for fear of punishment, that God will plague them for their sins. The children of God fear also, but how? 
d M. Se●t. l. 3. distinct. 34.  ne offendamus quem diligimus, & ne ab eo separemur: lest they offend him whom they love, and so he depart from them. S. Augustine showeth this difference by the similitude of two married wives, the one a chaste spouse, the other a common strumpet. Both of them fear their husbands, but in a diverse manner, and in a sundry respect. 
e August. tract 9 in epist. Io●an. & epist. 121 ad Honorat.  The harlot she saith, timeo virum ne veniat: I fear my husband lest he come, and take me in my naughtiness. The chaste Matron, she saith; timeo virum ne discedat: I fear my husband, least for my misdemeanour, he should depart from me. The harlot she saith, timeo virum ne damnet: I fear my husband lest he punish me for mine adultery. The chaste matron she saith, timeo virum ne deserat: I fear my husband lest he forsake me for mine undutifulness. Both do fear: but the one with a hatred of her husband, from whom she expecteth punishment: the other with a love of her husband, of whom she is loath to be forsaken. So standeth the case between the Devils, and the Saints: They fear God so, as that withal they hate him in their hearts, knowing that he will be and shall be their confounder. These fear God so, as withal they love him in their hearts, as feeling that he is, and believing that he will be their careful preserver. And if at any time mistrustful, or carnal fear do take hold upon the Saints, yet it is neither total, nor final, as it is in the Devils. For the regenerate party will ever cleave to God's mercy by faith; and the spirit of adoption will at length get the victory, and make them 
f Rom. 12. 15.  cry with comfort, Abba, Father: whereas the Devils fear ever totally, without one drop of faith, and finally without one moment of comfort. Therefore as it is no comfort to the Devils, to know that the Saints do fear as well as they: so it need be no discomfort to the Saints, to see that they fear as well as the devils. M●dus agendi actum distinguit. They fear punishment, these fear loss, they fear and ●ate; these fear and love; they fear and despair, these fear & hope; they fear and sin still; these fear and amend; they fear and are damned, these fear and are saved. For there is 
g H●b. 12. 2●.  a fear and reverence with which we please God; the fruit whereof is everlasting salvation.  
Hitherto I have spoken of the devils belief and trembling severally and asunder: and derived uses from either necessary to our instruction. Now consider we of them jointly and together. They believe, and yet they tremble. They tremble, and yet they believe. What? Pugnantia loqueris jacobe? Good S. james, dost thou not speak contraries? How will these two stand together, believing and trembling? If they believe, why do they tremble? If they tremble, how do they believe? for on the one side, 
h Basil. in Psal. 33.  timor hostilis infidelitatis filius: hostile fear is the offspring of infidelity. Why were the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
i Matth 8. 26.  Why are ye fearful, O ye of little faith? If therefore the devils tremble, it is a sign that they believe not. On the other side, if they believe, then what need they tremble? For first: Faith maketh atonement with God: 
k Rom. 5. 1.  Being justified by faith, we have peace toward God. If they be at peace with God, what cause have they to fear? For, 
l Rome 8. 31.  If God be on our side, who can be against us? Secondly, 
m Act 15 9  Faith purifieth the heart. Now if the Devils be mundi cord: then 
n Matt. 5. 8.  they are blessed, and see God with comfort. What then need they fear? Thirdly, faith giveth boldness and confidence: 
o Ephes. 3. 12.  By whom we have boldness and entrance with confidence by saith in him. Boldness and Confidence are plain opposites to fear and trembling. Fourthly, faith 
p Gal. 5. 6.  worketh by love. Now 
q 1. Io●. 4. 18.  love casteth out fear. Ergo. If they believe, they love; if they love, they fear not. One of the Father's expounding that place in the Song of Solomon, 
r G. Nissen. Orat. 3. in Ca●tica.  Thy cheeks are comely with rows of stones, and thy neck with chains: maketh one of those chains wherewith the Church's neck is adorned, to be religiosa sanaque fides, a sound and religious ●aith: facta de puro divinae cognitionis auro, beaten and composed of pure gold of the divine knowledge. And to this pure and golden chain of faith, he applieth that of Solomon in the Proverbs, 
s Pro. 1. 9  Coronam gratiarum accipies vertice tuo, & ●umellam aur●am circa caput tuum: Thou shalt receive a crown of grace, or a graceful crown, upon thy head▪ and a chain of gold about thy neck. Now than if the Devils have such a crown of grace upon their heads, and such a rich collar of Sss about their neck as faith is; a man would think they were adorned and beautified sufficiently, to appear with iolli●ie in the most royal presence, even of the glorious God himself. How then, saith S. james here, that they believe, & yet they tremble. The answer is this: The devils believe much & many things, as hath been before declared, but yet they believe not that which should keep them from trembling. What is that? M. Bucer setteth down in three words: 
t Comment. in ●phe● 1.  Reconciliationem non credunt: They believe no atonement or reconciliation, made or to be made between them and Almighty God. Therefore all that which they believe, will not keep them from trembling. Take for an example of them in this case, a malefactor, a fellow, a murderer or traitor convicted and condemned to death. This malefactor knoweth the King, who he is: he knoweth his prerogative royal, that he can, and is able to pardon him; he knoweth and believeth further, that the King of his natural disposition is mild, kind, bounteous, pitiful, merciful, (as thanked be God, our King james is at this day.) The same malefactor knoweth yet further, that the King out of his royal bounty and grace, hath pardoned many, yea some capital offenders. But now withal, he hath no means, nor friend to make to the King to obtain his pardon: he hath neither word, not writing from the King, to warrant his pardon: nay he hath no hope, that if he sought for it, the King would grant his pardon; nay his heart is so besotted, as that he can not think of seeking a pardon. Here all the knowledge of the King, of the King's mercy, of the King's merciful dealing with others, will not put him out of fear of death; but he trembleth daily & hourly expecting his execution. So is it with the Devil. He knoweth God, be knoweth the omnipotent power of God, that God can forgive him, and he can say with the leper, 
u Mat. 8. ●.  Master if thou wilt, thou canst make me clean. He knoweth the infinite mercy of God, that he is 
x Exod. 34. 6.  merciful, gracious, flow to anger, and abundent in goodness and truth: that the whole earth 
y Psal. 33. 5.  is full of the goodness of the Lord: that 
z Psal. 36. 5.  his mercy reacheth to the heavens, & his truth unto the clouds: yea that 
a Psal. 14 5. 9  the Lord is good to all, and his mercies are over all his works. He knoweth further, that God hath extended his merciful pardon towards heinous offenders. As to David for 
b 1. Sam. 1● 13.  adultery and murder. To Solomon for 
c 1. Chro. 17. 13.  idolatry. To Peter for 
d joh. 2● 15.  Apostasy. To Paul for 
e 1. Tim. 1. 13.  persecution, and to thousand thousands whose names are not recorded. All this the Devil knoweth well, and believeth all that he knoweth, as hath been before declared. But now the wretched fiend hath neither means to make for his pardon (for Christ is but 
f 1. Tim. 2. 5.  Mediator dei & hominum, a Mediator between God and man, not between God and the devils; and the goodness of God, which appeared in Christ, was 
g Tit. 3. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a love of men, not a love of devils) neither hath he one title or jot of a promise from God, that he shall be pardoned, neither hath he the hope that if he beg it, God will give him pardon, neither hath he an affection to desire pardon, but is shut up (as are 
h Rom. 2. 3.  all reprobates) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto a heart that knoweth not how to repent. Therefore for all his belief, he trembleth for fear, in the expectation of eternal torments. Again, take another example of this: A man is deeply indebted, & non est solvendo, he hath not to pay: he heareth, he knoweth, he believeth, that his Creditor is a very honest and merciful man; that he hath dealt very honestly and mercifully with others, giving day to some, remitting to others a third part, a half part, yea to some the whole debt. But he hath neither promise from his creditor, nor persuasion in himself, that he will deal so patiently and bountifully with him. In this case all the knowledge that he hath of his creditor's gentleness towards others, will no whit satisfy his mind, but he will fear daily to be under arrest, and to kiss the goal. Now thus standeth the case betwixt God and the Devil: He is run deeply into debt by his sins, (for sins are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
i Matt 6. 12.  debts; 
k Ter. de Ora●  Debitum quod perindè judicio debeatur, & ab eo exigatur, for which we are subject to convention, and conviction, and exaction, as Tertullian speaketh, even as one man is for debt unto another:) He knoweth that God many times dealeth with men, as the kind householder with his beggarly servant, 
l Mat. 18. 27.  who when he had nothing to pay, his Master forgave him all. But now he hath neither promise from God, not belief in himself that those debts shall be remitted unto him, therefore he liveth daily under fear to be cast into prison, even into hell fire, from which he shall not be delivered till he hath paid the utmost farthing. And hence it is that not believing mercy from God, though he believe a great deal more than hundred thousands do; yet he is not at peace with himself in his own heart, but (as S. james saith here) doth believe, and tremble.  
And here now cometh fitly to be examined and discussed the true and essential difference between the dead unprofitable faith of the devils, which will not keep them from trembling: and the lively saving faith of the Elect (as the 
m Tit. 1. ●.  Apostle calleth it) which causeth their salvation.  
Some conceive the difference to be this: that Alia est vera, alia ficta fides: The faith of the Saints they say is, a true faith; the faith of the devils a false, or feigned faith. Absurd; for we have heard before out of S. Augustine, that 
n De vnic. baptism. c. 10.  the devils faith was as true a faith as Peter's. And certain it is, that if they have any faith, that must needs be true: For, quicquid est, verè est. And that feigned faith which they gather out of the Apostle, 
o 1. Tim 4. 5. 2. Tim 1. 5.  fide non ficta, is none otherwise to be called faith, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of likelihood or similitude, because it beareth some resemblance of faith: As a king in a play is called a king, and the image of a man, is called a man, when indeed and truth, they are neither so, nor so. Therefore when Harding affirmeth, that 
p Defence of the Apolog. part. 2. cap. 20. 〈◊〉. 1.  A true faith may be idle, and utterly without good works: this is certainly true of some kind of faith, which notwithstanding is faith indeed, as we see in the Reprobate, yea and in the devils. And when the reverend Bishop the peerless jewel of his time, replieth that, The faith of the devils indeed and verily is no faith: this is evidently false, if it be spoken generally of the nature thereof. But as the intention of controversy is there between them (for they speak of a profitable and lively faith:) So Harding lieth in his throat, (for a true faith can not be idle) and Bishop jewels position is most undoubtedly true, The faith of Devils (in this sense) is no faith at all, that is, no saving or justifying faith, as after shall appear. And this I thought good to note, lest either any School-Papist should think to find advantage in that worthy man's doctrine, or that I in this opinion do dissent from so Reverend a Divine. But to return to the purpose.  
Others make this the difference between the faith of the Devils, and the faith of the Elect: that the one is informis, and the other formata. They say, that the faith of the devils is without form, because it wanteth love: the faith of the Saints is perfected and form, for it worketh by love. A common distinction among the Schoolmen; and a common opinion, to say that 
q Th. Aq ●. ● quaest. 5 art. 4. Caie● ibid. Ferus in Mat. 8.  charitas est forma fidei: charity is the form of faith. Against which idle and unlearned opinion (of which the Schoolmen are full) Peter Martyr disputeth fully and learnedly in his Commentaries 
r P. Mart. in 1. Cor. 13. 3.  upon the Corinthians, whither I send them that will be satisfied in that Question. I hold myself to my purpose; and I say that the School-distinction is absurd of faith form, and unformed: for who can imagine any thing to be without a form, when as this is our principal in nature, forma dat esse? 
s joh. Ferus. 〈◊〉. in Matth. lib. 2. cap. 8.  Qualis est illa fides: (saith one of their own) quae mortua est, formaque sua caret? what manner of faith is that which wanteth both life and form? And if that be true of Aquinas, that 
t Th. Aq. 2. ●. qu. 4. art. 4.  fides informis & formata, are not diversi sed ijdem habitus, (in which notwithstanding the witty man was grossly deceived) then either the faith of the Devils hath the same form, that hath the faith of the Elect, or some other form at least it must have to make it Habitual, and without a form it cannot exist.  
There be others yet, that make this the difference between them. They say, that the one is Extorta, or Coacta: the other is Voluntaria. The devils faith (say they) is 
u Bel. de iusti●. lib. 1. cap. 15.  extorted from them, ab ipsa rerum evidentia, from the very evidence of that which they see and understand. But the faith of men (even of evil men) is free and voluntary. 
N. Gorran in 2. Thes. 3.  Nos enim non credimus contremiscentes id est, inviti & coacti, sed sponte & libenter: For we believe not trembling (saith Bellarmine) that is, against our wills, and by compulsion, as do the Devils; but willingly, and of our own accord. Mark by the way, how learnedly the great Clerk expoundeth S. james: The Devils believe trembling, that is, (saith blind Bellarmine) by compulsion. But let him go. This distinction of faith voluntary, and compelled, hath (I confess) somewhat more in it then the former. For it may be, that is true of Thomas Aquines, 
x T●. Aq 2. 2. quest 5. art. 2.  Hoc ipsum daemonibus displicet, quòd signa fidei sunt tam evidentis, ut per ea credere compellantur: The Devils are grieved at this, that the signs of faith are so evident, as they are compelled to believe whither they will or no. But if I may be bold to interpose my opinion herein (reserving the judgement thereof unto the learned) I hold, that the faith of the Elect is as much compelled, as the faith of the Devils, and the faith of the Devils is as voluntary (for that which they do believe) as is the faith of the Elect. For, as they are compelled to believe, evidentia signorum, by the evidence of things; so are we compelled to believe, evidentiâ Spiritus, by the evidence of the Spirit: the holy Ghost urging, pressing, opening, and altering our unbelieving heart, and drawing us even against nature (as it were against the hair) to the obedience of faith: yea no man can obey the Spirit herein, but he offereth violence (as it were) to himself, and to his own carnal and unbelieving soul. On the other side, when they or we do come to believe, whither they by sense, or we by instinct, certainly the faith itself must needs be voluntary. For, 
y D● spirit. & lit. cap. 32.  Fides in potestate est, (saith S. Augustine,) Faith (when we have it) is a thing in our power. Cum vult quisque credit: & qui credit volens credit: Every man believeth, when he willeth to believe, and not before, and he that believeth, believeth willingly; the finger of God altering our unwillingness thereunto. The same S. Augustine saith in another place, that 
z De praedest. ●uctor.  faith consisteth in voluntate credentium, in the will of the believers. And rightly; for no man, howsoever induced to believe, believeth, when he doth believe, 
a Part. 6. c. 32. ex 〈◊〉. Bartho. tit. de fide.  against his will. ●●des est voluntaria certitudo absentium, saith that same Destructorium vitiorum, which is ascribed to our learned countryman Alexander Alensis: Faith is a voluntary certainty, or a certainty consisting in the will. This without all question is true among men, & how the Devils should believe against their will, (though it be against their liking) my reason doth not conceive.  
But of these false distinctions and differences between the faith of the Devils, and the faith of the Elect, enough, if not too much. Yet ye know that error must be removed out of the way, if we will make clear passage for truth: as weeds must be pulled up, that the corn may growful. 
* Naz sent. lambi●.  Omnis error in vitio est, saith Nazianzen: Every error is a fault, and so would be corrected.  
Now come we to describe the true differences of these two faiths: and so in a few words lightsomely to open all that Saint james speaketh in this Chapter of a dead faith without works, which can not save a man; and yet no whit therein crossing S. Paul, who in his two worthy Epistles to the Romans and Galathians, teacheth and proveth, that Only faith sufficeth to salvation. Thus therefore I proceed.  
The Faith of the Elect apprehendeth (as many other things) so namely and particularly, The mercy and love of God the Father, per Deum mediatorem, by Christ the Mediator. Finding, and feeling that God loveth him, he in natural affection turneth to God to love him again. For, gratia gratiam parit: Loving God again, he laboureth to serve, and honour that God, who hath loved him first: and that by doing his will and commandments. Hereof he bringeth forth good works, to the glory of God, and the benefit of his Church. And thus 
b Gal. 5. 6.  faith worketh by love: that is, of love, it is fruitful in good works. 
c Greg. hom 12. lib. 3. in Ezech. 40. 47.  Quantum credimus, tantum amamus, & quantum amamus, tantum de spe praesumimus. Quisque enim fidelis, tantum credit, quantum sperat & amat, & tantum operatur quantum credit, & sperat, & amat. And this is that which we call fides viva, a living, or a lively faith; because it showeth the power and life of itself by operation, as a tree showeth itself to live by the leaves, blossoms, and fruit which it bringeth forth. And of this faith is all S. Paul's treaty, when he maketh it the hand or instrument of our Salvation. On the otherside, the faith of devils apprehendeth many things, as hath been before declared; but among all, it apprehendeth not, nor can apprehend no mercy, favour, love, or pardon from God, as from a Father: but all justice and severity, as from an angry and offended judge. Not believing that God loveth them, they have no inclination to love God again. Loving him not, they have no care to honour him: not seeking his honour, they are not careful to please him by performing any duty to him, or his people. And this is that same fides mortua, of which 
d jam. 2. 17.  S. james entreateth in this chapter, and is so called, because it bringeth forth no more fruit, than a dead block or rotten tree, nor will it save a man, no more than it will the devils. Of whom the Apostle notwithstanding all that their faith, professeth here that they tremble in the presence of God. This I take to be the true, natural, and essential difference between the faith of the Devils, and the faith of the Saints.  
And here now my ship must pass between two dangerous rocks; the bodies whereof though they be cliven asunder, yet the feet and foundation join both together. The good breath of the Spirit of God blow upon my sails, and the holy wisdom of God set steersman at my helm, that I may discover both, and avoid both, and sail even between both: and so arrive happily in the haven of truth, with the safety of myself, and of my hearers.  
There are at this day two dangerous opinions about our Saving faith. The one, is the doctrine of our English Libertines, which of my knowledge are neither few in number, nor small in account. And these men do not only profess themselves, but also teach to others, that to believe the starie of Christ, and what the Scripture hath written of Christ, is all-sufficient to Salvation. God (they say) requireth no further faith at our hands. And these I call my bare Historians. The other is, the doctrine of them of the Church of Rome, who seclude confidence in the mercy of God, from the nature of justifying faith. Lindane saith, 
e Epih. doct. cuangel.  Fides illa, quâ quis firmiter credit, & ceriò statuit propter Christum sibi remissa peccata, seque possessurum vitam aternam, non fides est, sed temeritas: That saith, by which a man assuredly believeth, & certainly concludeth, that his sins are forgiven for Christ's sake, and that he shall inherit everlasting life; 
Bella Arma Minae  is indeed not faith, but rashness. Bellarmine, whose very name breatheth out nothing but wrath, can not abide in this ca●e to hear of mereie. He hath many chapters to prove 
f De just l. 1. c. 6, 8, 9, 10, 11.  by the Scriptures, by the tradition of the Church, by reason, etc. that justifying faith hath not for his object, the special mercy of God: yea, and he saith plainly, that The Catholics do affirm, 
g Ibid. c. 4.  certam promissionem specialis misericordiae, non tam ad fidem, quam ad praesumptionem pertinere; that a certain promise of special mercy, belongeth not so much to faith, as to presumption. Thus, for a Christian to profess by faith assurance of his own salvation, is among our Pseudo-Catholiques, no better then heady rashness, and haughty presumption.  
As for that same 
h joh. Sleidon l. 23. art. 1551.  private Covent (as the French Kings Ambassador called it openly) of the Patres Minores in the Council of Trent, which the Preachers of the Augustine confession rightly termed, 
i Protest. coa●. conc. Trid. p 75.  stercus Romani Pontificis, the very base excrements of the Bishop of Rome: they have with their deep wisdom wholly miss the cushion, and little hath their Anathema maranatha hurt us, or our Churches (as they intended) in the chief point of controversy now in hand. For when they determine thus, 
k De fid●an. 12.  Si qui, dixerit fidem iustificantem nihil aliud esse quam fiduciam divinae misericordiae, peccata remittentis propter Christum, vel eam fiduciam solam esse qua iustificamur, anathema fit. That is, If any man shall say, that justifying faith is nothing else, but a confidence in the mercy of God, forgiving sins for Christ's sake, or that this confidence, or assurance, is alone that faith by which we are justified, let him be accursed. In this determination (I say) they hit not the bird in the eye, nor cross not the Doctrine taught by the Protestants. We are not in the heresy of Apelles, which said, 
l Eushist l. 5. c. 13  a man might hold what faith he would otherwise: eos enim, qui in Christum crucifixum spem coniecissent, saluos fore, etc. so as they reposed their hope in Christ crucified: for than they should be saved. We do not say, as they suppose; that a justifying faith is nothing else but an assurance of mercy: or, that this assurance alone, joined with nothing else doth justify. No: we say that 
m Bucan. loc. 19 de fide c. 5.  Obiectum fidei adaequatum, The general object of faith, which is as large as the extent of faith itself, est omne verbum Dei in genere, is universally the whole word of God. We say that, it is 
n Calv. instit. l. 3. c. 2. sect 7.  officium fidei, veritati Dei subscribere, quoties, & quicquid, & quocunque modo loquitur: to subscribe to all the truth of God, how often soever, whatsoever, and in what manner soever he deliver it. But we say, that 
o Chemnie. ex 2. Conc. Trid. de fide.  proprium & principale, primum & proximum obiectum fidei iustificantis, the proper and principal, the chief and nearest object of justifying faith, is (among all other things which it apprehendeth) Christ crucified, with all his benefits, as he is offered unto us in the Word and Sacraments; and in Christ and through Christ the mercy of God the Father. We say further, for the opening of this matter, that whereas there are 
p Musc. lo. come de fide.  tres parts fidei, (as Musculus calleth them) three parts, or three degrees, or three saculties, or three acts of a true faith, Credere Deum, Deo, In Deum: The one, to believe there is a God: the second, to believe all that God saith to be true: the third, to believe in God with confidence: this same tertius fidei gradus, to trust in God with confidence of mercy, doth 
q Mus. ibid.  ex duobus prioribus emergere, arise from the two former, and as Chemnitius speaketh, 
r Chem. ubi sup.  praesupp●nit & includit, presupposeth and includeth the former. For no man can by faith assure himself of the mercy of God, who doth not first believe that there is a God, and that all is true which proceedeth from him. Therefore do not we imagine such a justifying faith, as believeth nothing but mercy to himself: or that belief of mercy alone (that is joined with no belief else) is sufficient to justification. But we say, that a justifying faith, hath for his Object, all that God would have to be believed: and among all other things principally, the mercy of God. I make this plain by a similitude. The vegetative soul, is the soul of plants, and is a true soul in his kind, though it hath neither sense nor reason. The sensitive soul, is the soul of beasts, and souls, and fishes, & it is a distinct kind of soul by itself; including vegetation, but void of reason. The reasonable soul, is the soul of men, & is a distinct kind of soul by itself; yet such a one as includeth both vegetation, and sense. Apply this to the three kinds, or degrees of faith. Credere Deum, to believe there is a God, is the faith of Infidels and Pagans, and is a true faith, though it neither believe the Word of God, nor mercy from God. Credere Deo, that is, to believe all that God saith to be true, is the faith of Devils and Reprobates, and includeth in it the faith of Infidels, and is a true faith in the kind, though it apprehend no mercy. Credere i● Deum; that is, by faith to rely upon the mercy of God, is the faith of the Elect, and comprehendeth both the faith of the Infidels, and the faith of the devils: and is a distinct kind of faith in itself. And this complete faith, consisting of all these three, we Protestants say, to be that only faith that justifieth in the presence of God.  
Against therefore both Historians and Papists, I make these four conclusions. 1. True Christian saving faith, doth not only believe God and Christ, the word of God, and the Word of Christ, the story of God, and the story of Christ: but also it doth believe and apprehend the mercy of this God, per de●mmediatorem, by Christ the Mediator. 2. True Christian saving faith, differeth from the faith of the Devils, only in this (and the consequences thereof) that the Elect apprehend the mercy of God to them in Christ, which the Devils can not do. 3. To believe only the Word of God, and the Story of Christ: is to believe no more than the Devils. 4. To believe all that the Devils do believe, and not by faith to apply the mercy of God to thyself in Christ, will ●o more keep thy soul & conscience from despair, than it doth the Devils from trembling; of which S. james saith here, that though they believe, yet they tremble.  
Now, that the word of God is clear in this case, and that God requireth in the Scriptures, not only the faith of the story; but also, by faith, an application of mercy to a man's own soul; I will make manifest unto you by four principal arguments: whereof, The first shall be drawn from the doctrine of the Gospel, which is the foundation of truth; and is called in the Scriptures, 
s Rom. 10. 8.  verbum fidei, the word of faith. The second, from the Sacraments, annexed to this Doctrine; which are called 
t Rom. 4. 11.  sigilla fidei, the seals of faith. The third, from the form of our Creed, which is 
u Aug●st Te●●. ●19. de temp.  regula fidei, the rule of faith. The fourth from the definition, or description of faith, laid out Heb. 11. 1. Of which their own canonised schoolman  (who is among them as an other Oracle of Delphos) saith, that 
x Th. Aquin. 1. 2. q 4. art. 1.  though some affirm that it is no perfect definition, because it showeth not the quiddity or essence thereof, 
y Metaphis. 7.  as the Philosopher speaketh: yet if a man rightly consider of it, Omnia ex quibus fides potest definiri in praedicta definitione tanguntur, licet verba non ordinentur sub forma definitionis: that is, All things required to the definition of faith are touched therein, though the words be not placed in a logical form of a definition. Therefore that definition we will examine in his place. But first of the doctrine of the Gospel.  
1. No man can doubt, but faith is built upon Doctrine: for 
z Rom. 10. 17.  faith is by hearing: viz. of the doctrine which is taught unto us. Now upon what doctrine hath faith his foundation? upon the doctrine of the Law? By no means: for, 
a Gal. 3. 11.  The Law is not of faith. It neither describeth the faith, nor requireth the faith, by which we are justified; but 
b Calv coir. in Gal. 3. 12.  rationem iustificandi hominis a fide prorsus alienam habel: it prescribeth a means of justification clean contrary to faith: that is, obedience and works of the Law. It is therefore built upon the doctrine of the Gospel: faith must apprehend the Gospel: 
c Marc. 1. 15.  Repent, and believe the Gospel. Again, 
d Marc. 15 15. 16.  Go preach the Gospel to every creature. Then it followeth; He that believeth (the Gospel) shall be saved: he that believeth not (the Gospel) shall be damned. The matter therefore to be believed, is the Gospel. Now, what is the Gospel? A bare History only? or a bare historical narration of things done and passed? By no means. 
e De spir. sand cap. 15.  evangelium est forma vitae ex resurrectione, saith S. Basile; The Gospel is a doctrine of a new form of life, following upon our regeneration, or spiritual resurrection. And S. Augustine, speaking of Philip's preaching to the Eunuch, 
f Act 8. 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
g De fide & oper. cap. 9  Ho est evangelizaro Christum, non tantum dieere quae sunt eredenda de Christo, sed etiam quae obseruanda ei qui accedit ad compagem corporis Christi: This is to preach the Gospel of Christ, or Christ in the Gospel, not only to teach what things are to be believed concerning Christ, but also what things he must observe and practise, which cometh to join himself to the body of Christ. The Gospel therefore is a Doctrine of admonition, of exhortation, of practice, of reformation: not a narration only. A note which I would not omit, because if you mark them, either Protestants or Papists which content themselves with the faith of the history; ye shall find little of spiritual death, or resurrection in them; that is, little mortification of the flesh, or vivification of the Spirit, by the power of the death and resurrection of Christ; wherein notwithstanding confifleth the very vigour and marrow of the doctrine of the Gospel. But I come nearer to the purpose. What may we call the Gospel? 
h G. 〈…〉. car. n●iu definite.  evangelium est raedicatio salutis 〈◊〉, ●aith Nazianzen; The Gospel is the preaching of a new kind or means of salvation: viz. brought into the world by jesus Christ, and differing from that old of Moses: 
i Leuit. 18 5.  which who so doth, shall live in them▪ The Gospel than preacheth a new salvation: and to whom preacheth it? to us. And must we believe the Gospel? Then must we believe this new salvation. Theophylact showeth a reason why that which we call the gospel, is called in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
k 〈◊〉 Matth. 1.  Evangelium dicitur, eò quòd nunciet nobis res prosperas & bene se habentes, id est, bona: It is called the Gospel, (as we would say a God's spell, or a good spell) or (as the Greek etymology giveth) a message of good news, because it telleth us of things going well on our sides, and prosperously with us; that is, of things good and commodious unto us. What are those? Nemp● remissionem peccatorum, justitiam, reditum in coelos, adoptionem in filios Dei: The gospel relateth unto us, the remission of sins, righteousness, or justification, our restoring unto heaven, our adoption to be the sons of God. All this the Gospel telleth unto us; and this I trow is a great deal more than the narration of the history of Christ. But let me add a little more out of that Father against our meritorious workemungers; Nunciat autem, quam facilè ac gratis haec accepimus: neque nostro labore assecuti sumus haec bona, neque ea ex nostris acceperimus bonis operibus, sed gratiâ & misericordià Dei, talia bona consecuti sumus: that is to say, The Gospel telleth us withal, how easily and freely we have received these things, (that is, remission of sins, justification, restitution to heaven, adoption to be the sons of God.) For it telleth us, that we have not obtained these things, either by our own industry, or by our own good works, but by the grace and mercy of God. O comfortable Gospel: here is a very God's spell indeed, here are glad tidings indeed, here is a doctrine that passeth all joy comprehensible with the deepest understanding. But now gather we this together. Doth the Gospel bring good tidings to us of good things that have betided us? Are these good things, remission of sins, justification, and the rest? Doth the Gospel tell us that we have received these benefits without our labour, and without our merit freely of the grace of God? And must we believe the gospel? Why then we must believe, that these glad tidings are sent to us, that remission of sins, and salvation is given to us, that we are saved by mercy without our own deserts. Is not this to believe more than the story? Nay, is not this to take home the Gospel to ourselves? Is not this by faith to believe that the salvation which Christ wrought for man mentioned in the Gospel, no● accepimus, we have received: No doubt it is, and so without doubt it must be. For, if faith be built upon the doctrine of the Gospel; then, Qualis causa, talis effectus: such doctrine, such faith. But the doctrine of the Gospel is a doctrine of remission of sins, of iustification● of adoption, of salvation by Christ unto us. Faith therefore must be a faith of remission of sins, of justification, of adoption, of salvation by Christ to us: which I trow is an applying of God's mercy, and Christ's merits unto ourselves.  
And here let none object unto me, that a man may believe there are glad tidings in the Gospel; that a man may believe that the Gospel preacheth remission of sins and salvation by Christ, and yet not to apply them to himself, as do the devils and thousands of reprobates: for this indeed (say I) is to believe the story of the Gospel; but this is not to believe the Gospel. For the Gospel is a doctrine, 
l 〈…〉 Scrip. in ucibo 〈◊〉.  animant, ac offerens ingentiabona, & ad ea accipienda blandissimè i●●itans: a doctrine that hearteneth us on; 
m Isi. 30. 1.  Comfort ye, comfort ye my people. A doctrine that offereth unto us infinite good; 
n jer. 31. 33. 34.  I will be their God, and they shall be my people: I will forgive their iniquity, and I will remember their 〈◊〉 no more. A doctrine that kindly inviteth and allureth us to entertain the goodness offered therein 
o Isa. 35. 1.  H●, every one that thirsteth, come to the waters. And again, 
p Matth. 11. 28.  Come unto me all ye that are weary. Yea, that which is most of all the Gospel preacheth mercy unto me● applicative, as it were thrusting it into their bosoms, and pinning it upon the hearets sleeves: 
q Matth. 9 2.  Thy sins are forgiven thee: 
r Luc. 19 9  Salvation is come to this house: 
s Act 2 39  The promise is made to you & your children: 
t Rome 4. ●5.  who was delivered to death for our sins, & raze again to our justification▪ 
u Eph. 1. 4. 3.  As he hath chosen us in him, who hath predestinated us to be adopted: 
x Apoc. 1. 5. ●.  To him that loved us, and washed us from our sins in his blood, and made us Kings and Priests unto God: and a thousand like. So that the Gospel doth not only preach remission of sins, and salvation unto men; but it preacheth it with application unto the hearers. And therefore to believe the Gospel, is to believe it with application, and so to apply and appropriate the benefits contained in it, unto thine own self that hearest it. This say I is to believe the Gospel. And so much for the Gospel, which is, The word of faith.  
2. Now, as touching the Sacraments, which are The seals of faith. What manner of faith do they seal up, and confirm in our hearts? Do they seal up unto us the truth of the story? Are they confirmations unto us, that 
y Luc. 3●●.  Christ was about 30. years old when he was baptised? that he 
z 〈…〉.  was tempted in the wilderness? that he 
a Matth. 3 25.  raised jairus daughter, that he 
b Luc. 4 16.  preached in the Synagogue, that he 
c joh. 13 4.  washed his disciples feet, or such like? No● but they seal up that which is a great deal more consequent to us: and that is, The mercy of God, and the benefits of Christ to belong unto us. As for example; In the Sacrament of baptism, there is first water; which Pindarus said was, 
d Pinned initio Oly●p Plut. An aqua vel ig●is si 〈◊〉.  reruns optima, the best creature that is: a worthy representation of the blood of Christ; which Peter calleth, 
e 1. Pet. 1. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precious blood: for the inestimable effects. Secondly, there is the unseparable propriety of water, which is to wash and cleanse: a representation of the power and virtue of the blood of Christ, which 
f 1. joh. 17.  cleanseth from all sin. Yea, and thirdly, there is the applying of this water, unto the body of the person baptised: a sign of the appropriating of the blood of Christ, and the virtue thereof unto him that doth receive it. And so baptism carrieth with it, not only a representation of Christ's blood, and the power thereof in general: but also a particularizing of them both unto the person, which is made partaker of that holy Sacrament. Hereof S. Paul calleth Baptism, 
g Gal 3. 27.  a putting on of Christ: All ye that are baptized into Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have put on Christ. They have put him on as their own garment upon their own backs to cover their nakedness, to shroud them from the parching heat, and from the pinching cold. Hereof again it is that Peter saith, 
h 1. Pet. 3. 2 1. Be●a.  baptism saveth us: that is, shadoweth to us the power of Christ, by which we are saved. Hereof Tertullian said, 
i De baptism.  In baptismo tingimur passione Christi: In baptism we are dipped in the passion of Christ. Hereof said Nazaanzen●, 
k Nazian 〈◊〉 6  spiritus sanctus me deisicat per baptismum: The holy Ghost deifieth me by baptism: that is, by holiness maketh us 
l 2. Pet. 1 4.  partakers of the godly nature, as Peter speaketh. Yea hereof is that high commendation which S. Basil giveth to the Sacrament: 
m Basil. ex●●●e. ad baptism.  Baptismus est captivorum & aeris alient remissio, pecca●●tmors, animae regeneratio, amictus splendens, character indiprensibilis, coeli iter, regni coelestis conciliatio, adoptionis gratia: Baptism is goaldeliverie to the prisoners, discharge to them that are in debt, the death of sin, the regeneration of the soul, the gorgeous ar●y, the indeprehensible badge, the passage to heaven, the obtaining of the kingdom of heaven, the grace of adoption. And such a thing is Baptism, not ex opere operato, (which the Fathers never dreamt of, that knew that wicked men also were baptised, as we have heard before out of Augustine) but by representing, yea exhibiting, yea applying Christ and his graces unto us, and sealing up to our faith, the exhibition, and the application, and so the propriety and benefit thereof. Baptism therefore applieth to the receiver the mercy of God in Christ jesus, and the virtue of his blood to remission of sins.  
Then to proceed to the Sacrament of the Lords supper: there is first Bread and Wine, a representation of the body, and blood of Christ. There are secondly with them, the natural qualities of bread and wine: which are 
n Psal 104. 15.  to strengthen and make glad the heart, 
o Plutarch. synops. lib 6. c. 8.  Apprime panis refic●●: Bread is a special nourisher. And wine is, 
p Plin. l. 14 c. 5.  sanguis terrae, the blood of the earth, as Androcides wrote to Alexander. 
q Gen. 49. 11.  Sanguis unae, the blood of the grape. A lively image of the vigour of the body and blood of Christ: of which himself affirmeth, 
r joh. 6. 55.  My flesh is meat indeed, and my blood is drink indeed. Yea: and that, such meat and such drink, 
54.  that whosoever eateth this flesh, and drinketh this blood hath eternal life. But all this is Historical. There is therefore yet farther in this Sacrament, a giving of bread, a taking, and eating of this bread: there is also a giving of this wine, a taking, and a drinking of this wine by the communicants. This Action as it is most lively, so it is most significant: it representeth the giving of the body and blood of Christ to the receiver; the taking of the body and blood of Christ by the receiver; the eating on the body of Christ, the drinking on the blood of Christ by the receiver. And so assureth our faith, not only that Christ's body was broken, and Christ's blood was shed, but that it was also broken, and f●●ed for us, to whom the sacramental signs thereof are there tendered and reached out; and so sealeth up unto us our spiritual nourishment by him unto everlasting salvation. Gregory Nissene speaking of those words in the Gospel of john, 
s joh. 10. 34.  There came out of his side blood and water, maketh them two images of the two Sacraments: 
t G. N●s. in exp. eorum verb.  Quoniam tum per divinum baptisma, tum per sancti sanguinis participationem & usum, consecrari nos, ac divinitatem induore credimus: For both by divine baptism, and by the participation and use of his holy blood, we believe that we are consecrated to God, and do put on upon us the divinity, that is, the divine qualities of God. And he allegeth there Chrysostom's monition upon the Exposition of those words: cum ad horrendum poculum accsdis, tanquam ab ipso dominico latere bibiturus accedas: When thou comest to drink of this fearful cup in the Sacrament, come as if thou shouldest there drink blood, running out of the very side of the Lord. So applicative should be our faith, in communicating these holy mysteries. And indeed in such an applying manner did our Lord jesus institute this Sacrament: 
u Luc. 22 19  Take ye, eat ye: this is my body, which is given (not for others only) but for you. 
20.  And again, This cup is the new Testament in my blood, which is shed (not for others only) but for you. Every man therefore that taketh these mysteries, must believe that Christ's body was broken, and that Christ's blood was shed for him: which I trow is a great deal more then to believe the story. S. Bernard hath a notable saying, express to this purpose: 
x Barna●●l 〈◊〉. ●. super. Qua h●bitat.  & hoc designat illibatum illud altaris sacrificium, ubi dominicum corpus accipimus: And this doth that holy and undefiled sacrifice of the altar signify unto us, where we receive the Lords body; ut sicut videtur illa forma panis in nos intrare, sic noverimus per eam, quam in terris habuit conversationem, ipsum intrarein nos, ad habitandum in cordibus nostris per fidem: that even as in that Sacrament, the form of bread is seen and sensibly discerned, to enter into us and our bodies, so we might know that Christ himself doth enter into us, according to that state which he had here amongst us, to dwell in us and in our hearts by faith. The name of the Sacrifice of the Altar, I refuse not. Our right reverend and right learned Bishop of Winchester hath abundantly showed 
y D Bilson, The difference of Christian subjection, etc. pat. 3. pag. 506. etc.  how that term was used of the Fathers, and how it may be received of us. The carnal eating of Christ (if S. Bernard any such) is also notably confuted by the same man in the same treatise. But this is that I would prove, and that pregnantly, from the words of the Father; that, the Sacrament of the Lords supper, which he there calleth, the sacrifice of the Altar, is not only a bare sign and representation of Christ's body and blood broken and shed upon the Altar of the Cross: but also that the receiving in of the bread and wine into ourselves, do seal up unto us that do receive them, Christ's own entering into us, and dwelling within us, even in our hearts by a lively faith. And hereof it is that we call the Sacraments, signa exhibitina, signs that do exhibit, reach forth, and tender the things which they figure and represent. And our Church rightly professeth of the Sacraments, 
z Art. in synod. London. 1562. De sacram.  that they are, non tantùm notae p●●fessionis Christianorum, not only marks or badges of Christian profession, sed certa quaedam potius testimonia & efficacia signa gratiae atque bonae in nos voluntatis Dei, but rather also and much rather certain assured testimonies, and effectual signs of the grace and good will of God towards us. In so much that when I come to the Lords table, and there the Minister reacheth forth the holy mysteries to me, and I receive them at his hand, 
a Calv. Instit. l. 4. c. 17. sect 32.  Nihil dubito, quin ipse vere porrigat, & ego recipiam, saith Calvin: I nothing doubt but that Christ doth verily reach out unto me, and I do verily receive his body and blood to become the food and nourishment of my soul. Such a faith therefore do the Sacraments seal up unto us, as doth not only acknowledge all that Christ hath done to be true; but also doth apply the merits of Christ, and through them the mercy of God unto every worthy receiver thereof. And so much of the Sacraments, which are the seals of faith.  
3. It followeth to speak of our common form of Creed, which is not amiss called, regula fidei, the rule, or square of our faith. Because it containeth the most principal points of our Christian religion, to the proportion whereof other particulars must be reduced. Blind Bellarmine, (for who so blind as he that will not see?) useth this for the first, and as it were principal reason; that justifying faith is not confidence of mercy, because that 
b Bellar. de iu●●●f. lib. 1. c. 9  In symbol fidei, in the common rule of our faith, many things are contained which are necessary to be believed, if a man will be justified by faith: of the unity, of the Trinity, of the incarnation, passion, and resurrection of Christ, etc. De speciali autem misericordia ne verbum quidem, but in all the Creed, or Creeds, (for he joineth the four known Creeds together) there is not one word of special mercy. And therefore he there striveth to confute Luther and Melancthon, that would include the apprehension of special mercy in the Creed: the one, under that Article, I believe the holy Catholic Church: the other, under that Article, I believe the remission of sins. Well: let the controversy stand between them as it doth: for I will not meddle with the latter part of the Creed; I will use a new argument out of the former part, which concerneth God, and our belief in him. And touching that I say, that not only particular words, but the whole tenure of our faith, as we profess it in the Creed▪ doth imply apprehension of special mercy to the professor. Mark how the form of the Creed runneth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I believe in God the Father. And, I believe in jesus Christ. And again, I believe in the holy Ghost: which if we could properly express in our English tongue, and join the preposition to the Accusative case, should signify thus much; I believe towards God, or into God the Father: I believe towards or into jesus Christ, and so forth. For, Credo in Deum, is more essential and effectual, than our language will fully express. And this is no small matter in the eye of the Papists: for Master Harding holdeth this form, Credo in Deum, so authentic and material; as that he deeply challengeth the Church of England for professing their faith in another form, 
c Apolog Eccl. Anglicanae.  Credimus unam quandam naturam, etc. Credimus jesum Christum, etc. And he allegeth against this, that 
d See defence of the Apolog. part. ●. cap. 1. di●●●●.  the utterance of our faith is strange to Christian ears, who have been accustomed to hear, Credo in Deum, etc. He saith that, That other form of words which we use, soundeth not so Christian like: I believe there is a God: I believe that jesus Christ is the son of the Father: I believe that the holy Ghost is God. He rendereth this reason of his rebuke; Although this form of words (I believe there is a God, etc.) do express a right faith, yet being such as may be uttered by the Devils, and hath always been uttered by Heretics their ministers; the ancient and holy Fathers have liked better the old form and manner, after which every Christian man saith; I believe in God, I believe in jesus Christ, I believe in the holy Ghost: for this importeth a signification of faith, with hope and charity; that other, of faith only which the Devils have and tremble, as S. james saith. Very well then; Omen accipio: let M. Hardings' speech for this time go for currant (which notwithstanding the good Bishop fully answered in that place) let the most ancient & most authentic form of professing our Creed be thus; Credo in Deum, etc. I believe in God; I believe in jesus Christ, etc. The Question is now, what it is, Credere in Deum, to believe in God? Let the Father's answer. S. Augustine saith, 
e August. tract. 20. in joh.  De Apostolis ips●s dicere possumus: credimus Paulo, sed non credimus in Paulum; Credimus Petro, sed non credimus in Petrum: We may say of the Apostles themselves, I believe Paul, but I believe not in Paul: I believe Peter, but I believe not in Peter. But of God we say both, I believe God, and, I believe in God. Then belike, to believe God, is one thing, and to believe in God, another thing. What is then to believe in God? S. Augustine showeth it in the same place, opening those words, 
f joh. 6. ●9.  This is the work of God, that you should believe in him whom he hath sent. Thus he saith; Quid est ergo credere in eum? what is it therefore to believe in him? He answereth. Credendo amare, credendo in eum ire, & eius membris incorporari: By or in believing to love Christ, by or in believing to go to Christ, by or in believing to be incorporated into the members of Christ: this is to believe in Christ. I demand then; Can any man heartily and sound love Christ, who hath not some persuasion that Christ loveth him? Can any man with comfort go towards Christ, who is not aforehand persuaded, that Christ will look comfortably towards him? Can any man be incorporated into the members of Christ, that doth not by faith entertain Christ for his head? If not: than it followeth, that to believe in Christ, implieth an affiance and persuasion of his love and mercy. Cyprian hath a treatise, which is censured I confess, by 
g P. Martyr. cont. Gardiner, part. 1. object. 89.  Peter Martyr to be none of his: and his reasons are somewhat in that behalf; yet is that Authority good against the Papists; for Constantius there allegeth it▪ yea and it is not nothing to me that our judicious Fulke 
h Fulke in Test. Rhem. in Rom. 10. ●ect 4.  quoteth it for Cyprians. But howsoever: ancient it is, and none of ours it is, and thus he speaketh; 
i Cypr. de dupl. Martyrio.  Non credit in deum, qui non in eo solo collocat totius faelicitatis suae fiduciam: He doth not believe in God, who doth not repose upon God alone, the affiance, or assurance, of his whole felicity. Now, who can by faith repose upon God the confidence of his happiness, which is not by the same faith assured of his mercy? Hear another; S. Bernard very notably, 
k Bernard. ser. de sanct. Andr.  Credere Deo, est verbis eius fidem adhibere: To believe God, is to believe his words to be true. Credere Deum, est confif●●eri ubique esse: To believe a God, is to believe him to be every where. Credere in Deum, est onmen● spem suam in illum dirigere: To believe in God, is to cast all our hope upon him: which no man can do, nor will do, which hath no persuasion of his favour. He addeth further, (which maketh much to my present Text, and this cause,) Deum, & Deo credunt daemons; said in illum non credunt, in quem qui credit, non confundetur: quiae spem suam non ponunt in illum: The Devils believe there is a God, and that God is true, but they believe not in God, in whom whosoever believeth shall not be confounded, because they put not their hope or trust in him. This S. Bernard expoundeth to believe in God, and thus he dissevereth it from the belief of the Devils. I add the fourth to make up the mess: Eusebius Emissenus; 
l De symbol. 〈◊〉 2.  Aliud est credere Deo, aliud in Deum credere: It is one thing to believe God, an other thing, to believe in God. And again, it is one thing, Credere Deum, to believe there is a God; another thing, to believe in God. For the Devil is found to believe that there is a God; but to believe in God none is proved, but he which hath devoutly trusted in him. I conclude then: Is to believe in God, to believe and love him? Is to believe in God, to repose upon him the confidence of our happiness? Is to believe in God, to cast our hope upon him? Lastly, is to believe in God, devoutly to trust in him? And doth our creed teach us to profess our faith thus; I believe in God, I believe in jesus Christ, I believe in the holy Ghost? then let Bellarmine go and reconcile himself to Mr. Harding his Ancient; who saith, that to believe in God, importeth a signification of faith, with hope, and charity, and let him confess that the creed intendeth such a faith, as apprehendeth special mercy.  
I am not ignorant, that this distinction of Credere Deum, Deo, in Deum, is somewhat disputed against. Peter Martyr saith, that 
m P. Ma●t. come. in ●. Cor. 10.  The holy Scriptures do not always, and exactly observe it, and he allegeth these examples: 
n Exod. 14. 31.  The people feared the Lord, and believed the Lord, and his servant Moses, Credebant in Dominum, & in Mosen: and again, 
o Exod. 19 9  that, The people may believe thee for ever, In te credant: And in the new Testament, 
p joh. 2. ●3.  many believed in his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which notwithstanding is spoken of an imperfect faith. And Salmeron the great jesuit challengeth S. Augustine by name, for using the distinction of Credere Deo, and Credere in Deum, showing that they are used alike in the Scriptures, yea and then he bringeth an instance from the form of our Creed, 
q Sal●er. ●om. 6. tract. 8. De ●●ectione vendentium etc.  Omnes fideles sive justi sive peccatores instituuntur per symbolum apostolicum dicere, Credo in Deum, etc. Et tamen non omnes qui dicunt, Credo in unum Deum, charitatem habent: All the faithful, saith he, whether righteous men, or sinners, are taught by the Apostles Creed to say, I believe in God, etc. And yet not all that sing or say, I believe in one God, have charity. But now observe we; first that, 
r Mus. loc. co●. d● side.  The servile letter in the Hebrew, or 
s Fulke in Test. 〈◊〉. Rom. 10. sect 4.  the Hebrews phrase in those places of the old Testament, and the like, ought not in Greek or Latin to be translated with the preposition that ruleth an accusative or ablative case, but with a Dative case. And so Tremelius and junius translate it, 
t Exod 14 31.  Crediderunt jehovae, & Mosi servo eius. And 
u Exod 19 9  ut tibi fidant in seculum; yea and the old translation readeth in the 14. of Exodus, Crediderunt Domino & Mosi seruo●ius. And so in the Chronicles, 
x 2. C●r. 20. ●0.  credit Prophetis eius: They believed his servant Moses: Believe the Prophets: as M. Fulke hath also well alleged against the Papists. Yea, in that place of john, the old translation readeth, 
y joh. ● 13.  Crediderunt in nomine eius, joining the preposition not with an Accusative case, but with an Ablative. Secondly, though in the new Testament, Credere in Christo, is often taken for the same that Creder● in Christum, as we know that 
z Gal. 2 16.  A man is not justified by the works of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by the faith of jesus Christ: we also have believed in jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet often also they are taken differently, and so do minister just occasion of distinction in the delivery of doctrine fit for the several places. As for example; In the 14. of john, within the compass of three verses, there is a manifest difference of these three titles: Credere Christum, Credere Christo, Credere in Christum: As thus; 
a joh. 14. 10.  Dost thou not believe that I am in the Father, and the Father in me? He speaketh of a belief what Christ is. Then in the next v. Believe me that I am in the Father, 
11.  and the father in me: that is, Believe that I speak truth therein. It followeth immediately, 
12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He that believeth in me, (that is, with confidence) the works that I do, he shall do, and greater also. He therefore that will rightly expound these 3. verses, must of necessity entertain this threefold distinction. Thirdly, the Jesuits Argument is like the Logic, and other Popish learning of their Schools. Is not the distinction good between Credere Deo, and Credere in Deum, because that many profess in the Creed, I believe in God, which have no charity? Why? The Creed giveth no● faith: that is 
b joh. 6. ●9.  the work of God. But the Creed teacheth what true faith is, and how we should profess it. And if any man will in the Creed profess that he doth believe in God, when as he doth only believe a God, or believe God to say true: this is but the hypocrisy or unbelief of the professor, not a defect of the profession. For the saving profession of faith is belief in God, with hope of mercy. And that the very Jesuit himself confesseth in the self same place; 
c Salmeron ubi supra. tom. 6. tract. 8.  Credere in deum est fidei per spem, & dilectionem operantis: to believe in God, is such a faith (or the fruit of such a faith) as worketh by hope and love, which is as much as all that I have spoken of faith about the Creed. Fourthly, and lastly, say that S. Augustine, and others, had erred in this distinction (as the jesuit will) and so I had not sound built upon them; yet let no Papist that braggeth of the Fathers, bark against the argument: for besides those which I have alleged, I can also bring forth 
d In Gal. ●.  Hierome, 
e In Symbol.  Ruffian, 
f In joh. 12.  Theophilact, 
g In Gal. ●.  Primasius, 
h lib. 3. dist. ●.  The M. of Sentences, 
i 2. 2. q 2. art. 2.  Thomas Aquinas, 
k in Rom. 10. & in G●l 2.  Nicolas Gorran, 
l Granat. conc. 20 post Pent●●.  Granatensis, and a number of others of their own side, more or less alleging, admitting, expounding, these three degrees or kinds of faith, and ever exalting the latter as the most high, perfect, and chief of them all. Therefore doth the Creed profess an exact and complete faith, which far exceedeth the faith of the Devils, which is the purpose that I propound in this place. So much therefore of our Creed.  
4. It remaineth now that I discuss, that definition or description of faith, which the Apostle giveth in the Epistle to the Hebrews: and that I do from thence prove also, that justifying and saving faith applieth to the believer the favour of God in jesus Christ. The definition is this: 
m Heb. 11 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Faith is the ground of things that are hoped for. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Scholars know) is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persuadeor, and so of the praeter perfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persuasus sum, I am persuaded. And fitly: for as Peter Martyr saith well, 
n P Martyr ●n 〈◊〉.  non solemus credere, nisi quod habemus persuas●ssimum: we are not wont to believe any thing, but that whereof we are most fully persuaded. A good note (by the way) against the schoolmen's doubting, or wavering faith: whereof Musculus rightly calleth them, 
o Muse Co●● Coloss. 2.  Doctores dubitationis, not dowtie Doctors, but Doctors of doubting: For as they move doubts of every thing, so they teach men always to doubt of their salvation: whereas S. Paul using the same verb whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived, protesteth without doubting in the same case; 
p Rome ●●8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God, which is in jesus Christ our Lord. Yea, and our Alexander of England, one of the learnedest among them, to whom is ascribed that Destructorium vitiorum, of which I have spoken before, faith, that 
q Destr. vitio●. part. 6. cap. 32.  Faith is a kind of thing, infra scientiam, & supra opinionem, less than science, more than opinion: Scientia enim habet cognitionem, & opinio dubitationem: & inter h●c d●● est fide● media, quoniam fides non habet cognitionem nec dubitationem: For (saith he) Science hath knowledge, and opinion hath doubting, and between these two faith is the mean, because it neither hath demonstrative knowledge, nor uncertain doubting. Let them go now and brag of their doubting faith. God give me that which carrieth with it assured persuasion. But nocturne to the purpose. This persuasive, or persuaded faith, i● there of the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat diversly translated. But the old translation, which they must not refuse, termeth it, substantia, Faith is the substance of things which we hope for. The Substance: how is that? How is faith the substance of those things? Hear one of their own, who is no small man among them. For Abbote Tritenhemius writeth of him that he was, nobiliter eruditus, a noble or notable learned man: It is Nicolaus de Gorran, and what saith he? 
r N. Gorr. in Heb. 11.  Faith is the substance, id est causa, subsistendi in nobis res sperandas scilicet bona futura: that is, it is the cause, or means, or instrument, that the things which we hope for, that is to say, the good things to come, have an essence, or being, or subsistence in us. But how that? Et hoc vel in futuro, quod faciet in nobis subsistere res sperandas in patria per apertam visionem: vel in praesenti, quod iam facit eas in nobis subsistere per spem & expectationem: that is to say, Faith giveth a being or subsistence in us of those things which we hope for, either in this life, or in the life to come. In the life to come, it will give us existence of them, per ap●am visi●nem, than we shall openly see them, yea really possess them by the benefit of this faith. In this present life, it giveth an existence of them also: for even now faith causeth a subsistence of them in us by hope and expectation. Is it so? doth faith even while we live here give a certain kind of being to those things in our hearts, the fruition whereof we afterward expect? And what are those things, which hereafter we expect? A joyful resurrection, discharge in the day of judgement, the comfortable beholding of God, the fruition of his glorious and everlasting kingdom. Why then faith giveth a present existence of these things unto us: which it cannot give without the assurance of the mercy of God.  
But look we a little from this old to some new translation. Hemingius turneth it thus; 
s Heb. 11. 1.  Fides est fiducia rerum sperandarum: faith is the confidence of things that are hoped for. And in his Commentaries upon this text, he allegeth places out of very approved Authors, Polybius and Herodotus; where the word hypostasis is so taken: yea in the same Epistle is an other place which giveth much light to this interpretation: 
t Heb. 3 14.  For we are made partakers of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we keep to the end, initium fiduciae, (so Calvin readeth it) the beginning of our confidence, that is, of our faith, which is yet but begun in us. Now then, if faith be turned into fiducia: do but ask Thomas Aquinas, what kind of thing fiducia is. He will answer, 
u Th. Aquin. 2. 2 q 129. art 6.  Fiducia est spes futuri auxilij concepta ex dictis aliorum, vel ex his quae sunt in se vel in alio: Confidence is the hope of future help or aid, conceived either from other men's words, or from some thing else which a man hath in himself, or he knoweth in another. Is Confidence such a thing, and is faith confidence? why then Faith is a hope of future aid, or help, or good, conceived from the words or promises of God; and from somewhat else, which is (not in himself, for in a man's self there is no hope of help in time to come, but) in God: as his mercy, his truth, his love, his free grace; upon which indeed our faith is builded, and groweth up to full confidence in jesus Christ. Faith therefore apprehendeth special r●ercie.  
Thus I have finished the four reasons, which I propounded to you; fourescoare more might be added, if it were necessaire. But I stay here, and say with the Poet, 

x Horat. Sat. 1.  jam satis est: nè me Crispini scrinia Lipp●  
Compil●sse putes.   
Now for so much as Bellarmine maketh this doctrine of faith apprehending special mercy, 
y De iusti●. lib. 1. cap 4.  to be an opinion of Heretics, wherein they differ from the Catholics; and our homebredde Historians have not shamed to avouch that it is, The new villainous doctrine of Calvin and Beza, (a villainous term to be given to so holy, reverend, & learned men) therefore omitting what the Protestant Authors write in this case, I will now show what my poor reading hath found about this point in the Ancienter Fathers of the Church, yea and in such Popish writers, as having not their affections distempered with the heat of contention, and disputation, have in a mild and open sort delivered their mind herein, as particular occurrences have occasioned.  
And first to begin with the Fathers. Irenaeus speaketh thus of faith; 
z 〈◊〉 l. 2. c. 47.  Semper fides quae est ad magistrum nostrum permanet firma, asseverans nobis, quoniam solus verè Deus, & ut diligamus Deum verè semper, quoniam ipse solus Pater: & speremus subinde plus aliquid accipere, & discere à Deo, quiae bonus est, & divitias habens indeterminabiles, & regnum sine fine, & disciplinans immensam. In effect thus in English: Our faith which we bear towards our Lord and Master ever abideth steadfast, telling us that he is the only true God, & that we must always heartily love him, because he is our only Father: and that we must hope ever and anon to receive more from God, & to learn more of God, because he is good, and hath riches innumerable, and an endless kingdom, and learning unmeasurable. I note from hence 3. things. 1. First, faith holdeth us to the only true God. 2. Secondly, it holdeth us to him with love, as to a loving Father. 3. Thirdly, it teacheth us daily to expect from him, as from a loving father the good which we need both for life and knowledge. Now if my faith teach me, that God is my Father, and maketh me to love him as a Father, and to expect continually favours from his hand, as from a good God & loving Father: tell me if it doth assure my heart of his love and mercy?  
Origen thus: 
a Orig hom. 17. in Gen. 49.  Fides quae in Christo est, & praesentis vitae regulam tenet, & futura spei fiduciam praestat: Faith in Christ both giveth direction for this life, and yieldeth assurance of that which we hope for to be hereafter in the life to come. Faith therefore assureth us of that which we hope for.  
Chrysostome thus: 
b Chrys. hom. 36. in Gen. 15.  Hoc verae fidei est, quando promissiones non juxta solitum morem, & hominibus cognitum fiunt, nos promissionis virtute fidimus: This is the property of true faith, when God maketh promises after an unusual manner, and such as men are not acquainted with (as he did to Abraham, Gen. 15. for of that he speaketh in that place) and we believe depending upon the promise. Faith therefore taketh hold on God's merciful (though extraordinary) promises. Again, the same Father: 
c Chrys. hom. 8. in Rom. 4.  Gloriatur fidelis, non solum quod Deum amet germanè: sed & quod ab illo magnum honorem assecutus est, magnam item dilectionem: The faithful man boasteth or rejoiceth, not only that he truly loveth God; but also for that he hath received much honour & love from God. Faith therefore persuadeth our hearts that God loveth us.  
Epiphanius thus, 
d Epiphan. in Anchor.  Ego debilis eram per carnem: demissus est autem mihi salvator in similitudine carnis peccati, talem dispensationem perficiens, qua me à servitute redimeret, à corruption, à mor●e: I was weak in the flesh, or by the flesh: but there was a Saviour sent down for me in the similitude of sinful flesh, to redeem me from bondage, corruption, and death. Did Paul ever speak more applicatively of Christ to himself? No not even then when he said, 
e Gal. 2. 20.  who hath loved me, and given himself for me: for Epiphanius saith of himself, There was a Saviour sent down for me, to redeem me from bondage. But shall I, nay, may I dare to smother the words that there follow? 
f Epiph. ●●id.  Et factus est mihi justicia, sanctificatio, & redemptio: and this Saviour thus sent down, was made to me righteousness, sanctification, and redemption: justicia quidem, quoniam per fidem ipsius, peccata dissoluit: Sanctificatio verò, quia per aquam, & spiritum, & verbum suum me liberavit: Redemptio autem est sanguis ipsius, dum pretium redemptionis agni veripro me seipsum tradidit: This Saviour was made unto me righteousness, because by my faith he dissolved my sins: He was made unto me sanctification, because he hath freed me by water, and his spirit, and his word: And my redemption is his blood, whilst he gave himself for me as the true lamb the price of my redemption. What did Paul affirm more of the Church in general, than this man of himself in particular? 
g 1. Cor 1 30.  He is of God made unto us wisdom, and righteousness, and sanctification, and redemption: A lively precedent of faith laying hold upon special mercy.  

h Greg. Nation. sign. C●●n.  Mortalitas ipsius, meae mortalitatis est abolitio: Resuscitatio de mortuis, ab Orco nostri liberatio: Ascensus in coelum me quoque sursum transfert, saith Nazivizer: His death is the abolishing of my death: his raising from the dead, is a delivery of us from hell: his ascending into heaven will carry me up thither also. What can be spoken in words more pathetical, in sense more applicative, in faith more apprehensive?  
Thus spoke the Greek Fathers: now turn we to the Latin. Cyprian dissuading from the fear of death, and rebuking in men their unwillingness to die: 
i Cyprian. de mortalit.  If (saith he) some grave man of good report promised thee any thing, thou wouldst surely believe his promise, nor wouldst thou doubt that he would deceive thee, knowing him to be a man that will be as good as his word, or will stand to his promise: well then; Nunc deus tecum loquitur, & i● mente incredula perfidus fluctuas? Now doth God speak to thee, and give thee his promise, and dost thou with an unbelieving heart doubt of performance? Deus tibi de hoc mundo recedenti immortalitatem pollicetur atque aeternitatem, & tu dubitas? God promiseth to thee when thou departest out of the world immortality, and eternity, and dost thou doubt of possession? Hoc est Deum omnino non nosse: hoc est Christum credentium Magistrum, peccato incredulitatis offendere: hoc est in Ecclesia constitutum, fidem in domo fidei non habere: This is not to know God ●t all: this is by unbelief to offend Christ the master of the believers: this is for one to be in the Church, and to have no faith in th● house of faith. I gather from hence these conclusions. 1. First, God's promises made to us, must be believed: now they are promises of mercy. 2. Secondly, God promiseth to us immortality and eternity: they therefore by faith must be assuredly expected. 3. Thirdly, to doubt of the performance of these, is not to know God, yea, it is to have no faith at all.  
The same Father in the same place: 
k I●dem.  Qui spe viuin●u, & in Deum credimus, & in Christum passum esse pro nobis, & resurrexisse confidimus, in Christo manentes, & per ipsum atque in ipso resurgentes: quid aut ipsi recedere istin● de seculo nolu●●us, aut nostros recedentes quasi perdit●s plangimus? We which live in hope, and believe in God, and put our trust in Christ, that he suffered, and rose again for us, abiding in Christ, and by him, and in him rising again: why are we ourselves so loath to depart hence, or why do we lament our friends departed, as if they were utterly lost? Here is belief in God: here is trust in Christ: here is beleeefe that he died for us, and rose again for us: here is an exhortation built upon this belief to die comfortably, and to take the death of our friends patiently: doth not this manifestly infer a faith apprehending mercy?  
Arnobius upon the Psalms, (if that book be his:) 
l Ar●ob in Psal. 129.  The meanest Christian (saith he) and the vilest sinner, shall be preferred before that servant that beareth himself aloft and neglecteth his master's honour: qui se credit per fidem ad misericordiam pervenire eius qui regnat in secula seculorum, even that sinful Christian, who believeth by faith, to attain to his mercy who liveth for evermore. Mark, that sinner shall be saved, who believeth to find mercy. Belief of mercy therefore bringeth to salvation.  
Tertullian; 
m Tertull. cont. Ma●c. l. 5.  Vt certum esset, nos esse filios Dei, misit Spiritum suum in corda nostra, clamantem Abba, Pater: That we might be certain that we are the sons of God, he hath sent his spirit into our hearts, crying, Abba, Father. Here observe: 1. It is certain that we are the Sons of God. How is it certain? Not by revelation: ergo by faith. 2. To be the Son of God, is special mercy: ergo, to believe that, is to believe mercy. 3. The Spirit teacheth us in assurance hereof to call God our Father: the name of a Father is a name of ●ercie: The Spirit therefore teacheth us to believe mercy.  
S. Ambrose by his faith thus applieth Christ unto himself: 
n A● bros. de ●a●nbo & vita b●at●.  Non gloriabor quia justus sum, etc. I will not glory (saith he) that I am righteous; but I will glory that I am redeemed from mine unrighteousness: I will not glory that I am free from sin, but I will glory that the sins which I have, are forgiven me. Then he addeth, Non gloriabor quia profui, neque quia profuit mihi quispiam, sed quia pro me Advocatus apud Patrem Christus est, sed quia pro me Christi sanguis effusu● est: that is, I will not glory that I have profited any man, nor that any man hath profited me: but I will glory of this, that Christ is an Advocate for me with the Father: and that Christ's blood was shed for me. Mark Bellarmine, here is a notable presumptuous Heretic; I am redeemed, my sins are forgiven, Christ is mine Advocate, Christ's blood was shed for me. What Protestant ever applied Christ's benefits nearer to his own use? verily not Luther himself, when he professed a little before his death, 
o 〈◊〉 Melanct. 〈…〉 L●t●.  I have taught him, I have known him, I have loved him as my life, my health, my redemption.  
But I return to the Fathers: for neither Luther, nor any of Luther's side are old enough (though learned enough) to stop the adversaries mouths.  
S. Augustine saith thus; 
p August. in ●sal 130.  The devils believed Christ, but they did not love Christ. And therefore though they believed, yet they said, what have we to do with thee jesus thou Son of God? But let us believe so, as we may believe in him, and love him: Et non dicamus, Quid nobis & tibi est? Sed dica●●us potius, Ad te pertinemus, Tu nos redemisti: And let us not say as the devils said, what have we to do with thee? as desirous not to come near him; But let us say rather, We are thine, we pertain to thee, thou hast redeemed us, as drawing him and his merits home unto ourselves. Now let a Papist tell me, how a man shall cheerfully go to Christ, and say unto him, I belong to thee, thou hast redeemed me, without a faith laying hold of special mercy.  
Bernard hath a notable and comfortable saying, 
q Bernard se●. ●●in ann●●c. Mariae.  Si credis peccata tua non posse deleri, nisi ab eo cui soli pecc●sti & in quem peccatum non cadit, bene facis: If (saith he) thou believest that thy sins cannot be wiped away, but only of him, against whom only thou hast sinned, and into whom no sin falleth, therein thou dost well: Sed add adhuc ut & hoc credas, quia per ipsum tibi pecata donantur: But yet go on further, and believe this also, that thy sins are forgiven to thee: Hoc est enim testimonium quod perhibet in cord nostro spiritus sanctus, dicens: demissa sunt tibi peccata tua: For this is the testimony or record which the holy Ghost beareth in every one of our hearts; Thy sins are forgiven to thee. A golden sentence; To believe that God only can forgive sin is well, but not sufficient: To believe further, that God hath forgiven thy sin to thee; this is necessary. This is the testimony of the holy ghost in thee, which cannot deceive thee, Thy sins are forgiven thee. He therefore which hath received true faith, which is the gift of the holy Ghost, and by which the holy ghost testifieth to the conscience: he by this faith believeth forgiveness to himself, which is a special application of mercy.  
Sedulius shall make up the just dozen: 
r Sedul. in Rom. 3.  Disposuit Deus propitium se futurum humano generi, si credant in sanguine eius se esse liberandos: God hath determined to be merciful to mankind, if they believe that they shall be delivered by his blood. Short and sweet: Hope well, and have well: Believe deliverance, and take deliverance. But without belief of that, there is no delivery.  
It is therefore no new Doctrine (as say our right Worshipful Masters of the History) no nor rashness, and presumption, (as say Lindane, and Bellarmine, and other Papists) by faith to apply in particular mercy to thyself. No: hear S. Augustine challenging such presumption from novelty: 
s Aug de verb. 〈◊〉. 28.  Praesume non de operatione tua, sed de gratia Christi: gratia enim saluati est is, inquit Apostolus. Non ergo hic arrogantia est, sed fides: Praedicare quod acceperi●, non superbia est sed devotio: Could any thing be spoken more contrary to the doting Papists? They dub applying faith, with the name of Presumption: and under that name condemn it for a sin. But what saith S. Augustine? Presume, so it be not of thine own works, but of the grace of Christ. For by grace are ye saved, saith the Apostle. Herein (thus to presume) is no arrogancy, but faith. To profess or acknowledge what thou hast received, is not pride, but devotion. So then there is an holy presumption or confidence in the grace and mercy of God, the profession whereof is the fruit of faith.  
We see then what note the old Father's song. Now if I show that a number even of Popish Writers have taught this applying faith, and apprehending by faith of special mercy, I shall not only cut the combs of our audacious Englishmen, who of gross ignorance (if not of secret malice) ascribe the fountain of this Doctrine to Geneva: but I shall also turn the edge of the Papists swords upon themselves, and cause them first to answer their own, before they proceed so peremptorily against strangers. Thus therefore I go on in that course, and will summon also an Inquest of them.  
Arnoldus de nova villa, was 
t M Fox Act. Mon. in Hen. 3.  a Spaniard, a man famously learned. He lived about the year of our Lord 1250. two hundred years before Luther and Calvin were borne. He wrote against many errors of the Romish Church. Among the rest, he said, That the faith which than Christian men were commonly taught, was such a faith as the Devils had. Meaning belike (saith M. Fox, the reporter hereof) as we now affirm that the Papists do teach only the historical faith, which is the faith historic, non fiduciae. A shrewd more in a Papists dish: but the Author himself were right worthy the seeing, which my poor library affordeth not.  
Gerson was a great man in his time, both for learning and place: Chancellor of the University of Paris. He making the distinction of fides mortua, fides ficta, and fides vi●ae: saith, that 
u joh. Gerson. serm▪ in Dom. d● passion●.  fides vi●a est credere Dei veritatem, & obin hoc ●um amare & timere per affectionem: A lively faith, is to believe the truth of God. But that is not all: Besides believing of God's truth, to be truth, a lively faith doth also love God, and fear God, in affection: as a natural and loving child loveth and feareth his natural and loving father: for of a servile fear, I trow no Papist is so simple as to expound him. Now, how shall he affectionately love and reverence God, as a Father: which is not by faith persuaded that God carrieth a fatherly affection towards him?  
The same Gerson preaching to the French King, and directing his speech to the King by name: exhorteth him against all the temptations of the Devil, to arm himself with the shield of faith: 
x Ioh Gerson. sermale Sp●●. sancto.  & in te ipso per bonam dicas credulitatem: and (saith he) say thus to the Devil in thyself, or in thine own heart by a steadfast faith: O humani generis inimice, hoc non me vinces pacto, nec me falls. O Satan, thou enemy of mankind, thou shalt not thus overcome me, nor deceive me. Quia cum credam Deum esse, & illum Deum meum esse, Patrem meum, Dominum meum, etc. Thou shalt not overcome me: for why? Because I believe there is a God, and that this God is my God, my Father, my Lord, and all good things to me. Mark how he teacheth the King the art of application: and by a faith applying the goodness of God unto himself, to resist the Devil. Now, no man can say, God is my God, my Father, my Lord, etc. but by a special confidence in his mercy. And for the manifestation thereof, let me here insert a saying of S. Augustine (though he be none of that band which now I am mustering) to show what manner of faith that is, which maketh a man to cry with S. Thomas, 
y Ioh 20. 28. , My Lord, and my God. So shall we see with what kind of faith Gerson persuaded his Sovereign to resist the Devil. S. Augustine speaking of that in the Psalm, Be●tus vir cuius Dominus Deus ipsius, Blessed is the man whose Lord is his God, saith thus: 
z August. lib. De ovibus.  Super omnes est Deus: tamen nescio quo modo, non facile quisque audet dicere, Deu● meus: nisi qui in eum credit, & qui illum diligit, ipse dicit, Deus meus. God (saith he) is God over all men: and yet I cannot tell how it is, that not every man dareth readily say, My God: only he that believeth in him (in eum) and loveth him, he saith boldly, My God. Tuum tibi fecisti, cuius es: hoc ipse amat. Thou hast made God thine own, whose thou art by faith and love: and this God himself loveth. Then he addeth: Prorsus dulcedine affectus tibi, & secura, & praesidenti dilectione, dic, Deus meus: Being affected in thyself with the sweetness of God, and with a secure and very confident love towards God: say, My God. It was objected to the Protestants in Queen Mary's days, as a note of an Heretic, to say, my God, my Father, my Saviour, etc. Indeed S. Augustine saith, Every man cannot say so: and no marvel if those bloody persecutors durst not speak so. For a man to say with a good conscience, God is my God, or God is my Lord: he must have by faith, feeling of God's mercy, and as a fruit of this faith, love towards God for his mercy: and then he may comfortably apply God, and as it were, appropriate God unto himself, as his peculiar own, and with this faith resist all temptations of the Devil, as Gerson well advised that his Royal Auditory.  
Granatensis is another of good note among them. He dedicated his books to Sixtus Quintus: and is of him greatly commended for a teacher of Sanctimony. Let us here what he writeth of faith. In one place he saith, 
a Ludo● Granat. ser do●●n. 18. post Pente●.  Fides proponit nobis beneficia divina: Faith propoundeth or tendereth unto us (as it were to be fed upon) the benefits or mercies of God. It is therefore exercised about mercy, and tendereth mercy to the heart. In an other place: 
b Idem ser. domin. 23. post Pentecost.  Fidei atque spei sinum qua●ntum poterimus expandamus, certi de immensa Domini benignitate, nunquam frustrà nos in eo spem colloc●turos: Let us set open the bosom of our faith, and hope, as wide as possibly we can, being assured of the infinite goodness of God, that we shall never repose our trust in him in vain. Here is an assurance of God's goodness, which the Papists call presumption: and here is a persuasion, that God will never fail us, which can arise of nothing but from faith in his mercy.  
The same Author in another place: 
c Idem ser. 〈…〉.  Omnes qui a peccato ad gratiam vocantur, propter illius gratiam & merita vocantur: All that are called from sin to mercy, are called thereto for the grace and merits of Christ: for of him there he speaketh. A notable speech against Opera prae●isa. But it followeth: In cuius rei signum, inter ea quae ad imp●● justificationem requiruntur, fides in Christum cum pr●mis numeratur. Qua profi●emur atque testamur nos ob eius merita a Deo Patre vocari & justificari: In testimony whereof (namely that those which are called, are called for the grace and merits of Christ) among those things which are required to the justifying of a sinner, faith in Christ is reckoned with the chief. By which faith we profess and protest, that we are called, and justified of God the Father, for his merits, and favour. Did ever Protestant affirm more of faith, than this, that it maketh a man in the assurance of his heart to protest that he is called, and justified of God the Father, for the merits of jesus Christ● What greater mercy can faith seal up unto us? For my part I shall never beg better faith than this of the Lord.  
S●●lla writing upon that in the Gospel of Luke, 
d 〈◊〉. 5. 20.  When he saw their faith, etc. saith, that 
e D●●acus S●●l in Luc. 5.  There is duplex fides, a double kind of faith: Alteza, qua ●reditur▪ & haec est virtus Theologica: One kind of faith, is that by which we believe: and this is a Theological virtue. Altera est fides quae confidentia quaedam est: scilicet qua credimus quod donabit Deus id quod ab eo petimus: There is an other kind of faith, which is a certain confidence or assurance, by which we believe that God will give to us what we beg of him. Viraque autem requiritur ab eo cui peccata dimittenda sunt: And both these kinds of faith are required of him, whose sins are forgiven. Of the first kind of faith he saith, that he which believeth not the things that belong to God, cannot be forgiven: yet therein excepteth the case of infants, which cannot know them, and so not believe them. De alterae autem ●ide, id est, de confidentia dicendum est, quòd sine illa non possunt peccata dimitti: Of the other kind of faith, which is confidence or assurance, it is absolutely to be said, that without it, sins cannot be forgiven. But mark well what followeth; Nam quamvis aliquis credat omnia quae in sacra Scriptura continentur, & quae Ecclesia credit: si non confidit Dominum ei remissurum si ipse doluerit: non v● ique dimittentur: For although a man do believe all that is contained in the holy Scriptures, and all that which the Church believeth, (there is jump Bellarmine's faith,) yet if he do not believe that the Lord will forgive him, if he sorrow for his sin (there is apprehension of mercy,) they shall never be forgiven him. Imo etiamsi peteret illa dimitti, si non confideret, & certissimè crederet illa sibi dimittenda, nunquam dimittentur: yea though a man do pray that his sins may be forgiven, if he trust not, and most certainly believe (mark that against doubting) that they shall be forgiven him, they shall never be forgiven him. The words are long, but need no long gloss. There is a faith, which is confidence or assurance of God's mercy towards us. And without this faith of obtaining mercy, it is not possible to find mercy at the hand of God. Well fate (say I then) that kind of faith, which ●aieth hold of God's mercy, and believeth it to belong unto himself: for that shall find mercy, and none but that.  
Guilliandus Bellij●●n●is commenteth upon the Gospel of S. john: his book printed at Paris, dedicated to the Cardinal of Guise, approved by the faculty of Divinity there. Writing upon those words of Christ, 
f joh. 6. 23.  This is the work of God that ye believe in him whom he hath sent: speaketh in this manner, 
g Cla●d. G●ill. in joh. 6.  Opus Dei vacavit sidem, qu●● est cert● de boni●ate Dei persuasio, confidensque sa●utis ab eo expectat●o: Christ calleth faith the work of God: which is a certain persuasion of the goodness of God, and a confident expectation of salvation from him. What can be more plaint?  
The same man speaking of those words of our Saviour, 
h joh. 12. ●6.  Whilst you have the light, belief in the light: 
i 〈◊〉 ibid.  Obserua, non ait, Credit in b●ce, sed credit in luce●: Mark (saith he) that Christ saith not, believe in the light, with an ab●●tiue case; but believe in the light, with an accusative case. So it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if we would say, Believe into the light: what that phrase meaneth, hath been before declared. But hear his inference from Christ's speaking in that manner: V● disting●at Christus inter fidem ut simplicem histori● de Christo notitiam, & inter fidem vi●nas se● salutarem. Quae est certa fiducia qua quis sine dubitatio●e stat●it apud se Christum esse sibi lumen adsalutem: Christ (saith he) spoke in that manner, that he might distinguish and put a difference between that faith which is a simple, or bare knowledge of the history of Christ, and between a lively and saving faith, which lively and saving faith is an assured confidence, by which a man without doubting (mark how very Papists seclude uncertainty from Faith) resolveth with himself, that Christ is unto him light unto salvation. Me thinks I see Bellarmine here fretting and fuming with the Divines of Paris for autorizing this book. But poor old man, what can he do, where the Pope himself d●●eth not stir the coals? It is best that they suffer France still to approve our applying faith.  
I shall dispatch some others more shortly: Go●ran citeth out of the gloss, 
k N Gorran. in 〈◊〉. 1.  seven manner● of ways how there is made transi●●s à ●ide ad fidem, a passage from faith to faith, of which 
l Rom. 1. 1●.  S. Paul speaketh in his Epistle to the Romans: The fourth of them he nameth to be, ex side promissionis, in fidem completionis, from the belief of the promise, to the belief of the performance of the promise. He seemeth to say, that there is one step of faith to believe the making of the promise, and a further step of faith, to believe the performance of the promise. Howsoever he mean, this I collect certainly from him, that faith is occupied about the promises of God, and the performance of them: which cutteth the throats of our bare Historians.  
I● an other place, the same Author showeth, that the name of faith is 
m Gorran in Heb. 11.  taken diverse manner of ways: and among the rest, sometimes it signifieth, cert●●udo comprehensionis. And in that acception he expoundeth the forenamed place of S. Paul, 
n Rom. 1. 1●.  By it the righteousness of God is repeated from faith to faith. Now S. Paul speaketh there of that faith, which is preached in the Gospel, and by which The just doth live. And therefore if that faith be certitudo comprehensionis, than it certainly comprehendeth, what the Gospel offereth, and those are the promises of mercy.  
Wekelius saith, 
o Georg. Wek. 〈…〉. 9 post Ti●●it.  Fide Christum ●angis, sentis meritum pasfionis & inca●●ationis, sine omni prae●io mertio gratis tibi da●um: By faith thou touchest or ●aiest hand on Christ: by faith thou feelest the merit of his passion, and incarnation, freely given to thee without any desert of thine going before to purchase it. Faith therefore giveth a sense and feeling to a man's heart, that the benefits of Christ do belong to him. And again, Fide (●●quam) hu●t De●ergate maximam charitatem, qua cum adhue i●imic●s esses, proprium ●●um Filium prote dedit, sentis ●angistque Christum: By ●aith, (I say) thou feelest that great love of God towards thee: of which love, he gave his own Son for thee, when as yet thou wert his enemy: thou feelest and touchest Christ. Sed non nisi● charitate possides: yet thou dost not possess him but by love.  
Guadal●●●nfis writing upon Hose●, and expounding that place, 
p ●●os. 2. 20.  Desponsab● te ●ihi in ●ide: which we translate, I will marry thee to me in faithfulness, but he expoundeth there of our faith towards God; 
q G●adalup. Co. n●n Ho●. 2.  Fide anima desponsa●●r De●: By faith the soul is betrothed to God. And again. Fides est arrha desponsationis anime cum De●: Faith is the earnest, or paun●, or pledge, or gauge of our espousing unto God. For the high and righteous God to take us base and sinful men, as it were in marriage so near, and so dear unto himself: this is a special, yea and an unspeakable mercy. Now, faith is as it were the marriage ring, by which this merciful contract is assured to our hearts.  
Espensaeus saith, that S. Paul in his discourse of Faith, 
r Claud. Espen. Com. in Tit. 3.  non quamlibet fidem qua Deo creditur, sed ●am salubrem pl●neque enangelicam definivit: He doth not define or entreat of every kind of faith, by which we believe God, but a saving faith, and altogether evangelical, or Gospellike. So then in his opinion, there is a faith more per●it and exquisite, then that which believeth the truth of God, and which more fully answereth the scope and drift of the Doctrine of the Gospel. Now, what the pith and vigour of the Gospel is, hath been already declared● even Christ and all that is Christ's, given for our sal●●tion.  
But among all the rest, give me leave largely to make report of that same honest Friar Fer●s: the honestest Papist (I think) that ever wrote. He speaketh so like a Calvinist in this case, that it is a wonder his books are not condemned for Heretical. He discoursing of the Centurion's faith, which Christ so commendeth in the Gospel, 
s Matth. 8. 〈◊〉.  I have not found so great faith, no not in Israel● ●●iteth in this manner: 
t joh. ●eru●. in Matth. 8. lib. 2●.  Non semper ●ides est, quod nos fidem dicimus: That (saith he) is not always faith, which we call faith: How so? Fidem nos dicimus assent●●i iis, quae divinis historijs produntur, & quae Ecclesia credendo proponit: we commonly call this faith, to assent to those things which are recorded in the divine histories, and which the Church propoundeth to be believed. This the Schoolmen call an unformed faith, or faith wanting a form, and S. james a dead faith: (mark well then of what faith Ferus expoundeth the discourse of S. james, and which is without works: even plainly of that which doth only Credere Deo.) But to the point; he addeth, Secundum Scripturam fides non est absque fiducia misericordiae divinae promise in Christo: According to the Scriptures, faith is not without confidence of the mercy of God promised in Christ. A gross Lutheran; yet he proveth this by diverse examples out of the holy Scripture. It is said of Abraham, 
u Gen. 15. 6.  Abraham believed God, and that was imputed unto him for righteousness. What believed he? No more than that there was a God? Yes, he believed the promise of God, when God said to him, 
x Gen. 15. 1.  Fear not Abraham, I am thy buckler and reward. Abraham relying upon this promise went out of his own land, etc. and he trusted in the mercy and goodness of God, nothing doubting, but wheresoever he lived, he should find God his Protector. Credunt ergo qui pro Protectore, pro Patre, Deum habent, non pro judice: O worthy speech: They believe which account God for their Protector, and for their Father, not for their judge. But he proceedeth, and of this kind of faith he expoundeth these places: 
y Deut. 1. 32.  Yet you did not so believe the Lord. And that of Moses and Aaron, 
z Exod. 10. 12.  because you believed me not. And that in the Gospel, 
a joh. 3. 18.  He that believeth in him, shall not be condemned: Non hîc loquitur de historica aut informi fide: sed de fiducia misercordi● per Christum praestaudae: He speaketh not there (saith Ferus) of an historical or unformed faith: but of a confidence in the mercy of God to be yielded by Christ. Many other instances he there giveth, but at length concludeth thus: Summa: fides quam Scriptura commendat, non aliud est quam fidere gra●uita miserecordia Dei. H●c vera fides est, qua justus vivit: hanc unam à nobis Deus requisite: & ad ●anc confirmandam etiam Filium ded●●, 〈◊〉 de bona voluntate sua erga nos dubitemus, sed ut ponamus in Deo spem nostram. In English thus: The sum or conclusion of all, is this, The faith which the Scripture commendeth, is nothing else then to trust in the free mercy of God; This is that true faith, by which the just man liveth: this faith only doth God require of us: and for the confirmation of this faith, he hath also given his Son, that we should not doubt of his good will towards us, but that we should repose our trust in God. Thus far Friar Ferus, directly against Friar Bella●mine: Fratrum concordia 〈◊〉: a rare kind of agreement among Friars.  
Now to an other: What if Father Campian the glory of the Philistims, the challenging Goliath of 〈◊〉 time: what if he be taken suspicious of this heretical doctrine of applying faith? Read the conference had with him in the tower of London. When D. Walker had said, 
〈…〉 day.  To know God mereating to be Almighty, in governing wise, etc. this to apprehend is sufficient to salvation: Campian replieth, as correcting that speech, To apprehend these things effectually, so that we also obey his Commandments, and not only to grant them to be true, but also to apply these things to ourselves through the passion of Christ: this is salvation, and sufficient. So then belike, by this man's opinion, the power, wisdom, etc. of God must be applied to ourselves (for our own benefit) through the passion of Christ: which how a man can do, and not draw home therewith, and therein, God's mercy to himself, I can not discern.  
D. Redm●● seemeth to have been a man of great note for gravity, wisdom, and learning. In the days of Henry the eigh●, a great defender of Pope●●e. But lying upon his death bed, about the end of the reign of Edward the sixth, 
b M. Fox Act. Mon in Edu. 6. Ann. 1551. in edi●. 1596.  he greatly lamented, that he had too seriously and earnestly withstood this Proposition, Only faith justifieth. And then delivereth his present opinion about it: which is this; That, So faith do signify, veram, vivam, & acquiescentem in Christo fidem, id est amplexum Christ●: that is, So as by the name of faith we understand a true and lively faith, a faith resting in Christ, that is, an embracing of Christ as it were in our arms, as those do which have long debited to ●ee and enjoy one another, and are glad of the possessing one another: it is a true, godly, sweet, and comfortable doctrine: viz, that only faith justifieth. The justifying faith then is a resting upon Christ with comfort, and an embracing of him with joy: which no man can do, which is not persuaded by and in Christ to find mercy of God.  
Thus have you an whole jury impanaled of either sort: Fathers of the one side, Popish writers on the other: all speaking for such a faith as apprehendeth mercy, and applieth it to the believer: which doth abundantly show, that so to teach, is neither Calvinian novelty, as say our lo●tie Historians; nor rash presumption, as say our ignorant Papists.  
Now for that I hold it my duty, to honour the Church in which I live, by giving testimony unto it in all righteousness: which Church hath also received honourable testimony from abroad, 
c Beza epist. ad Elisab Angliae Reg ante novum Test.  to hold and teach sound all points of Doctrine, necessary to Salvation: and for that I have heard with mine ●ares some that have been, and some that now are great members in our Church, challenged by name to be defenders of a sole historical ●aith: I will here in open place declare what the received judgement of our Church is in this case. Not caring in the mean time to know, nor knowing to regard, what every particular Divine holdeth in this Argument. Tully said, 
d Cic. de nat. Deo●. l. 1.  Id ratum habent homines, quod 〈…〉 quemprobant 〈…〉 vident: I will therefore believe (till I know the contrary) that all the Bishops and other Prelates which now live in our Church, do ratify that in this case, which their predecessors have determined: especially since those their predecessors were men for life and learning so greatly approved. Thus therefore understand the Veredict of our Church. The Articles of Religion agreed upon by that Convocation, Anno. 1562. and again confirmed by the Subscription of the said Convocation, Anno. 157●. speak thus of justification. 
e 〈◊〉 11.  We are accounted righteous before God, only for the merits of our Lord and Saviour jesus Christ, through faith. They therefore ●each such a faith, as persuadeth a man that he is justified before God, and that through the merits of jesus Christ applied to him. For else, how can any man be made righteous by the merits of Christ, if those merits of Christ belong not to him? And how shall any man be assured of his justification, until he do believe that those merits do in particular, and in special belong to himself? Again, the Apology of the Church of England professeth, 
f 〈…〉  That there is no mortal creature which can be justified by his own deserts in God's sight: and therefore that our only succour and refuge is, to fly to the mercy of our Father by jesus Christ, and assuredly to persuade our minds, that he is the obteiner of forgiveness for our sins, and that by his blood all our spots of sin be washed clean. Now, he that is persuaded that Christ obtaineth pardon for his sins, and again, that all his sins are washed away in Christ●, blood; that man, I 〈◊〉, applieth God's mercy by Christ to himself. Lastly, the good old Dean of Paul's, who in the beginning of the late Qu●enes reign, published a Catechism authorised publicly to be ●aught in this land: thus defineth in it a True Christian-saving faith. 
g 〈…〉 in Catechism. defied.  Fides est certa cognitio pater●● Deierganos' per Christum benevolentia, fiduciaque 〈◊〉 eadem, fi●●t in Enangelio testa●●m est: Faith is a certain knowledge of God's fatherly good will towards us through Christ, and a confidence in the same good will of God: as it is testified in the Gospel. This is the Doctrine of our Church concerning justifying faith. Those therefore which secretly whisper otherwise, do greatly wrong our Church, and Church-governors: yea, indeed they greatly wrong themselves, to resort with us to the Word, where such a faith is preached, to communicate with us in the Sacraments, where such a faith is s●aled up, yea to live in the bosom of our Church, where such a faith is maintained: and in the mean time to jump close with the Papists against us, in so essential a point of Salvation.  
I will now conclude this Doctrine with her example, of whom I am persuaded all true hearted Englishmen will be glad to hear: that same old Mother and Nurse of this Church of England: that same glorious Defender of this true, ancient, Catholic and Apostolic faith, so many years: that same raiser up, and protector of all those Bishops, and other learned men, that have taught and confirmed this Doctrine of apprehensive, and applying faith among us: I mean the late Queen Elizabeth, a woman of most famous: and most renowned memory. She ●eared up the preaching of this faith, she maintained this faith, she lived in this faith: yea she died in this faith, applying the mercies of God, by the merits of Christ to her own soul. As appeareth in a Sermon put forth in print, preached in this very place, the next Sabbaoth day after her decease, by a Preacher of reverend respect in this City, and familiarly known to me to be both wise, and learned, and religious, and so one that would not gloze, nor dissemble in the matter. It was spoken here now ten years ago: let the perform those same decennalia to that peerless Queen, who is worthy to have her vicenalia, yea her centenalia in this and all other our greatest assemblies. I find it in that Sermon reported, that 
h M. john Hayward, upon Psal. 24●. March 17. 1603.  Queen Elizabeth lying upon her death bed, M. Watson then Bishop of Chichester, and her Almoner, rehearsed to her the grounds of Christian faith, requiring some testimony of her assenting to them: which she readily gave both with hand and eye. And when he proceeded to tell her, that it was not enough generally to believe that those things were true, but every Christian man must believe, that they were true to them, that they were members of the true Church, truly redeemed by jesus Christ, that their sins were forgiven, etc. she did with great show of faith, lift up her eyes, and hands to heaven, and stayed them long, as in testimony of her assent thereunto. O blessed Queen that lived so gloriously, that died so Christianly; that was 
i Alanus Copus dial. 5. cap. 11.  optima i●dole, in her prosperity, by the judgement of the Papists her enemies: that was optima fide, in her deepest distress, in the hea●ing of the Protestants her ●oiall Subjects: that maintained this applying faith while she lived, to the good of so many thousands: that professed this applying faith when she died, to the honour of the Gospel, and the saving of herself. Thanks be to God for his unspeakable grace.  
The Truth being thus taught, and prooued● good order of proceeding would, that the contrary Error, and the Arguments which tend to the establishing thereof, should be confuted. And there is furniture enough in the word of God, to dispatch that also: for the Scripture 
k 〈…〉 36.  is a● able to improve, as to Teach. But this must be some other man's labour, or mine a● some more leisure: for this were a web that would ask three hours weaving more. Bellarmin● hath made us a world of do, if a man would stand upon every Objection. He hath so●re several Chapters 
l Bell. de 〈◊〉. lib. ●. c. 8, 9 10.  fra●ght with Scriptures, and Reasons, and Fathers alleged after his manner, against faith of special mercy. To name many, were enòugh to confute them: but they are uncouth, and let them be unkissed: to use old Chaucer's phrase. Two places of Scripture there are, which two English Knights, once when it was, pressed upon me at the table: and that so eagerly, as they gave me no space to eat: they being two to one, sounded out their own triumph, as if their Arguments were invincible. Them I will now endeavour charitably to satisfy, by these presents.  
Object. 1. It is written, joh. 17. 3. This is life eternal, that they may know thee (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be the only very God, and whom thou hast sent jesus Christ: From hence they would conclude, that The sole knowledge of God, and of Christ, is sufficient to eteranall life.  
Resp. The Answer must consist of many branches: which I will first severally display, and then conjoin all together.  
1. First, 
m August in joh. 17● 11.  Aliquand● cognoscere, pro eo quod est credere, p●nitur: Sometimes to know, is put for to believe, saith S. Augustine, speaking of those words, That the world may know that thou hast sent me. And there he allegeth an other like place out of the same Chapter, 
n joh. 17. 8.  They know that I came out from thee, and they have believed that I was sent of thee: 〈◊〉 & crediderunt. Hot dixit posterius crediderunt, quod prius dixerat, cognoverunt: The latter expoundeth the for●mer: they know, that is, they believe. So may it be taken also in the third verse: and well may knowing be taken for believing, & contra 
o Aug●st 〈◊〉 112. 〈◊〉  quia & illud no●imus quicquid fide non ficta, etiamsi nòndum per speciem contuendo, iam tamen inconcussè credendo retinemus: because we know all that which now we hold without wa●ering, by faith unfeigned, though yet we do not sensibly behold it. Take that first, though this (well I wore) doth not fully satisfy the purpose.  
2. Secondly, 
p Gr. 〈◊〉 homie●●● op●●icio. cap 20.  To know●, doth not ever signify bare understanding: sed quand●m animi adid quod gratu●● nobis est affectioned. But to know, signifieth sometimes a certain affection, or inclination of the mind with love and liking to that which is acceptable unto us. There is in man, as there is in God, D●plex notitia, a double kind of knowledge: one is, 
q N. Gorran in Luc. 13.  simplicis speculationis, of simple understanding; so God knoweth all things both good and evil. The other is, notitia approbationis, that is, to know with approving: So God knoweth 
r Psal. 1. 4.  the way of the righteous: that is; he knoweth it with liking and approbation. And on the other side, 
s Matth. 7. 23.  he never knew th●●icked: that is, to love the● and their doings: 
t Theoph. in Matth. 7.  Hoc enim loco charitas cognitio dicitur, saith Theophilact: In that place love is called knowledge. Read more for this distinction, if it seem strange to any, August in Psal. 118. Teth. Elias Cretensis in Nazian. ●rat. 11. Sotto Mayor in 2. Tim. 2. I apply it thus to this matter. To know God, and Christ, with a b●re and simple understanding, what they are, what they have done, etc. this is not, nor cannot be eternal life; as hath been before declared. But to know God and Christ, with approbation, affected with them, loving them, taking delight and joy in them, for being such as they are, and for doing that which they have done: this is, and this must needs be eternal life. For why? This affectionate and approving knowledge, is ever joined with confidence in the mercy of God, and of Christ: and in truth is a comfortable Effect of the same. The Devils and the Reprobates know God and Christ, what they are, and what they have done for man's salvation, as well as we: but they affect not with liking tha● which they know, because they are not persuaded of any love, mercy, or kindness in God towards themselves. But the true believer, as he knoweth them, so he liketh to know them, and is affected to them in love: as persuaded that all the goodness, love, mercy, and favour which is in God and in Christ, do belong unto him: and thus to know God, and Christ●● eternal life.  
Thirdly, 
u P. Mart. Com. in Rom. 1. 19  Sciendum duplicem esse Deinotitiam, saith Peter Martyr: we must know, that there is in a man a double kind of the knowledge of God. unam efficacem, qua immutamur, ita ut quae novimus, opere conemur exprimere: alteram frigidam, qua nihilo reddimur meliores: There is one an effectual kind of knowledge, by which we are so changed in heart and affection, as we strive to express in our deeds, that which we know. Of which kind, I take that to be spoken of S. Paul to the Colossians: 
x Coloss. ●. 10.  Ye have put on the new man, which is renewed in knowledge, after the image of him that created him. Now this is such a knowledge, as 
y Gualth hom. 149. in joh. 17.  ariseth of faith, and by faith joineth us to God, and being united to him, transformeth us into his image. There is an other kind of knowledge uneffectual; which maketh a man never the better. Such a one as S. Paul saith was in the Gentiles: 
z Rom. 1. ●1.  When they knew God, they glorified him not as God. 
28.  Again, As they regarded not to know God, etc. This the Devils and reprobates have, and are never the better. But to know God effectually, so as we are by faith united to him whom we know, and by our union with him do communicate his Spirit, and by that Spirit are renewed unto his image in holiness; this is a knowledge which necessarily draweth after it eternal life.  
Fourthly, I would have this well marked, as material, 
a Muse. Com●. in Phil. 3. 10.  Duplex est cognoscendi Christi modus: There is a double manner or sort of knowing Christ. Primus est annexus fid●i, etc. The one, is an appendix to faith: the other, consisteth in a lively, or experimental feeling. Faith carrieth with it that knowledge, by which he that believeth in Christ, knoweth him to be the true Son of God, sent into the world, crucified, put to death for our sins, etc. This faith, and this knowledge, are both historical. There is an other kind of knowing Christ, by which we feel and have experience of his power in us, which feeling is by the operation of the holy Ghost working in our hearts. And this S. Paul desireth yet more and more 
b Philip. 100L.  to know Christ, and the power of his resurrection. He knew Christ, and all things belonging to the History of Christ in an abundant manner: but he desired to know him more in his own sense and experience, by feeling in himself the virtue of Christ's resurrection: that is, synechdochice, 
c Calv. in Phil. ●. 10.  redemptionis complementum, the accomplishment of his redemption, purchased by Christ. For indeed, 
d Ibidem.  Tun● ritè cognoscitur Christus, dum sentimus quid valeat mor● eius & resurrectio, & qualiter in nobis ●it afficax: Then only is Christ rightly known, when we feel what Christ's death and resurrection can do, and how it is operative, or effectual in us. To have this feeling knowledge of Christ, is an invincible argument that Christ dwelleth in us by his Spirit, and so is an assurance unto us of eternal life. Now, to conjoin all these together. So to know God and Christ, as to believe: to know and believe them with affectionate liking, with effectual working, with sensible feeling: this knowledge certainly is eternal life, as our Saviour Christ speaketh in that place of the Gospel. But on the otherside, to make our s●●uation to depend upon a bare inaffectionated, ineffectual, and unfeeling knowledge: this is to expose the apprehension of it, to the devils and reprobates: and indeed to deceive ourselves. 
e ●ustia Mart. c●ntn 〈◊〉.  Vos vosmet ipsos seducit is, (saith justine Martyr to Tripho the jew:) you jews deceive yourselves, and others, which say, that God will not lay their sins to their Charges, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though they be grievous sinners, so that they know God. For let a man know never so much, if he be not renewed in knowledge, and purged from his sinfulness; there is no remission belonging to him. But as the same Father elsewhere speaketh; 
f justin Mart. exposed ●idei.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the form● of divine doctrine is gathered into two heads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into divine knowledge, and divine worship. Know therefore, and worship, and live: know, and worship not, and perish: 
g L●● l. ●. c. 5.  Scientia est Deum noscere, virtus colere, (saith Lactantio:) In illo sapientia, in hoc justitia continetur. To know God, is learning, but to worship God, is virtue: In that is contained wisdom, but in this, righteousness. First therefore learn to know God, and Christ: and then worship them aright by faith and obedience, as thou art prescribed in the Law and Gospel: and this effectual knowledge will be unto thee eternal life.  
Object. 2. There is a second argument used, drawn from the example of the heathen Eununch converted and baptized. 
h Act. 8. 36.  After that Philip had preached Christ unto him, and he had desired baptism; 
17.  Philip telleth him, If thou believest with all thy heart, 
38.  thou mayest. The Eununch replieth; I believe that jesus Christ is the Son of God. A confession (say they) merely historical; yet upon this is he engrafted into the Church.  
Resp● 1. I might here answer with Gualther, that this confession of the Eunuch, though it be short, yet by implyment, 
i Gualth. ho●● 62. in Ac●. ●.  omnes symboli Apostolici articulos continue: it comprehendeth all the articles of the Apostles Creed. He showeth it there in particulars, read him that list.  
2. But I turn me to S. Augustine, and will shortly frame mine answer from him. It was one of the Objections which those made in his time, that held Only faith without works to be sufficient to salvation. 
k Aug. de fide● & oper. cap ●.  Spado (inquiunt) ille quem Philippus baptizavit, nihil plus dixit, quam, Credo Filium Dei esse lesum Christum, & in hac professione continuò baptizatus est: The Eunuch (say they) whom Philip baptised, said nothing but this, I believe that jesus Christ is the Son of God, and by and by he was baptised upon this confession. What then (saith S. Augustine●) Num igitur placet▪ etc. Will you therefore that men coming to baptism shall answer nothing else, and presently be baptised? Shall they profess nothing of the holy Ghost, of remission of ●●nes? etc. yes, no doubt Philip taught him more than that: for he preached Christ to him, which Aust●n showeth there comprehended a great deal more than the Eunuchs' confession expresseth. And beginning at that place of Esay, he could not but preach much of Christ's sufferings, yea and apply them to the E●●uch, 
l Efai 53 4.  as the Prophet doth to us; He hath borne our infirmity, he hath carried our sorrows, he was wounded for our transgressions, etc. But now, Siautem Script●ra tacuict, atque intelligend● admisit cae●●ra quae cum illo Spadon● baptizando Philippus egit, etc. The words are many: the sum is, that both Philip and the Eunuch did more, and said more, than the Scripture hath expressed: & that the scripture hath omitted many things therein, brevitatis gratia: and therefore that is no good argument to prove that the Eunuch made none other profession, because there is no more recorded. The Scriptures are delighted Laconica brevitate. How shortly are the Sermons of 
m Io●ah 3. 4.  jonah, of 
n Matth. 3. 2.  john the Baptist, yea of 
o Mark. 1. 〈◊〉.  Christ himself reported? setting down as it were letters for words, and words for sentences: yea one sentence for the effect of a long Oration. This is manifest that S. Augustin doth else where ascribe to the Eunuch, fidem in Christum: 
p Aug h●n. 23. cap. 11. 〈◊〉. 10.  Admonitus Philippus, accessit ad currum, exposuit lectionem, instru●it fidem, e●●ngelizauit Christum: Credidit Eu●uchus in Chr●stium, & aijt, Ecce aqu●, etc. Philip being admonished of the Angel, ●anne to the chariot, expounded that which he read, taught the faith, preached Christ, the Eunuch believed in Christ, and said, L●e, here is water, etc. Now it hath been showed before, that Creder● in Christum, to believe in Christ, is a great deal more, then to profess him to be the Son of God. Therefore that example carrieth no weight of argument.  
I am putting now my ship into the haven: only this I must add, that after this confirmation of the truth, and confutation of falsehood; this doctrine of faith apprehending and applying the mercy of God, would be seriously and effectually driven home by Exhortation to the hearts and consciences of the hearers. The Papists would be adjured by the high and saving name of the Lord jesus, no longer to feed themselves and the people, with the courser morsels of faith alone, neglecting that which is the flower and marrow of faith; and which while they neglect, they omit the very life and substance of the whole Gospel. Our Historians would be exhorted, not to deceive themselves with a broader, nigher, and easier way to heaven, than God himself hath chalked out; lest they fall into that which leadeth to destruction. And lastly, all we present should be carefully admonished, to use all holy means by which this saving and justifying faith, might be kindled, increased, and continued in our hearts. Therefore had we need diligently and conscionably to read the Scriptures, to hear the word preached, to frequent the Sacraments. yea, we had need to pray much to God, to meditate much with ourselves, to confer much with others, for the strengthening of our consciences in the same. But this place being by use almost wholly appropriated unto Doctrine, hardly admitteth any length of Exhortation. This therefore only I will add: I preach these things to you, 
q Ph●l. 3. 12.  not as if I had already attained to them, or were already perfect: myself well see and know my weakness therein. But I say on still with the Apostle, I follow, if that I may comprehend that, for whose sake also I am comprehended of Christ jesus. Which that I may attain unto, I desire all that either heard my Sermon, or ●ead this discourse, to help me with their prayers. And that you may apprehend the like, my prayers shall be for you all to God the father in the mediation of jesus Christ. Amen.  Bernard. serm. 61 in Cantica. Meritum meum, miseratio Domini. 
M. M.  
FINIS.