THE FOUNDATION OF CHRISTIAN RELIGION: Comprehended in three godly and learned Treatises. 

1. Faith.  
2. Hope.  
3. Charity.    
And now abideth Faith, Hope, and Love, even these three; but the chief of these is love.  1. Cor. 13.13. 
AT LONDON, Printed by Tho: Purfoot, for john Royston, and William Bladon, and are to be sold at their shop at the great North door of Paul's, at the sign of the Bible. An. Dom. 1612.   

TO THE RIGHT worshipful Sir James Lancaster Knight, S. Veghelman wisheth all happiness external, internal, and eternal.  
SIR;  
IT IS A VSVal thing, when men have any work to be published, to dedicate it unto some worthy parsonage, like yourself, under whose patronage it may be sheltered: But although this small volume be not originally my own, only the translation thereof, yet I present it to a farther end unto your worship; not so much to protect, which is a thing as easy as common, as to affect the matter therein contained; to wit, Faith, Hope, and Charity, as the principal foundation of christian Religion. They are three points which I doubt not but you (as many other) have often heard of, & therefore are not only well acquainted with them, but know how to put them in practice, according to that measure of grace, wherewith God (the fountain of all goodness) hath plentifully endued you. Beseeching your worship not to mistake, for I present it not to instruct you, who (thanks be to God) are well known to be a daily exerciser of these virtues, and therefore have now no need to learn: But; partly to refresh your memory, to continue in such blessed practices, the perseverance wherein (not the beginning) shall be crowned with an everlasting reward, and partly to manifest my love and duty. You may well marvel at my presumption, in presenting so small a gift as is this Translation, unto one that deserveth so much, but the matter being so heavenly that I hope not only yourself, if you vouchsafe the reading thereof, but many others of God's children shall receive comfort thereby. I presume you will not have so much regard to the brevity, as to the excellency of it. And, if I find that this my little labour shall prove acceptable, I shall not only think it well bestowed, but be encouraged to go on in greater of the same quality, and to do your Worship any other service my best endeavours can extend unto, so I humbly take my leave, desiring the Almighty to grant you in all felicity the scope and accomplishment of your hearts fair desires.  
In London this 4. of October. 1611. Your Worships ever to be commanded, S. VEGHELMAN.   

A TREATISE of FAITH; Which is the foundation of Christian Religion.  

CHAP. I. ¶ What ought to make us to esteem and seek after Faith above all things.  
THere is nothing ordinarily that hath more power and efficacy to stir up the desires and appetites of the will of man, than the profit which he knoweth to be in the thing that he pursueth: As to the contrary there is nothing that dissuadeth him more from an enterprise, than the inconveniences, losses, and damages which he foresees and fears may happen unto him in the pursuit thereof; Because that naturally men are inclined to desire and seek after their profit and advantage in all things. Now in all that man can think on or jmagine in this world, there is nothing that is more, nor so profitable nor healthful unto him, as is the true Faith, for many reasons; of the which, to avoid prolixity, I will only touch three.  
The first shall be, that without faith (as saith the Apostle) it is jmpossible to please God; 
Heb. 11.  as to the contrary, with faith it is not possible to displease him. It remains then to consider what the favour and grace of God is, towards those unto whom it pleaseth him to jmpart them, and what are the profits, gains, and advantages, that we may hope for from them, & receive as well in this life, 
Rom. 1.  as hereafter; for from the grace of God first cometh a peace, that is to say, 
Psal. 119.  an universal prosperity, which spreads itself over us, and universally over all things that may appertain or happen unto us. For those things which we think are evil in themselves, 
Mat. 5.  as poverty, sickness, war, famine, banishment, prison, and other such like jncommodities, are turned unto us, into as many fortunes a●d blessings, when we are in the grace of God; who by his jnfinite wisdom, for the love which he beareth us, can so well accommodate & apply all things that happen to us, of what nature or condition so ever they be, that they always help us to our salvation, and cannot be noisome or hurtful unto us, 
Rom. 11.  although we should think they did, through a false and vain opinion that we have thereof; Afterwards being favourites and well-beloved of God (according to the common proverb, which saith, that amongst friends all things are common) there is a communality of all good things between God and us; 
Mat. 25.  In so much that not only Heaven, Earth, and all that is in them, do appertain unto us, but also the kingdom of Heaven, Life everlasting, that jntire perfect felicity that is in God, 
1. Cor. 1.  and even his power, his wisdom, his goodness, his justice, his truth, his clemency, and mercy, (which are the true and proper goods of our God, and in the contemplation and possession of the which he taketh his delight) are ours, by title of marriage, and of the alliance which he hath contracted with us by his grace. So that this day we are applied thereunto, by the gift which he hath given us of them, as saith the Apostle, 
1. Cor. 1.  All things are yours, and you are jesus Christ's, and Christ is Gods; from whence we may jnfer, that being in the grace of God, we are consequently in the grace of the Angels, Archangels, Cherubins, Seraphins, Thrones Powers, Governments, and other spiritual creatures that are in Heaven. Also the Heavens, the Son, the Moon, the Stars; the four Elements, to wit, the Fire, the Air, the Water, the Earth; and in general all creatures compounded of them, are for us; that is to say, to keep, preserve, and defend us, to accommodate every one according to his faculties, means and power, and to oppose themselves with all their might, against whomsoever should go about to annoy or offend us: yea that we may also put in this rank the Devils themselves, 
Gen. 3. john. 11.  the which (although they be the capital enemies of mankind, and murderers of many from the beginning) are nevertheless maugre them, constrained to procure our salvation, without minding it, or desiring to do it, being thereunto compelled by the almighty power of God; the which he doth jmploy in the favour and friendship which he beareth us, to turn the counsels and purposes of the Devil, to the contrary of that which he desireth, and thinketh; causing that his temptations by the which he assays to ruinated us, are exercises to humble us, to try our faith and patience, 
joh. 1. & 3. Luk. ●2. 2. Cor. 12.  and to jllustrate the glory of God in the showing forth of the virtues which he hath put into us: The which we see in job, Peter, Paul, and other Apostles, and in all the Saints that ever were: The which by how much they have been more tempted, they have by so much the more profited in the knowledge and fear of God; as saith the Prophet speaking of the faithful man. Unto the righteous ariseth light in darkness; 
Psal. 112.4  he is merciful and full of compassion and righteousness. This grace bringeth us also a sufficiency, as jesus Christ saith to to the Apostle: That his grace ought to suffice him. 
1. Cor. 12. 1. Tim. 6.  And elsewhere, that godliness is always joined with sufficiency and contentment. As also God contracting alliance with Abraham said unto him; 
Gen. 17.  I am the Lord thy God, thy sufficiency and thy defence; whereunto also agreeth that which the Prophet saith. 
Psal. 16.6.  The Lord is the portion of mine inheritance, and of my cup, thou shalt maintain my lot. The lines are fallen unto me in pleasant places, I have a fair heritage. And elsewhere. O Lord that art my portion, 
Ps. 119.57.  I have determined to keep thy word. Seeing then that faith puts us in possession of our GOD, 
Rom. 11. john. 3.  (in whom, and by whom are all things), It bringeth unto us a beatitude, and perfect contentment, which is the end and purpose whereunto we aspire, and wherein we trust when we have attained it. And for this cause Faith ought to be more precious and recommendable unto us then any thing else whatsoever.  
Now to assure us yet farther of that which is spoken, 
Ephe. 3. 1. Tim. 2.  by faith jesus Christ dwelleth in our hearts, who is the warrant of the alliance that we have made with God; and therefore is he called Emanuel, that is to say, God with us; 
Mat. 21.  it is the second reason the which ought greatly to make us esteem of and seek after Faith; because it unites us with jesus Christ, and is the means by the which eating his flesh, 
joh. 6.17.  and drinking his blood, we dwell in him and he in us for ever; so we cannot choose but we must be very happy, having the grace of God with all his blessings; Item, the justice, 
Rom. 8.  the Life, the Light of his Son, and in sum all things, that he giveth us in his favour, as saith the Apostle; 
Rom. 5.  for even as by sin, and the disobedience of our forefathers, we lost in them the grace of God, and consequently all felicity; also by the second Adam, which is jesus Christ, and his obidience, we recover better than that which we have lost, for we are now assured that we cannot perish, as saith the Prophet speaking of the Church. 
Psal. 48.7.  As we have heard so have we seen in the City of the Lord of Hosts, in the City of our God, God will 'stablish it for ever. 
Psal. 46.  God is in the midst thereof, therefore shall it not be moved: 
Psal. 65.4.  God shall help it very early. Blessed is he whom thou choosest and causest to come to thee, he shall dwell in thy courts, and we shall be satisfied with the pleasures of thine house, even of thine holy Temple. 
john. 10.  And in S. john, My sheep hear my voice, I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand: and in Osee, 
Ose. 2.  I will marry thee in justice and in Faith etc. Then as all the jnfidels by their jnfidelity are deprived of jesus Christ, and by consequent of God his Father, unto whom we cannot come near but by him, they are for this reason accursed and miserable for ever; And to the contrary the faithful everlastingly happy, by reason that Faith doth join and unite them jndissolubly with the one and the other.  
The third reason which ought greatly to recommend faith unto us, is that, as we cannot be agreeable to God without it, as we have showed; 
Rom. 14.  also nothing of all that proceeds from us, can be pleasing unto him without it, neither prayers, nor thanksgivings, nor confessions, nor any work that we can do; nor likewise any virtue that is in us; for without Faith all the show and appearance that is in us and in our virtues is but hypocrisy. There were in old time some Philosophers and Lawmakers, who although they were jnfidels, they seemed nevertheless to be adorned with many laudable virtues; as Socrates, Lycurgus, Epaminondas, Aristides, Phocian, both the Cato's, and divers others, and nevertheless all that which seemed resplendent in them, was but a mask and false vizard of virtue. For even as a flower painted upon a wall, hath the form and colour of a flower, but not the life, the beauty, and the sweetness; Like also as a fire painted on a board hath the form thereof, but not the light nor the heat; also all the virtues that were in these great jllustrious personages, were all but shadows and shows of virtue. And as no meat how exquisite soever it be, hath any taste or savour if it be not seasoned with some salt; also the patience of Socrates, the justice of Aristides, the piety of Epaminondas, the constancy of Photion, being not seasoned with Faith, was but unsavoury. And such personages saith S. Austin did resemble a lively horse, that trots well and useth his joints nimbly, but is out of his way; for the more he goeth forward, the more he looseth himself; So such people being not in the way which God hath apppointed and taught in his Law, although they may seem to run and gallop well: nevertheless, to be short, they did nothing but stray and go far from their duty, having not chosen the way that they must follow, nor the end whereto they must tend, which is the cause for the which that good Father said in many places, that the virtues that were in them (being destitute of Faith) were reputed for sins before God, grounding his speech upon that which the Apostle writeth to the Romans. All that is done without Faith, 
Rom. 14.  is sin. To the end than that we, our works, and our virtues may be pleasing to God, true Faith is necessary for us.   

CHAP. II. ¶ A division of the kinds of Faith, whereof mention is made in the Scripture.  
THis word of Faith in the scripture is not always to be taken in one sense, nor in one signification; which must be noted, to the end that those that read the word of God be not deceived by the antiquity and equivocation of this word, the which is found to be alleged in six sundry sorts, whereof five are vain, and the last only is true. Now the first kind is the Faith which some men call historical, the which is nothing else but the simple knowledge of the things spoken of in the Scriptures, as well of the old as of the new Testament. The which knowledge only is not sufficient to make a man faithful, for we see that the Rabbins among the jews have great knowledge in texts of the Scripture, and some true intelligence of many places thereof, the which nevertheless are not reputed faithful for all that. In the Papistry likewise we see many monks and Doctors of Sorbonne, and of other Universities, that can well allege and compare diverse places of holy Scripture in their sermons and writings, the which most an end they pull (as it is said) by the hairs, to make them to serve for proof and confirmation of their errors and lies. Nevertheless they are so far from being faithful, that there are no people more contrary nor more enemies to the true Faith of jesus Christ, nor that do resist and fight with greater fury and courage against the evangelical verity, than they. It is not then enough to read the holy Scriptures, to remember that which is therein spoken of, for to ground a firm Faith, by the which we may be justified in the judgement of God, and be agreeable unto him.  
The second kind is of those that have a faith like unto that of Devils; 
james. 2.  who by reason of the subtlety of their spirits, and of the long time since their creation, are not jgnorant of the holy scriptures, which we see in the history of the Evangelists, which say, that Satan addressing himself to jesus Christ, 
Mat. 4.  to try if he could make him turn, and to snatch from him the faith and persuasion that he had, that he was the son of God; allegeth places of scripture unto him, to wit, of the 91. Psalm, wherein he showed that he had some knowledge thereof; but he was not faithful though, being destitute of the fear of God, of the hope of Salvation, and of a true confidence in his promises. All which things are necessarily and essentially of the nature of true faith. So that if these things are not joined unto it; it cannot in any wise subsist. We see also that many heretics, as Arius, Macedonius, Valentine, Martion, Apollinaris, Nestorius, Eutiches, and diverse others, had the Scriptures in hand, which they did pervert and corrupt, being jnduced thereunto by the evil spirit, who urged them, and made them obstinate, the which although they were in the Church, marked with the Baptism of jesus Christ, exercised in the texts of the Bible itself, provided with Ecclesiastical charge. Nevertheless let not to be wicked and unbelievers, as also the Apostle calleth them Apostates, and stragglers from the faith.  

1. Tim. 1.  This second kind may seem to some to be like unto the former; but there is great difference between those two, the which may clearly be perceived by the collation of their effects, for historical faith doth not rejoice, trouble, nor assure the consciences of those that have it, the which reading the histories & other texts of the Bible, are no more moved in their hearts with the reading there of, then if they read some profane history, or other treatise of Philosophy, because they did not apply the reading thereof to the end & true use, whereto it ought to be applied, which is to rule and ordain the estate of the affections, passions, desires, and all human actions, but do content themselves that they have well remembered what they have read, to set it before them as occasion is offered, in such company as they shall be in, and show thereby that they are not ignorant of Theology; but the faith of Devils and the reprobate represents unto them, the threatenings, judgements, and dreadful face of God, which doth sometimes so astonish and fright them, that they tremble and quake, seeking every where for rest and remedy to their torment, which they cannot find, so that of some them that cannot undergo it, sink under the burden, and fall into despair, as we may see by the examples of Cain, Sem, and judas.  
The third is the faith of Miracles, whereof mention is made in S. Matthew, 
Mat. 7.  where it is said, that many shall say unto jesus Christ at the day of judgement, Lord, Lord, have we not prophesied through thy name, and through thy name have cast out Devils, and done many great worker through thy name, and then I will confess openly unto them, depart from me ye that that work jniquity. By the which words jesus Christ rejecteth them, which he would never have done had they been provided with a true faith, with the which it is unpossible to displease God; It is also spoken of in the first Epistle to the Corinthians, 
1. Cor. 13. john. 1. 1. Cor. 5. Ephe. 2.  where the Apostle speaketh in this manner, If I have all faith, so that I can remove Mountains, and have not charity, I am nothing. Which he would not say of a true faith, the which maketh a man the child of God, and a member of the body of jesus Christ, and Citizens of heavenly City; It is also spoken of in the 2. Epistle to the Thessalonians, 
2. Thes. 2.  where the Apostle saith, Then shall the wicked be revealed whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him whose coming is after the working of Satan, in all power and signs and wonders of lying, and in all deceavablenes of unrighteousness, in them that perish, because they received not the love of the truth, that they might be saved, which showeth enough that faith and the faculty to do miracles, is not always jnoyned with the Spirit of regeneration and sanctification; for judas who was of the number of the Apostles, had that power to do miracles, although that jesus Christ saith of him that he was a Devil.  
The fourth kind of Fith, whereof is spoken in the Scripture is a Temporal faith, wherewith those men were provided for a while, of whom mention is made in St. Luke, 
Luk. 8.  where it is spoken of those, upon whom the seed fell, who received it for a time even with joy, but having not taken root in their hearts, withdrew themselves in time of temptation. Simon the Sorcerer was of this number, of whom it is spoken in the Acts, That he believed and was baptised; 
Act. 8. Heb. 6.  Also were those whereof mentions is made by the Apostle, who having tasted the word of God, and the powers of this Age to come, finally fell back and returned to their vomit, like unto the Dog; and to wallow themselves in their filthiness, like unto the Sow; 
2. Pet. 2.  Such men for some time have believed the promises of God, and continued in the faith, and an jndifferent persuasion of the truth of them, with some joy and rest that they felt, (as is very likely) in their hearts; And nevertheless their Apostasy and falling from the Church and the doctrine thereof, did show at last that in them there was no true faith.  

james. 2.  The fift kind of Faith, is that which is called dead by S. james, by reason of the likeness it hath to a dead body, for as after the separation of the soul, the body which remaineth being dead, hath neither moving nor feeling; also a dead faith hath no feeling of the benefits and graces of God, to poised and esteem them according to their value, wherein they are like unto Hogs, that eat up the Mast which falleth from the Oak, and never look up, whence it cometh. Those people are profane who think neither on God, nor jesus Christ, nor upon his word, nor upon his Sacraments, the which he hath ordained in his Church, for the exercising, nourishing, and jncreasing of the faith of his children, despise public exhortations, prayers, thanksgivings, and confessions. Brief they show themselves in all their behaviours to be Libertines, and disordinate, never having before their eyes, nor in their memory the great debt which they own unto God; for so many graces and favours by them received, and which they daily receive at his hands, and as they are without feeling of the abovesaid things so are they unprovided of all good motions. For there is no man amongst them, that jmployeth himself to do well, nor confirm himself to the will of God, but are rather contemners of all the admonitions and advertisments which are given them; people altogether given to the world, slaves to their flesh, and to the lusts thereof, who neither serve God, nor make show of it. If these people think they have faith, they deceive themselves, as do those that call a carcase, or a dead body, a man.   

CHAP. III. ¶ Of true Faith by the which Christians are justified, which is the sixth and last kind of Faith.  
BEfore we enter into the definition of the true Faith, which justifieth him that hath it, we must take our subject a little higher, and declare what is the office and duty of a christian man; which is to know what he ought to wait for from God, and what God requireth of him. That which the faithful wait for from God, is their salvation & everlasting life. That God which requireth of him, is a trust in his goodness, a fear of his Majesty, and an obedience to his will. The which three things are taught him by the word of God, the which being divided into three parts, that is to say, the promises, the commandments, and the threatenings; by the promises, it teacheth the Christian man to trust in God, and upon him to set all his hope, and to wait from him all comfort, aid, and blessing in all his affairs and necessities; and by the commandments teacheth him, what obedience he ought to render to God, and the readiness and great care which he ought to show therein; and by the threatenings, the fear which he should have to offend him, and to do or commit any thing that may displease him. Now Faith sets before itself these three kinds of words. And even as the object of the sight is the colour, and the sound is the object to the hearing, also the object of Faith is the word of God, the which it looketh upon continually, aiming at it as at a mark, and thereto bending her whole sight, and her jntention, from the which word she can never so little stray, but she must lose herself, because that to be sure, she must of necessity rest upon a word that is certain, and such a one as is the only word of God. Therefore is it that honest folks do with good right condemn the faith of Papists, who depend altogether of the Pope, and believe jndifferently all that he saith unto them and all that he teacheth them. Because that being a lying and variable man, filled with ignorance, as are others, it cannot be but his word and his doctrine must be doubtful and subject to warranties. But the Christian Faith which is assailed in so many sorts, and which hath so many assaults to withstand, and so many devises to prevent, hath great need to be upheld by a word that is firm, and which cannot be easily shook with all the temptations wherewith it is assailed. Then for to know what Christian Faith is, it is needful to give a brief and succinct definition thereof.   

CHAP. FOUR ¶ A definition of Faith.  
THe Christian Faith is a certain knowledge and firm persuasion, which the elect by the virtue of the holy Ghost, have every one in themselves, of the undoubted verity of all the things contained in the word of God, as well in the old as in the new Testament, joined with a true and perfect trust of their salvarion, propounded unto them in the evangelical promise by the grace of God, and ratified by the satisfaction made for their sins unto his justice, by the death and obedience of his son, in their name; whereupon followeth in their hearts a perpetual joy and consolation, and an assurance against all dangers and temptations, and a resolved will to walk before his face, and to acknowledge towards him all their life time so great a benefit, by a love, fear, and obedience which they vow unto him, and do strive to render him for ever. The which definition we must now declare in particulars.  
We say first, that Faith is a certain knowledge of the word of God, 
Psal. 102. Rom. 3. 2. Cor. 1. Psal. 100 Psal. 138.  because there is no other word, whereupon it may be well grounded to be assured and certain; seeing that God alone is jmmoveable, and permanent for ever, and true everlastingly; so that in him there is never yea, and no, and it is one of the reasons for the which the Hebrews named him jehova, because it is his property to be true, and to maintain his truth for ever, always to effect whatsoever he saith, and promiseth at the time by him appointed. All men then to be well jnformed and assured thereof, aught to have an express and clear knowledge of the word of God, which teacheth it unto us; whereby we may perceive, the great error and abuse of the Pope, and of his Cardinals, Archbishops, Bishops, Curates, and other Pastors of papistry, who to deceive the simple people, make them believe that to be faithful, it is not required that they should have a clear & distinct knowledge of the word of God; and that it is sufficient that for that matter they refer themselves to their Pastors, who shall answer for them before God: But this surety is not sufficient, for being their guides, as blind or more blind than they are, they cannot miss, in following them, but they must both fall together, according to the saying of jesus Christ: whereto may be joined that which Esay faith, 
Mat. 15. Esaie. 29.  What can a Book profit a man if it be shut, or if it be open, and be in an unknown tongue, and not understood? It cannot profit him no more than the light of the Sun at noon day doth to a blind man, and to a man that hath no eyes, to apprehend it. Wherefore the elect must be very curious in searching, hearing, reading, and meditating of the word of God, which are the means to have the knowledge thereof. jesus Christ also exhorteth every one of us thereunto, when he saith, 
john. 5.  Search the Scriptures which maketh sufficient testimony of me. And S. Paul conformably, where he saith in the Epistle to the Romans', 
Rom. 15.  That all that which is written is written for our comfort. And in the 2. Epistle to Timothy, 
2. Tim. 3.  That all Scripture divinely inspired, is profitable to teach, to exhort, counsel and reprove, and to make a man perfect in good works. Wherefore God did also command every one in times past, 
Deut. 6.  That he should write his Law upon the posts of his house, and in all places, where it might continually show itself before their eyes, to the end that contemplating it assidually they should by that means have a desire to love it, and to shut it up in their hearts, and in their understandings. Whereof we see a good example in David, who speaking of the Law and word of God, said thus; 
Psal. 119.  Thy testimonies have I taken as an heritage for ever: for they are the joy of mine heart. Thy word is a Lantern unto my feet and a light unto my paths. It followeth in the definition, that it is a firm persuasion of that which is contained in Scriptures: Because that to believe, it is not enough that we know the things contained in the holy Scripture, but we must also approone it without any doubting; and not resemble the Accademiques, who are jrresolute of all the things which they read or which are read unto them, and yet less to the Atheists, who do openly mock at the word of God, whereof they make yet less account, then of the other Sciences, the which they think are grounded upon some human reason. It followeth.  
That the Elect, etc.  
Express mention is made of the Elect in the definition, because it is only they and no other that are capable of Faith, as it is written in the first chapter which the Apostle Paul writ to his Disciple Titus, where it is said. Paul the servant of God, and an Apostle of jesus Christ, according to the faith of the Elect of God, and the knowledge of the truth which is according to godliness. Whereby it appears that Faith doth only appertain to those that from all eternity have been elected and chosen of God, and since by him separated from the world, to be brought unto the Church, and by degrees to attain to the possession of glory and everlasting life, the which God from the beginning hath promised and prepared for his children. The which may also appear by that which is written in the Acts of the Apostles, where it is said, that S. Paul having preached in Antioch of Pisidie, 
Act. 13.3.  those that were predestinate to eternal life, did believe the word of the Lord, which he had spoken unto them. For to show that in this great multitude of people that were come thither, and had assembled themselves to hear: there were but the Elect only that received the word by him pronounced, and profited thereby. jesus Christ also when he said, that his sheep hear his voice, and that all that his Father hath given him, 
john. 10.  come unto him; showeth thereby, that those only hear and believe the Gospel, who have been predestinated, and since created and called to this end. S. john also in his Catholic chapter 4. confirms it saying That those only believe the word of God that are of God, that is to say, whom he hath ordained and destinate to that end. When also jesus Christ speaking to pilate of his kingdom, of the which he was examined, said, That his kingdom was not of this world, 
john. 18.  and that all that were of the truth were his, and heard his voice, giveth sufficiently to understand thereby, that unto all grace is not jndifferently given to yield themselves docible and attentive to hear, believe and follow the truth, but only to those that God the Father hath disposed thereunto; and the reason for the which jesus Christ said, That he was come into the world not to be served, 
Mat. 20.  but to serve, and to deliver up his life to pay the ransom of many: showeth that sufficiently, for when he saith many, he showeth thereby that his death is not for all, which it should be nevertheless, if by Faith every one could apprehend it. 
Luk. 1.  As much saith Zacharie thereof in his Canticle, Blessed be the Lord God of Israel for he hath visited and redeemed his people. Whereupon is to be noted that he speaketh specially of his people; that is to say, of those whom he hath elected, and reserved to himself particularly, and not of all in general. Considering what hath been said, that there are none but the Elect that are capable of Faith, we must not wonder if we see so many despisers of the word of God, which is the word of life, and Science of Salvation, others that hate and abhor it as a savour of death; others that blaspheme and persecute it cruelly with fire and water, and all the cruelest and most horrible torments that they can jnvent or jmagine. Also on the other side we must not marvel, if we see the Elect, after they have received and believed the word of God, the which hath taken deep root in them, to be firm & constant against all temptations, and jnvincible against all the sleights, threatenings, and promises that can be made them, to divert and turn them from the Faith, which God by his spirit hath jnspired and continued in their hearts. It followeth in the definition.  
Every one in themselves, which have been jnsorted to give to understand that every one ought to have his Faith proper and particular, for to apprehend jesus Christ with all his graces and blessings, and to enjoy the effect and accomplishment of the gracious and evangelical promises, as writeth the Prophet. That the just shall live by his faith, 
Abac. 2.  that is to say, by a Faith not borrowed, but which is resident in him. For even as it is requisite for every one to have his particular soul to animate and quicken his body, the which cannot live by the soul of an other: Also it is requisite for all men generally, that every one of them have particularly a proper Faith jnfused in his heart by the grace of God, to quicken it; from whence it followeth, that those that do not hear, nor meditate, nor confer any whit of the word of God, to have the intelligence thereof, cannot have Faith; of the which the word Faith is as the soul, without the which Faith is dead. And as the fire kindled in a Lamp cannot be long entertained, but it must go out, if care be not had to power fresh oil into it to preserve it; also without the word of God, Faith cannot subsist, nor be long unprovided for of this nurture, but it must be in prison, and become as it were sluggish, and finally it must die, and be altogether extinguished; for we see it happens ordinarily to those that are negligent in exercising themselves in the meditation of the word of God, as it doth to the water, the which although it be of cold nature, is nevertheless subceptible of the heat when it is set near the fire; but when it is taken from it, first it cooleth by little and little, and at length cometh to it former coldness, and so returning to it first nature, the heat quencheth, and dieth all together. It followeth in the definition: That Faith is an jndubitable knowledge of all things contained in the word of God, as well in the old as in the new Testament. Which is added to reprove the errors of the Manicheans of Martion, and of other heretics, which did not receive nor approve none of the books of the Bible, but those only, which did not seem contrary to their heresies. Also for to reject the errors of the jews, who do not approve the Books of the new Testament, and likewise of the Libertines, who say that men must not abide in the earth, which is but for children, and such as be yet in their rudiments, but that men must suffer themselves to be conducted by I know not what fantastical spirit, the which can bring forth nothing but prodigious railings, and such monsters as those that have been seen in our time in the city of Munster in Westphalia, and elsewhere, where these Organs and Instruments of of Satan have been able to gather disciples together. Now we must above all things take heed to that, and altogether approve all the books, in the which the spirit of God hath pleased to reveal and discover his will, and to esteem that there is not any superfluous or unprofitable word therein; and that there is never a portion (what a one soever it be) in the scripture, that it is dry or barren, which we experiment when after we have prayed to God, we apply ourselves attentively to meditate thereupon; and that to contemplate the secrets and mysteries of God which are therein covered and wrapped up, we will unfold them like unto a Tapestry, that we may see therein discovered the great singularity and art of the workman who did make and weave it. It followeth in the definition that the same Faith is joined with a true and perfect trust of their salvation, propounded unto them in the evangelical promise, and by the grace of God, which ought diligently to be observed in the nature and essence of Faith; for it sufficeth not to believe in God, and in jesus Christ, that we know them in their works, to admire and adore them; but this knowledge which we have of them, and to depend of them in all our affairs and necessities, to have our recourse unto them to be succoured and aided in all dangers. And finally when we have experimented their favour and care, which they have had to help us, we must give them thanks and glorify their holy name, which S. Paul teacheth us plainly in the 3. chapter of the Epistle to the Ephesians, the 12. verse, where he saith, By which jesus Christ we have boldness and and entrance in with confidence by Faith unto him. Also in the Epistle to Hebrews chap. 4. All the faithful are exhorted to go with boldness unto the throne of grace, that we may obtain mercy, and find grace to help in the time of need. jesus Christ also in S. john exhorting the Apostle to believe in him, 
john. 14.  and in God his Father, doth not mean to exhort them only to know the essence, or the will of the one or the other, but also to put their whole trust in them. And when in Esay chap. 28. it is said, That who so ever believeth in God shall never be confounded. It ought not to be understood only of the knowledge which we ought to have of the certainty and verity of the doctrine and word pronounced and preached; but also of the trust unto the which such a knowledge doth conduct us, to refer ourselves with all our affairs, to God, and to his providence. Which David teacheth us in many places, as in the 2. Psalm, where he exhorteth the Princes and great Lords to do homage to jesus Christ, saying, Serve the Lord in fear, & rejoice in trembling, Kiss the Son lest he be angry, and ye perish in the way, when his wrath shall suddenly burn. Blessed are all they that trust in him. And in the 3. Psalm at the end thereof, Salvation belongeth unto the Lord, and thy blessing is upon thy people. And in the 5. Psalm, And let all them that trust in thee rejoice and triumph for ever, and cover thou them. And in the 32 Psalm, Many sorrows shall come to the wicked: but he that trusteth in the Lord, mercy shall compass him. And in the 25 Psalm, Let me not be confounded. I trust in thee: but let them be confounded that transgress without cause. And in the 34 Psalm, The Lord redeemeth the souls of his Servants: and none that trust in him shall perish. We may see by these parcels and jnfinite others which are in the Scripture, that this term of Faith is not simply taken only for the knowledge of the truth of the word of God; but principally for the trust, hope, and assurance which we have of the effect of the promises of God, of his grace and favour, of the love and affection which he beareth us, and of his care of us, and of all our affairs to conduct them happily, according as our good and salvation requireth. It followeth that this Faith is propounded unto them in the evangelical promise by the grace of God.  
Whereupon we must note two things; first that the subject and principal foundation, upon the which Faith is built, is not the Law, nor the commandments which propound nothing else but a curse upon those that transgress them, nor yet the threatenings which propound nothing but the wrath of God to those that withstand them, which may rather affright and astonish, than comfort and assure, wherefore the faithful man must not have a regard to the Law, or to threatenings of God, to assure himself of his grace, and by consequent of his salvation, which dependeth thereon; but he must keep his eyes fixed upon the promise of God, which is the ground and the foundation whereupon the whole building and edifies of his Faith may rest, and be well upheld, which is the cause that the Apostle saith in Romans' the 10. That Faith cometh by hearing, and hearing by the word of God: to wit the word of Faith, the which was preached by the Apostles. And in the 4. he saith it more expressly. Therefore by Faith is the Inheritance given, that it might be by grace, that the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is the Faith of Abraham, which is the father of us all. These two parcels evidently show that Faith regards principally the promise of the grace, which God offereth in his Son jesus Christ, to all those that shall acknowledge him for their Saviour, and Mediator, and we must not seek any other means whereupon to ground the hope of our salvation; for there is no other name under Heaven by the which we can be saved. The other point that we must observe, is that, the grace of God, that is to say, his good will and affection towards us, is the only cause that hath jnduced him, as well to make us a promise of life, as to jmpart the gift of Faith, by the which we embrace him. For that he hath taken out of our hearts the natural hardness and obstinacy which was therein, and hath mollified them, to the end that being tender and soft, they might be capable to receive their promise to be there printed and jngraven; this proceeds not, nor comes of any thing else than of his only grace and favour, which it hath pleased him to do us, as it is written in the Epistle to the Ephesians, 
Ephc. 2.  That Faith is a gift of God: and in the Epistle to the Philippians, 
Philip. 1.  It hath been given unto you to believe, said the Apostle unto them. Also the spirit of God is called the spirit of Faith, in the 2. Epistle to the Corinthians, 
2. Cor. 4.  to give us to understand, that he is the only author of Faith, as he is of counsel, of fear, of understanding, of prudence, of wisdom; all which gifts are attributed unto him in the scripture, as to him who is the only author and cause of them; Which may yet appear in considering the two members of Faith: which are the knowledge of the word of God, 
Cor. 2. Mat. 6. john. 1.  which is in the understanding, and the trust which is in the heart. For as for the understanding of itself, it is but darkness, and is altogether uncapable to understand the things that are of God, & spiritual. And as for the heart, being naturally obstinate and rebellious, it cannot in any wise submit and subject itself to the will of God, to trust in him and to call upon him, whereof followeth, 
Gen. 6.  that man being by nature inclined to ignorance in his understanding part, and to rebellion and obstinacy in his heart, he cannot be for these reasons susceptible nor capable of Faith. If God by his spirit doth not take away these too lets, which are in him by nature, to render him pliable to hear, and to trust to that which he promiseth him. It followeth in the definition, that this faith is ratified by the satisfaction made to the justice of God, by the death & obedience of his Son. Whereupon we must note, that the promise of grace and salvation could not be accomplished towards us, but that first the justice of God must be fully and jntirely satisfied. For as God for his glory was willing by his promise to lay open unto us the riches of his mercy, and to demonstrate it unto us by the pity and compassion which he hath had of us, to the end that he might therein be glorified; also was it his will that his justice should be satisfied, and that man should be acquitted towards it of that which he ought. Now the debts are that he should suffer everlasting death, for disobeying to the will of God, and that he should yield a perfect and jntire obedience to his Majesty, whereof he was a creature and a servant, which was unpossible unto him. By means whereof the Son of God was feign to effect the everlasting decree of his father, who had determined and ordained to save the men which he had chosen and reserved amongst the rest, to come into the world and take our nature upon him, and by that means make himself mortal, to render a perfect and entire obedience unto the will of God, unto the death, yea the death of the cross, the which was joined with a curse, wherewith he charged himself to discharge us, and to pay by that means that which he ought not; and to render (as saith the Prophet) that which he had not taken. 
Psal. 69.  In the obedience then of jesus Christ we ought to consider, first that it was in our name, and for our sakes, that it was rendered to God, and that this death which he hath suffered was not because he had deserved it. 
Heb. 7.  For (as saith the Apostle) he was jnnocent, jmpoluted, and separeted from sinners, who only are bound unto death, because that the reward of sin, is death. 
Rom. 6.  That than which he hath rendered unto the just judgement of God, and which hath delivered him into the hands of them which condemned him, was not for his amiss, but for ours, and that of all the elect whose pledge and warranty he was. And we must note, that this death which jesus Christ did once suffer, as perfect God and perfect man, was of an jnfinite force and virtue, to purge sins which were jnfinite, because they were committed against the Majesty of God, who is everlasting, jmmence and jnfinite; and also that it is sufficient to acquit all his children of the judgement of God, and of all their sins, without any exception, how great and how many so ever they be, & in what time and age soever they were committed.  
The other point which we must note in the obedience of jesus Christ, is the perfect and jntire observation of all the commandments of God his father, in the which he hath not left out one only point, but all hath been accomplished by him. The which he hath likewise done in the name of the elect, who by reason of the natural corruption and vice raining in them, were altogether uncapable, whiles they live in this world, to observe the Law of God, and to render him a perfect justice, the which consisteth in a perfect love, which they ought to bear him; but they cannot not knowing him perfectly; by reason also of the desires of the flesh which are in them, which turn them from loving God and their neighbour perfectly, as they are bound.  
The third point or reason which is to be considered in the perfect obedience of jesus Christ, is the ordinary remission of sins, which we commit every day, the which are covered by his obedience; in such sort, that they come not in account in his judgement. For even so as Phyloctetes covered the stinckingnes of his lothsone & infectious ulcers, with the perfumed robes wherewith he clothed himself; also the elect being by Faith clothed with the odoriferous justice of jesus Christ, although they were stinking in themselves, they are nevertheless a good savour unto God. And even as in the time of the ancient people, when walking by the horrible deserts of Arabia, it happened that some one of them were bitten by Serpents, to the end that of the poisoned bit death should not follow, 
Nom. 21.  he lifted up his eyes to behold the brazen Serpent that was set up in the middle of the field, and by the beholding of it was preserved from the danger: 
john. 3.  so we walking through the deserts of the world, where happening that our desires sting us with their venom, and give us some mortal wound to be preserved from it, the only remedy is, to lift up the eyes of our Faith in the contemplation of jesus Christ, who is raised above the heavens, and to ask of God his Father in his name, that he would quit our debts as we quit our debitours.  
Of this obedience, virtue, and effect thereof is spoken in the Epistle to the Romans', chap. 5. verse 19 As by the disobedience of one man many have been made sinners, also by the obedience of one many are made righteous. Also in the 2. Epistle to the Corinthians chap. 1. God was in Christ reconciling the world to himself, not jmputing their sins unto them. Also in the Epistle to the Phillipians chapter 2. vers. 7. He made himself of no reputation, taking upon him the form of a servant, and made himself in the likeness of men, and found in figure as a man, he humbled himself, made obedient to death, even the death of the cross. And in the Epistle to the Hebrews, chap. 6. vers. 11. Christ being become an high Priest of good things that should be, by a greater and more perfect Tabernacle not made with hands, that is to say, not of his building. Neither by the blood of Goats and Calves, but by his own blood, he entered once into the holy place and found eternal redemption. And in the 10. chap. vers. 8. having said before, that sacrifice and offering, and burnt offerings, and offerings for sin thou wouldst not, neither hadst pleasure therein, (which are offered by the Law.) Then saith he, Lo I come to do thy will O God, he taketh then the first away, to the end to establish the second. By the which Will we are sanctified. To wit, by the obligation once done by the body of jesus Christ.  
It followeth in the definiton, that of this Faith there cometh forth of the hearts of those that are justified, a perpetual peace, joy, and consolation. Which is easy to be understood; for it is not possible that we can be assured and persuaded of the grace of God, and of the remission of our sins, of our salvation, and of the everlasting blessing, which jesus Christ hath purchased for us, also of the justice, and of the life, and of a certain hope of the Kingdom of Heaven, and of that perfect and entire felicity, which there waits for us for ever, that we may feel in our hearts and in our consciences, a peace, a joy, a rest, a comfort and contentment unseparable, which is the cause that S. Paul in the Epistle to the Romans' chap. 5. verse 1. said, Therefore being justified by Faith, we are at peace with God through our Lord jesus Christ, and in the 14. chap. and 17. verse, The kingdom of God is not meat and drink, but righteousness and peace, and joy in the holy Ghost. And jesus Christ in S. john chap. 16. verse 20. Verily, verily I say unto you, that ye shall weep and lament, the world shall rejoice; ye shall sorrow, but your sorrow shall be turned into joy. A woman when she travaileth hath sorrow because her hour is come, but so soon as she is delivered of the child, she remembreth no more the anguish, for ●oye that a man is borne into the world. And ye now therefore have sorrow, but I will see you again, and your hearts shall rejoice, and your joy no man taketh from you. David also to this purpose in the 126. Psalm sung, They that sow in tears shall reap in joy. They went weeping and carried precious seed: but they shall return with joy and bring their sheaves. And in Esay chap. 51. Everlasting gladness shall be powered on your heads. And S. john in his apocalypse chap. 21. verse 4. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain, for the former things are gone, And David in the 36. Psalm, How excellent is thy mercy, O God? therefore the children of men trust under the shadow of thy wings. They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of thy pleasures. It followeth in the definition, that this Faith is accompanied with assurance against all dangers and temptations. The which is added to jnstruct the faithful man, that when by faith he is united with God, and received his protection and safeguard, 
Rom. 8.  nothing can misshapen unto him; but all matters and accidents, of what nature and quality soever they can be, further him to salvation; as saith S. Peter, 
1. Pet. 3.  Who is it shall hinder you, if you follow that which is good? And S. Paul, 
Rom. 8.  Who shall lay any thing to the charge of Gods chosen? It is God that justifieth? who is he that condemneth? it is Christ which died, yea rather which is risen again, which is also on the right hand of God, and maketh intercession for us, who shall separate us from the love of Christ; shall tribulation, or anguish, or persecution; either hunger, either nakedness, either peril, either Sword? (As it is written, for thy sake are we killed all the day long, and are counted as sheep to the slaughter) Nevertheless, in all these things we overcome through him that loved us, for I am sure that neither death, nor life, neither Angels, nor rule, neither power, neither things present, neither things to come, neither height nor depth, neither any other creature, shall be able to separate us from the love of God which is in Christ jesus our Lord. David also in the 27. Psalm saith. The Lord is my light and my salvation, whom shall I fear. The Lord is the strength of my life, of whom shall I be afraid. Though an host be pitched against me, I will not be afraid: though war be raised against me, I will trust in God. For in my trouble he shall me hide in his tabernacle: in the secret place of his pavilion shall he hide me, and set me up upon a rock. Therefore will I offer in his Tabernacle sacrifices of joy: I will sing and praise the Lord. And in the 46. Psalm, God is our hope and strength, and help in troubles is ready to be found. Therefore will we not fear though the earth be moved, and though the mountains fall into the midst of the Sea. Though the waters thereof rage and be troubled, and the mountains shake at the surges of the same. And in the 121. Psalm, The Lord shall preserve thee from all evil: he shall keep thy soul. The Lord shall preserve thy going out, and thy coming in from henceforth, and for ever. It followeth in the definition, that this Faith is followed with a resolute will to walk before his face, which is the end of reconciliation with God, the which is brought to pass by the Faith which we have in jesus Christ, as it appears by that which is written in the Epistle of S. Paul to Titus, 
Tit. 2.11.  chapt. 2. verse 11. There hath appeared the grace of God which is healthful to all men; teaching us that denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly in this present world, looking for that blessed hope and appearing of the glory of the great God and our Saviour jesus Christ. And in Zacharies Canticle, Luke 1. That he would perform the oath which he swore to our Father Abraham for give to us. That we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our Life. And in the 12. to the Romans'. I beseech you therefore brethren by the mercifulness of God, that ye give up your bodies a quick sacrifice holy and acceptable unto God, which is your reasonable service; And be not ye fashioned like unto this world, but be ye changed in your shapes by the renewing of your minds, that ye may prove what is the good, and the acceptable and perfect will of God. And David in the 130. Psalm. But mercy is in thee that thou mayest be feared. All which passages, and jnfinite more that are in the holy Scripture, show unto us that the end of our redemption is not to give us leave and licence to do evil, abusing of the grace of God. But that it is to make our light shine before men, by good works, that they may be jnduced by our example, and by the doctrine of our life, to glorify God.   

CHAP. V.  
HAving defined Faith and declared by particulars all the parts thereof, it now remains to know the causes that do produce it.  
All effects have ordinarily four causes: the efficient, the material, the formal, and the final. As for the efficient of Faith, it is produced and jngendered of the grace of God; as it is written in the Epistle to the Ephesians chap. 2. verse. 8. By grace ye are made safe through faith, and that not of yourselves: it is the gift of God. The which grace by the Spirit of God disposeth the hearts and the understandings of men jnteriourly, and secretly, taking away the natural obscurity and darkness of the understanding, to make it capable of the knowledge of the word of promise, and the hardness and obstinacy of heart, that it may be prepared with more alacrity and good will to follow that which the jlluminated understanding doth set before it. And even as for the ptoducement of all the fruits of the earth; it is first requisite that the earth be good, and well tilled; secondly, that the husbandman be skilful in his art, to wit, to stir the earth and give it all necessaries; thirdly, that the seed which is cast upon it be good, and well covered, and watered with the dew of Heaven; so must man be prepared to receive the jncorruptible seed of the word of God by the spirit of God, who doth regenerate & change his heart of stone into a heart of flesh. Afterwards that the Minister, which is the husbandman, be fit for to sow it with a grain that is pure and entire, and which is mingled neither with Darnell, nor any other evil seed. So by the concurrence of these three things, that is to say, the Spirit of God, which regenerates man, and prepares itself for his salvation, the good and faithful Minister, who doth faithfully dispense the mysteries of God; and the jncorruptible seed of the word which is purely and sincerely administered. Faith is produced in the heart of a faithful man; the which is not done but at Gods appointed time, for men are called to the knowledge of their salvation diversely, and at diverse times, some sooner, some later. And before God's prefixed time be passed, we see that the elect, as well as the reprobate, are rebellious and contrary to the word of God, whereof we have a notable example in the Scripture of S. Paul, who before the time of his vocation, was not only an enemy, but also a blasphemer, and furious persecutor of the Church of God. But when the time which God had appointed to call him, and to bring him into the Church, was come, then in a moment he was transformed from a Wolf (which he was before) to a Lamb. It is even like unto a piece of wood which is laid upon a hearth, being green one cannot kindle it, but if it be dry, so soon as it is put into the fire, and that it is blowed, it conceives a flame, and so kindleth. Then to the producing of Faith, two things are required; the preparation of the heart, which is made by the spirit of God, and the word, the which doth jnflame the heart of man as soon as it is disposed to receive it. And even as to see bodily, it is requisite first that the air be jnlightened (for by night men cannot see though they have eyes) and secondly that both men and beasts have a lively faculty (for otherwise they could not see, were it even at noon day) so for to see and contemplate spiritual things, the air must first be jnlightened by the preaching of the word of God; and secondly, that men have eyes that are capable to receive this light. As for the material cause, they are those things which jesus Christ hath done and suffered for us, as the obedience which he hath rendered to God his father, and the accomplishment of the law, the satisfaction & payment which he hath made to God's justice for our debts, the death, the curse, the wrath and judgement of God which he hath sustained, and the hell, that is to say, the abysm or bottomless pit of all the misery, whenrein he hath been plunged for us, and for this only end, to free us from them. It is the only matter, substance, subject, and argument of our Faith. The fruits also that do arise of it, as the establishment of the church, the communion of Saints, the remission of sins, the resurrection of the body, & the life everlasting, are the principal parties, and as it were matter wherewith our faith is builded. But because the word of God written in the Bible touching these matters, in the books of the Prophets and Apostles, is of a large extent, and of difficult apprehension, the Apostles and the successors being assembled have promised for it, and comprehended in a short sommary all that we ought to believe for our salvation. And have contained in twelve little articles, all the things which jesus Christ hath done or suffered for us: And in general all that is needful for us to believe, and whereupon we ought to ground and settle the hope of the everlasting life and happiness. Whereupon may be jnfered, that the doctrine of the Pope, and of all his Pastors and Muncks of Papistry, cannot avail any thing to edify our Faith, the which is not settled upon the jnventions, foolish traditions, and vain jmaginations of men, But upon the pure word of God, the which ought to be laid open in the church to the people purely and simply, without any mingling of dreams, & ravenings of men; As saith the Prophet jeremy, 
Ierm. 14.  You must not mingle the chaff among the good grain, nor the dross among the fine Silver, nor the water with the good wine. Peter also willeth that if any one speak in the assembly, 
1. Pet. 4.  let him speak like the words of God. S. Paul exhorteth his Disciple to preach the word of God without adding or changing, 
2. Tim. 4.  for as it written by the Prophet. 
Psalm. 12.  The words of the Lord are pure words: even as the silver which from the earth is tried and purified seven times in the fire; for which cause nothing may be mingled with it, but it must needs corrupt it.  
The third cause, to wit, the formal of Faith is jesus Christ, for as much as he is our Christ, that is to say, our Mediator and jntercessor. For in this quality he is as it were the form of our Faith, the which he quickeneth and giveth a being thereunto, as doth the shape to the matter which it shapeth, and unto the which it is applied. Now as we see all things take their being and denomination of their form, as the fire is named by it form, the fishes, the beasts, the birds, and all things in general are called according to the form which ●hey bear. Also so is Faith, and calleth itself Christian, because that jesus Christ who is the form thereof, and we are also for this reason called Christians, because that we are provided therewith, which causeth that through jesus Christ ●e are regenerate to be new creatures. Moreover, it is he that hath kept the commandment of God. It is he who undergoing the wrath and the malediction of the threatenings of God, hath delivered us from them. Finally, it is he that obtaineth the blessing set down in the promise made to Abraham, and to his posterity; and who, in doing so, hath been a means that the law, the threatenings, and the promises, which are the three principal parts of the scripture were accomplished in his person, and by consequent the Faith thereof healthful to all believers. Whereby we may say of jesus Christ, that he is this form Faith, the which cannot subsist without the efficacy of the word, nor the word have her efficacy without him. Therefore is it that we may say that jesus Christ contains all the causes and par●s of Faith in himself, for diverse respects. First the efficient, because that as God he produceth it in us by his spirit. As he did in Paul, when going into Damascus he called him, and in his mercy did change him in an jnstant, and made him of a furious persecutor of the Church, a faithful servant unto him and it. Afterwards, that he is also the matter of our Faith, by reason of those things which he hath suffered for us, & by the which (paying our ransom) he hath fully satisfied to the justice of God for all our jniquities. Again, that he is the form of our Faith, in as much as he is the Mediator and jntercessour, who by his merit keepeth us perpetually in the grace of God his Father, in the which resteth all our life, salvation, and beatitude. And to conclude, that he is also the end thereof, because it is he unto whom we ought wholly to refer and attribute the praise and glory of our salvation, which are the reasons for the which it is said, 
john. 1.  that in him consists all fullness of gifts and graces of God. Also, that God the Father hath given us all things with him, that is to say, not only life, but also the means whereby we may attain thereunto. And that in him are all treasures of the knowledge, wisdom, and other graces and blessings of our God. Which considering, S. Augustine saith, That in ourselves we are nothing, and that in him we are all things. And the Apostle to the Hebrues. Who is the chief and the accomplisher of our Faith, who instead of the joy which he had in hand, hath endured the cross, having despised the shame, and is set at the right hand of the throne of God.  
The final cause, which is the fourth and last of Faith, is the glory of God and the salvation of men, for the mercy of God manifesting itself in the remission of our sins; and his virtue in the execution, and in the accomplishment of his promises; and his justice in the pain which jesus Christ did endure upon the cross for us; and his power in the discomfiting of our enemies; and his wisdom by the which he hath by death brought life, by sin justice, by jnfirmitie force, by darkness light, by wounds healing, by lowliness exaltation; and by hell whither jesus Christ did descend, Paradise and the kingdom of Heaven; being (I say) all the virtues of God manifested and laid open in jesus Christ, all christian men apprehending them by Faith, have matter and cause to praise and glorify God; for God doing that which is said, hath showed how glorious and wonderful his name was. Men then believing these things in their hearts, and publishing them with their mouths, cannot better magnify the works, virtues, and miracles of our God, then in doing it.   

CHAP. VI ¶ Of the effects of Faith, whereof the first is the reconciliation between God and man.  
HAving spoken of the causes of Faith, it is also needful to declare the effects thereof, which are great and admirable; the first is the reconciliation between GOD and us. For when we were as far from GOD as the East might be from the West; & that there was no creature upon earth more miserable than man in this estate; 
Esay. 58.  to draw us out of it, & to set us again in the hope of his grace, and of our salvation, from the beginning after that our first parents (out of whose loins we came) were departed from God through their rebellion and disobedience; God to prevent their ruin, which was all apparent and very near, pleased to raise them again being so fallen; That of them should come the seed which should bruise the head of the Serpent. 
Gen. 3.  The which promise he repeated since to Abraham, 
Gen. 12.  promising that of him a child should be borne, that should bring an universal blessing upon all the Nations of the earth; and again, since hath likewise repeated it to David, assuring him that from him should descend a King, whose reign should be everlasting and permanent for ever. 
2. Sam. 7.  Now this promise was occasion to Adam, Abraham, and David, and to all their posterity, to believe and conceive a certain and assured hope of salvation; persuading themselves, that God offering himself so benignly unto them, did show that he was not willing to destroy them, although that by their rebellion they had well deserved it; but was content again to gather to love, and to embrace them, and even to bind himself as straightly unto them, as by marriage we see man and wife joined and united together. 
Gen. 17.  It is that which the Scripture saith, speaking so often of the alliance between God and his Church; the which hath been brought to pass by the mutual promises which are made between God and it; God promising it that he will be her God, and it promising to God that it will be his people, the which alliance is the greatest & happiest that ever was treated or brought to pass in the world, for therein wholly consists the assurance of our beatitude, as saith the Prophet. 
Psalm. 33.  Blessed is that Nation whose God is the Lord, even the people that he hath chosen for his inheritance. 
Psalm. 89.  Blessed is the people, that can rejoice in thee, they shall walk in the light of thy countenance, O Lord, They shall rejoice continually in thy name, and in thy righteousness shall they exalt themselves. Blessed are the people that be so: 
Psal. 144.  yea, blessed are the people, whose God is the Lord. For as the body liveth, and is happy whiles the soul remains in it, of which it receiveth moving, feeling, and all the force and vigour, which is in it; also, and more happy is the Church, that is joined with God, of whom as of it soul it receiveth all the good and the happiness that it can have, desire, and hope for. And to the contrary, as the soul separated from the body, that body is no more any thing but a stinking and jnfectious rottonnes; also that Church which is sequestered from her God, is nothing else but all misery and vanity. Now the greatness of the felicity which falleth unto us by the alliance which we have with God, may be yet better known by the comparison of the alliance which the jdolaters have with their jdols, 
Psal. 115.  Who have eyes but see not, mouths but speak not, ears but hear not, hands but feel not, and feet but go not. The trust in which jdols is altogether vain, as saith the Prophet. 
Psal. 135.  They that make them are like to them, so are all that trust in them. But we being united with God, he (by his jnfinite wisdom) hath the care of us and of our affairs, and by his providence doth provide for all our necessities, and preserveth us from all dangers. And by his charity and the love which he beareth us, can never forsake us; so that having once contracted alliance with us, we are assured that it shall be permanent for ever, and shall continue towards us without any interruption for ever and ever, as it ●s written by the Prophet. 
Psal. 23.  Doubtless kindness and mercy shall follow me all the days of my life, and shall remain a long season in the house of the Lord. 
Psal. 30.  In his favour is life. My mercy will I keep for him for evermore, 
Psal. 89.  and my covenant shall stand fast with him. And that which ought yet to make this alliance more recommendable unto us, is that God with whom we are allied is always present to know and to provide for all our affairs, as it is written. The Lord is thy keeper, the Lord is thy shadow at thy right hand. The Sun shall not smite thee by day, nor the Moon by night. Also, 
Psal. 33.  Behold the eyes of the Lord is upon them that fear him, and upon them that trust in his mercy.   

CHAP. VII. ¶ The second effect of Faith, is the remission of sins.  
THe second effect of Faith is the resion of sins, by the which the hindrance that men could not be reconciled with God, was taken away. For God being perfectly just, and we to the contrary most sinful and unjust in every fashion; there was no means to unite us unto him, but that the sin and unjustice which was in us, must first be abolished. 
2. Cor. 6.  And as saith the Apostle, What fellowship hath righteousness with unrighteousness; or what communion hath light with darkness; or what concord hath Christ with belial; either what part hath he that believeth, with an Infidel; or what agreement hath the Temple of God with Idols; for (as the Philosophers say) two things that are quite contrary, cannot agree in one and the same subject. It was then needful that the sin which was in us, should be abolished, before we could be capable to come near unto God, and to be joined with him. Now this abolishment was done for the remission of our sins, the which God gave us by his grace, and by the means of the satisfaction which jesus Christ made for it by his death; the which satisfaction is allowed and jmputed unto us by the faith which we have in him. And it is the article of Faith which we protest to believe in the end of our confession, saying, I believe the remission of sins. Whereupon we must note one thing which S. Bernard saith, that is to say, Even as the grace of God continueth towards us for ever, and that the efficacy and virtue of the death of jesus Christ is perpetual; also is the remission and abolition of all our jniquities which come thereof, perpetual, without being any whit jnterrupted. So that as it is written in the Epistle to the Hebrews, 
Heb. 9.10.  That we are continually sprinkled with the blood of jesus Christ, the which is never clutterd, but is always fresh to be powered upon us, to wash us and to cleanse us from all our filthiness. And we may say of this blood, and of the remission of sinnaes, which is therein established, that it is the Asile & the freedom of Christians, whither they must always have their recourse, to be warranted, and to save their life, when they have chanced to commit any criminal cause.  
And that may be very well fitted to this purpose, which S. Augustine saith in his book of the City of God; making a comparison between the Church and Room in this point, that is to say, that as to people and edify the City of Room in her beginning, by the advise of Romulus, the first building that was there set up, was the place of Liberty and Freedom, after the framing whereof, he caused a Proclamation to be made in all the places thereabouts, that who so ever found himself to have committed any capital crime, retiring himself into this pace of Freedom, he should obtain his favour, and should be received into the place of Citizen, and defended by the Inhabitants against all those that should do him any violence. Also in the Church of God, the first thing that was published was the remission of sins, which is as it were a place of freedom, into the which those malefactors that have deserved death and the halter, may retire themselves; to the end to be assured of their life, and from the sentence and condemnation, which the judge might give against them, if he were not hindered from it, by reason of their refuge thither, and that they are received into the protection and safeguard of the King, who is the Protector and warrant of the Church. As then the City of Room in her beginning was peopled but with thieves, robbers, murderers, and people abandoned to all kinds of vices, by the means of the place of Freedom, which had been opened for them, by the founder of Rome; so is the Church assembled & compounded of jdolaters, blasphemers, profaners, drunkards, rebels, thieves, adulterers, murderers, evil speakers, detractors, covetous, ambitious, and voluptuous persons, ravishers, robbers, and other such like persons, by the means of the remission of sins, which hath been opened unto them, as a place of Freedom to retire themselves in safety. The which did Adam, Abel, Enoc, No, Abraham, Isaac, jacob, Samuel, Gedeon, jephte, Samson, David, the Prophets, the faithful, and all the Saints that ever were. Now this remission of sins is the ground of the hope of a christian man, and of all consolation. For seeing we offend so many ways, and that we cannot live a moment and minute of an bower, without having evil thoughts in our understandings, evil affections in our hearts, evil words in our mouths, evil actions in our hands, and in all the members of our bodies, and a great vanity in all our senses. What should we do? how should we escape? whereupon should we assure our salvation, withot-the faith which we have of the remissivon of our sins? which is as it were a plaster & a tent, which we apply every day upon this moist & corrupted wound of our nature, and which festered doth always drop, without stenching, drying, cleansing or healing, by other means but by this only remedy, the which is altogether necessary for the conversation of our life, and to hinder that the rottenness, spreading itself, and ramping over all the parts thereof, in the end should not cause us to die. It is it which raiseth us when we are fallen, as saith David, 
Psal. 37.  Though he fall he shall not be cut off: for the Lord putteth under his hand. I have waited on the Lord: 
Psal. 130.  my soul hath waited, and I have trusted in his word. My soul waiteth on the Lord more than the morning watch waiteth for the morning. Let Israel wait on the Lord: for with the Lord is mercy, and with him is great redemption. And he shall redeem Israel from all his iniquities. 
Psal. 65.3.  Wicked deeds have prevailed against me, but thou wilt be merciful unto our transgression. This remission causeth that the faithful do not sin to the death, for this seed of the grace of God, of his promise, and of his spirit, wherewith he hath sealed our hearts, causeth, although that we be sinners, that we assure assure ourselves (notwithstanding our sin and the corruption that is in us) that God who is jnfinite in goodness and mercy, maketh his grace to abound where sin aboundeth.  

Rom. 5.  In this only gift of the remission of our sins, we have matter and argument to admire and exalt the jmmense and jncomprehensible mercy of God, which is never weary of giving us grace for so many sins which we have committed every day. If a King had given half a dozen or a dozen of remissions to a murderer, or other malefactor, he would wax weary at the last, and although he were the most benign and pitiful of the world, yet would he put him to death, seeing his perseverance in dojng evil. But our God doth not quit us 1, 2, 3, 4, 5, and 6. talents, parcels, and debts which we own him, but 10. Thousand, yea 10. Millions; provided only, that we confess we own them unto him, and that we make it appear that we are sorry to be so much jndebted unto him. The which we see in the parable of the bad servant, whereof mention is made in S. Matthew chap. 18. and in the example of David who wondering at the greatness of the goodness and mercy of God, said in his praise. 
Psal. 32.  Then I acknowledged my sin unto thee, neither hide I mine iniquity: for ●o I thught, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Therefore shall every one that is godly, make his prayer unto thee in time, when thou mayest be found: surely in the flood of great waters they shall not come near him. Conclusion, this remission of sins is as a quittance unto us, and a general abolition of all that we may owe, and of whatsoever we may be sought after for in the Chamber of Accounts of our God. So that being furnished with it, we ought not to fear any whit, to present ourselves before the judgement of God with all assurance. For there is no condemnation for those that are in jesus Christ, as saith the Apostle, Rom. 8.1.   

CHAP. VIII. ¶ Of justification, the third effect of Faith.  
IT is time then to enter into the deduction of the third effect of Faith, which is our justification; the which is plainly declared in the Epistle to the Romans, chap. 3. vers. 22. The righteousness of God cometh by the Faith of jesus Christ, unto all, and upon all them that believe. There is no difference; for all have sinned and have need of the glory of God, but are justified freely by his grace, through their redemption that is in Christ jesus, whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness, by forgiving the sins that are past, which God doth suffer; to show at this time, his righteousness, that he might be just, and the justifier of him that believeth on jesus; Which he confirmeth in the fourth alleging that which David saith touching the beatitude of man, unto whom God alloweth justice without works, saying, 
Psalm. 32.  Blessed is he whose unrighteousness is forgiven, and whose sin is covered. Blessed is the man unto whom the Lord imputeth not sin, and in whose spirit there is no guile; Whereupon we must note that this term of justifying signifieth to absolve in the holy Scripture, and that man is justified before God, when appearing before his throne and judgement seat he is absolved of all his crimes and sins, which the law, the Devil, and his own conscience may set before him, to cause him to be condemned, which is done in the favour of jesus Christ; 
Rom. 4.  who clothing us with his righteousness, is cause that our sins hidden under his cloak, 
Psalm. 32.  do not appear before God, but to the contrary, that being cleansed and washed in his blood, we become as clean and as white as snow, having neither spot, nor wrinkle, nor any thing else to be reproved and condemned.  
Now this justice by whose covering we escape the judgement of God, is allowed unto us, and applied by the Faith of jesus Christ; which is the cause that in Saint john it is said that whoso believeth in him, 
joh. 35.  cometh not into judgement. And for the which the Apostle to the Romans, speaking with great assurance saith, 
Rom. 8.  who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who is he that condemneth? It is Christ which died, yea rather which is risen again, which is also on the right hand of God, and maketh intercession for us, Who shall separate us from the love of jesus Christ? shall tribulation, or anguish, or persecution, either hunger, either nakedness, either peril, either Sword. As it is written, for thy sake are we killed all the day long, and are counted as sheep for the slaughter, nevertheless in all these things we overcome through him that loved us; For I am sure that neither death, neither Life, neither Angels, nor rules, neither Power, neither things present, neithings to come; Neither height nor depth, neither any other creature shallbe able to separate us from the love of God, which is in Christ jesus our Lord. If by Faith we are assured to be justified before him, and that this consuming fire, which maketh all the creatures of the world to shake when it is once inflamed, can neither annoy nor consume us; That when we consider it narrowly, ought quickly to take that fear from us, that we may have of all dangers, for that which is the fearfullest of all, to wit, the wrath and anger of God, can neither offend nor make us afraid; following then the exhortation and example of the Apostle, we ought not only to be resolved against the fear of Death, but also insult over it as he did in saying O death, where is thy victory? 
1. Cor. 15.  O Sepulchre where is thy Sting? Now the sting of Death, is sin; and the power of sin, is the Law. But thanks be to God who giveth us victory through our Lord jesus Christ. Then when we shall see the day of judgement approach, the which is fearful to the Devils and reprobates; we to the contrary aught to lift up our heads, being joyful of his coming; being well assured, that it shall be the day of our full and entire redemption, and deliverance; in the which we shall enjoy all the goods which jesus Christ hath purchased for us, and the fruit of our hope, that is to say of the permanent and perfect happiness, which God hath reserved for his Children. And if the children of Israel after they had passed the River jordan, beginning to take possession of the Land which God had promised them, had great occasion to rejoice and to comfort themselves, so shall we have, when we shall see jesus Christ appear in his glory the second time, and when we shall hear this pleasant and happy voice. 
Math. 5.  Come ye Blessed of my Father, and possess the Kingdom which hath been prepared for you from the beginning of the world.   

¶ The fourth effect of Faith, Mortification.  
FAith also begets in us mortification of the flesh, and true repentance purifying our hearts (as saith Saint Peter) of disordinate passions, 
Act. 10.  lusts and affection's, foolish love, avarice, ambition, and other like vanities. Brief, it ●s the means which God useth to regenerate us, and to make us new creature's, and by consequent to cteate in us ●ew thoughts, new affections, new speeches, new actions, and a new life; Because it is accompanied with the Spirit of God (as it is written in Esay) who ●eeing holy, 
Esay. 59  sanctifieth all those that ●re furnished therewith; That is, attributed to Faith, because it is the Instrument wherewith he serveth himself ●o regenerate man, which we see in all ●hose that are faithful, who in a mo●ent having been called, and believed ●e word which was preached unto ●hem, have been changed from carnal, ●o spiritual; and even as a tree, after ● hath been engraffed, bringeth other ●ind of fruit than it bore while it was wild; 
Rom. 6.  also by Faith engraffed into jesus Christ, we bring forth fruits through grace, of an other kind than we did, when ●ee walked in our own ways, which we ●e in Zacheus, 
Example. Zacheus.  who being an insatiable publican to heap goods upon goods, and to gather riches upon Riches by hook or by crook, without having any respect unto justice, and without bejng moved to pity the poverty of those which he ransomed, cared for nothing, so he might increase and gather riches at any price. Nevertheless jesus Christ having looked upon him with his good eye, and having vouchsafed to be his guest, changed and transformed him into an other man, so that of a covetous and lustful man as he was, he became liberal and charitable; and of one that was pitiless and barbarous towards the poor and needy, and those that had need of him, he became gracious, human, and tractable. God did even change his heart in such sort, that he did not content himself to restore four fold to those that he had ransommed, but would give and distribute the half of his goods to the poor. We see that even in S. Matthew, 
Matthew.  who bejng active and attentive to gain, and to his profit, when jesus Christ had called him, forgetting, at the very jnstant that he heard his voice, all his desires, and avarice, forsook his bank, his Apron, his house, and all his temporal commodities, to follow him. The Harlot likewise, 
The harlot. Luk. 7.  whereof mention is made in S. Luke, although she were given over to all dissolution, and steeped in all worldly and filthy pleasures; nevertheless bejng called to the Faith of the gospel, she was presently so changed, that one would have said that her eyes had been fountains, by reason of the abundance of tears that ran from them. S. Peter also, who was a great sinner, as he himself confessed, and who only amongst all his fellows denied jesus Christ three several times, was in the end so strengthened by Faith, that by reason of his constancy and firm jmmooveablenes, he was surnamed by the name of Peter. S. Paul also, who was a cruel blasphemer & persecutor, and furious, and like a wild Boar, 
Act. 9 Psal. 80.  who was broke into the Lord's Vineyard to spoil it, and to devour up all the branches, having been called by jesus Christ when he went into Damascus, there for to dissipate the Church wholly, was so changed by Faith, which God of his grace did jnspire in his heart that of a Wolf, that he was, he became the greatest Pastor of his time in the Church and flock of the Lord.  
Whereby we see what is the power and force of Faith, the which doth altogether change those persons unto whom it is given. And although that this changing be not perfect all at once; nevertheless it advanceth every day by little and little in those that are truly faithful, 
1. Cor 5. joh. 15.  and who are curious altogether to purge the old Levin which remaineth yet in them, and to wash their feet (as saith jesus Christ) and to take the leeze out of the vessel, until that it be quite empty and made clean, as we see that the Apostle did, 
1. Cor. 9  whom (as he writeth to the Corinthians) did run in the lists, to bear away the price, and brought his body into slavery, to the end that in some fashion, after he had preached to others, himself was not found unreceaveable, 
Phil. 3.  which he yet saith elsewhere. I try if by any means I might attain unto the resurrection of the dead; Not as though I had already attained it, either were already perfect: but I follow, if that I may comprehend that for whose sake also I am comprehended of Christ jesus; Brethren, I count not myself, that I have attained to it, but one thing I do; I forget that which is behind, and endeavour myself to that which is before. And follow hard toward the mark, for the price of the high calling of God in Christ jesus. 
The exercise of the truly faithful.  It is the exercise of those that are truly faithful, continually to think upon a new life, and a true repentance; In so much that it may be a study and exercise, in the which he continues from the beginning of his regeneration, until the consummation and conclusion of his life; in such sort, that by the temptations wherewith he is jncessantly exercised, and proved, he may be refined like unto Silver or Gold in a furnace; and as for the conservation of the body, it is requisite that it be continually exercised, and above all things, purged of the superfluous humours and excrements, which therein are gathered every day; also it is necessary that the soul and conscience of the truly faithful be cleansed with continual repentance, and that it be as much or more careful to weed and pluck up the evil herbs which do always pollute his soul, as is a good Gardener to cleanse his Garden of all nettles, thistles, and other weeds which spring therein. For the duty of a Christian man, is, to jmploy all his life to put off the old man, and to put on the new; which is an exercise that cannot be done without great toil and difficulty; because that the old man is a rob so fastened and stitched to a Christian, that a man cannot get it off but by piecemeal; and the new man is an other rob so strait that it cannot be put on but with great labour and pain. Yet must we strain our jndeavours, and show that we are faithful, 
Rom. 6.  by the participation which we have in the death and resurrection of jesus Christ, abstracting from his death a virtue to mortify our flesh, and the lusts thereof; and an other of his resurrection, to walk in newness of life; and not to think that we can participate in the righteousness of jesus Christ, to obtain the remission of our sins, but we must also show by effect the participation which we have in the holiness of his Spirit. For we cannot be just, but we must be holy, nor be holy, but we must be just; because that jesus Christ is never unfurnished, nor parted from his spirit; and doth not justify us, but at the same time and by the same means he sanctifieth us; so that at the very jnstant that we are jncorporated in jesus Christ, for to be his members, we are also consecrated to God to be his temple, where he dwelleth by his holy spirit.   

¶ The fift effect of Faith, Obedience.  
THe other effect which Faith produceth in us, is the obedience which we strive to render to God, when by Faith we have been regenerated, as S. Paul showeth to the Romans chap. 1. verse 5. sayjng. By whom we have received grace and Apostleship (that obedience might be given unto the Faith) for his name among all the Gentiles. It is also said in the Epistle to the Hebrews. 
Heb. 11.  That Abraham by Faith (when he was called) obeyed God to go out into a place which he should receive for inheritance, and he went out, not knowing whither he went; which are two places that show sufficiently that Faith beejng planted in our hearts, it disposeth them to render perfect obedience to the will of God. Also we see that the elect, before they be called and regenerated by Faith, they are ordinarily called in the holy Scripture, Rebels, dissobedient, and Enemies of God. 
Ephe. 2. Rom. 5.  But after their regeneration, they are called Servants, and the children of God, by reason of the will and desire which they have to obey and serve him. Now, there is nothing more pleasing and agreeable unto God, than obedience, the which he prefers before all sacrifices; whereof we have a notable example in Saul, 
1. Sam. 15.  who was rejected and deprived of his kingdom with all his posterity, unto whom nevertheless it was established by the ordinance of God; only because that he had disobeyed God, & preferred his own opinion before the commandment which was given him wholly to destroy the Amalekites. But one only example might suffice to show how pleasing obedience is to God, that is to say, that which jesus Christ hath rendered to God his Father in our name, 
Phil. 2.  the which was of such great efficacy and weight with God, that it hath blotted out the disobedience of our first parents, and hath restored us to a more happy estate, then that of adam's was pitiful and miserable, wherinto by his disobedience he had precipitate himself and all his posterity, as S. Paul showeth in the Epistle to the Romans, chap. 5. vers. 19 As by one man's disobedience many were made sinners, so by that obedience of that one, shall many also be made righteous. And to the Phillipians, chap. 2. vers. 8. He humbled himself & became obedient unto the death, even to the death of the cross; wherefore God hath highly exalted him, and given him a name above every name. That at the name of jesus should every knee bow, both of things in Heaven, and things in Earth, and things under the Earth. And that every tongue should confess, that jesus Christ is the Lord, unto the glory of God the Father. And in the Epistle to the Hebrews chap. 10. vers. 6. In  offerings, and sin offerings thou hast had no pleasure. Then I said Lo, I come (in the beginning of the book it is written of me) that I should do thy will O God. Above when he had said, Sacrifice and offering, and burnt offerings, and sin offerings, thou wouldst not have, neither hadst pleasure therein (which are offered by the Law). Then said he, Lo, I come to do thy will, O God, he taketh away the first that he may establish the second. By the which will we are sanctified even by the offering of the body of jesus Christ once made; David also teacheth us in what recommendations we ought to have this obedience in the 19 Psalm, when he saith, 
Psalm. 19  The fear of the Lord is clean, and endureth for ever: the judgements of the Lord are truth, they are righteous altogether. And to show the care to render this obedience to God, he saith at the end of the same Psalm, Let the words of my mouth, & the meditation of my heart be acceptable in thy sight. O Lord my strength and my redeemer. And in the 17. Psalm. Stay my steps in thy paths, that my feet do not slide. And in the 119. Psalm, Make me to understand the way of thy precepts, & I will meditate in thy wondrous works. And in the same part of that Psalm. I will run the way of thy commandents when thou shalt enlarge mine heart. And for to stir us up to render the obedience which we own, he propounds unto us in the same Psalm in the 12. part thereof, the example of all creatures, which have ne●er declined from the purpose, wherefore God had ordained them in their creation, as it appears by that which followeth, O Lord thy word endureth for ever in Heaven, thy truth is from generation to generation: thou hast laid the foundation of the earth and it abideth. They continue even to this day by thine ordinance, for all are thy servants, Except thy law had been my delight, I should now have perished in mine affliction. All these passages with jnfinite others which are scattered in the Scripture, do sufficiently show into what duty the faithful man ought to put himself to serve and obey God, seejng that this obedience is the sole and only means, by the which we may be entertained in his favour, and retain his spirit with us. If we should think to be the faithful servants of god, & that nevertheless we should serve idolatry, the devil, the world, our flesh, and the lusts thereof, we should deceive ourselves, 
Rom. 6.  for as saith the Apost. Know you not that to whom soever you give yourselves as servants to obey, his servants you are to whom you obey, whether it be of si● unto death, or of obedience unto righteousness. Then the faithful man must (to show that he is such a one) study with all his might to honour God by his obedience, and by the fear which he shall have to offend him. We desire of God every day that his Will be done, and yet there are few that use this prayer, that prepare themselves to do it. And do less employ themselves to do it so readily as it is done in Heaven: For the Angels are compared to fire, 
Ezech. 2. Psal. 104.  and to the wind, and to such creatures as have wings, 
Heb. 1.  to show unto us the diligence and great promptitude which is in these messengers to receive and execute the commandments of God, without delaying, or temporizing any whit therein. Whereunto the consideration of our condition ought to induce us, that we are creatures, servants, and children of God, and also besides the price, and the number of the graces, favours, and benefits which he hath done & doth unto us every day, and which finally are propounded unto us by Faith in the gospel.   

¶ The sixth effect of Faith, Patience.  
FAith also begetteth a Patience in all adversities, and causeth that the faithful man taketh in good part and moderately all the afflictions and calamities which happen unto him, for the which he blesseth and praiseth God, acknowledging that they come from him, for his good and salvation, and always to exercise, and accustom him to the obedience of God, & to strengthen him in his duty, 
Luk. 8.  as saith S. Luke That the good seed which was fallen in good ground, brought forth the fruit with patience. S. Paul also in his Epistle to the Hebrues saith, that by Faith, and patience, 
Heb. 6.  we receive the promises for inheritance. And in the Epistle to the Romans, 
Rom. 8.  he saith. That by patience we wait for that which we hope. Now this patience is a singular and commendable virtue, and the most acceptable that we can offer to God, as saith the Prophet. 
Psalm. 51.  The sacrifices of God are a contrite spirit: a contrite and a broken heart, O God thou wilt not despise▪ And the reason for the which he exhorteth all those that are faithful patiently to attend from God a good and happy issue of all their adversities, saying. Hope in the Lord: 
Psal. 27.  be strong, an he shall comfort thine heart, and trust in the Lord. And to confirm that, he himself allegeth the experience and proof which he hath had of it, 
Psalm. 40.  saying. I waited patiently for the Lord, and he inclined unto me and heard my cry, he brought me also out of the mire and clay, and set my feet upon the rock and ordered my going. And S. Paul to the Romans saith, 
Rom. 5.  that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashmed, because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us; The which holy Ghost being a virtue from above, and a Spirit of force, as saith the Apostle, upholding all christian and faithful men that they cannot be swallowed up of temptation were they never so furious and violent, and remains firm and immovable against the winds, the storms and the ●empests and the waves, the which beating against them do break and disperse themselves, and bring forth nothing but scum, It is that which the Prophet saith, And as for me, 
Psal. 41.  thou uphouldest me in mine integrity, and dost set me before thy face for ever. 
Psal. 42.  One deep calleth an other deep by the noise of thy water spouts, all thy waves and thy floods are gone over me. The Lord will grant his loving kindness in the day, and in the night shall I sing of him, ever a prayer unto the God of my life. 
Psal. 66.  Thou hast caused men to ride over our heads; we went into fire and into water, but thou broughtest us out into a wealthy place. 
The Condition of the faithful  We see thereby that the condition of the faithful man in particular, and of all the Church in general, is to be like unto a boat, or to noah's Ark the which was exposed to the winds, which tossed it to and fro, without being drowned nevertheless, yet it was so far from sinking, that the water which drowned all the Idolaters and jnfidels, bore it upon their back to save it from peril, also the Church is vexed and tormented on every side by Satan and his adherents, and there is not one amongst them but bends his piece against it, to overthrow and cast it to the ground; but in these endeavours that men use against her, the patience which God hath given her, is as it were a rampard & bulwark, to cover & save it. It is the reason for the which S. August. saith that the Ark of God whereof we have spoken, was built of thick pieces of wood, which were square, the which doth represent unto us the virtue, force and patience of the faithful man, the which howsoever it may be cast doth not roll like unto a round body, but abides always firm and stable upon one of the sides thereof. Aristotle for this reason said, that an honest and virtuous man, is Tetragone, that is to say, square every way. The faithful then must not be astonished in tribulations, but be resolute in them, and think that they are more profitable and healthful unto them when they bear them patiently, then can be prosperity which flattereth and maketh them wanton, 
Comparison of Adam and of job.  as saith S. Augustine, making a comparison of job, and of the first man, saying, That the man upon the dunghill was more happy, than the man in Paradise; because that the man in Paradise was overcome by the Serpent and the woman; and the man upon the dunghill had overcome both the one and the other. It is true that some times the temptations are so great and so long, that men know not on which side to turn, because that the fire is kindled on every part, that the Churches are dissipate, the children of God some one way, some an other, are glad to save themselves by sea, through the woods and deserts, and in caves; insomuch that it seems that God will wholly turn away the light of his countenance from his children, because they shall not see the brightness of his face. But then the faithful must make use of their patience, and that they stiffen and hold firm against such temptations, assuring themselves that in silence and hope they shall obtain the deliverance which they expect. 
Psal. 126.  When the Lord brought again the Captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with joy.. Let us then remember the exhortation of the Prophet who addressing his speech to all the faithful saith, 
Psal. 97.  Ye that love the Lord, hate evil: he preserveth the souls of his Saints: he will deliver them from the hand of the wicked; light is sown for the righteous, and joy for the upright in heart. And although that the persecutions are sometimes so hard & so sharp that it should seem they are intolerable, 
Psal. 121.  nevertheless God who is keeper of Israel, whose eyes are always open to behold and provide for all their necessities, and his ears to their prayers and requests, to understand and grant them, always accommodateth his poor Church. And although she be hunted out of Cities and Towns, he provides a lodging to harbour it in the deserts, and to give it leisure to propagate; and if she be hunted from all the places of the earth, in so much that there remaineth no corner nor place where to withdraw herself, God preserves her upon the Sea, as he did Noah and his family. We have two notable examples, 
Examples.  the one in the Scripture, the other in nature, which we ought always to set before our eyes, to uphold and assure us in all our afflictions. To wit, first the Bush which Moses saw in the desert, 
The Bush.  the which bejng all on fire, was not burnt nevertheless, nor consumed nor brought to ashes. Which did signify to us the estate & condition of the Church, the which is always as it were on fire in this world, & as it were in a furnace, without that the force & vehemence of the fire hath any power to consume it, no more than the young men which Nebucadnezar caused to be cast into the fiery furnace, because they would not obtemperate, nor obey the unjust commandment which he made them, to obey the stature which they had erected. The other, is in that which God propounds unto us in nature, to wit, 
The bird halcyon.  of the bird halcyon, to whom God giveth leisure in the midst of the hardest of Winter, to build his nest upon the high rocks in the Sea, which for the space of 14. days is as calm and peaceable, or rather more than in the heart of Summer, until such time as their young ones are disclosed, and fledged to fly away. So God at all times hath so conducted the affairs of his Church, that in the midst of the greatest and most horrible tempests that ever were, he hath always preserved it, and hath furnished and prepared for it some little place to make her nest and her abode.  
We see every day, 
Comparisons and Inducements to Patience.  that in the night the clearness and light of the Stars doth appear, and that in day time they are covered, in so much that the beauty and splendour of them is not seen. Also we see that the children of Abraham, that is to say, the faithful, which in the scripture are compared unto Stars, in their adversity do much more show the brightness of their Faith, patience, and magnanimity, than they do in prosperity. Moreover, how dare we hope one day to participate in the triumphant glory of jesus Christ, if in this world we do not with patience participate in his cross? How also can we hope to attain to eternal life without patience, seejng that the way which leadeth thither, bejng full of Briars and thorns, cannot be passed, but they will catch them that keep it, or walk therein; the which cannot be done without having great occasion and matter of patience, the which showeth itself more in suffering, than it doth in dojng or performing; as showeth the Apostle to the Hebrews: 
Heb. 11.  where he praiseth the faith and patience of those great and jllustrious persons, that by Faith have combated with Kingdoms, have done justice, have obtained the promises, have closed the Lion's jaws, have quenched the vehemency of the fire, have avoided the edge of the Sword, have showed themselves strong in battle, have driven back the stranger's Camps. And then a little after praiseth those that have been tried by mockings and scourge, yea moreover by bonds and jmprisonment, they were stoned, they were hewn in sunder, they were tempted, they were slain with the Sword, they wandered up and down in sheep's skins, and in Goats skins, bejng destitute, afflicted, and tormented, whom the world was not worthy of, they wandered in the Wildernesses and Mountains, and dens, and caves of the earth. The which the Apostle hath very well noted to give us to understand, that the Faith and patience of the faithful, is as much or more to be praised, for the constancy and virtue which it hath to suffer and endure great torments, as it is to do great and memorable exploits. As we do not less praise the patience of job, in the losses of his goods, and children, and great dolours, which he constantly endured in his body, than the pains, travails, and great patience which josua had to discomfort the 32. Kings of the Canaanites. Let us then conclude, that the patience which Faith bringeth unto us and produceth in us, is a very excellent and laudable virtue, and which maketh us not only Invincible against the temptations and sleights used against us by our enemies, but also victorious; so that we may say, that the wicked in their rage, are matter for God to jllustrate and magnify his glory in the faithful who surmount them in their patience and magnanimity.   

¶ The seventh effect of Faith, Humility.  
FAith also produceth from the faithful Humility, which is the Queen of virtues; and that which God doth most account of in us. For it is also the principal, and without the which all the others are reputed as nothing before him. And as saith S. Augustine, It is of no less importance in Piety and Religion, than the pronountiation in Rhetoric. And as Demosthenes being demanded, what was the principal part thereof, answered, that it was the good grace and comeliness which men had well to prononce and express the conceits of their minds; also that good father said to this purpose, that if any one demanded him, what was the first virtue of Christians, he answered that it was humility, by the which men descending into themselves, having well and diligently examined themselves, come to know themselves and the great jmperfections, which are in them, as ignorance, the disordinate affections, the passions, the desires that inclination to vice which is in them, that contrariety which is in their nature to the will of God, to all his ordinances, which causeth that humbling themselves before God, they remit themselves holy to him jmploring his mercy, and seeking in his goodness that which wanteth in their nature; The which they would never do of themselves, for naturally we are all jnclyned to presume of ourselves, and to esteem of ourselves a great deal more than we are worth: and we hold that of our first parents, and of the Devil, whose pride was the cause of their ruin, the which could never have been repaired but by the contrary, that is to say, by the humility of our Saviour jesus Christ, 
Phil. 2.  who being in the form of God, thought it no robbery to be equal with God. But he made himself of no reputation and took on him the form of a servant, and was made like unto men, and was found in shape as a man, he humbled himself, and became obedient unto death, and to the death of the cross. The which was the cause of blotting out the presumption of our first parents, and the only remedy, to heal the wound which they had given themselves, and all there posterity.  
Now we must be very curious to purchase this humility, for without it we cannot please God, who looketh on the humble both in heaven & in earth, as saith the Prophet. 
Psalm. 113.  Who is like unto the Lord our God, that hath his dwelling on high, who abaseth himself to behold things in Heaven and Earth, he raiseth the needy out of dust, and lifteth up the poor out of the dung. That he may set him with the Princes, and with the Princes of his people. And also. 
Psal. 146.  The Lord giveth sight to the blind, the Lord raiseth up the crooked: the Lord loveth the righteous. And in an other place. 
Psal. 147.  He hath no pleasure in the strength of a Horse, neither delighteth he in the legs of man. But the Lord delighteth in them that fear him, and attend upon his mercy. It is marvel that men who are so wretched and miserable, 
The original of man.  that there is no creature in the world that surmounts them in this point; nevertheless they think they surmount them all in sufficiency, glory, and felicity; wherein they show the height of their miseries. For as S. Augustine saith in his book of Confessions, There is nothing more miserable than he that hath not pity of himself, and of his own misery. We are environed with sin, and with all the evils and miseries that it draggeth after it, and notwithstanding we neither know nor ●eele it. As the Apostle confesseth of himself, 
Rom. 7.  that in the time of his ignorance, he did not know that the concupiscence (that is to say) the great and horrible corruption which is in man's nature, was sin, if by the law it had not been taught him. It is that which causeth that we desire always to glorify ●ur selves in ourselves, and never to acknowledge that in God consisteth all ●ur glory, as David confesseth, 
Psal. 3.  But thou Lord art a buckler for me: my glory, and ●he lifter up of my head. 
Psalm. 44.  I do not trust ●n my bow, nor can my sword save me. But ●hou hast saved us from our adversaries, and hast put them to confusion that hate ●s. Therefore will we praise God continually, and will confess thy name for ever. It is that which the Apostle teacheth us, 
1. Cor. 4.  saying, What hast thou that thou hast not received? and if thou hast received all that is laudable in thee, why dost thou boast, as if thou hadst not received it? And elsewhere, 
Rom. 3.  Thy glory is shut up by the Law of Faith, which teacheth that what thou art, thou art by the only grace and mercy of God. 
Rom. 4.  And wherefore do we call ourselves vessels of mercy; if it be not to give us to understand that we are filled with the mercy of God, to cover our misery? Why are we also called chosen to honour, 
2. Tim. 2.  if it be not to teach us, that God hath filled us with his glory, for to cover our ignorance and shame? Let us then say with David, 
Psal. 40.  Blessed is the man that maketh the Lord his trust, and regardeth not the proud, nor such as turn aside to lies. Let us again say with him, 
Psal. 131.  Lord mine heart is not haughty, neither are mine eyes lofty, neither have I walked in great matters, and hid from me. 
Luc. 19  And let us call to our remembrance that which jesus Christ said, that, that which is great before men is abominable before God; 
joh. 12.  and that the great men of this world ordinarily love better the glory of men then that of God; which is the cause that few among them believe in jesus Christ, as he himself witnesseth in S. john, that the principal said among themselves, there is none but these poor jdiots that follow him, is there any of the principal that have believed in him? For as he saith, It is impossible that those that desire the glory of men, can believe in God; as he also saith, in S. Matthew, That the poor, 
Mat. 11.  that is to say, 
joh. 5.  those that know and feel their poverty, and their misery, are only those that are evangelized: that is to say, that receive the Gospel, and the good tidings which jesus Christ at his coming brought into the world, 
Examples of humility. Moses. Gen. 9.8.  in Faith and Obedience. All the great personages that ever were upon earth, were all furnished and adorned with this goodly virtue. Moses acknowledgeth that in his nature is but a heap of all vice and corruption, and that his heart is jnclined to nothing but wickedness. David confesseth that all men are nothing, 
Plal. 92.  in sum be all vanity. The Children of men are vanity, the chief men are liars, to lay them upon a balance they are altogether lighter than vanity. Esay saith, 
Esay. 95.  that all the righteousness of men, and all that is most apparent and jllustrious among them, i● nothing else but old rags, filthy and stinking, and such as are the habits of beggars, torn and tottered, and covered with filth and vermin, wherewith they cloth themselves ordinarily, to stir up men to have pity and compassion on them to secure them with some alms. 
Danil. 9  Daniel confesseth and deploreth as well in his own name, as in all his fathers, the great iniquity, wickedness, rebellions, disobedience, contempt, and obstinacy, whereof all were culpable and inbebted to the judgement of God, Peter having acknowledged jesus Christ and the great & admirable virtues that were in him, said, Lord withdraw thy self from me, who am a poor and wretched sinner, unworthy to appear before thy face, and to be in thy company, S. Paul acknowledgeth himself a blasphemer, 
Tim. 1.11  a persecutor the most scelerate and wicked in the world, and unworthy of all the graces so great and in such great number which he had received of God. All the Apostles, yea all the Church of God, desire of him every day: 
Mat. 6.  pardon us our offences as we pardon those that have offended us. Acknowledging by his general confession the infinite number of ●er sins, which it were jmpossible to ●eckon by particulars, as David also ●aith. Who can understand his faults, 
Psal. 19 Duty of the Christians.  flense me from secret faults. We have ●ll then great need to humble ourselves before God, & to hold down our heads ●owards the earth, for shame & grief, to see in us such a disorder and confusion as we see. And to say with job, Cursed was I when I sinned, 
job. 9.10.  but if I have done well, yet shall not that make me lift up my head, nor look the higher. S. Augustine in his confessions, Cursed be all our unrighteousnesses, if they be examined and judged without the pity and mercy of God. 
Psal. 99  Seeing then (as saith the prophet) that the sins which grieve us, are as an jmmortable burden which presseth us down; 
Psal. 143. Psal. 130.  we ought every day continually to desire of God, that he enter not into judgement with us, that he correct us not in his anger, and that he hold not his express region in the examination and condemnation of our sins: 
Psal. 96.  But that he unfold his greatest compassion over us. And although that to show his liberality and bounty towards us, he hath communicated and enlarged many of his graces and blessings, 
fit Comparison.  nevertheless that ought not to lift up our eye lids, but we ought always to have our head bended downwards, like unto the ears that are loaden with corn in a good year, and to acknowledge, that that proceeds not from us, but of his only grace and favour; which dojng, we shall break all the colour and anger of our God; who seejng us so abated, will raise us again by his goodness, and will forget all our faults, and we experiment that as the plants or young trees do bend with the wind, and yielding unto the will and jmpetuosity of them are preserved and maintained, 
an other.  which the great trees are not, as the Oaks and Walnut-trees, which by resisting of the storms, are many times beaten down, bruised, and rend, that also in humbling ourselves, we shall avoid the fury of God; 
an other.  even ●s also we see in the thunderbolts, and ●n Artillery, whose fury is quenched when they come to encounter with the ●arth, or a bag of Wool which bejng ●oft giveth place to the blow.   

¶ The Eight effect of Faith, it is the Mother of Prayer.  
FAith also is the mother of Prayer, in the which the truly faithful exercise themselves jncessantly, followjng the commandment of jesus Christ, who exhorteth his Apostles, and consequently all the faithful, to pray without end and without ceasing in Faith, without the which we cannot in any wise hope that our requests be heard of God, nor likewise granted. For also the prayer which is made in doubt, and jncertitude, is displeasing to God, as saith S. james, 
james. 2.  That the uncertain man must look for nothing from God, whatsoever he demandeth. 
Rom. 10.  And S. Paul demandeth, How it is possible to call upon God, if first we do not believe and hope in him? Now this prayer when it is well made, and grounded upon the promises of God, and that then it is addressed unto his Majesty, it cannot choose but obtain of him what it demandeth. Wherefore David said, 
Psal. 139.  That prayer was his refuge in all adversity. We have in the holy Scripture jnfinite examples of the prayers that this good Prophet hath made to God, for to obtain of him some good and happy jssue in all his afflictions, 
Psalm. 3.  I did call upon the Lord with my voice, and he heard me out of his holy mountain. I laid me down and slept, and rose up again: for the Lord sustained me; I will not be afraid for ten Thousand of the people that should beset me round about. And in the 18. Psalm, where he records the means that he useth to avoid the fury of his enemies, that kept him besieged on every side, he saith, that for to repulse and beat them back, he helped himself principally with prayer, But in my troubles did I call upon the Lord, and cried unto my God: he heard my voice out of his Temple, and my cry did come before him & unto his ears. Then the earth trembled and quaked; the foundations also the Mountains moved and shook because he was angry. 
Psal. 18.  And also, Some trust in Chariots, 
Psal. 20.  and some in Horses: but we will remember the name of the Lord our God. They are brought down and fallen, but we are risen and stand upright. Save Lord, let the King hear us in the day that we call. And in the 9 Psalm, The Lord also will be a refuge for the poor, a refuge in due time, even in affliction. And they that know thy name, will trust in thee: for thou Lord hast not failed them that seek thee. And in the same Psalm, The wicked shall turn into Hell, and all Nations that forget God. For the poor shall not always be forgotten, the hope of the afflicted shall not perish for ever. 
Of the perseverance in Prayer.  Now although that God in some sort seem to turn back his face from us, and to have his ears quite closed up at our prayers, yea and in all showeth us a dreadful and stern countenance, and (as saith the Scripture) presents himself unto us with the face of a roaring Lion, or of a Bear that hath lost her young: Yet we must not yield nor desist from prayer, but take courage, and stiffen ourselves against the apprehensions which we have of the wrath and anger which God doth show us in appearance; 
jacob. Genes. 31.  and do as did jacob, who seejng him with-whome he wrestled, willing to departed from him in steed of forsaking him, held him more strongly than before, saying, that he would never lose the hold which he had of him, until he had obtained his blessing, and that which he demanded of him; which at length he obtained by the perseverance and constancy of his faith and prayer. 
David.  David seejng himself environed on every side, by the troops of Saul, at the rock of Hachilla, did not lose his courage, nor the hope, but strengthened himself in the Lord, and did pray unto him in that extremity wherein he was, 
Psal. 142.  saying, Though my spirit was in perplexity in me, yet thou knewest my path; in the way wherein I walked, have they privily laid a snare form. And in the same Psalm, Then cried I unto thee, O Lord, and said, thou art my hope and my portion in the land of the living. 
Psal. 141.  Also, But mine eyes look unto thee, O Lord God, in thee is my trust: leave not my soul destitute. And in the 130. Psalm, Out of the deep places have I called upon thee, O Lord: Lord hear my voice, let thine ears attend to the voice of my prayers. And in the 69. Psalm, Deliver me out of the mire that I sink not: Let me be delivered from them that hate me, and out of the deep waters. Let not the water flood drown me, neither let the deep swallow me up; & let not the pit shut her mouth upon me. All these passages show sufficiently, that the Faith of the good Fathers was not a cowardly and soft Faith, which was astonished and yielded easily to afflictions, how hard and sharp soever they were; but that like unto the Palm it did stiffen itself and rise against the weight of the burden; So that it was never overcome, what burden or weight so ever could be laid upon it. Likewise we see jonas, in the very bottom both of the Sea, 
jonas.  and of the Whale's belly, constantly to retain the Faith and persuasion whi●h he had of the truth of ●he promises of God, upon the which he did assure himself; notwithstanding the great fault which he had committed in not obeying the commandment which God had given him to go to Niniveh. And under that assurance which he had thereof, and the remission of his sin, he prayed to God in this gulf and bottomless pit wherein he was, and sung this excellent Canticle unto him, which we read in his book Ezekias. 
Ezekias.  In the time of Sennacherib, who had conquered all the land of judea, and brought all the Towns and strong places, to his obedience, resting none but the City of jerusalem, which he kept besieged on every side, in so much that the jews were so shut up therein, that it seemed that their affairs were altogether desperate, and that there was no place nor means whereby they might save themselves, and put by this danger; nevertheless, this good king's heart was never daunted, but he did continue so ankred in the faith of the promises of God, and in hope of the help which he had promised him, that seejng the extremity wherein he was, the scarcity of victuals which was in the town, the bravadoes and threats of Rabsaces, all the Country thereabout waste and desolate, he letted not for all this, to rest firmly upon the providence of God, and weight for his succour until the end, whereof God by his prophet had assured him, wherein he experimented that the Faith which we have in God is never vain; 
Psal. 37.  provided that we depart not from it, and that by the example of Abraham, to what point soever the faithful man may be brought, he may nevertheless believe in hope, against hope, and let him not sleep like the Apostles: 
Rom. 4.  but let him rather follow the counsel which jesus Christ had given them, 
Mat. 26.  to watch and pray incessantly, that they enter not into temptation, 
Moses.  Moses being come to the border of the Sea, which stopped his passage before him, being also pursued by Pharo, and his host behind, had great occasion to fear, 
Exod. 14.  and think that of force he must yield with all his people to the mercy and discretion of the enemy; yet that sunk not into his mind, but he armed himself with the promise, favour, and presence of God, which did accompany him, and assisted him, saying to the people, (who were all dismayed) to assure them and to make them take heart again: have not I told you, that if you believe you shall see the glory of God, and his almightiness, to accompltsh that which he promiseth without that any creature can be able to hinder him in the execution of his counsels, which having said unto them, they presently saw the Sea open at his prayer, to the end that the people might pass on dry Land through these great and horrible gulfs.  
Men must not then mistrust of God's help, in what place soever they be, were they, as it is written in Deuteronomy, in the bottom of hell, that is to say, of all misery and affliction, always setting before their eyes, that in what place soever they be, God who is their father, is there present, and a spectator of their misery, for after he hath tried their Faith and patience, and heard their prayer, to draw them out of all the dangers wherein they are. For as he hath power to precipitate his into the pit to try them, also hath he to deliver them, and in comforting them, to give them matter and argument to praise him, as he saith by the prophet. He shall call upon me, 
Psal. 91.  and I will hear him? I will be with him in trouble, I will deliver him, and glorify him, with long life will I satisfy him and show him my salvation.   

The Ninth effect of Faith, true Adoration.  
FAith also begetteth in the faithful man, true adoration and worship of God, as it is said, that jacob by Faith when he was dying, blessed every one of the Sons of joseph, 
Genes. 47. Heb. 11.  and worshipped upon the end of his staff, By the which worship the faithful do wholly rely upon God, and depend upon his providence in all their affairs, following the exhortation that the prophet makes to every one of us, Commit thy way unto the Lord and trust in him, and he shall bring it to pass. And he shall bring forth thy righteousness as the light, 
Psalm. 37.  and thy judgement as the noon day: wait patiently upon the Lord, and hope in him; fret not thyself for him which prospereth in his way: not for the man that bringeth his enterprise to pass. Cease from anger and leave of wrath: fret not thyself also to do evil, for evil doers shall be cut off, and they that wait upon the Lord, they shall inherit the land. Which is no small good to the faithful man, who from thence draweth tranquillity and peace of conscience. For bejng tossed with adversities which beat against him incessantly, the one after the other, as the waves of the Sea do against rocks, he hath great need to be upheld, that he be steadfast and firm, and constantly to repulse the temptations wherewith he is assaulted on every side. 
Plal. 16.  Whereto nothing is so fit, as always to look upon God, and to go under his conduct, and to hope from him a good and happy issue of all that we see; 
Psalm. 30  and although that ●he business be very confused and jntricate, that yet he is able to determine of them, and to draw forth a good order out of all these disorders which we see. And even as Mariners floating by night at Sea, behold always the North pole to conduct them, and to keep them from gojng out of their course: so in this world we must always have our eyes fixed upon God, that he may prosper and govern us well in all our affairs, 
Psal. 141.  and say to him as saith the Prophet, O Lord that art my portion, 
Psalm. 119.  I have determined to keep thy words. 
Psalm. 56.  For thou hast delivered my soul from death, and also my feet from falling that I may walk before God in the light of the living. And also, But I will sing of thy power, 
Psalm. 59  and will praise thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. Unto thee, O my strength, will I sing: for God is my defence and my merciful God. O how happy is man, when he can say and feel in his heart, as doth the Prophet, 
Psalm. 16.  The Lord is the portion of mine inheritance, and of my cup; thou shalt maintain my lot. The lines are fallen to me in pleasant places: yea, I have a fair heritage. I will praise the Lord, who hath given me counsel, my reins also teach we in the night. I have set the Lord always before me, for he is at my right hand: therefore I shall not slide. Wherefore mine heart is glad, & my tongue rejoiceth: my flesh also doth rest in hope. Surely there is no other means to content our mind, than the possession which we have of God, when we love him, and that by Faith we enjoy him, wholly relying upon him, and recommending all our affairs unto him, which cannot choose but be well conducted, and come to a good end, when he pleaseth to jmbrace them; which is the cause for the which the Prophet said, My soul keepeth silence unto God: 
Psal. 62.  of him cometh my salvation, he is my strength and my salvation, and my defence: therefore I shall not much be moved. And also, 
Psal. 111.  I will praise the Lord with my whole heart, in the assembly and congregation of the just, the works of the Lord are great, and aught to be sought out of all that love him. And a little after, The works of his hands are truth and judgement: all his statutes are true.  
Whence cometh it, that men trouble themselves so, 
Censure of our imprudency.  when they see any alteration in their affairs; and that, that which they pretend doth not always happen according to their desire? but that they think not upon the providence of God, which ruleth over all things, and which disposeth of them according to his wisdom and counsel which is incomprehensible unto us; although we should worship them, and assure ourselves in our hearts, that he doth nothing but by weight, number, and measure. 
Rom. 11.  And therefore the Apostle considering it with astonishment, and admiration, crieth out, O the deepness of the riches, both of the wisdom, and knowledge of God, how unsearchable are his judgements, and his ways past finding out, for who hath known the mind of the Lord, and who was his counsellor; Or who hath given him first and he shall be recompensed, for of him, and through him, and for him are all things, to him be glory for ever Amen. This only sentence were sufficient alway to keep our minds in rest, if first we consider, that all things come from God, and that therefore they cannot choose but be good: because that from the sovereign good, there can come no good evil, and they return to God, that is to say, to his glory, the which ought to be more dear and precious unto us, than any other thing. Often times we find in the scripture the exclamations, which the prophet's use, upon the good hope of those that rely upon God, that is to say, that worship him, and depend wholly upon him. Like unto the saying of David, And in the 32. Psalm, Many sorrows shall come to the wicked: but he that trusteth in the Lord, mercy shall compass him. And in the 84. Psalm, Blessed are they that dwell in thine house, they will ever praise thee. Blessed is the man whose strength thou art, and in whose heart are thy ways. And toward the end of the same Psalm, For the Lord God is the Sun and shield unto us, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. O Lord of Hosts, blessed is the man that trusteth in thee. And in the 25. Psalm, Unto thee O Lord, I lift up my soul, my God I trust in thee: Let me not be confounded, Let not mine enemies rejoice over me. 
Duty of the faithful in their afflictions.  Then when we see that we are oppressed, and that the most part of the world conspireth against us, and do league themselves to bring us to ruin, we ought always to remember ourselves, and life up our eyes towards God; even as the servant when he is awed, hath always his eye upon his master, and the maid servant upon her mistress when she perceiveth herself to be threatened of any danger, 
Psal. 123.  and to assure ourselves of the love which he beareth us, by the which he is induced to have pity upon us, and likewise of the care which he hath to provide for all our necessities, when time shall require: for having both the times and the seasons in his hands and power according to the which he doth all works, and disposeth of every one according as he knoweth the occasion to be fit and convenient, 
Act. 1. Psalm. 94.  he will not miss to provid for all, and to bring all things to their point, when he shall see the time fitting. Whereupon we must also well note that which the Prophet saith, They shall look unto him, 
Psal. 34.  and run to him, and their faces shall not be ashamed saying, This poor man cried, and the Lord heard him, and saved him out of all his troubles. And also, 
Psal. 17.  Concerning the works of men, by the words of thy lips I kept me from the paths of the cruel man. 
Psal. 73.  We see sometimes that the wicked prosper, and have a pleasing wind, yea they have oftentimes better than they wish for, God giving them according to their desires, all that they have a mind to, and abandoning them to their concupiscences, which we are angry at; yea, sometimes our jmpatience and wrath carrieth us so far, as sharply to complain and almost murmur, because that we who serve God and fear to offend him, 
Malach. 3.  and for this reason should be blessed and more gently and favourably jntreated, than those that despise and blaspheme him at every word, are so used, that one would think that we are in the world, 
Psal. 44.  but to serve as a fable and a proverb to other men, who looking towards us, In scoffing shake their heads. But then to abate the grumbling of our hearts, we ought to speak softly to it, as it were in the ear. 
Psal. 43.  Why art thou cast down my soul? and why art thou disquieted within me? wait on God: for I will give him thanks: he is my present help, and my God. Confessing that which the Prophet saith, to wit, 
Psal. 73.  Until I went into the sanctuary of God: then understood I their end; Surely thou hast set them in slippery places, and castest them down into desolation.  
Let us assure ourselves then upon the providence of our God, and worship him, to what estate soever we be brought; and let us not think that he hath left the care which he hath promised to have over us and our affairs. But let us always resolutely hold, 
Psal. 33.  That the eye of the Lord is upon them that fear him, and upon them that trust in his mercy. And that which the Prophet saith in the same Psalm, The Lord looketh down from Heaven, and beholdeth all the children of men. Also that which he saith elsewhere, 
Psal. 113.  Who is like unto the Lord our God, that hath his dwellings on high. Who abaseth himself to behold things in Heaven and in Earth. If we have once our eyes settled upon the providence of God, as we see the Prophet had, we shall never be troubled in our consciences, neither shall we feel the anguish and sorrow wherewith those are strongly vexed and tormented, who by their passions are drawn now hither, them thither, without bejng able to rest in their minds, nor to find any resolution in their jmaginations, whereupon they may stay or rest; but we shall have our consciences quiet and peaceable, and what wind soever bloweth it shall seem propitious and favourable unto us, and what danger soever can present itself before our eyes, it shall never be so great as to affright or make us tremble. For knowjng and believing that the goodness of God is upon us both above and beneath, 
Psal. 144.  and that we are environed with his grace and presence on every side, 
Psam. 46.  we will say with the Prophet, We will not fear though the earth be moved, and though the mountains fall into midst of the Sea. Though the waters thereof rage and be troubled, and the Mountains shake at the surges of the same. And also, I will lay me down, 
Psal. 4.  and also sleep in peace, for thou Lord only makest me dwell in safety. Also that which is written in an other Psalm, 
Psal. 23.  The Lord is my shepherd, I shall not want. He maketh me to rest in green pasture, and leadeth me by the still waters. He restoreth my soul, and leadeth me in the paths of righteousness for his name sake, yea though I should walk through the valley of the shadow of death, I will fear no evil for thou art with me: thy rod and thy staff they comfort me. Thou dost prepare a table before me in the sight of mine adversaries; thou dost anoint mine head with oil, and my cup runneth over. For what evils, storms, or tempests soever may besiege us, we will always come to his conclusion of all our discourses, To wit, that The Lord of hosts is with us: 
Psam. 46.  the God of jacob is our refuge. And that which is written elswere, 
Psal. 118.  I called upon the Lord in trouble, and the Lord heard me, and set me at large. The Lord is with me, therefore I will not fear what man can do unto me. And in the same place, The Lord is mighty, and hath given us light. The resolution then that every faithful man shall have upon this article of Adoration, shall be such a one as that of the Prophet, to wit, Thou art my God, and I will praise thee, even my God: therefore will I exalt thee.   

¶ The last effect of Faith, Thanksgiving.  
THe last effect of Faith is Thanksgiving, by the which, calling to mind the great good which God hath done for us, in such great number, that we should not be jngratefull towards him, we give him thanks for them, & repeat them according to the occasions presented to us; to the end that God by that means may be jnduced to continue and multiply them towards us, the which he doth ordinarily to those who do not forget the benefits and favours which they receive from him, as it is said, That to him that hath, shall be given; 
Mat. 13.  and from him that hath not, shall be taken, even that which he seemed to have: and elsewhere it is said, 
Psal. 84.  That God giveth grace upon grace to those that love and serve him. And in the parable of the talents, 
Mat. 25.  we are taught, that if we be attentive well to use and manage the graces and gifts which God bestoweth upon us, that he doth conserve and jncrease them unto us. 
Psal. 145.  Now if there be any exercise worthy of a Christian man, and fit for his duty; surely it is that of Thanksgiving. We see by the scripture, that the principal exercise of the Angels in Heaven, is to praise God, and thank him jncessantly, for that in their first creation he adorned them with perfections and virtues, which do shine and are resplendent in them, as doth the brightness and light in the Stars which are fixed in the Heavens, and do continue glorifijng God without end and without ceasing, having no other exercise but that, nor other delectation and contentment, but daily to behold his face, to admire and mire themselves therejn, without in satisfying themselves ever bejng satisfied. Now have we more greater occasion to praise God, then have these celestial creatures, because we have received a benefit which they have not; to wit, that it hath pleased the Son of God to take the seed of Abraham, and to associate our nature unto him, 
Heb. 2.  which is a favour jncomparable, and the greatness and price thereof unspeakable.  

The graces which God hath done to man.  Then if now we will join to this favour, the others particular, which he hath done unto us, as to the Angels in their creation, creating us after his own image and likeness, giving us a soul of celestial beginning, jmmortall, provided with understanding, reason, memory, will, life, intelligence, force, & virtue; afterwards a body full of life, constructed, & builded with such jngenious art, that the architecture and singularity of the building, and the framing of the whole world, is not greater than that of man's body, and the jnfinite and jnnumerable commodities, which he hath in all abundance given us for to entertain and accommodate it, as the light of the Sun, the Moon, and the Stars, to lighten us, the fire to warm us, and to serve Artificers to do their works, the Air to breath, the water to drink, navigate and cleanse our filthiness; The earth to bring forth fruits and to nourish us; the herbs and plants for Physic, and to delight us, not only by their sundry colours wherewith they are enamelled, but also by their odours and savours; The Beasts to till, to carry cloth, nourish, sustain, and give us pleasure. Afterwards, 
Their corporal goods.  if we consider their corporal goods, as the members, and the particular functions of every one of them, as of the eye to see, the ear to hear, the tongue to taste, the nose to smell, the hands to work, the feet to walk, and the members in general to apprehend the hot and cold, the hard and soft by their feeling, 
The spiritual.  if also we consider their moving, and feelings, the address and dexterity which every one of them hath to turn and manage itself, by the means of the muscles, verues, and ligaments. If also lifting our minds higher, we come to consider the great and advantageous graces which GOD hath jmparted unto us, more than to all other creatures, as to discourse, consult, deliberate, discern vice from virtue, the order of the confusion, note the days, the months, and the years, what proper to every season, to be capable of the Arts and Sciences, yea of the heavenly mooving, of the regions and climates of the earth, to navigate from all parts to the Antipodes, to discover the Ours and entrails of the earth, to refine the metals, and to penetrate to the secretest and profoundest things in the world, we shall thereby understand, what hath been the bounty and liberality of God towards us, who hath so abundantly and prodigally laid open all the treasures of his riches and most precious moovables unto us, to make use of them to his glory.  

The goods proper to his elect.  But if we come to calculate the goods: which particularly he imparteth to kiss elect, as the election, vocation, justification, sanctification, glorification, adoption of the Children everlasting alliance, Faith, Hope, Charity, justice, the spirit of adoption, by the which they are illuminate, consolate, fortified, guided, conducted, and governed, in all their ways, The Kingdom of Heaven, life everlasting, that perfect and entire felicity which he hath promised and prepared for them in Heaven, and other blessings which in greatness and number are jnfinite: then every one of them shall know how much we are bound to praise and thank God. And to the end that every one of us may the better dispose himself thereunto, it shall be good, 
A particular description of our goods.  that in particular we remember continually some of the goods which God doth for us every day, as first that we live, move, and are in him, so that we have neither Life nor breathing but from him; we cannot see without eyes, nor hear with our ears, nor smell with our nose, nor taste with our tongue, nor speak with our mouth, nor digest with our stomach, work with our hands, walk with our feet, nor do any thing but by him. Also we cannot feel neither hot nor cold, nor joy nor sorrow, nor Labour, nor rest, nor ease, nor disease, nor pain, nor health without him, which are all things, without the which the nature of mankind cannot subsist; Afterwards if we be strong to work, and to resist those that would offend us, that cometh from none but him; 
Psalm. 98.  As it is written. For thou art the glory of their strength, and by thy favour our horns shall be exalted, for our shield appertaineth to the Lord, and our king to the holy one of Israel. Also, if we are nourished, clothed, lodged, and fitted with all things necessary for us, and fit for the entertainment of this life, and to avoid the miseries thereof, it is by his only means that we have such a good: 
Psal. 23.  as saith David, The Lord is my shepherd, I shall not want. It is he that conducts us and guides us, through all the ways which we address, not only because we should not stumble, as saith David, 
Plal. 91.  For he shall give his angels charge over thee to keep thee in all thywayes; They shall bear thee in their hands that thou hurt not thy foot against the stone. But also doth conduct and set us in the way of his commandments, and causeth that we do not decline from the obedience of his holy will, neither to the right, nor to the left, as it ●s written in the 119 Psalm. 
Psalm. 119.  Oh that my ways were directed to keep thy statutes. Then should I not be confounded when I have respect unto all thy commandments. And also, Incline mine heart unto thy testimonies, and not to covetousness. Yea it is he that doth direct our steps as he writeth. 
Psalm. 37.  The paths of man ●re directed by the Lord for he loveth his ●ay. Though he fall, he shall not be ●ut off, for the Lord putteth under his hand. It is he in some that defendeth us from all dangers, as it appears by ●hat which is written in the 91. Psalm Who so dwelleth in the secret of the most high, 
Psalm. 91.  shall abide in the shadow of the almighty. I will say unto the Lord, O mine hope and my fortress: he is my God, in him will I trust. And also, 
Psalm. 95.  O come let us rejoice unto the Lord: Let us sing aloud unto the rock of our Salvation. It is he, when we are plunged in the gulfs of adversity and threatened of a total ruin, that against the opinion of all the world, yea often of ourselves, draweth us back from the danger, from whence it seemed that there was no issue: 
Psal. 40.  as he saith elsewhere. I waited patiently for the Lord, and he inclined unto me and heard my cry: He brought me also out of the horrible pit, out of the miry clay, and set my feet upon the rock, and ordered my doings. In brief as the Church singeth, 
Psal. 119.  They have often times afflicted me from my youth (may Israel now say) they have oftentimes afflicted me from my youth: but they could not prevail against me. And also, They came about me like bees, 
Psal. 118.  but they were quenched as a fire of thorns, for in the name of the Lord I shall destroy them. Thou hast thrust sore at me, that I might fall, but the Lord hath helped me. The Lord is my strength and song, for he hath been my deliverance. The right hand of the Lord hath done valiantly.  
Even when God doth tempt us by tribulations and adversities which he sendeth us, as by poverty, sickness, wars, famine, pestilence, 
His goodness towards us in adversity.  & jnfinite other evils which he sendeth to his Church, to exercise and jnduce it to watch and pray; although it seem that in them God treateth us hardly, and in an other fashion then a Father should his Children; Notwithstanding in such exercises we ought yet to acknowledge the great favours which through his goodness he showeth us, having the care to chasten and continue us within our duty, by his fatherly correction, that we be not condemned with the world, which he hath abandoned to the wicked desires thereof. 
1. Cor 11.  It is said of the Persians, that they had a custom among them, that when a malefactor was condemned to be whipped, for some crime by him committed, he was bound to kiss the rods after he had been whipped, and to go before the jugde to present himself upon his knees, to give him thanks for the punishment which he had ordained by his sentence; shewjng thereby, that one of the greatest goods that can happen unto us, is, to be corrected when we fail; as to the contrary, the greatest evil that can happen to a man, is, when their faults are dissembled, because that by the unpunishing of them, they persevere and grow so strong in evil, that at the last he is altogether desperate. Now the favours which God doth us are great, and in great number, 
Psalm. 40.  as saith David, O Lord my God, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towards us. And also, 
Psal. 71.  My mouth shall daily rehearse thy righteousness, and thy salvation: for I know not the number. 
The spring from whence issue all the goods which god doth for us  But yet besides that, we ought in them to acknowledge the great beneficence of our God. If we will consider whence it cometh that he jmparts them unto us so abundantly, we shall find that they are all gratis, and that he is not stirred up thereunto, but of his only goodness, on the one part, and of the pity which he hath of our wretchedness and misery on the other part, 
Psal. 44.  as it is written, They inherited not the land by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou didst favour them. And we must yet acknowledge an other favour, in that he giveth us the right use thereof. For we see an jnfinite sort that abuse thereof, and turn them wholly to an other purpose, then that for the which God hath given them; the which showeth well that by reason of the corruption and vice which is in us, we cannot make good use of his graces, nor apply them to their uses, nor yet know the end for the which he gave them unto us, and whereunto they ought to tend. What graces also doth he unto us, when through his mercy he delivereth us from so many miseries and evils that compass us about, by reason of the sin that is in us? Also, when in so long a patience, he waiteth for the time wherein we should turn unto him, to confess our faults, and jmplore the assistance of his great mercy, giving us leisure to repent, although we be unworthy thereof; seejng the only jngratitude which we use towards him, aught to be a sufficient cause; not only to withdraw his beneficence from us, and close his hand of bounty quite from us; but also rujnate and exterminate us wholly. Wherein he showeth that which is said of him, that, 
Psal. 103.  The Lord is full of compassion and mercy, slow to anger, and of great kindness. And who hath his eye always rather turned to his promises to execute them, them to his threatenings to remember them: and we see by experience the truth of that which Ose the Prophet saith of him, 
Ose, 11.  That if he were a man passionate with choler and fury, as men are ordinarily against those that do them any displeasure, we had long since been reduced to the state of Sodom and Gomorrha; that is to say, to nothing; and that there should remain nothing else of us but a stinking remembrance of our name, and a mark of the judgement of God, most horrible and fearful upon us: but it is well for us that we have to do with so patiented and so gracious a God, and who doth not only quite us Ten or Twelve talents which we own him, but ten and twelve millions. 
Mat, 19  Yet is there one thing to observe, to acknowledge the greatness of the beneficence of our God, to wit, that we would never acknowledge his goods, if he did not give us the grace to know them, and we would not thank him for them, if he did not open our mouths to thank him, as it is written, Deliver me from blood, O God, 
Psal. 51.  which art the God of my salvation, and my tongue shall sing joyfully of thy righteousness. Open thou my lips O Lord, and my mouth shall show forth thy praise. Seeing then that he doth us so many favours, in so many sorts, ought we not to say with David, 
Psal. 116.  What shall I reuder unto the Lord for all his henefits towards me? I will take the Cup of Salvation, and call upon the name of the Lord.   

¶ The First property of Faith.  
NOw having treated the definition, 
we must close our eyes and open our ears.  the parts, the causes, and the effects of Faith, It remains consequently to declace the properties thereof, whereof the first is to close the eyes, and open the ears, as saith S. August. according to the definition which the Apostle giveth of it in the Epistle to the Hebrues. 
Heb. 11.  That Faith is a substance of those things which men hope for, and a demonstration of those things which men see not. For the senses as well of the body, as are the eyes, and the ears: as of the soul, as are the jmagination, the reason, and human prudence, are altohether enemies of Faith, as the Scripture teacheth us, that carnal prudence is enemy to God, 
Rom. 8.  and altogether rebellious to his word, whereunto it cannot subject itself. And that the reason is but darkness, which cannot in any wise comprehend the light, and the senses vain and given to all Vanity. 
1. Cor. 2.  Which is the cause for the which it is written, 
Mat. 16.  that there is none but the Spiritual man, that is able to know, judge, and discern spiritual and divine things, and that the flesh and blood cannot comprehend them, and much less raise and teach them, which is the cause why David said, 
Psal. 36.  With thee is the well of life, and in thy Light shall we see light. 
Psalm. 92.  And also, An unwise man knoweth it not, and a fool doth not understand this. And yet elsewhere, 
Psal. 25.  What man is he that feareth the Lord? him will he teach the way that he shall choose. 
Examples.  We see that in all the examples of the faithful, which the Scripture doth propound to us, as well in the old as in the new Testament. Which we may note first in Adam, 
Adam.  who having been shamefully driven out of the earthly paradise, and deprived of all the pleasure which there he had, without having any more hope to recover it again, was notwithstanding raised again by the promise which God made him, 
Genes. 3.  so that he was not drowned in despair, although he had great and most ample occasions; seejng that because of his rebellion and disobedience, he was fallen into an jnfinite misery, and so pitiful and lamentable estate, that it was jmpossible to comprehend and express it. For considering, (as it is very likely) the darkness that was entered into his spirit, the disorder in his heart, the vanity that had seized on his senses; and in general, the corruption that was spread over all his members; seejng beside, that he was no more so to familiar with God as he was wont, and that his presence was fearful unto him, and he was astonied at his word: seejng also the curse which upon his occasion was powered, not only upon all the earth, the which although it was tilled, brought forth nothing but weeds and thistles; but also upon all the elements, and all the creatures, the which by his means were fallen and brought to servitude and corruption; seejng also the disorder which at once was entered into his house, and his eldest son, of whom, perhaps, he hoped the restitution of the ruins which had happened unto him, to have risen against his younger brother, and to have slain him cruelly, without having any cause, neither true, nor apparent; all this together, was it not sufficient to c●st him headlong into a gulf of despair, and to take all hope from him ever to get out of it, if he had not been upheld by the Faith of the promise which God had made him? But looking upon it jntentively, and closing his eyes from the consideration of all other things that might abate or beat him down, he remained firm in the persuasion which he had conceived in his heart, of the verity and certitude of the promise which God had made him, and combated by this means all the jmaginations, and all the discourses which his reason (then blinded) could propound unto him, to cause him to doubt thereof.  
No likewise, 
Second example in Noe.  after God had advertised him, that within 120. years, he was determined to drown the world, had, as may well be thought, many fancies in his mind, which might make him doubt thereof, as the length of the time, the clearness of the days, the temporal prosperity which continued upon the whole earth, the mocking of those that jested at this threatening, when he foretold it them in the name of God: besides all which things, he might think that God who was jnfinitely merciful, and patiented, and who jnduced by his only goodness, had created the world, and with it endued man with his own image and likeness, could never be brought to that point, to undo and cast down such a building as that was. Yet nevertheless he persevered in believing steadfastly Gods threatenings, the which to avoid, he built the Ark according to his commandment to save himself, and his family, and the seed of all the creatures of the earth. Wherein we see, when having closed his eyes to all the considerations that might divert him, he settled himself at the only word of God, by the Faith whereof he was saved (as saith the Apostle) from the deluge which drowned the world.  
Abraham bejng very aged, received a promise from god, by the which he assured him, that he should have a child by his wife Sara, who nevertheless was barren, and beside uncapable to conceive, as well by reason of her age, as of natural means which failed her for conceiving. Nevertheless this patriarch closed his eyes at all this; and had no regard to his body already benumbed, seejng he was almost an hundred years old, nor yet to the matrix of Sara already benumbed; and made no doubt of the promise of God in mistrust, but was strengthened by Faith, 
Rom. 4.  and believed in hope, against all hope, giving glory to God: and knowing certainly, that he that had promised him, was also able to do it.  
David bejng arrived in saul's camp, 
4. example in David.  who was affrighted with the fierce words and threats of this jnorme and fearful Giant Golyah, 
1. Sam. 17.  who with his look only made all Israel's camp to tremble, was moved with a zeal of the glory of God, whom he saw blasphemed with the barking of this Mastiff, and presented himself courageously to revenge the opprobry of Israel, and undertook to kill him, without regarding his youth, nor the little experience which he had in war, nor that he was naked and without defensive weapons, nor to the weakness of his body; nor on the other part, to the greatness of the Giant, nor to the force and strength of his arms, nor to the armour wherewith he was clad and covered, nor to the buckler, nor to the spear, nor to his fierce and cruel countenance, approached to him without any astonishment with his sling, and a stone, the which he hit right in the forehead of this great coloss, whose head he cut off with his own Sword, and brought it as a trophy into Israel's army. If men consider what was the occasion of so fair and glorious a victory, which he brought back upon such a mighty enemy; they will find that it was the Faith only, which he had in the name of God; and by the which, shutting his eyes to the consideration of all the things that might move or turn him from such an enterprise; he settled himself in the only preswasion which he had of the verity of the promise of God, and of his assistance, under the conduct whereof he doubted not at all to affront his enemy.  

Fift example in josua and Caleb.  The spies which were sent by Moses into the land of Canaan, to the end they should bring him and the Princes of Israel word what was the situation thereof, what the munition and strength of the towns, whether the people were valiant, strong, and fit for the war; by the which places they might most easily and commodiously enter; when they were returned, ten of them brought word, that the conquest of the land was altogether unpossible, considering the Towns and strong places which there was, and the watch which was kept, and the provisions for war, wherewith they were furnished; seejng also the great number of people, strong, and well trained up to war that were there, for tujtion and defence of the country; so that by their report they caused the people to stand astonished and amazed, without courage to go any farther. Yea they determined to return into Egypt, 
Num. 14.  if joseph and Caleb presenting themselves before the whole assembly, and having sharply reproved their fellows, said aloud, no, no, we will eat them as easily as a piece of bread; for it is not under the trust of our strength, but only under the assurance of the name and of the promise of our God, that we go to fight with them. What did they regard, saying that? human things according as they were disposed, and that appeared before their eyes? No, but having their eyes shut against all that, they laid nothing else before them, but only the promise of God, which was eternal and jnfallible. Elizeus, in the time of the great and extreme famine which was in Samaria, 
6. ezample in Elizeus. 2. King. 7.  being besieged by the Syrians, said to king joram, that he should be of good cheer, and that the next day the burden of corn should be better cheap in Israel, then ever it had been before. The one of the greatest favourites and nearest Gentlemen to the King, reproving the words of the Prophet, said to him, that that was altogether unpossible, though all the windows of Heaven were opened. But the Prophet assuring himself of what he had spoken, answered him, thou shalt see it, and shalt eat none of it. Wherein we ought to note two very good examples, the one of the faith of the Prophet, and the other of the jnfidelity in that Gentleman; and withal the so assured reasons which the Prophet gave, and to the contrary made the Gentleman to doubt. For what thing could Elizeus see, to assure that which he said against all hope, except the word of God which had been revealed unto him; in the which, without any disputing or discourse, he altogether settled himself: and the Gentleman to the contrary, not regarding any thing but what presented itself before his eyes, and seeing no appearance of verity, doubted of that which he said, & seemed altogether jmpossible to him.  
We have jnfinite other examples in the scripture of that which is said; 
Faith relieth upon the word of the Almighty.  to wit, that the property of Faith, is always to close the eyes to all the things that may make it doubt of the truth of the promises of God, & only to look upon his Almightiness, by the which he is always able to execute what he saith, and promiseth, as soon as he speaketh it, witness David, 
Psal. 33.  For he spoke and it was done, he commanded and it stood. Sometimes it happeneth, 
Remedy against mistrust and fear.  that by the rude jntreaty which God giveth us, we conceive fancies and jmaginations of him, which are altogether contrary to his nature, and which presents him unto us with a dreadful countenance. As we see that it happened even to jesus Christ his dear and well-beloved, who because he saw no sign nor appearance of the favour of his Father towards him, cried out: 
Psal. 22.  My God my God why hast thou forsaken me, and art far from my health, and from the words of my roaring? O my God I cry by day, but thou hearest not, and by night but have no audience. burr than we must fight virtuously against temptation, and not judge of the love or hatred of God, by that which it seemeth to appear unto us, but stand firm and settled in the promise of God, and persuade ourselves, what face soever he showeth us, that nevertheless he continues the same, without altering his will, in any thing, or changing his nature in any sort whatsoever. We must then in all our adversities, have our eyes fixed upon God, and say unto him, that which David saith, 
Psal. 130.  I have waited on the Lord: my soul hath waited, and I have trusted in his word. My soul waiteth on the Lord, more than the morning watch watcheth for the morning.  
Also, 
Psal. 16.  I have set the Lord always before me: for he is on my right hand, therefore I shall not slide. Wherefore mine heart is glad and my tongue rejoiceth; my flesh also doth rest in hope. For thou wilt not leave my soul in the grave; neither wilt thou suffer thine holy one to see corruption And also, 
Psal. 17.  Concerning the works of men by the words of thy lips I kept me from thy paths of the cruel man.  
Although then that God showeth us sometimes an evil countenance, 
Psal. 102.  yet must we always judge of him, according as we are taught in his word; and believe that he never changeth, but that he remaineth always Like himself: and that he is always true in his promises, and almighty to execute them, when and how he thinketh good: without that there is any creature in Heaven or earth, can hinder him, from effecting that which he hath once resolved and ordained in his counsel, 
A fit comparison.  we see that the Sun at his rising seemeth greater unto us far then it showeth itself at none day, albeit that it changeth not his form any whit, but that cometh because of the vapours which are interposed between us and it. Also our God doth sometime seem unto us to change his form, but it is by reason of our disordinate passions and affections, which present him unto us is this manner; and then our judgement ought to be suspicious unto us; and we ought to reject it, for to yield wholly to that which the word of God saith unto us, of his nature; that he is innumerable and abides always in one estate. 
An other comparison.  And even so as we see that those that go upon any high steep thing, turn their eyes from looking down, because they should not be afraid; so should we, in all our afflictions, turn away our understadding from all vain speculations, and hold them as it were in a slip, to let them go only at the consideration of the word of God. 
An other.  Sometimes God doth that to us which riders do to great horses; to assure them they often present glimmering Swords before their eyes, to the end to accustom them to look upon the splendour and glistering without starting. So doth our good God with us, he sometimes setteth fearful things before us, and presents himself to his children with a mask and false ugly visage; but it is only to assure them against all fear. In which matter Faith may stand us in much steed, shutting our eyes against that which showeth itself exteriorly, and opening our ears to hear that which God saith unto it, and there to settle itself wholly.   

¶ The second property of Faith.  
THe other property of Faith is, 
Although that faith have her intervals, it letteth not to be Faith.  not to remain always in one estate, no more than the Moon, which we see increaseth and decreaseth, and showeth sometimes more, sometimes less light, according as it is near or far off from the Sun, so Faith showeth itself in the faithful, at one time greater and stronger, at an other time lesser & weaker; nevertheless it letteth not to be always a Faith: no more than the Moon letteth to be the Moon what variety and changing soever there be from her light, to obscurity, and from her obscurity to light. The which we see in many examples of the Scripture, 
Examples in Abraham. Gen. 12.  but principally in Abraham, the Father of all those that believe, whom, when God first called him, and commanded him, to go out of his country, and to forsake his house, his friends, his rest, his pleasures, and all his commodities, to go elsewhere into the country where God would conduct him, without advertising him, nevertheless of the place where he ought to address him, nor of the means which there he was to find; notwithstanding he suddenly resolveth to obey to the will of his God, and to go as it were blindfold, the way that it pleased him to send him, wherein he showed him a great Faith, not discoursing upon the commandment which had been given him, nor upon the ease or disease, commodities or discommodities, which he might leave or hope for, in obeying the commandment that was given him. But his Faith was not found alike, 
Gen. 12.  when in the Court of Pharo King of Egypt, he prayed his wife to dissemble what she was, and to say that she was his sister only; without having regard to her honour or to her chastity, the which he put in great hazard, as the sequel showed afterwards. Also when the promise was made him, that of his wise Sara he should have a Son and heir, although that he and she were of uncapable nature, he to beget and she to conceive and bring forth: nevertheless he made no doubt upon the promise which God made him, but believed it and persuaded himself, although that the thing seemed to be altogether jmpossible, that it should come to pass, so as God had promised him, unto whom nothing is jmpossible of all that he saith. When also God commanded him to sacrifice his son Isaak, which he had had in his extreme age by his wife Sara, who was altogether unfit to bear children, and that in him all the hope did reside of the blessing which should be spread upon all nations: he than showed a marvelous Faith, passing over all the difficulties that could present themselves before his eyes, to obey with all promptitude to the commandment of god. But he showed it not alike, when for the second time he would disguise himself in the house of Abimelec King of Gerar, and did again solicit his wife to say and feign that she was his sister, wherein we see, that the Faith in the Faithful is often changeable, when in the degrees thereof, and that that sometimes, it is stronger and bolder than it is at other.  

2. example in Moses.  We also see that in Moses, who presenting himself in Egypt without any fear unto King Pharo, (who was a cruel tyrant) to command him in the name of God, to set his people in liberty and freedom, did not show himself, any whit astonished, but upon his refusal, persevered in soliciting him, and to daunt him by terrible signs and miracles, without any fear or apprehension of his threatenings, and did not dissist from his enterprise till he had brought him to the point which he desired. Since being enclosed between him and his soldiers on the one side, and on the other side the red Sea, which stopped his passage, he feared not at all, but said to the people, who were altogether dismayed, to see the present danger wherein they were, have not I affirmed unto you, that if you believe, 
Exodus. 14.  you shall see the glory of God? which they saw presently after, passing through the horrible gulfs, as it were with dry feet. But in Neriba and Manassa, 
Psal. 106.  he showed not such a firmness and strength of Faith, as he had done before; because he doubted of that which God had assured him, to wit, that in striking the rock an abundance of water should distill fowrth, and should follow the camp into the deserts, to serve both their men and beasts to drink.  

3. Example in David.  David also, who in his flight, when Saul pursued him furiously, showed divers times, that God had endued him with a rare Faith, and which seemed to be sufficient to oppose itself against all the sleights and temptations that could any way meet with it; and even that it was jnuincible, and nevertheless, we see the great fall that it had, when forgetting all at once, 
2. Sam. 11.  the great and jnfinite favours and graces which he had received of God, let himself slip into this adultery jnfamous and abominable which he committed with Bersabee: post posing his concupiscence, the fear which he should have had to offend God, and incur his judgement.  

4. example in S. Peter.  We see also, if we may so speak, the bravado of the faith of S. Peter, even then when jesus Christ having told him of his jnfirmitie, he durst to oppose himself against that he said, and to affirm divers times, that he was ready to die with him that was his Master, and although he were forsaken of all his fellows, yet that he would follow him, wheresoever he went: and nevertheless, 
Mat. 26.  within a little after, at the voice of a simple maid, he denied and showed his vanity: and all the audacious speeches which he had held, were but wind and foolish boasting. Wherein we see, to what high degree of Faith soever men are come, they have always need to acknowledge and feel their jnfirmities, and to humble themselves under the mighty hand of God, that he may uphold and sustain them; for otherwise they are always in danger, lest that should happen unto them that came to David. When he thought himself well assured for ever, and strong enough to resist all the temptations, and assaults that could be given him by all his enemies. 
Psal. 30.  In my prosperity I said, I shall never be moved, for thou Lord of thy goodness hast made my mountains to stand strong: but thou didst hide thy face and I was troubled, then cried I unto thee, O Lord, and prayed to my Lord. That considered, 
Means to fortify and augment Faith.  every one of us must be curious, carefully to seek the means, by the which our Faith may be fortified and augmented. The one of the which is, to pray to God jncessantly, according to the examples of the Apostles, that he would increase it unto us, for even as he is the author and beginner of it in us; so also it is he that setteth it forward, and finally accomplisheth it in all points. Afterwards we must diligently hear and meditate upon the word of God, the which for to nourish and heat it, and to keep it in good point, is as much or more necessary than the wood in a hearth to entertain the fire, or meat in the stomach to preserve health; as saith S. Paul. 
Rom. 10.  That Faith cometh by hearing, and hearing by the word of God. Moreover it is very necessary, principally when we are assaulted with any violent temptation, that for to sustain us, we may have a recourse, not only to our God by prayers, but also to our brethren, which we think to be well advanced in the knowledge and fear of God; and too plentifully furnished with his word, to the end, that by the conference which we have with them; we may be raised and upheld by the comfort which they shall give us, putting us in mind of those parcels of Scripture which they shall know to be fit to fetch our hearts again. For even as wine is cast upon the face of a man that is swonded, to awake his spirits: so there is no remedy more proper to comfort our brethren in temptations, than the word, when it is fitly applied unto them. One iron (saith Solomon) sharpeneth an other, when they are rubbed the one against the other, so is there nothing more proper to whet our Faith when it is blunt, than the word of God, which serveth it as a whetstone, and more when it is alleged to him by his brethren, then if he meditated it himself only. S. john Chrisostom to this purpose saith, 
A good comparison.  that two or three brands laid near the one to the other, yield more heat together, than they would if they were in sunder: So the word hath much more efficacy when it is treated by two or three which confer together of it, then if it were raised or meditated of one man by himself. The means then (to conclude our purpose) by the which we may strengthen our Faith, is to exercise it continually in the manner spoken of. But yet there is nothing better to knit it well, and to strengthen it, then to rejoice in the temptations which God sendeth us: by the which the faithful wax strong and sturdy and assured against all dangers, as we see the old experimented soldiers are, when they have proved many assaults, alarms and battles.   

¶ The Third property of Faith.  

To strengthen ourselves in infirmity. 2. Cor. 12.  WE will say, that the third property of Faith, is to strengthen ourselves in infirmity, as saith the Apostle, Most gladly therefore I will rather glory in my infirmity, that the power of Christ might dwell in me. Therefore have I delectation in infirmities, in rebukes, in necessities, in persecutions, in anguishes for Christ's sake: for when I am weak, then am I strong. 
How this is done.  For even as a man who hath to deal with some mighty enemy, of whom he doubteth the sleights, and surprises, standeth upon his guard, & goeth still armed to defend himself, and to resist to whatsoever may be plotted against him; so also the faithful man seeing himself set upon by Satan, the world, and Tyrants, arms himself all over, that he do not sink, and be beaten down; he looketh first upon the promise which God maketh him, not to forsake, nor abandon him, than afterwards on his grace, by the which he was induced to make him this promise, and to accomplish it when time and occasion shall present. Then he looketh upon jesus Christ, who is the warrant of all God's promises. Also to the prayers to summon God to remember his promises, that he may accomplish them. And he sets before him the examples of those, who in all their necessities, have had recourse to God, requiring to aid them, according to the promise which he made them, and in the which he had rested; finally, they demand of God as did David. Cast me not away from thy presence, 
Psal. 51.  and take not thy holy Spirit from me. Being armed with all these pieces, and with the virtue from above, he is jnuincible, which we see in the examples which are set before us in the Scripture. As in Abraham, 
Examples. Abraham. Gen. 15.  when he went to set upon the Kings of the East, to recover Lot his nephew, the spoil and booty which they carried out of Sodom, and other neighbour places: he went thither with resolution and an assured heart, although he had but three Hundred of his servants and domestics, with three of his neighbours that accompanied him in this enterprise, and set upon their army with such a fury, that in short time he had discomfited them; and notwithstanding, we see that in less dangers, as in the house of Pharaoh and Abimilec, he had been more soft & infirm. 
Moses.  We see also that Moses, who at the beginning was timorous, when God would send him into Egypt for the deliverance of his people; when he had begun to exercise his commission, to have been so resolute that Pharaoh could never astonish him, neither with the words, nor threatens which he used to him, nor yet by the jndignities which he did him: yea the more difficulties he found, and hindrances in the execution of his charge, the more constant he was, and full of hope to overcome them. 
David.  We see also, that David never had his Faith more burning, more strong, and more courageous, then when he found himself most pressed and pursued with affliction. 
The Church during the persecutions.  And in all ages, that hath always been seen, that the Church never flourished better, nor better showed what was the force and virtue of Faith, then when it was cruelly persecuted: was there ever seen such a constancy among the faithful, during the government of the jews, as in the reign of Antiochus, who was cruel above all others? Since the Kingdom of jesus Christ was spread over the whole world, was there ever seen such examples of Faith in Christians, as those that were found in the time of Dioclesian, wherein men held nothing more precious than martyrdom? whereunto they ran as it had been to nuptials, without that any of them either by promises or by threatenings could be turned from their Faith, what advantages or torments soever were presented before their eyes; yea that the means which the enemy used to turn them form there religion and confession of their Faith, was, that which jnflamed them the more; so that there was no man but esteemed himself happy when for the name of God he had the means to die sooner than his fellow. And there was more press amongst them to suffer martyrdom, and the cruelest torments that the wicked could jmagine, then to purchase Bishoprics and Ecclesiastical dignities.  
Faith is like unto the Iron, the which the more it is beaten the harder it is, 
Seemly comparisons.  and more pistol proof. The waters the more they are pressed, the stronger they are, and the more jmpetuous. Which we see in the Sea between two rocks, and in Rivers under the arches of a Bridge. So it is with Faith, the which never showeth her force better, then when it is pressed; as the grape in the press, and the mustard seed, when i● is bruised in a mortar. Like to an Aim, a little tree, whereof no account is made to burn, flourisheth in the desert places in heart of winter, when by the sharpness and rigour of the season, all other flowers cease and are dead, also the Church of God, which is a people vile and contemptible to the world, and esteemed as the superfluity ●nd sweeping of houses; never showeth ●t better the flower and virtue of Faith, ●hen in the midst of the hard and sharp ●easons, and when all other trees and plants seem to be altogether dead. Which is an admirable thing; for we see that when the weather is fair, and that all the seasons do their duty, all the fruits of the earth grow and come forward to the sight of the eye. But to ●he contrary Faith doth never prosper well, but in fowl weather, and when ●t seemeth that all things are contrary to ●t; for it is a thing that experience always and in all ages verified, that the peace, the rest and ease, have been means, to whither, corrupt, and to degenerate the Church; as every man may see plainly in papistry; and that to the contrary, the persecutions, wars, and other evil visages which it hath had of her enemies, have been the cause to make it flourish. Even as we see the Larks wax fat in cold weather, 
Other good comparisons.  also the Church is never in better case, then when it is set upon by divers tribulations and adversities. And even as when a town is besieged, and that the enemies have taken the counterskarfe, the ditch, and the rampart, those that are within in retiring fortify themselves again, and strengthen themselves with courage, because they see they are more pressed, to drive back the enemy, and regain that which they had gotten of them; so Faith, when it seethe itself rudely assaulted, withdraweth herself from her dungeon, and in her strong place, that is to say, to the grace of God, and there it refresheth itself, and taketh a new vigour, to resist the enemy courageously, and to drive him back.   

¶ Of things conjoined unto Faith.  
IT is now time to declare the things which are so conjoined and united unto Faith, that they cannot be separated from it: as are the Spirit of God, Charity, Hope, 
Slanders of Sophists against the pure doctrine of Faith, refuted.  perseverance & good works: because that the School divines say, that Faith and good works are things divided: so that the one may be without the other: whereby they take occasion to callumniate and defame us, saying, that we preach nothing but Faith, and say nothing of good works, as if they were unprofitable; and they go farther, saying, that it seems that we would bring into Kingdoms and common wlealths, a licentiousness and looseness: so that every one may have no other rule to ordain the state of his Life and manners, but his senses and appetites. Now it is very needful to reject and confute such a slander, which is directly against the honour and glory of God, and the health and preservation of all Estates in the world. For what were it if such a confusion were once established? that every one might live at his pleasure and at his fancy, having neither law nor reason to control his manners and his actions, were it not altogether to overthrow the order which god loveth, and will have established in all things? For as saith Philon there is nothing fair nor pleasant in disorder and confusion. Whereupon we may infer, that there is nothing more displeasing and abominable before God, then to live disordinately, And to the contrary, that there is nothing more agreeable, then to see things well ruled and measured, and altogether conformed to holy Laws and ordinances which he hath caused us to publish to this effect. 
Libertines justly detected.  Let us then protest that we will not in any wise approve the pernicious and devilish error of the Libertines, who will live at their pleasure, without being at all subject to blame, correction, and reprehension, nor will not be reproved nor bridled in their disordinate affections, & could willingly wish, that they were let run by adventure, after their appetites, like a horse without a bridle, and a ship without a Rudder. Now as for us, we declare and protest again before God and men, that the greatest grief and torment that we have in our mind, is to see in that manner the greatest part of men dissolute and disordered. And the occasions which they give to the Ignorant and jnfidels, so to blaspheme the name of God, and the doctrine which we profess, as they do ordinarily. I therefore beseech the readers of this treatise that they diligently note all the reasons that are here deducted and discoursed, to show that Faith is never separated from good works, no more than the fire his brightness and light.   

¶ The first thing joined to Faith, The holy Ghost.  
THe first shall be taken out of that which is written in the 7. of the Gospel according to S. john verse 38. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of water of life. But this he spoke of the Spirit, which they that believe on him should receive; for the holy Ghost was not yet there, because that jesus was not yet glorified. Whereof may be gathered that by Faith we receive the Spirit of God, which doth regenerate and sanctify us, in such sort, that we by his means, are made fit, ready, & lightsome to all the works which the Apostles reciteth. 
Gal. 5.  The fruit of the Spirit is Charity, joy, peace, long suffering, gentleness, goodness, Faith, meekness, temperance, against such there is no Law, The same repeateth to the Ephesians, That we are his workmanship, created in jesus Christ unto good works, which God hath before ordained that we should walk in them. 
Ephe. 2.  And also he sharply reproveth those that lived disordinately in the Church, calling them Lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, ungodly, without natural affection, truce breakers, false accusers, riotous, fierce, despisers of them that are good, traitors, heady, high minded, lovers of pleasure more than lovers of of God, having a form of Godliness, but denyjng the power thereof. 
Titus. 2.  And declaring the end of our regeneration, he saith, that the grace of God which is healthful to all men hath appeared teaching us, that denying ungodliness & worldly lusts, we should live soberly, and righteously, and godly in this present world, looking for that blessed hope and appearing of the glory of the great God and our Saviour jesus Christ, which gave himself for us that he might redeem us from all unrighteousness, & purge us a peculiar people unto himself zealous of good works. These parcels and jnfinite others, sowed in the Scripture in divers places sufficiently show that the Faith of our vocation and justification and of the Light, unto the which it hath pleased him to call us, 
Ephe. 5.  is to separate us from the world and from all the pollutions and filthiness there abounding; and not to communicate with the works of darkness, but to walk in righteousness & truth, all the days of our life.  
For why are we called good trees, 
An exhortation taken out of the names of the faithful.  if it be not to bring forth good friute in season? Why likewise are we called good ground if it be not to bring forth all sorts of good fruits, even when we are well tilled and sowed by the word of God which is every day faithfully and purely administered unto us by his servants? 
Ephe. 5.  Wherefore also are we called the spouse of Christ, if it be not to verify him by the sanctification which ought to shine and appear in us? for it is the end, that jesus Christ set before him, when he delivered himself for it, to the end to sanctify it, cleansing it by washing of water by the word, to the end he might make it a glorious Church, having neither spot, nor wrinkle, nor any such thing; but that it might be holy and irreprehensible. Moreover God by his Prophet Esay, 
Esay. 56.  foretelling what should be the state of the Church, at the coming of jesus Christ, saith. That there shallbe no more Eunuch that shall be able to say by complaint that he is a dry tree: because that every one of them should keep his sabbaths, and should choose the things which he would have, and should keep his alliance. He would teach thereby that in his Church, there should be no barren or fruitless person, that all should be as saith David, 
Psal. 92.  Such as be planted in the house of the Lord, shall flourish in the courts of the house of our God. 
Gal. 5. &. 6  Also S. Paul, saith he not, that Faith worketh by Charity, and that in jesus Christ neither circumcision availeth any thing, nor uncircumcision, but a new creature? openly declaring, that by Faith men are so renewed that they change their thoughts, their affections, their words, their works, their manners and their whole life and conversation, the which they study to make conformable wholly to the will of God, so as it is propounded unto us in his Laws and holy ordinances: 
1. Cor. 3.  Why also are we called temples of God? if not by reason of the holy exercises which ought continually to be used in our hearts and understandings? why likewise are we called high Priests? if it be not to give us to understand, 
1. Peter. 2  that our duty is to offer up our bodies a lively sacrifice, holy, pleasing to God, 
Rom. 12.  which may be 〈◊〉 ●easonable service? And that we do not conform ourselves to this world, but be transformed by the renewing of our sense, to try what is the good will of our God, pleasant and perfect? Wherefore also are we called his children? js it not to render him the honour, the fear, and the obedience which true children own to their Fathers, and by that means to glorify him? for a wise child, is the glory of his Father.  

Our confession showeth that which ought to be inseparably joined to our Faith. 1. john. 5.  In our confession, we say that we believe in the holy Ghost, not only to assure that he is holy in himself, having a holiness essentially residing in him: but also for the office which it doth to sanctify all the elect, and render them capable to do all the good works which they do; and to show in effect, that they are separated from the world, the which is steeped in malice, and altogether given to wickedness. We also believe the holy catholic Church, that is to say, that there is a company of folks, who by the grace of God are separated from the wicked, and consecrated to the service of God, and that we are of this number; By means whereof our Faith obligeth us to live holily, in the obedience and fear of God: so that if we be vicious and that our life be disordinate in any kind of manner, we show thereby that we are hypocrites, and that our confession is belied by our works.  
The Prophet Esay saith, that at the coming of jesus Christ, which is the chief, the foundation, 
A sumptuous description of the Church.  and architect of the Church, he was to build a Temple to God his Father, framed of all precious things, as of Pearls, sapphires, Emeralds, Rubies, Carbuncles. 
1. Tim. 3.  Which is to instruct us, that the members of the Church of God, aught to be rare, precious, and exquisite in all sorts of virtues. To the end that the house of God, which is the collom and upholder of truth, should not be like an edifice builded of mud, and slime: but a stately palace & sumptuous, and worthy of the greatness of the majesty of our God, who is the creator of heaven and Earth. God (saith S. john) is light, 
1. john. 1.  and in him is no darkness at all. If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is the light, then have we fellowship one with an other, and the blood of jesus Christ his son cleanseth us from all sin. By that we see plainly, that we have no society and acquaintance with the Father and the Son, if we do not our duty, and jndeavour ourselves to live holily, and conform our selves with all our thoughts, affections, words, and actions, to his holy will, which is laid before us in his law, which the same Apostle confirms moreover, in his first Epistle chapt. 3. vers. 6. As many as abide in him, sin not; whosoever sinneth hath not seen him, neither known him. Babes, let no man deceive you, he that doth righteousness is righteous, even as he is righteous; he that committeth sin is of the Devil, for the Devil sinneth from the beginning: for this purpose appeared the Son of God, to lose the works of the Devil; whosoever is borne of God sinneth not, for his seed remaineth in him, and he cannot sin, because he is borne of God. In this are the children of God known and the children of the Devil, whosoever doth not righteousness is not of God, nor he that loveth not his brother: for if we would sin willingly, and live disordinately, taking pleasure to do evil, and seeking the occasions and the means to follow and satisfy our worldly desires and appetites, we should not be freed; but should show thereby that we are yet slaves to sin; and that we did not participate any whit in the benefits of jesus Christ, who came into the world to no other end, but to deliver us from the miserable servitude of sin, and set our consciences upon full and entire liberty. We must then endeavour and jmploye ourselves with all our might to live well, to show that we are frank and free, and that our condition is no more servile, as it was in the time of our ignorance. 
1. Cor. 15. Instruction to holiness of life.  Is it not a thing more than reasonable, that we that are regenerate by the grace of god, & by the Faith of jesus Christ, who is the Adam, that is to say, the celestial man, should bear his image, and his apparent token, not only in the forehead of our bodies, but also in our whole life, and in all our actions? And we must (to show that we are children of Abraham, and by consequent heirs of the promise which was made him) resemble the stars of Heaven, in light, 
Gen. 15.  in brightness, and in purity, the which may be manifest to all the world, not only in prosperity, that is to say, when things happen to our minds, and that the days are fair and clear; but also in adversity, when the night seemeth very dark unto us, and the darkness spread upon us, and all our affairs, having been created, and since bought and redeemed by the grace of God, to the end that God might be glorified in us. We must then withdraw ourselves out of all mire and filthiness, and from all things in general, that might be an occasion to the jgnorant and unfaithful to blaspheme the name of God, 
Rom. 2.  by reason of our wicked life and conversation. But what? if (as saith the Prophet) the just can live no otherwise but by faith (because the reward of sin is death) must we not necessarily (if we be faithful and desire to come to life) abstain from all those things which may bring us to death? 
Abac. 2. Rom. 6.  The Prophet asketh, 
Psal. 15.  Who is he that shall converse in the Tabernacle of the Lord, and that shall be so happy as to have a sure habitation in his holy mountain? He answereth, He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that slandereth not with his tongue, nor doth evil to his neighbours, nor receiveth a false report against his neighbour. Which he yet repeateth elsewhere, saying, 
Psal. 24.  Who shall ascend into the mountain of the Lord? and who shall stand in his holy place? Even he that hath innocent hands, and a pure heart: which hath not lift up his mind unto vanity, nor sworn deceitfully. He shall receive blessing from the Lord, and righteousness from the God of his salvation. This is the generation of them that seek him. This is jacob. Then must all Christians to show that they are true, & not hypocrites, nor dissimulate, study, and exercise themselves to follow virtue, and to fly from and detest vice; and that they endeavour to resemble God's Angels; otherwise they are but shame and scandal in the house of God, to dishonour it: the which should be adorned and hung with all holiness: as it is written in the 93. Psalm, Thy testimonies are very true, holiness becometh thine house, O Lord, 
Misery of the hypocrites and profane persons.  for ever. Such kind of folk them as live wickedly in the Church of god, are like so many warts in a body, which serve but to disfigure it, and as rottonnesse in a piece of timber. We must not think that we can dwell long in jesus Christ, who is the true sap of the vine, if we bear no fruit; for he that is barren and fruitless, 
john. 15.  is cast away, and drieth, then is gathered together and cast into the fire where it burneth. It is that which we ought to understand, if we do not our duty to do well, and to withdraw ourselves from all jniquitie, as much as possible we can. For to be able to rule the state of our life so well that we should not offend in any thing, which is commanded us of God in his law; 
Rom. 7.  it were jmpossible for us to attain to such perfection in this world. But aa saith S. Ambrose upon S. Luke, Our perfection consisteth more in affection then in effect. As the Apostle saith to the Romans, That the will is present with him, but that he finds not the means to perform that which is good. It is then a great shame to a body that is in the Church of God, to make profession of his religion in words and show only, if his life and manners be nor correspondant to the words which he hath in his mouth, & to the semblance which he maketh to be a Christian man, as the Prophet showeth very well in the 50. Psalm, Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. But to the wicked he saith, What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee. For when thou seest a thief, thou runnest with him, and thou art partaker with the adulterers. Thou givest thy mouth to evil, and with thy tongue thou forgettest deceit. Thou sittest, etc. 
To whom they are like.  Such people are like unto a musty vessel, wherein the good wine bejng filled, it marreth and corrupteth presently, or to a stinking channel, by the which the fair clear water which passeth through it, corrupteth and stinketh. Also do all the graces of God which are powered upon such persons, they are so far from waxing better thereby, and amendment by the receipt of them, that to the contrary they grow worse and worse, and it had been good for them that they had never tasted the good word of God, nor the heavenly gift, nor the powers of the age to come: because that it (by reason they have abused thereof) serveth them for nothing but to keep them the farther from God, and to bind them to a more grievous condemnation: seejng that in themselves they crucify the son of God, and expose him to opprobry, for the earth which often drinketh the rain that falleth on it, and bringeth forth fruit to those that fill it, receiveth the blessing of God; but that which bringeth forth Thorns and Thistles, is rejected, and near unto the curse, whose end tendeth to be burned.   

The second thing joined to Faith.  
THe other thing which is inseparably joined to Faith is Charity, 
Charity inseparably companied with Faith.  and the love which we bear first to God loving him with all our heart, with all our strength, & with all our understanding; prefirring his love before all other loves, Loving nothing but in him, and ruling the love which we bear to all things, whether to our Father, to our wives, children, kindred, neighbours, goods, heritage's, and other things to to be loved, by that which we bear to God; who being our sovereign creator, Father and protector, of whom we hold wholly all the good which we possess and hope for, aught to be preferred before all creatures, whatsoever they be, the love whereof should in no thing prejudice that of the creator. Then the covetous, who love their goods and riches better than him. The ambitious, who set him behind their honours and estates; The voluptuous, who would not leave nor abate any thing of their pleasures, to obey him and follow his will; Those also that love the world, and themselves more than God and his word, are not truly faithful what opinion soever they have to be so, and what appearance soever they have of it from elsewhere.  

Charity hath also a regard to our neighbours.  Now even as the faithful man cannot be provided with a true Faith, if he do not love God: so it is necessary that he love his neighbour, if he will be known to be faithful, for as saith S. john. If we love not our brother whom we see, how can we love God that is invisible? beside that our neighbours, being our brethren, and members of jesus Christ, as we are, it is not possible that we can remember that in ourselves, but we shall be stirred up to love them and show that we love them, by all the good offices that we can do for them. And it sufficeth not but we must also love virtue, and our duty, to acquit us towards God and our brethren, of that which we are obliged to them, for we do not only owe them assistance in their necessities, but also the care which we ought to have, as well of them as of their salvation, to procure it with all our might, and by all the means we can.  
These Loves draw on others with them. For if we love God, 
How far Charity tendeth.  our neighbours, our duty, and virtue; we shall love all other things to be loved; as the celestall and jncorruptible things, we shall love the company of the good and seek after it; we shall love the word of God, to be jnstructed, exhorted, comforted, reproved, and edified in all knowledge and all fear of God; we shall love the light, to be guided in all our ways and not stumble; we shall love peace and order in all things, in the Church, in the government, in husbandry, and in ourselves; we shall hate to the contrary the love of the world, that is to say, of honours, riches, and vain and corruptible pleasures; we shall also hate the love of ourselves, by the which we might be drawn to the love of many things quite contrary to the will of God; yea we shall little love this present life, and all our temporal commodities, which might turn us from the love and desire of the Kingdom of heaven; and of those things that are healthful for us. And for conclusion, we shall altogether hate vice, and all the occasions which may draw or summon us thereunto, the which we shall abhorred, as a plague and a contagious sickness.   

The third thtng joined to Faith.  

Hope accompanieth faith.  FAith also is j●dissolubly joined with a certain hope, by the which we patiently wait for the effect of the promise which is made us; for the difference which is between Faith and hope, is taken from their objects, which are different. The object of Faith is properly the word of promise, 
The object of faith & of hope.  which it regardeth and receiveth by Faith, and persuade herself to be certain and indubitable: and the object of hope i● the effect of this promise which it waiteth for without doubting at all, at such time as god hath appointed to effect and accomplish it. And although that sometimes it be very long, and that between the promise and the effect thereof, there is a long space and respite: nevertheless setting before us the jmmutable and everlasting truth of him that made the promise, it upholdeth itself and relieth upon it as upon a pillar or collom, to patience, until the hour that it shall please God, to make us know and feel in effect that which he hath promised, without precipitating or overthrowing itself into temptation, whereby it might be assaulted by the length of the time, which God taketh to effect that which he saith. We see that by many examples which the scripture showeth us, in many; as first in Abraham, 
Proof by example, of Abraham.  who waited for the effect of the promise which God had made about twenty five years, without wavering, or being any whit shook with any doubt or mistrust that he had, either that God had forgotten him, or changed his will. The patriarchs likewise in Egypt, 
Of the children of jacob.  after the promise received of the jnheritance which God had promised to give them, stayed long, before they were established in the possession and fruition thereof, nevertheless they never doubted but it should come to pass in time and season; knowing well that word of God is everlasting, and that the Heaven and Earth shall pass, before the least jot o● little point thereof shallbe obmitted, bu● all that is contained therein shall be accomplished. For it is not so with the word of God, as with that of men, who bejng mutable and variable in their counsels, desires, and wills, cannot for these reasons assure the hope which may be set upon their word. But God who i● jmmutable, and who continueth still the same in his nature, cannot promise any thing but the effect must follow; yea, the promise and the effect in him are lemma self-same thing, and residing in him at the same jnstant, which is the cause for the which the Apostle saith, 
Rom. 5.  That hope maketh not ashamed. And Esay saith also, that whosoever hopeth in God shall never be deceived, 
●sal. 25.  of that which he looketh for from him. And David saith, Unto thee, O Lord, I lift up my soul. My God, I trust in thee let me not be confounded: Let not mine enemies rejoice over me. Also, 
Psal. 40.  I waited patiently for the Lord, and he inclined unto me, and heard my cry, he brought me also out of the horrible pit, out of the miry clay, and set my feet upon the rock, and ordered my doings. And also, 
Psal. 144.  He is my goodness and my fortress, my Tower and my deliverer, my shield, and in him I trust, which subdueth my people under me. Now this hope, 
Fruits of Hope.  as saith Gregory the divine, is a fit and sovereign remedy for all the miseries and calamities that can arrive to a faithful man, how great soever they be. 
Heb. 6.  Because, as saith the Apostle, It is an anchor, the which being cast, not as others in the earth, but in Heaven, it is jnfallible, and always certain to hold the vessel during the storm, so that it cannot make shipwreck. And as saith S. Augustine. This hope maketh the great and horrible tempests to seem little, and the little ones none. Which we see in job, who saith, that he hoped in God, although he saw his arm stretched out against him, and ready to strike, to kill him, and overthrow him quite. We see also the effect of this hope in David, who was never astonied whatsoever adversity befell him, as may be seen in the 27. Psalm, The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? When the wicked even mine enemies, and my foes came upon me to eat up my flesh, they stumbled and fell. Also, Thou preservest me from trouble: 
Psal. 32.  thou compassest me about with joyful deliverance. 
Psal, 62.  Also, My soul keepeth silence unto God: of him cometh my salvation. And following, In God is my salvation and my glory, the rock of my strength, in God is my trust. And that which maketh this hope of the Christian man, can never be confounded, is, that it sets before it always his head, who is in Heaven, and who can now no more be sunk by floods or deluges of water, how great and fearful soever they be. Now, though a man should be up to the neck in water, and that his head were still above water, all the other members could not be drowned, the head being eminent and floating upon the superficies of the water: also the Church in general, and every member thereof in particular, could not be drowned nor overflown, their head being always elevated over all the storms & tempests in the world, which he commandeth with a greater power than even a King doth his subjects. For the obedience which it beareth him, is as sudden as the commandment which he giveth them, which is not found among men, in what degree of authority soever they be in the world.   

Faith is joined with the Spirit of regeneration.  
FAith is also joined with the holy Ghost, 
The spirit of regeneration joined with Faith.  as saith the Apostles in the Epistle to the Galathians, Chap. 3. verse 2. This only would I know of you, whether ye received the spirit by the deeds of the law, or by the hearing of the faith? Are ye such fools, that after ye have begun in the Spirit, ye would now end in the flesh? for otherwise without the spirit, Faith were not sufficient to regenerate us, and to make us new creatures. Yea without the virtue of the Spirit, Faith could not be produced nor begotten in us; as saith the Apostle, having the spirit of Faith, according as it is written, I have believed, therefore have I spoken, also we believe and therefore we speak, 
Psal. 116. Why he is called the spirit of Faith.  he calleth himself the spirit of Faith, because he is the Author of it. For the knowledge which the faithful have of the promises of God, cometh of the holy Ghost: also doth the trust which is in the heart, the which cometh of itself, which are the two parts of Faith. And even as elsewhere this Spirit calleth itself the Spirit of fear, of jntellegence, of prudence, according to the graces, and gifts which he imputeth unto us, and produceth in us, also for this same reason doth he call himself the Spirit of Faith, because he is the beginning the increasing and the consummation of it. Now this spirit is a Spirit of life, without the which jesus Christ (who is the life, the way, and the truth) cannot reside nor dwell in us. And although that our adversaries think and say, 
Miserable vanity of the unbelievers.  that it is a rashness and overwaving in the faithful man, to vaunt that he is endued with the Spirit of God which dwelleth in him: Yet nevertheless he ought not to doubt, but it maketh his residence in him, as in his Temple. As the Apostle saith that if any have not the Spirit of Christ he is not his, 
Rom. 8.  and who is it that can assure us that we are the children of God, but this Spirit of adoption, 
Gal. 4. Effects of the spirit of regeneration.  by the which we cry Abba Father? And which witnesseth with our spirit, that we are the children of God, and by consequent his heirs, which is likewise the principal cause of all the good works that we do, and of all the good thoughts and affections, which we have that this Spirit which the scripture compareth unto water, the which being powered upon a dry Land, causeth the seeds to spring and fructify which we are cast upon it. As saith the Apostle. 
Gal. 5.  That the fruit of the Spirit is Charity, joy, peace, a patiented Spirit, Lovingnesse, goodness, Loyalty, softness, Temperance, How also should we resist the flesh with the lusts and works thereof? that is to say, adultery, whoredom, filthiness, jnsolencie, idolatry, prisoning, enmity, strife, spitefulness, anger, quarrels, divisions sects, envies, murders, drunkenness, gluttony, and other like things, which cannot inherit the Kingdom of God: were it not for the virtue and force of this Spirit, wherewith we are armed? how also could we hold firm against so many temptations & assaults, which are continually presented unto us by Satan, the world, tyrants, heretics, hypocrites, & other enemies of the Church: if we were not clothed with this virtue? Also who would comfort us in the midst of so many adversities, and tribulations, wherewith our poor life is besieged, whiles we live in this world, were it not this comforter, which is given us of the Father, by the means of his Son? 
john. 14.  How also in the deserts of this world should we be able to find and follow the strait way, if it were not showed us by the Spirit, and if it did not guide us to keep us from straying? moreover having our spirits, our reason, our senses wrapped up in darkness, how could we without this Spirit know the truth, without the which we cannot be saved? 
john. 15.  How also should we be able to rejoice and have peace and tranquillity in our consciences, amongst so many occasions that we have to be sorrowful, seeing so many disorders and confusions which are in the world, manifest contempt of God, in the most part of those with whom we live, so many blasphemies, so many sacrileges, so many ingratitudes, so many jmpieties, and abominations, if this spirit did not jnteriorly uphold us, and did not fill our hearts with joy, in the midst of so many sorrows, griefs, and lamentations, which every day bringeth unto us? 
1. Cor. 12.  Also how could we open our mouths to confess the name of jesus, and to sing the praises of God, if it were not opened unto us by the Spirit, as saith David. 
Psal. 51.  Deliver me from blood, O God which art the God of my salvation, and my tongue shall sing joyfully of thy righteousness. Open thou my lips oh Lord, and my mouth shall show forth thy praise. Moreover, without this spirit we could not love God nor our neighbours; because that the charity of God is by it powered in our hearts, as saith the Apostle. It is also the earnest, the pledge, & token which God hath left to his children, to assure them of eternal life, 
Rom. 5. 2. Cor. 1.  and of the rest, of the joys and comforts, of the glory, honour, and of all that perfect and entire felicity, which they ought finally to look for in his kingdom, not only in regard of their souls, but also of their bodies, the which by the virtue and vigour of this spirit which is in them, they shall be quickened at the day of the resurrection, as was that of jesus Christ, as it is written, 
1. Cor. 15.  The first man Adam was made a living soul, and the last Adam was made a quickening spirit. We may then well desire of God, as did David, tha● he would preserve us this spirit, and say to him as saith the Prophet, 
Psal. 51.  Creat● in me a clean heart, O God, and renew ● right spirit within me. Cast me not away form thy presence, and take not thine holy spirit from me. Restore me to the joy of ●hy salvation, and 'stablish me with thy free spirit. Let us then diligently keep ourselves from grieving it, 
Exhortations.  and yet more from quenching of it, by leading a dissolute and disordinate life: 
1. Thes. 5.  as many do that are vicious and profane, having no regard to their guest, who being holy, loveth all holiness; and cannot with a good eye behold any filthiness or spot in those with whom it doth converse. So that at the last, if he see ●hem to continue, he is constrained to forsake them, and to change his lodging. Which we see hath happened often, and fresh in memory in these last wars, where many having not (as they should) the conscience sound & whole, and for this reason, 
1. Tim. 1.  being abandoned from the presence and aid of this spirit, which was departed from them, have made shipwreck of their faith and of all true piety, to return to their abominations, and to the filthiness of Papistry. Which we ought well to fear, and to avoid it, follow the counsel of the Apostle, who exciteth us to crucify our flesh, 
Gal. 5.  with all the affections and concupiscences thereof, and to walk in spirit as we live in spirit. For as saith the Apostle, 
Ephe. 4.  If we are once filled with this spirit, we shall float upon all the waves and floods of this world. And shall never be drowned nor sunk, what storms and tempests soever may stir and threaten us: no more than a bushel or other wooden vessel● being upon the water, never goeth to the bottom, being filled with wind. Also we being provided and full of the spirit of God, who is compared to the wind in the scripture, can never be overflown nor covered under the waters, being still upheld by the hand of our God, who will make us to swim on the top of the water, as Noah and his children did, during the deluge, being enclosed in the Ark.   

¶ The first thing contrary to Faith, is Ignorance.  

How perilous the Ignorance of the truth to salvation is.  HAving deduced the things which are joined and tied to Faith, it remaineth now to declare those that are contrary and opposite, whereof Ignorance is the first; for, to have faith it is needful that we have a certain knowledge, as well of God, as of his goodness towards us; which we cannot obtain unless we first know his promises, his alliance, and jesus Christ, who is the procurer of it; for those that ignore these things, cannot any way be faithful. As also the Apostle teacheth by the definition which he giveth of Faith, saying, 
Heb. 11.  Faith is a subsistence of things hoped for, and a demonstration of things not seen. And a little after, By Faith we understand that the ages have been ordained by the word of God, to be made a demonstration of invisible things. Which showeth well that we cannot believe the things that are revealed unto us in the holy scripture, but we must have a certain knowledge of them; and such a one as the Mathematicians may have of their Theorems by the mathematic demonstrations; the which being grounded upon evident principles and and maxims, cannot be but most certain and jndubitable. Also must Faith be grounded upon the revelation of the mysteries and secrets o● God contained in the scripture, 
The ground of Faith.  as wel● of the old as of the new Testamant. And for this reason all those that desire and pretend to be faithful, must be taught and instructed in the scriptures, either by hearing, or by revelation, or else by reading and meditation. Otherwise the● are abused, and deceive themselves i● the opinion which they have to be● Christians and faithful, notwithstanding their ignorance. For as hath been said Faith cannot subsist without knowing the things which it believeth, and persuadeth itself as certain and infallible. 
jerem. 31.  Which is the cause that God willing to make a new alliance with hi● people, promiseth them to be the● God, that is to say, their Father, protector, tutor, defender, buckler, an● sufficiency: provided that the people on their part will acknowledge him t● be such a one. 
john. 18.  Also jesus Christ said t● this purpose, that eternal life consistet● in that they acknowledge thee the only true God, and him that thou hast sen● jesus Christ, which are two evident notes, to show that we cannot be faithful, nor by faith hope for eternal life, but we must know God, and the good will which he beareth us, and jesus Christ, who by his death and perfect obedience hath procured it for us.  
Esay, 
Censure of Ignorance  for to vanquish and condemn the incredulity of the people of his time who were rebellious and obstinate in rejecting all the admonitions which were given them, as well of their faults as of the means of their salvation, he said to them with a sour and sharp reproach, The Ox knoweth his Lord, 
Esay. 1.  and the Ass his masters manger. But my people know not me at all. Willing to give the people to understand which he had chosen and taken into his alliance, that they were altogether profane and unfaithful. 
Osee. 2.  Ose likewise speaking of the cause for the which the people had been ●ed captive, said, That they were extirminate, banished, & exiled out of their country, by reason of their ignorance, ●nd of the little duty that they had showed in acknowledging God as they ought, and his ordinances to be conformable unto them, and his graces and favours to love him, & to put their whole trust in him. But David showeth that very clearly in the ninth Psalm, when he saith, The Lord will be a refuge for the poor, a refuge in due time, even in affliction. And they that know thy name will trust in thee, for thou, Lord, hast not failed them that seek thee. Whereupon must be observed, 
Use of the knowledge of God.  that the Prophet presupposeth that we should know God, that is to say, his power, his goodness, his promises, and his truth, before we can be capable to put all our trust and assurance in him, and to rely in all our affairs upon his providence. And wherefore is it said that jesus Christ is the light of the wolrd, 
john. 9  which lighteneth all men? If it be not to give us to understand, that we cannot have any faith, nor hope for life thereby, if first we be not illuminated in a true knowledge of his word, the which for this reason calleth himself the light of life, and science of salvation? Why also saith the Apostle, that the sensual man hath no knowledge of God's matters, 
Luc. 2.  and that of himself he cannot know them at all, if it be not to give us to understand, that we must be illuminated and regenerated by the spirit of God? To the end that being made spiritual and faithful, we may be capable to receive the life, which by Faith is administered unto us, and by the spirit of God. The faithful people exhort one an other to go up into the mountain of the Lord, to learn his ways, and to walk in them, giving there by to understand that to edify ourselves, in the Faith, love, obedience, and fear of God, It was required to hear his word preached, and expounded in the midst of the assembly. Which David knowing very well, 
How necessary this knowledge is.  and that the frequentation of Christian assemblies, was a means the fittest that could be choose, to entertain himself in the faith ●nd fear of God, said. 
Psal. 122.  I rejoiced when ●hey said to me, we will go into the house ●f the Lord, Our feet shall stand in thy Gates. O jerusalem; jerusalem is builded as a City, that is compact together ●n it self. And also. 
Psal. 84.  O Lord of Hosts how amiable are thy Tabernacles. My soul longeth, yea, and fainteth for the courts of the Lord; for mine heart and my flesh rejoice in the living God. And in the 42. Psalm. As the Hart brayeth for the rivers of water, so panteth my soul after thee O God. My soul thirsteth for God, even for the living God. When shall I come and appear before the presence of God. And in the 95. Psalm, reproaching to the people their obstinacy, jncredulitie, and ignorance, he said, Forty years have I contended with this generation, and said, they are a people that err in heart, for they have not known my ways. Wherefore I swear in my wrath, saying, surely they shall not enter into my rest. Whereupon it evidently appeareth, 
From whence proceeds the confusion of the world.  that the people is jncredulous & consequently damnable before God, when he jgnores his ways, and is negligent to hear, read, and meditate his word; in the meditation whereof, we ought to pass our days and nights to exercise ourselves, and by consequent to increase and profit in Faith, which is the means for justice and life. jesus Christ speaking to the samaritan to jnstruct her in the faith, 
john. 4.  and to bring her to the knowledge of her salvation, said one thing to her which ought to be well marked. You worship that which you know not, we worship that which we know, for the salvation is of the jews. Wherein he showeth manifestly, that the knowledge of the word of God, is necessary to trust in him and to call upon him. 
1. Cor. 14. Of the use of preaching the word of God.  And the prophesy, that is to say, the true interpretation of the scripture, why is it preferred by the Apostle before all other spiritual gifts? If it be not because that by it we are led, and advanced to the knowledge of the word and promises of God, by the which our Faith is nourished and entertained, increaseth and profiteth more and more? 
Ephe. 4.  Wherefore also did jesus Christ established in his Church, Prophets, Apostles, Evangelists, Pastors and Doctors? If not for the assembling of Saints, for the work of the ministry, for the edifying of the body of Christ, until we all meet in the perfect man, by the measure of the perfect stature of Christ, that we be no more wavering children, and led hither and thither to all winds of doctrine, by the deceit of men, and by their coming in cantulous seducing. Conclusion, it is not without cause, that the Apostle saith, 
Rom. 10.  That Faith is by hearing, and hearing by the word of God.  

Of whom we ought to learn.  If then we will go on in Faith, we must be curious to hear the word of God, not of every person indifferently (for there are some that tavern it, and and make traffic of it) but of those that are called and appointed to preach it purely and publicly to the people, still for to edify them more and more, and to increase them in the knowledge and fear of God. And the ordinary people must not abuse themselves, trusting unto that which Papists say unto them, that in their ignorance they may be saved, provided that they rely upon the Faith of their Pastors, without seeking any farthar, after that which is contained in the Scripture, which is a damnable and pernicious error. For all the world, of what quality and condition soever they be, must understand his salvation, and the things whereupon it is grounded, which is the cause that the Apostle saith in the Epistle to the Hebrues. 
Heb. 2.  For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, How shall we escape, if we neglect so great salvation; which at the first began to be preached of the Lord, and was confirmed unto us ward by them that heard it? and from thence he draweth a notable exhortation; therefore as saith the holy Ghost. 
Psal. 95.  To day if you will hear his voice harden not your hearts, as in Meribath, and as in the day of Massah, in the wilderness, where your Fathers tempted me, proved me though they had seen my works, Forty years have I contended with this generation, and said they are a people that err in heart, for they have not known my ways, wherefore I swore in my wrath, saying, Surely they shall not enter into my rest. Also, 
Heb. 4.  Let us fear therefore, Lest at any time by forsaking the promise of entering into his rest, any of you should seem to be defrauded, for unto us was the Gospel preached as well as unto them, but the word they heard did not profit them, not being coupled with Faith to them that heard. It is the reason for the which Moses in his canticle, exhorteth with such a gravity of words, all the world not to be slothful in inquiring and seeking after the means to know what appertaineth to their salvation. 
Psal. 90.  Teach us to number our days, that we may apply our hearts unto wisdom. Return (O Lord how long) and be pacified toward thy servants. But what availeth it to some to rest in that, 
Censure of those that are profane. Mat. 17.  seeing the commandment of God is so clear and so express, addressed to all persons indifferently and without exception? This is my well-beloved Son in whom I am well pleased, hearken unto him. Moreover if we believe jesus to be our Christ, that is to say, our King, high priest, and Prophet; were it not a great fault, to refuse to be instructed by his doctrine, (seeing he is our Prophet) or to be reconciled to God by his Sacrifice, being our high Priest, & Priest according to the order of Melchizedeck? Also, 
Comfort for the poor faithful.  to whom did jesus Christ, excising his ministery upon earth, principally address himself, to preach the word of God his Father? Was it not to the little ones, & to obscure, unknown, vile, and contemptible persons? as being more capable to receive it, and to profit therein; yea, speaking to his Father, yea, he thanks his Father for it, saying, O Father Lord of Heaven and Earth I give thee thanks, that thou hast hidden these things from the wise and learned and hast revealed to little Children. It is so Father, because that such was thy pleasure. All things were given me of my Father; and none know the son but the Father, and also none know the Father but the Son, and he unto whom the Son will reveal it. Come unto me all ye that labour and are heavy loaden, and I will ease you, Take my yoke upon you, and learn of me that I am kind and loving of heart, and you shall find rest to your souls; for my yoke is easy and my burden is light. Moreover if God promiseth to power his Spirit upon all persons generally, 
joel. 2.  great, mean, and small, upon the Fathers and the children, upon the Lords and the servants, upon the sons and daughters, which is the only means by the which our spirits being lightened, become capable to understand the secrets and mysteries of God; 
Duty of the faithful.  why should men hinder the people to study in the word of god to know it? doth it not belong to all the children of a Family, to have the knowledge of all the things contained in their Father's Will, as well to know what goods he leaveth them, as the charge whereunto it bindeth them? To conclude, seeing that God commandeth us in the Scripture, 
Esay. 55. Amos. 5.  To hear his voice, to live, we must obey him, and not hope to have life by any other means then by Faith and knowledge of his word. For it was it whereby the world was created in the beginning and kept ever since in his being, and the means also by the which the Church is animated to hope to live eternally.   

¶ The Second point contrary to Faith, is Infidelity.  
THe other thing contrary to Faith, 
Two sorts of Infidelity.  is Infidelity, whereof there be two ●orts: The first of those to whom God hath not done the grace to communicate his word, as we see at this day in many Regions & Provinces in this world, the word of the Gospel hath neither been heard nor preached in the Indies, 
Miserable Infidels.  in America, in the east Tartara, among the Scythians, and other Barbarians, which have no other religion but that which they forge and jmagine in their minds, in whom we may acknowledge the profound and admirable judgement of our God, who hath pity on whom he will have pity, and hardeneth those that he will harden. And that in such examples we acknowledge the great graces and favours of our God, whom it hath pleased (jnduced by his only will) to jlluminate us in a true & strait knowledge of his word; although he was not at all obliged unto us; and that in us there was nothing more commendable then in them, whom he hath suffered and suffereth still to perish in their ignorance. 
Ephe. 2.  
Detestable Infidels.  The other sort of infidelity, is, of those which reject the word of GOD, and despise it, as the Turks, the Atheists, the Philosophers, the Libertines; the which give no more authority to the scriptures, rather less than they do to the liberal Sciences mocking at the simplicity of those, who render themselves so ready to believe the things the which cannot be grounded upon any natural reason. The jews likewise who reject the new Testament, which neveerthelesse is the interpretation of the old, and without the which it is impossible to know the figures and sacraments, in the which the truth of the secrets and mysteries of God is covered and wrapped; and who beside are mortal enemies of jesus Christ, which is the principal, and the matter and substance of the Law, of the Prophets, and of the whole scripture, may for this reason be set in the rank of jnfidels, although they boast to have and to approve the old Testament, the which not being by them understood, can stand then in no more steed than a book closed and shut up, or which being open ●s written in an unknown tongue.  
And even as good meat cannot nourish a body, unless it be not taken and eaten, or which being taken, is not well digested: so the word of God cannot be profitable to their salvation, being not well understood, nor by them referred to her end, which is jesus Christ.   

¶ The Third thing contrary to Faith, is Heresy.  
Heresy also is a kind of Infidelity, though it seem that it is grounded upon the word, 
The opinionate and Heretics, are more execrable than the Infidels.  although that indeed it hath no other foundation but his only opinion upon the which it is ●etled. Now there is nothing more contrary to Faith (the which ought to be certain and resolute of all that it apprehendeth) than opinion; which is always doubtful and uncertain, and most an end contrary to the truth. Whereupon we must hold the heretics, and all those that hold sects a part, for jnfidels; whether they reject the scriptures wholly, or in part, as Martion, and the Manicheans; or that they reprove the true and wholesome knowledge and interpretations of them, which cannot be but good and assured, being conformable to the analogy of Faith.   

¶ The fourth thing contrary to Faith.  
THe schismatics are also contrary to Faith, 
Into what danger the Schismatics plunge themselves  when through any discontentment or repining they departed from the universal Church; because that a●… the things that are there done, do no● please them. As we see it happened to the Novatians and Donatists, who seeing that there was not such a perfection in the Church as they would have desired; and that many were there tolerated and suffered, although there wa● much corruption, many vices, infirmities, and imperfections in them and their lives, through a disdain and contempt they withdrew themselves from the Christian assemblies, to make Monopoles among themselves; in th● which, those persons in the end foun● not themselves more perefect and virtuous then were those whose company they had abandoned. Now such kind of people not believing the communion of Saints, which is one of the principal articles of Faith; and without ●he which it is unpossible that we can be members of the body of jesus Christ, to which jesus Christ we must be all united; cannot for this reason be set in ●he reckoning or rank of the faithful. And the Apostates, 
Horrible confession of the Apostates.  who having tasted ●he word of God, & being jlluminated, ●ea, made partakers of the gifts of the ●oly Ghost, revolt from the doctrine ●nd pure profession of the Gospel, from ●he use of the Sacraments, and from all ●ther exercises of the pure Church: ●ught not they to be yet more reputed infidel's then all the rest, having nothing ●se remaining whereupon to ground themselves to assure that they are Chri●ians; provided that there remain no ●arke thereof among them? Yea, the baptism which they have received in ●he Church, and the Lords Supper, the ●hich they have often celebrated, can ●ake them serve but for evident proofs ●nd testimonies, to convince and con●emne their wickedness.   

Two extremities of Faith: The first named Presumption, which is the fift point, also contrary to Faith.  

Vicious extremities.  FAith (like all other virtues) hath two extremities, which are vicious; for virtue keeps always a mean between those two. And when it riseth or falleth more than it ought, it degenerates and waxeth vice. 
Presumption stifleth Faith.  Now the one of the extremities of Faith is Presumption the which looketh upon us, that is to say, when we trust in ourselves, or in any thing that belongeth to us. As if we would trust in the good works which we do, it were a presumption, for the which the Pharisee in the Scripture was condemned; 
Luc. 18.  who was adorned with many fair and laudable virtues. But because he gloried in them, and in contemplation of them, despised his neighbours: Like the Publican, who me thinketh seemed not to be so virtuous and perfect as he, did by that means blot out all the show and price of the virtues and graces which God had done him, for as Tertullian saith, we must abound in good works, 
In the Apologetike 1. Cor. 4.  but not presume upon them; because we must first know, that we have nothing, but we have received it, and the glory thereof belongeth to God, who is ●he Author of all that which is laudable and commendable in us. 
Esay. 64.  Moreover all our righteousness is but contaminate by the corruption and vice which is in us: So that if they are unfolded before the face of our God it is ●othing but filth and stinckingnesse. 
In the book of confessions.  Accursed is all our righteousness, ●aith S. Augustine, if it be examined ●nd judged without the mercy of God which is the cause for the which the Apostle saith, 
Rom. 3.  That all our glory is excluded not by the law of works, but ●y the law of Faith, without, that if we consider what our condition is, and ●he estate of our whole life, we will acknowledge and confess that we are ●othing in all our glory, 
Remedies against this Plague. Psal. 62.  but a thing of ●othing, as saith the Prophet. The Children of men are vanity, the chief men are ●ars, to lay them upon a balance they are altogether Lighter than vanity. We mus● not then make any account of all those things wherein men glory, as of their wisdom, as of those of whom Daui● spoke. 
Psal. 12.  Which said, with our tongue wi●… we prevail, our lips are our own, who 〈◊〉 the Lord over us? For we have always known, that all those high minds who trust in their own determinations, and who have thought to get estimation by the greatness of their understandings and to advance themselves by the subtlety of their wits, unto some high degree of honour and glory, have still been brought down by God, who resisteth the proud, whereof the Scripture furnisheth us with examples enough, of Achitophel, Sobua, Aman, and others such like, who thought that nothing could hinder them, but that by their industry they should attain to what they did pretend, the which the Prophet also teacheth us, saying. The Lord breaketh the eounsell of the heathen and bringeth to nought the devices of the people. And we must presume no more of our strength, Our shield appertaineth to the Lord, 
Psal. 89.  and our King to the holy one of Israel. And also, 
Psal. 33.  The King is not saved by the multitude of an host, neither is the mighty man delivered by great strength. And in the 44. Psalm, They inherit not the Land by their own Sword, neither did their own arm save them. But thy ●ight hand and thine arm, and the light of thy countenance, because thou didst ●auour them. We ought not also to presume any thing of our righteousness, 
jere. 2. Against the false opinion of our perfections.  ●s did the Synagogue, which presumed ●o be pure and clean. By means whereof God said, Because thou hast this opinion of thyself, to be faulty in nothing; I will call thee in question, and when thy life shall be well tried and examined, it shall be known whether thou art so pure and clean, ●s thou thinkest. We ought to take heed of receiving these false opinions in our minds, that we are or can be so perfect, but that our jmperfections do always surmount all the perfections and virtue that is in us. 
Psal. 143.  Enter not (saith the Prophet) into judgement with thy servant, for in thy sight shall none that liveth be justified. There is speech of a history of Pericles, who after he had long administered the common wealth of Athens, and managed the public finances and revenues, was desirous to make up his accounts, to make known the fidelity which he had used in his charge● Alcibiades coming to see him, and seeing him so busy about the matter abovesaid, said unto him, that it were much better if he did look rather not to give account, then to give it. Which all faithful and honest men ought to apply to themselves in regard of God, and to believe that there is nothing more sure and expedient for them, than not to enter in accounts with this Sovereign Lord. But to say unto him a● did the servant who was jndebted tenn● Thousand Talents; 
Mat. 29.  Lord have patience, and deal not rigorously with me, I confess that I am indebted such a great sum as it is impossible for me to pay. I have ● goodwill to do it, but I want the means▪ By means whereof I beseech thee that would please thee to forbear me, and 〈◊〉 use thy pity towards me, to the end I may be able to acquit myself.  
Those also that trust in their riches, 
Against the trust in Riches.  show thereby that they are jnfidels, and that their trust is vain, as was that of him spoken of in S. Luke: 
Luc. 12.  who having reaped and gathered a great abundance of all sorts of fruits, said to his soul, That it might rest, and that it had goods enough for many years; and that for this reason it should not care nor fear that the goods could fail. And as he made these discourses in his mind, he was adjourned to appear that present hour before the judgement seat of God, to give an account of his administration. Which is an example that showeth us plainly, that all the trust that men set in their riches, honours, strength, wisdom, might, and credit, is vain and deceitful. And as saith the Prophet, 
Esay. 28. Against the hope in the Arm of the flesh.  That such people take lying to ground their hope upon, the which saith job may be compared to a cobweb, which may be violated by the only sleight of a Fly. Let it not then be therein, nor in the arm and all the glory of the flesh, that men settle their hope. For that, to speak properly, is nothing else but to conceive wind, and after to bring forth some storm. Which we see in the people of Israel, which set their hope sometimes in the strength of the Egyptians, 
Esay. 20.  sometimes in that of the Assyrians, wherein they have always been deceived, and have experimented in the end that this hope was pernicious unto them, and like unto a Reed, upon the which a man cannot lean, 
Esay. 30.31  but he putteth himself in hazard to fall, and there will come forth a splintor to hurt and prick his hand. In the 20, Psalm, the Church speaking of herself and her enemies, saith, Some trust in Chariots, and some in horses: but we will remember the name of our God. They are brought down and fallen, but we are risen and stand upright. By the things which have been spoken of, it appeareth that there is nothing more contrary to the faith of a christian man, nor that is more damageable unto him, then to put his trust in himself, or in the other creatures, nor which sooner precipitateth those that ground & rely thereupon, & that presume that by their means they might obtain that which they desire and pursue: for it is of God only, that the events of our counsels (be they happy or unhappy) depend, by reason whereof it is most requisite for us, to humble ourselves always under the mighty hand of God, and acknowledge that all our felicity cannot depend of any other thing, 
1. Pet. 5.  then of him and of his only providence.   

¶ The other extremity of Faith, which is the sixth, which is contrary to it.  
THe other exttemitie of Faith, is mistrust, 
Mistrust directly contrary to Faith.  which is also contrary to it, to wit, when we mistrust and doubt of the truth of the promises of God, and that we think, that thereupon we ought not to assure our hope. Whereof we have a notable example in the King Achaz; who having understood, that Razin King of Syria, and Phaceas son of Romelea, 
Esay. 7.  were leagued against him, to destroy him, and to substitute another in his place: began to tremble, like to the leaves of Trees, when they are shaken by the wind; insomuch that he could not settle nor rest his mind; what admonition soever the Prophet Esay made him, and what assurance soever he gave him, that their enterprise should come to nothing; and that they were but smoking firebrands whereof should come nothing but smoke. Yet notwithstanding that all this that was said unto him, came from God, it could not assure him, nor make his mind peaceable. Although that for the confirmation of the promise that God made him, he preposed an offer unto him to demand what sign he would, were it in Heaven, or in Earth, to assure him, and to take away all the mistrust which he had. But he would not yield: which did greatly offend God, and was cause of the misfortunes and miseries which befell him afterward.  
This mistrust proceeds of divers causes. 
1. cause of Mistrust.  Sometime it cometh of the length of the time, which God setteth to accomplish and execute his promises as we see in jeremy, That the unbelievers which were among the people said, what we have so long looked for, the peace and prosperity which was promised us by the Prophets; and behold we see nothing but troubles and confusion: and that our affairs go always worse and worse, which is the cause for the which the Prophet said, 
Psal. 125.  For the rod of the wicked shall not rest on the lot of the ritghteous▪ lest the righteous put forth their hand unto wickedness. 
2. Cause.  That cometh also sometimes, of the violence and great impetuosity of the tempests, the which present themselves before our eyes, and which maketh us often to forget the remembrance of things wherewith we should be upheld, and sustained against the force of such storms; whereof we have a notable example in S. Peter. 
Mat. 14. A notable example.  Unto whom jesus Christ, walking upon the waters of the Sea, commanded him to come out of his boat, and to come to him upon the waters which he did. But when he was in the mid way, and that the winds began to rise, and the waves to swell, he began to be afraid, and to sink into the water, because that he did not any more remember, the words of jesus Christ, in the which if he had altogether settled himself, the superficies of the water had always been to him as a plank, and he should have gone upon it, as upon the Land which is firm and . But having forgotten it, and even doubting of the truth and certainty thereof, he began to sink in the water, in danger to be drowned. That was the cause to make him cry to jesus Christ that he would save him, and that he was in danger to perish, whereupon jesus Christ to make him know the cause thereof, said unto him, Oh man of little Faith, why hast thou doubted? As if he should have said unto him, that the occasion of the danger wherein he found himself, was, that he had not altogether assured himself of the word which he had spoken unto him. And to this purpose may be fitted the apology of the Hart, 
A fit comparison to this effect.  unto whom all the other beasts reproved his fear, showing him, that being armed and furnished with such weapons and defences as were the horns which he bore, he ought to present himself courageously to the combat, against the most furious and savagest beasts that could be found: to whom he answering, said, that they had reason to reprove and tax him, but that it happened unto him, because ●ee found himself in danger, and hea●ing the crying of the dogs, he had quite forgot his strength, & bethought himself of nothing, but to fly. 
Remedy.  So happeneth it often to many faithful, who forgetting all their forces, as the grace, favour, promise, and presence of God, which ought to assure them; they think of nothing but the peril which ●hey see, and of their own weakness. The which causeth them to be runaways and cowards.  
It cometh also sometimes, 
3. Cause.  when we see no means, whereby that which ●s said unto us, can come to pass. For being sensual as we are, we always regard that which our senses can comprehend: and as we see the affairs disposed, we judge of the effects. As we may see in the example of Philip, to whom jesus Christ commanded, to cause that great multitude of people that followed him to sit down, 
john. 6.  that he might give them to eat, Philip answered; 
Example in Philip.  Two hundredth pennyworth of bread would not suffice them, if every one should take never so little. As if it had been impossible for jesus Christ, to nourish them without the ordinary means. This is common to all, and even to the wisest, who can never persuade themselves, that any thing can be done, if they do not see that the means is disposed thereunto. And nevertheless we have so many examples to the contrary in the Scripture, That is to say, 
Remedy.  that God without ordinary means, hath done his works, as in the beginning without matter, without workmen, and without tools he built the world, and all the creatures therein contained: to show his omnipotency, and to assure our Faith by that means, to the end it might rest upon the only word of God, without disputing and discoursing in her mind, of the means, and of the fashion which God will make his work, but that she content herself with his holy word, remitting itself altogether unto him or the manner how he will effect it.  
This mistrust cometh also of the di●ersitie of the usage of God to his servants, 
4. Cause.  and to those that dishonour and blaspheme him. Because that seeing ●hem so hardly entreated, notwichstan●ing that they endeavour to obey him ●nd to do their duty to serve him; to ●he contrary, those that despise him, a●ound in all sorts of goods to be gent●y used, to have all their eases. 
Examples.  Yea of●en to be better, than they can wish: ●…en this temptation cometh to assail ●he children of God, who say as it is written in Malachi. 
Malachi. 3.  That men serve God in vain, and what profit if we ●eepe his observation, and if we live ●n sorrow for the Lord of hosts? Now we say happy are the proud, and even those that do wickedly are praised, and if they tempted God they were delivered. Then those that fear the Lord ●pake one to the other, and the Lord hearkened and heard, and hath written the memorial book before him, for those that fear the Lord, and that think upon his name. 
Remedy.  They shall be mine (saith the Lord of hosts) when I shall gather the treasure together, and I will pardon them, so as every one pardoneth his son that serveth him. Convert you, and you shall see the difference between the just and the infidels; between the servant of God, and him that serveth him not.  
This same temptation came to David, as it appears in the 73. Psalm, Yet God is good to Isreall: even to the pur● in heart. As for me, my feet were almost gone, my steps had well near slipped, for 〈◊〉 feared at the foolish, when I saw the prosperity of the wicked. For there are no band in their death, but they are lusty and strong, etc. It may also proceed from elsewhere; 
5. Cause.  That is to say, when God seemeth to be asleep in our afflictions, and to have no care to mitigate them, or to deliver us from them As we see in the complaint which th● Church maketh. Surely for thy sake an● we slain continually, 
Psal. 44.  and are counted ● sheep for the slaughter; up, why sliepest tho● O Lord? awake, be not far off for ever Wherefore hidest thou thy face? and forgettest our misery and our affliction? For our soul is beaten down unto the dust, our belly cleaveth to the ground. When God also showeth himself angry, 
6. Cause.  and his visage inflamed with choler against his Church, and that he seemeth rather ●n show to be a roaring Lion, than a Father most benign and kind, than we tremble, and have our minds troubled with mistrust. As we see in the 77. Psalm. I did think upon God and was troubled, I prayed and my spirit was full of anguish. Thou keepest mine eyes waking. I was astonished and could not speak. Then ● considered the days of old, and the years ●f ancient time. I called to remembrance my song in the night. I communed with nine own heart, and my spirit searched diligently. Will the Lord absent himself for ever, and will he show no more favour? Is his mercy clean gone for ever? doth ●is promise fail for evermore? Against ●uch temptations, 
Remedy.  the which are the violentest & most furious that can be presented to a faithful man, we ought to gather all our forces together, and harden ourselves against such hard assaults, arm ourselves with the promises which God hath made us, and oppose them against them; as that which is written in josua, 
josua. 1.  I will not leave, nor ever forsake thee. 
Esay. 49.  And in Esay, Although that the Mother should forget the fruit of her womb, I will not forget thee saith the Lord; for I bear thee engraven on the back os my hand. And that which is in S. john, 
john. 10.  I hold my sheep in my hand who shall take them from me? Is not my Father greater than all? And I & my Father are but one. Also, they shall not perish eternally. We ought to call such promises to mind, and take them to sustain us, and to rely upon them, against the great sleights & temptation's which happen unto us, and to say with David, 
Psal. 23.  The Lord is my shepherd I shall not want. He maketh me to rest in green● pasture, and leadeth me by the still waters. He restoreth my soul, and leadeth me into the paths of righteousness for his nam● sake. Yea, thought I should walk through the valley of the shadow of death, I wi●… fear no evil, for thou art with me, thy ro● and thy staff, they comfort me. Tho● dost prepare a table before me in the sight of mine adversaries: thou dost anoint mine head with oil, and my cup runneth over. And we ought always to hold this for resolute, that God, what visage and countenance soever he showeth us, never changeth, but continueth all one, as it is written in the 120. Psalm. They shall wax old as doth a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same and thy years shall not fail. The Children of thy servants shall continue, and their seed shall stand fast in thy sight. 
A firm conclusion  We then, what changing soever we see, although it seem unto us, that the Heavens, the Earth, and all the Elements do threaten us; and that all creatures seem to have conspired our rujne; nevertheless we ought not to judge of the nature of God, as of creatures; but to be resolute that the nature of God is invariable, and that in his counsels, his words, and all his works, he is constant and permanent for ever, and abiding always like unto himself. By reason whereof, we ought not to esteem him according to our jmaginations, and tha● he seemeth to show and represent himself unto us in the estate of his creatures; but always to apprend him such as he is manifested in his word.   

¶ Vain fear, contrary to Faith.  

What such a fear is.  Vain fear is also a thing that is contrary to Faith, whereof S. Pete● 
1. Pet. 3.  maketh mention, when he saith, Be not ye afraid for any terror of them, neither be ye troubled. And jesus Chris● saith, 
Mat. 10.  Fear ye not them that kill the body, but are not able to kill the soul; b● rather fear him which is able to destroy both body and soul in hell. Are not tw● little Sparrows sold for a farthing, and on● of them shall not light on the ground without your Father, yea even the hairs of you● head are numbered; fear ye not therefore ye are of more value the many Sparrows▪ In this sentence we must note man● things, to strengthen our Faith. 
Wherefore we ought little to fear men.  First that the power of Tyrants, and enemy's of the Church, is limited, and goeth no● farther, than the leave and permission that God giveth them, to effect his. For although that God sometimes (to exercise his children) giveth them power to vex and torment them in their bodies, he always preserves their souls, and doth not at all suffer that their fury reach so far, as to endamage them in any thing, in matters concerning their salvation. Although that sometimes we see many Princes so outrageous and transported with fury, that they undertake against the ordinance and express will of God, to kill (if it were possible for them) the souls of their subjects, constraining them to go to the Mass and idolatry.  
The other point which we ought to note, is, 
Remedy against vai● fear.  that our enemies cannot even offend us in our bodies, without his providence, no more than the Sparrows, which cannot fall upon the earth but God doth appoint it. Seeing then that the children of God are more dear and precious unto him, than not only one but many Sparrows, we must resolve, that whereas God suffereth that we should fall into the hands of tyrants, to afflict us by prison, by confiscations, by banishments, by fire, and water: all this being conducted by the counsel and providence of God, it cannot be but profitable and healthful unto us. And for the last point we ought well to lay before us that which he saith, That the hairs of our head are all counted: 
Mat. 10.  and that not one of them cannot be diminished, but by the express will of our God, who cannot (seeing his jmmense and infinite goodness) give any thing of the estate of all his elect, but it must be for their good and salvation.  
The other thing which ought to furnish us against this fear, is, the charity of our God, the which as saith S. Peter, being well apprehended in our hearts, and meditated in our minds; will always chase away all casual fears, which may happen unto us to trouble us. For knowing that God having once received us into his favour, continueth it towards us for ever. 
Rom. 8.  And that there is no creature whatsoever, whether it be death, life, Angels, principalities, power, nor things present, nor things to come, nor height, nor depth, nor any other creature, that is able to separate us from the love of God which he beareth us in Christ jesus our Lord. What accident could happen unto us sufficient to astonish our hearts, firmly persuaded of this dilection of our God.  
There is yet another reason which ought well to assure us against all fears, 
Third. remedy.  that is to say, the presence of our God, who is never far from us; but is always at our right hand, to uphold us ●s saith David, I will praise the Lord, 
Psal. 16.  who hath given me counsel; my reins also teach me in the nights. I have set the Lord always before me; for he is at my right hand: therefore I shall not slide. Wherefore my heart is glad and my tongue rejoiceth: my flesh also doth rest in hope. For thou wilt not leave my soul in the grave, neither wilt thou suffer thine holy one to see corruption. 
Exod. 4. jere. 1. Mat. 28.  It is the reason which God used to Moses, to jeremy, and to all the Apostles, to assure them against all fears and assaults, which may be given them by their enemies, to hinder or stay them in the executon of their charge. Fear not (saith he) for I am with you. They shall fight and give you many assaults, but I will maintain you, and place you every one like a furnished city, and like a Collom of Iron, and like ● brazen wall upon the earth, against th● Kings of juda, and her Princes, against the high Priests, and all the people of the earth that shall make war against the● but they shall not overcome thee, for I a● with thee (saith the Lord) to deliver thee▪ Let us then think, as saith S. john, 
1. john. 2.  That the word of God, and his promise dwelling in our hearts by faith, we are strong an● invincible against all temptations. Besides, 
2. Tim. 1.  That the spirit of God remaineth i● us, which is not a soft and weak spirit, bu● a spirit of force, (as saith the Apostle) which will uphold us against all temptations, although that it seem in appearance, that we are very infirm and weak. But let us think that the weak and feeble things of this world are sufficient to confound and beat down all the highest and the strongest that can be found; and even lead them prisoners in the obedience of Christ.   

¶ The evil conscience contrary to Faith.  
THE evil conscience also, 
Whence this contrariety cometh.  is very contrary to Faith, because it always ●ets the wrath of God before it; and ●aith to the contrary, doth always set ●he grace of God before it. For a man ●hat sinneth voluntarily, although he know that the reward of sin is death, and that the curse of the wrath of God are propounded in the law, against all those that transgress it. That presupposed, it is not possible but he must be astonished, and that in his heart he hath prickings, gnawings, and stingings, which do transperse it incessantly, and that he feeleth in his conscience an ulcer which tormenteth and hindereth him from resting at his ease. By means whereof, if we will retain Faith and enjoy the comforts which it bringeth us, we must necessarily walk roundly; and apply ourselves to do all things, which God in his law hath showed us to be agreeable unto him; to the end that our conscience do not accuse nor reprove us, nor press, jmportune, nor condemn us. For if our heart reprove us (as saith S. john) God is greater than our heart to reprove us. 
●. john. 3.  So that the man that will not make shipwreck of his Faith, as some have done, as saith the Apostle, must endeavour to walk always in all his ways, in a good, whole, and wholesome conscience, 
1. Tim. 1. Psal. 119  as David singeth, Blessed are those that are upright in their way, and walk in the Law of the Lord. And also speaking of the faithful man, 
Psal. 112.  Surely he shall never be moved: but the righteous shall be had in everlasting remembrance. He will not be afraid of evil tidings: for his heart is fixed, and believeth in the Lord. 
Remedies for this evil.  Every one must then endeavour to conform himself, and all his actions to the will of God, doing according to the portion and measure of grace, which hath been imparted unto him, that which is contained in his Law. 
Psal. 15.  For as saith David, He that shall converse in this sort, and would go thus, need not fear to be overthrown, but such a man God will bless. He shall receive a blessing from the Lord, 
Psal. 24.  and righteousness from the God of his salvation. This is the generation of them that seek him, of them that seek thy face, that is jacob. If then we will appear before the face of God in assurance, let us walk before him in all fear. Let us fly from evil, and follow that which is good. Let us withdraw ourselves from vice, and apply ourselves to the exercise of piety, as much as we can. We see that our first parents, whilst they continued in the obedience of God, they were familiar with him, and spoke with as great assurance as one fellow doth with an other. But when they had disobeyed him, and eaten of the fruit of the tree of knowledge of good from evil against his will, they began to decline, & fly from his face, and to have him in such great horror, that there was nothing more fearful unto them, then to find themselves in his presence. Which happened unto them of nothing else but by the disobedience which they had borne to God, & of the evil conscience which followed, which made them thus timorous and fearful.   

¶ Hypocrisy contrary to Faith.  

Whence cometh this contrariety.  Hypocrisy is also contrary to Faith, because it setteth only the appearance of things before it; and Faith to the contrary preposeth always the truth of them, 
john. 18.  as saith jesus Christ, when pilate demanded him, Art thou King? jesus answered: Thou sayest it that I am King, I was borne for it, and for that I am come into the world, to give testimony of the truth. Whosoever is of the truth heareth my voice. By these words he teacheth us, that the faithful regardeth always the truth, and setteth it before them; whereas to the contrary, the Hypocrite contenteth himself with the appearance. The one loveth the things that are of massy gold; and the other the things guilded only. 
Conference & difference between Faith and hypocrisy. Esay. 29.  Which is the cause that God, who is true, also loveth the truth and roundness in all things, and abhorreth hypocrisy, as it is written in Esay, This people draw near me with their, lips, but their heart is far from me. And jesus Christ in S. Matthew, Every one that saith Lord, Lord, 
Mat. 7.  shall not enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Many shall say to me in that day, Lord, have we not prophesied of thy name? And have we not cast forth Devils in thy name? And have we not done many virtues in thy name? And then will I say openly unto them, I know you not, depart from me ye doers of iniquity.  
And also in S. john, 
john. 8.  reproving the word of the jews, who said they were the children of Abraham, and of God, said unto them; If you were the chilrren of Abraham, you would do the works of the children of Abraham. Now you seek to put me to death that am a man, who have told you the truth, the which I have heard of God, Abraham did not that, you do the works of your Father: And the Father that you come of is the devil, and you will do the desires of your Father. He was an homicide from the beginning, and hath not persevered in the truth, for the truth is not in him. Every time that he preferreth lies, he speaketh of his own; for he is a liar, and the father of lies. And because I say the truth you believe me not. It is also the cause for the which in the gospel of S. Mat. 
Mat. 23.  he reproveth the Scribes and pharisees, that they were Hypocrites; because they did only cleanse the outside of the cup and the dish, but that within they were full of rapine and excess. And addeth farther, that they were like unto white sepulchres, which seemed fair without, but within are full of dead men's bones and of all filthiness. Likewise also (saith he) you show yourselves just men outwardly, but within ye are full of hypocrisy and iniquity. The Apostle saith to the Romans', That he is not a jew who is so outwardly, and that is no circumcision which is made outwardly in the flesh, but he is a jew which is so inwardly. And circumcision is that which is in the heart and mind, not in the letter; whereof, The praise cometh not to men, but to God. David also speaking of those that shall be lodged and shall converse in the Tabernacle of the Lord, saith, 
Psal. 15.  it shall be He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. And in the 24. Psalm, Who shall ascend into the mountain of the Lord, & who shall stand in his holy place? Even he that hath innocent hands, and a pure heart; which hath not lift up his mind unto vanity, nor sworn deceitfully. We must not think, that that those hypocrites who are like unto brokers, whose commodities are not loyal, rather nothing but old patchery and deceit, can be agreeable to God who loveth integrity, simplicity, and roundness in all things. And doth not as men, who affect flattery, and pay themselves easily with false coin, and when it is well stamped, although it be falsely mettled.   

¶ Superstition is contrary to Faith.  
SVperstition is also contrary to Faith, 
The nature of Superstition.  because it is always in doubt and floating, like a bark upon the Sea; without being able to rest in any place, being tossed hither and thither with every wind of Doctrine, by the juggling of men, 
Ephe. 4.  as saith the Apostle, and by their slight and cautelous seducing. Which is nothing answerable to Faith, by the which being justified, we have peace with God through jesus Christ; we are like unto the prudent man, who hath builded his house upon a rock, 
Rom. 5.  than the rain fell and the storms came, and the winds blue, 
Mat. 7.  and did beat against that house, but it did not fall, for it was grounded upon a Rock. But whosoever heareth these words that I speak, 
The nature of Faith.  and doth not put there in practice, shall be like unto the man that builded his house upon the sand; when the rain fell, and the storms rose, and the winds blue, and beat against this house, it fell, and the ruin thereof is great. David also speaking of the faithful man, and of his assurance, said, They that trust in the Lord, 
Psal. 121.  shall be as mount Zion; which cannot be removed, but remaineth for ever. Saint Paul condemns those scrupulous people, 
Inconstancy in Religion very dangerous.  who have always their consciences troubled with vain fears and doubts, which hinder them from rest, and from settling themselves firmly upon the promises of God, saying, If you are dead with Christ, as concerning the rudiments of the world, 
Coloss. 2.  why are you charged with ordinances, as if you lived in the world? To wit, eat not, taste not, touch not. All which things ordained by the commandments and doctrine of men, perish with the use; the which have nevertheless some kind of sapience in voluntary devotion, and humility of spirit, and insomuch as they spare not the body, but have no regard to the satisfying thereof. 
Remedy thereof.  Now every faithful man must take great heed lest he fall into such a vice, which is one of the most dangerous; and contrariest to faith, that is to say, when men are like unto a sponge, which drinketh up all the liquors presented thereunto. 
1. john. 4.  And that they also lend the ear to all doctrines indifferently, without using the prudence and counsel which is given them, to try their spirits, whether they are of God, and the doctrines likewise whether they be conformable to the word of God, and to the analogy of Faith. 
Mat. 16.  For, as saith jesus Christ, we ought carefully to beware of the Pharisises leaven, knowing that we cannot mingle never so little of it with the good dough, but it will be corrupted, and if when we will receeve a payment of any thing that is due unto us, we are attentive to way it, and to examine it by the sound, and otherwises, lest we should be deceived; what ought we to do when it is done of ourselves, and of the things appertainning to our salvation? 
Mat. 10.  Ought we then indiscreetly to trust all persons that shall speak to us of it? Let us then be prudent as Serpents and simple as Doves.  

Of the object & subject of Faith.  It is now time to come to deduce, what is the object and subject of Faith, that is to say, the word of God, the which as we have showed before, being divided into three parts; of the law, of the threatenings, and of the promises of God, 
The promises of God.  the promises are those whereupon Faith principally relieth. Because they set before us the Grace of God, his mercy, and the remission of our sins; which are the means by the which our consciences are assured, and the troubles pacified wherewith they may be disturbed, for the law of god requiring of us a whole and perfect righteousness, which is impossible for us to obtain whiles we are, in the world vice, corruption, and infirmity withstanding which are in us, which hinder us from being able to attain to the of this perfection: as also the threatenings propounding nothing else unto us, but the wrath and curse of God, it is impossible that by them we can resolve ourselves of the grace and charity of God, who hateth wickedness, as it is written. 
Psal. 5.  Thou art not a God that loveth wickedness: neither shall evil dwell with ●hee. It remains then to conclude, that, 
why Faith hath the promises of God for an object.  that which Faith regardeth, is principally the promise of God, who setteth his mercy before it, and the remission of her sins, which are the points, wherewith Faith is upheld. Faith than regardeth not the traditions of men, nor the decrees of Antichrist, nor any doctrine, other than that of jesus Christ, which was denounced unto us as well by himself, as by his Prophet● and Apostles.  
It is the reason for the which God by his Prophet said, 
Esay. 29.  That for nothing, and to no purpose, the people endeavoured to serve him by the traditions and commandments of men. Which he cannot allow of: considering that which he hath forbidden in his law, not to add nor diminish any thing; but only to observe that which is there commanded and contained. Now, that which is spoken of the commandment, by th● which our obedience ought to be directed; also is it understood of the promise by the which our faith ought to be ruled And as we ought to do nothing but tha● which God hath commanded to obey him; also ought we to believe nothing but what he hath promised us: seeing the only word of God, and that whic● is once come forth of his lips, is firm● and resolute. 
Psal. 89.  For all that the devil ca● say, the father and author of lies: all tha● which also Antichrist can say, and th● false Prophets, her complices and adherents, is nothing else but lying and vanity: whereupon our Faith being grounded, should be no firmer nor surer than a building set upon the sand, the which being beaten with the winds and waves, would presently be overthrown and cast to the ground. The faithful man must then meditate day and night upon the word of God. But let him principally settle himself upon the thankful promises of God, upon the which as upon Pillars and Colloms, he ought to stay & assure his Faith. 
The promises of God are I, & Amen in jesus Christ.  And to the promises let him add jesus Christ, who is their warrant and pledge, without whom it is jmpossible that the Evangelical promises can be A men unto him, as saith the Apostle, that is to say, stable and certain. There is the reason why the Apostle saith that jesus Christ is the principal matter and subject of the Gospel; 
1. Cor. 1.  because that by him the opening of the prison is made unto us, our ransom is paid, our sickness healed, the wrath of God appeased towards us, and his grace is purchased for us, and that in sum, all that he hath done & suffered for us, is to assure our faith. For his righteousness, his obedience, his death, his sacrifice, his resurrection, his victory, his prayer & intercession: all this tends to no other end, 
Comparison to this purpose.  but to uphold our Faith. And even as the beams of the Sun spread over all the world, have always the reflection towards the Sun, whence they issue; as also all the lines of a circle tend and return from the circumference to the centre whence they part: also all the promises, the law, the threatenings, and in general, all the parts of the scripture are referred and reported to jesus Christ, who is the whole substance thereof. Also for to furnish and strengthen our Faith on every part, we must remember the properties which are attributed to our God, as his omnipotency, his infinite mercy, his eternal truth, his sovereign wisdom, and finally his justice. All the which things considered, serve much to the faithful man, 
Assured consolations.  for the confirmation and assurance of his Faith. For considering his misery, to remedy it, he opposeth the mercy of God. Considering his weakness, he opposeth his almightiness. Considering his vanity and lying, he opposeth his verity. Considering his ignorance, he opposeth his jmmoveable and infinite wisdom. Finally, considering his justice, he opposeth, to assure himself, the death, the curse, & all the pains of hell which he hath endured and suffered for us; so that all the stay that is necessary to sustain & strengthen his Faith: he seeketh it not in himself, nor in his works, but in jesus Christ, who is the means of the grace of the alliance, and of all the promises of God.  
We must now know where our Faith resideth, and where she hath herseat. 
The seat of Faith.  That is in the heart (as saith the Apostle) Men believe with the heart to righteousness, and confess with the mouth to salvation. Then the Schoolmen deceive and mistake themselves, when they put it in the understanding, and that they say, that the only knowledge which we have of the Bible, and the approbation of all that is contained therein, is the Faith of a Christian man, 
Error of the schoolmen.  although he be not affectionate to the things contained therein; Wherein they deceive themselves greatly. For a man must, to be faithful, have a heat and flame in his heart, that may be warm, and fill up his zeal. So that he may show outwardly that which he feeleth within, as we see in the examples of all truly faithful that ever were, which no more than the new wives, cannot contain in themselves the knowledge which they had of the promises of God, and of the salvation which he had brought into the world, but they must needs show it by their boilings, and make it known by the changing of their manners, and of their lives, 
Error of the most part of Christians.  that they were new creatures. It is not then only in books where Christian Faith consisteth; that is to say, to discourse well and discreetly of the holy Scripture. It is no more in the countenance, nor in the ceremonies, by the observation whereof a man may counterfeit & feign to be a Christian. Finally it is not in the ear where Faith consisteth: but in the affection which we bear to the word of God, which we have heard by the ear, and in the trust which we put therein, without the which it is jmpossible that we can hold firm, and resist the temptations and assaults which may be given us by our enemies to shake our Faith.   

¶ The first question, to know whether the reprobate can be furnished with Faith, or no.  
THe Schoolmen say, that all men jndifferently, 
Error of the schoolmen refuted.  aswell elect as reprobate, are capable of Faith. But in that they agree not with the scripture, which speaking of the elect, saith of them. 
Mat. 13.  To you it is given, to know the secrets and mysteries of the kingdom of God, and not to them. 
john 10.  And also jesus Christ speaking of his sheep, saith of them, My sheep hear my voice. Then addressing his speech to the reprobate, he saith to them; But you hear it not because you are not of God. S. john also addeth, 
john. 4.6.  He that is of God heareth us, and believeth the word which we preach, but he that is not of God heareth us not, but rejecteth us. It is the reason for the which the Apostle calleth Faith, 
Tit. 1.1  the Faith of the elect, willing thereby to teach, that those only, and no other, are subceptible of Faith. For there is none but them, unto whom God hath promised to take away the hardness and obstinacy of their stony and hardened hearts, and to give them a heart of flesh, that is to say, soft and flexible. We see also in this gradation on which S. Paul. 
Rom. 8.  maketh to the Romans', that the vocation and justification are works of Faith, and of the Spirit of God; proceeding from the election and predestination, which are the spring thereof. 
Mat. 13.  Moreover the word of God, can it profit any where else, but in the Land which is good and well tilled? Which it is not without the virtue and operation of the holy Ghost, which is not communicated but to those only that are of God; that is to say, that appertain to his election. Therefore is it that S. john having said, that he hath given that right to be made the children of God, 
john. 1.12  to wit, to those that believe in his name, addeth which are not borne of blood, nor of the will of the flesh, nor of the will of man; but are borne of God. And it is that which he saith to Moses. Which the Apostle allegeth in the Epistle to the Romans. 
Rom. 6.  That God hath pity on whom he will have pity, and hardeneth whom soever he will harden. And it is also the reason wherefore jesus Christ said, that none could come to him, 
john. 6  if he were not drawn thither by his Father. And also he said, that whosoever had heard and learned of the Father, should come to him, and not any other. To this purpose, S. Augustine, among the rules which he giveth to refute the error of the Pellagians, he said one that is notable: to wit, grace is not given to all, and those to whom it is not given, is not because it is by them rejected, but only because of the just judgement of God, who being free in all his counsels, and being bound to no body, hath given it to whom he pleased.   

¶ The Second question, whether Faith be perfect in this world.  

Our perfection consisteth in the knowledge of our Imperfection.  IT is also demanded, whether Faith in this world can be perfect, and whether men by their study and exercise can attain to that degree of perfection: so that Faith may find itself in any one, accomplished with all her points? Answer, There was never any man in the world, in whom the virtues (of what sort soever they were,) have been perfect, but in jesus Christ. And if in any other but him; there is some seed and principles of virtues, they are jmperfect, yea, (as saith S. Augustine) that which wanteth of the virtues always, surmounteth that which we have of them. And we have always need to pray with the Apostles, That God would increase our Faith, for our vicious and corrupt nature inclineth us still to all sorts of vices. But principally to that of mistrust and doubt of the promises of God; the which we cannot well persuade our selves, nor settle our minds, and our heart upon them; especially when we are invironned with some dangers, and that before our eyes there cometh a representation of some horrible temptations, than we forget that God hath promised us, and seek of ourselves the means to get out of those dangers, thinking that it is the surest for us; although that in that we show the rudeness and vanity of our senses, thinking that the creatures have more force, means, & will to aid us, them the Creator, who is our Father and almighty. Moreover, that which showeth plainly the imperfection of the knowledge which they have of God, 
Proof of the Inperfection of our Faith.  of his promises, and of jesus Christ, who is the means thereof. For if, as sayrh the Scripture, we know but in part, also must we infer, that we believe but in part; and if the Faith were perfect in us, Faith I say, 
1. Cor. 13.  by the which the hearts are purified; we should be pure and holy altogether, and should have no more need, 
Act. 10.  neither to ask of God in our prayers, that he would pardon our offences, nor also to believe the article of the remission of our sins, 
Ephe. 4.  Also wherefore is it, that jesus Christ being in the world, did institute the ministry of his Church, and ordained that the word should be there continually preached, the sacraments purely administered, the confessions, prayers, and public thanksgivings entertained by the pastors and doctors elected, and deputed to that end; if it be not to exercise always the Faith of the Faithful, and to increase it. We see that sickly men will always have their Physic by them to secure them, and to have care of their health. 
Remedy for this evil.  Also God knowing the weakness and feebleness of our complexion, hath ordained in his Church, that there should be always pastors, who, like expert Physicians, and wel● learned, should have care to procure the health of all those that are given them to keep. 
Comparison to this end.  And even as out of ● wound that is always open, the matter must be drawn which a tent and ● plaster; also must the people be continually exercised in the meditation of the Law of God, by the which they may be exhorted and induced te withdraw themselves from vice, and apply themselves to virtue. A gardener, what diligence soever he useth to cleanse and weed his garden well; nevertheless he cannot do it so well, but there will be some bad herbs found, the which would stifle the good, if they were not plucked up. Also the vices which bud in us continually, would choke up the seeds of piety, which God of his grace hath put into us, wirhout the great care and solicitude which we ought to have to put them up, and endeavour until the end and extremity of our life, to stop and staunch the spring thereof. For as saith the Scripture, although that we were pure and clean by the grace of God; yet have we some need to wash our feet. 
john. 13.  And although that we are without leaven, yet must we always study to purge the old leaven, to the end, 
1. Cor. 5.  that we may be new dow.   

¶ Third question, whether our so little Faith, be capable to apprehend the grace of God.  

Answer, yea.  TO know, whether our Faith being little, can apprehend the grace of God, and the beneficence of jesus Christ whose virtue is jnfinite? Answer: Our Faith although it be little, let's not though it be such, to embrace the grace of God, his promises, jesus Christ, with all his blessings. 
Comparison.  Like unto the eye, which is one of the least members, of man's body, doth nevertheless apprehend the greatness of the Sun, and the light thereof, the which is spread over the whole world; Also doth our Faith though it be little, it lets not, for the littleness thereof, to conceive the Sun of righteousness, & to apply to itself all his gifts and graces. Which we see in the Apostles, unto whom jesus Christ did often reproach the littleness of their Faith. 
Example.  And yet for all that, he acknowledged them to be truly faithful, and even to be his friends, and true children of God. 
john. 15.  A child with his hand, although it be little, taketh that which is given him: So the faithful man with his little Faith, receiveth all the graces, gifts, and favours that God will enlarge and administer unto him. And even, although it be sometimes contaminate with many sicknesses, as ignorance, cupidities, passions, doubts, mistrusts, fears, and cares, nevertheless that doth not hinder at all, but sick as it is, it may notwithstanding well take the medicines, and remedies which are fit and convenient to recover her health. 
An other Comparison.  And even as a Leper with his hand covered with Leprosy, let's not to take the alms which is given him: also the Faithful, although he have an Itchy and scabby Faith, let's not nevertheless to apprehend the promises and all the benefits of our God. 
john. 1.  For when God promiseth us, that he that believeth shall be the Child of God, and shall have life everlasting, he limiteth not the measure and degree of Faith, to obtain that which he promiseth. But saith only, that he that believeth, without determining the measure of Faith required, to attain to the mark which he sets before us. As if he should say, who soever shall believe, whether with great, or with little faith, provided that it be true and not dissembled, shall obtain the remission of sins, and the other graces which God promiseth him in believing. Also we see that he that said to jesus Christ, that he believed a little, and desired him that he would help his unbelief, did not let to jmpetrate of him that which he demanded, non-obstant the jmbecility and littleness of his faith.   

¶ The Fourth question, whether Faith showeth itself always.  

A fit comparison.  TO wit, whether Faith be always apparent? Ans. Faith is sometimes retained in the heart, so that it appeareth not outwardly, by reason that sometimes the temptations and dangers are so great, that it shuts itself up in the heart of the faithful man. As we see, that in a great winter the seeds in the earth, and the sap in the trees, keep themselves close and covered within, without showing themselves; in so much that one would judge (seeing the superficies of the earth, and the branches of the trees bereft of leaves, flowers, and fruits) that they were dead. Nevertheless, the rigour of the season past, and the softness of the spring time come again, we see that the life was not altogether extinguished, but only repressed, and shut up for a time, until the cold and frosts were passed. So we see in ●he Church, that the faithful (who are ●he trees and plants of the orchard of God) do not always show their Faith and life which is in them; 
Example.  as in the ●ime of Elyas, although there were ● great number, who had not bow●d the knee to Baal; Nevertheless, ●et were they not in evidence. Which deceived the Prophet, and made him falsely to think, that he alone remained ●he servant of God.  
So it cometh often, that the faithful men shall not be known exteriorly by the works and actions of faith, although it be enclosed in their hearts, and that upon occasion when it presenteth, they declare it according to the grace which God giveth them, agitation of the spirit which moveth them to do it, when time serveth.   

¶ The fift and last question, whether true Faith can fall away.  

The elect of God are preserved finally in Faith  THe fift and last question is, to wit, whether faith can be quite taken away from the heart of him that hath received it of God? Answer. Faith is permanent until the end, in him unto whom God by his spirit, and his word hath once truly communicated it. And there is no slight nor temptation, whether of the devil, of the world, of tyrants, o● the flesh, that can quite extinguish it when once it is kindled in the soul o● the faithful man. 
Error of the Schoolmen.  And howsoever th● Schoolmen say, that men truly faithful are uncertain of their perseverance in faith: yet must the Christian against their false & erroneous opinion, hold resolutely by the scripture, that, that which God hath begun in him by his Grace, he will advance it, 
Psal. 138.  and will not desist from raising and pursuing, until such time as he hath fully accomplished it; whereto all the passages and parcels of scripture following, may serve. First, that of the Epistle of S. Paul to the Philippians, 
Of perseverance in Faith. Phil. 1.6.  I thank my God having you in perfect memory, always in all my prayers for you all, praying with gladness, because of the fellowship which ye have in the Gospel, from the first day until now. And I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of jesus Christ. The Apostle confirming that, also saith, The foundation of God remaineth sure, 
2. Tim. 2.  & hath this seal, The Lord knoweth who are his, and let every one that calleth on the name of Christ, depart from iniquity. Also, whom he predestinated, 
Rom. 8.  them also he called; and whom he called, them also he justified; and whom he justified, them he also glorified. Finally, speaking of himself and of all the elect. I am (saith he) persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus. Christ also speaking to his sheep, saith in general of all. 
john. 10.  That none can put them out of his hand, and that they shall not perish everlastingly, and that he will give them everlasting life, and no man can hinder him in that. And also, 
john. 5.  he saith. That all those which God his father hath given him, shall come unto him, and that being come, he will not cast them behind him for ever. Moreover seeing he is never denied of any thing which he asked of God his Father, 
john. 17.  and that before his death, he prayed him solemnly for those that his Father hath given him: whereupon may be inferred certainly, that all the elect that are comprehended in his prayer, cannot fail to persevere in Faith, and finally by it be saved. 
Luk. 22.  When also speaking to S. Peter, and exhorting him with his fellows to stand upon his guard, lest they should be surprised by the lurking, ambuscadoes of the devil, and not to fall into their nets; he said unto him, That he had prayed for him; to the end his Faith should not fail him; that ought not only to be applied to S. Peter, but to the whole Church universally, which was presented unto us in his person, and to the which for this reason that prayer did also appertain. When also speaking to the to the pharisees, he said unto them, That all that God his Father had not planted, 
Mat. 15.  should be plucked up, he meant to say the contrary, that no thing which his Father had planted, as he did all the elect, should be plucked up, doth not S. john also say in his first Epistle? 
1. john. 5.  That whosoever is borne of God sinneth not, (that is to say,) to death, because he is begotten of God, he keepeth himself, and that wicked one toucheth him not. And also, whosoever is borne of God doth not sin, for the seed of him remaineth in him, and he cannot sin because he is borne of God. Again doth not jesus Christ promise to whomsoever shall eat his flesh and drink his blood, 
john. 6.  (which is done by Faith) that he shall dwell in him, and he reciprocally in him that shall eat it? whereupon it followeth, that jesus Christ who is the life, dwelling in the Faithful man, who by Faith hath eaten his flesh, cannot fail (for this reason) to live eternally in him. The prophets likewise confirm, 
Esay. 45.  as Esay, among others, who speaking to Israel, said, That God saveth them with a perpetual salvation, 
Esay. 51.  and speaking to the elect, saith unto them to comfort them; Lift up your eyes to heaven, and look down upon the earth; for the Heavens shall vanish like smoke, and the earth shall be worn like a garment, and the Inhabitants thereof shall likewise be abolished; but my salvation shall be for ever, and my justice shall never fail. jeremy, also speaking in the name of God, saith of them, That God loveeth them with an eternal love. And Ose speaking likewise of the marriage and alliance which God, 
Ose. 2.  contracteth with them, saith, That it is for ever, and that they must not fear, that between him and his church there can ever come any divorce, nor libel of refusal. David also assureth us of that in many places, as in the 23. Psalm. Thou dost anoint my head with oil, and my cup runneth over. Doubtless, kindness and mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord. And in the 30. Psalm. Sing praises unto the Lord, ye his Saints, and give thanks before the remembrance of his holiness. For he endureth but a while in his anger: but in his favour is life: weeping may abide at evening, but joy cometh in the morning. And in the 65. Psalm. Wicked deeds have prevailed against me: but thou wilt be merciful unto our transgressions. Blessed is he whom thou choosest and causest to come to thee; he shall dwell in thy courts, and we shall be satisfied with the pleasures of thine house, even of thine holy Temple. And in the 119. Psalm. Let my soul live and it shall praise thee, and thy judgements shall help me. And also, Fly from evil and do good, and dwell for ever. 
Psal. 37.  For the Lord loveth judgement, and forsaketh not his Saints: they shall be preserved for evermore: but the seed of the wicked shall be cut off. And about the end of the Psalm. The salvation of the righteous men shall be of the Lord: he shall be their strength in the time of trouble. For the Lord shall help them, and deliver them, he shall deliver them from the wicked, and shall save them because they trust in him. But above all, the parcel of the Apostle to the Romans is plain to prove this, 
Of the excellency of Faith for conclusion of this Treatise. Chap. 11.  when he saith that the gifts and the vocation of God are without repentance. Seeing then that Faith bringeth us so many good things, as the grace of God, the remission of our sins, the adoption of children, assured hope of the kingdom of Heaven, and life everlasting. It may well of all the virtues be it, which ought to be most recommendable unto us, and of the which we ought to be most curious, as well to preserve, as to exercise it, and to make it grow and profit in our hearts, by an assiduity of hearing, reading, and meditating of the word of God. And to desire of him continually in our prayers, that by his holy Spirit he would augment it in us, until that we may arrive at the greatest perfection and highest degree thereof that we may. So be it.   
FINIS.   

A TREATISE of HOPE.  
AMongst the blessings which God hath departed unto us in jesus Christ, 
A blessing of God.  some we possess in this present life, others we look for in the life to come; and of the first we have some as it were already in our hands, we shall enjoy the others hereafter. All are propounded unto us in divers places of the holy scripture, and briefly in the first chapter of the Epistle to the Ephesians. 
Faith.  Now ●s true Faith giveth consent without any doubt, to all the verity of God manifested in the Canonical books of the old and new Testament, as well in regard of the resitall of the things done from the beginning of the world, until the time of the Apostles, as they are therein declared, as of the declarations of divine will, whether it doth justly threaten the wicked and punisheth them in some sort in the world, whether it advertiseth them of the torments prepared for their souls and bodies; or whether it promiseth to the just jnfinite blessings, and doth jmpart some unto them as a trial of those which it hath prepared in a better life: 
Hope.  so Hope taken i● his proper signification, regardeth th● good things to come, namely, thos● which we look for by the grace of go● in Heaven. For we speak of the Christian Hope, discerning it by this title from worldly hope, jmproperly name● Hope by those that know not well wha● it is to hope. The good Israelites hope● that the Messiah should at last appear● in the flesh. We hope that God woul● assist us, comfort us, and secure us, ye● in so much as he is our Father in Iesu● Christ, that he will raise us again at the ●atter day, that we shall be in body and ●oule eternally in heaven, to possess the inheritance which was prepared for us ●efore the foundations of the world. ●t is that which S. Paul, teacheth briefly in the first Chap. of the Epistle to the Ephesians, vers. 12. & 18. Therefore ●ee saith (Romans', 8.23.) that we ●re saved by hope; having a regard to ●he condition of the Faithful in the world, and to the state of the militant Church. Now hope (addeth he) which is seen, is not hope: For why ●hould any man hope for that which he ●eth? But if we hope for that which we see not, than we wait for it with patience.  
The hope of Christians is no less certain than their Faith, 
Certainty of hope.  which cometh of the promises of God made to his for their salvation. It is upheld by ●hat Faith named by the Apostle, Hi●ostacie or subsidence of the things hoped for, Hebrues, 11. And it must also be certain and armed with patience, by reason of the delay, which seemeth long to our impatience. And the divine goodness so supporteth our weakness, wisely exercising our Faith by this interposing of hope which standeth as in sentinel waiting the hour to be put in possession of the good things, 
Her birth and Life.  which are promised him. Now as it cometh and dependeth of Faith, consenting to the promises of God; so likewise it is strengthened by this same Faith, insomuch that we see, that he that made us such excellent promises, will not fail in one of them, but will accomplish it fully. As little doubteth she of the power of him that promiseth, as of his will confirmed by a solemn oath, by the gift of the son of God, & by so many other testimonies ratified by more experience. Therefore when the Apostle wished that the eyes of the understanding of the Saints and Faithful might be jlluminated, to the end they might know what is the hope of the calling of God, and what are the riches of the glory of his jnheritance among the Saints, he yet addeth thereunto, what is the excellent greatness of his power towards them, according to the efficacy of the mightiness of his strength. Ephesians, vers. 18.19. words of great weight, & which show the incomprehensible good of the christian hope: 
Her excellency.  for ex●mple, it is said that Abraham, vnder●…anding the promise of God, beyond ●ope believed in hope, that he should become a Father of many nations, and ●eing not weak in Faith had no regard ●o his body already benumbed, made ●o doubt of the promise of God, knowing certainly that he that had promised him, was able to do it, Romans', ●. 18. etc. Then, as hope proceedeth ●f this that we believe that God is ●rue in his promises; so is it nourished ●nd confirmed by the certain perswa●…on which we have of his infinite pow●r. And even as our Faith is grounded upon nothing but the power and ●ruth of God, which promiseth us everlasting life, by the merits of the obedience of one only jesus Christ; the like ●ught we to say of hope, grounded v●on Faith, Hebrues, 11.1. 
In whom it is found.  Whereupon it followeth also, that such a hope cannot be but in such persons as are dowed with faith in Christ, because that the one proceedeth of the other, and is set upon the same foundations. Therefore also S. Paul prayed for the faithful, that God would open the eye● of their understandings, to the end they might comprehend the hope of his vocation, and the riches of the glory o● his inheritance among the Saints, a● hath been already showed. Let us ther● conclude, seeing we are called to the hope of that everlasting, happy, and glorious life, no less then to believe in jesus Christ, that he sinneth no less that doth not in patience hope & wait for this celestial inheritance, than the other that believeth not in jesus Christ.  

The ground of Christian Hope.  Now seeing we are called to the hope of these everlasting goods things, they are then promised to us that believe in jesus Christ. And therefore it is reason that our hope should abide grounded upon the promises of God, and all that which concerning them: namely, upon jesus Christ in whom they are ratified, & whom we accept for a saviour. These promises of eternal felicity to the believers, are confirmed unto them. 1. By the solemn oath or vow of God which is added thereunto. 2. By the precious blood of jesus Christ, which is the seal thereof. 3. By the admirable right, according to the which it hath pleased God to adopt us for his children and heirs. 4. By the holy spirit of the promise who hath marked all the faithful for the possession of this inheritance, in whose hearts the divine promises are hidden, and which dwelleth ●n them, as an assured earnest or pledge ●f the inheritance promised and kept ●n Heaven. 5. By the eternal, immoo●able, and free election, according to the which the Apostle affirmeth, that all the ●elieuers in Christ were predestinated, ●ot only because they should be adopted to be called, justified, and sanctified, ●ut also to be sanctified. 6. By the ar●icle of the resurrection and ascension of ●he Lord, and of his sitting at the right ●and of God his father: which showeth ●he truth of the promises made to him ●or our salvation, and the power of the promise: for that which God was able to effect in our head, he will also be able to do it in his members, as in effect he will accomplish it. We have the proof thereof in that he quickened us when we were dead in sin, he quickeneth us every day by his grace, he hath raised and doth raise us in newness of life. Also in the resurrection of jesus Christ, set soon after at the right hand of the father. So then, seeing we are called to the hope of this promised inheritance, and which we ought to weight with patience: seeing it is commanded us to hope so because of jesus Christ: seeing he that hath promised it unto us is True, and Almighty to effect his promise; let us conclude, that the hope which we have to obtain the celestial inheritance, is assured and most certain every way. 7. For assurance of strengthening, we have our conformity with our head in his sufferings, and in the patience of his afflictions; insomuch as we maintain lemma self-same cause, to wit, the confession of the truth, and profession of the Gospel. Whereupon the Apostle saith, that if we suffer with jesus Christ, we shall also reign with him, 2. Tim. 2.12. Also, We boast even in tribulations knowing that tribulation bringeth patience, and patience experience, and experience hope. Rom. 5.3.4. Also he joineth the resurrection of Christ to his death, & declareth that if we be dead with him, we believe that we shall also live with. him Ephe. 1.20. Rom. 9.8. So then persecution for righteousness is a most assured testimony to the faithful, that they shall participate in the glory of their head and everlasting life. From thence it cometh that the Apostle rejoiceth with the Phillippians, because it hath been given unto them for Christ's sake, not only to believe in him, but also to suffer for him. Phil. 1.29. Wrighting to the Thessalonians, we ourselves (saith he) boast of you in the Churches of God, because of your patience and Faith in all the persecutions and afflictions which you undergo, the which are a manifest demonstration of the judgement of God, that you may be reputed worthy of his Kingdom. For the which also you suffer. 2. Thessa. 1.4.5. The same point of doctrine is treated in the 12. Chap. of the Epistle to the Hebrues. And as it was needful that the head of the Church should suffer, and by the way of the cross enter into glory: also it is fitting that by many tribulations, the members of his body should enter into the Kingdom of heaven. Let us then conclude, that the sufferings for jesus Christ, do marvelously confirm the hope of his reign.  

Hope is a singular gift.  Besides, as Faith is a singular gift of God, so is hope, for as much as by patience the believers wait for these great good things which have been promised them. Therefore S. Paul wished fervently that the Faithful might have the eyes of their understanding opened, to know what was the hope of their vocation, and the excellency of the riches of the glory of his inheritance among the Saints: Ephe. 1.18. Let us then also pray unto the Lord, that he would more and more confirm in our hearts the hope of eternal life. Let us hope that he will do it, seeing his gifts and his calling is without repentance, and that he goeth on to the end with the good work which he hath begun in his elect. Let us yet consider, that the nature of hope agreeth altogether with that of Faith: That is to say, it is assured, perpetual, lively, of efficacy in those that are regenerate hoping in God. Seeing that hope proceedeth and dependeth of Faith which maintaineth it, necessarily hope is such as Faith is: so that the faithful truly hoping, although that, shook with divers sorts of temptations, it never falleth by despairing altogether; because that christian hope is settled upon the  and firm foundations above spoken of, not upon human strength, dignities, or promises. Such a hope is not idle, but assured of the felicity, she containeth the faithful in duty, causeth them to pur●ue and desire to effect that which they ●now to be agreeable to the Lord; that ●hey do gently support afflictions, ●aies and gates to attain and enter in●o paradise, that they know by their own experience, that affliction bringeth patience, and patience experience, and experience hope, which maketh not ashamed, Rom. 5.3. For those that hope in the Lord cannot be confounded; whereupon it followeth, that hope dependeth not of us, nor of our merits, otherwise, it were nothing but shame and confusion to us.  

Summarie of the doctrine of Hope.  Let us yet make some exact summary of the doctrine touching christian hope. The word of hope is taken in two sorts: by a figurative and proper manner of speaking. Figured in three sorts; 1. This word signifieth Faith, by reason of the convenience of them, and because that true Fatth comprehendeth assured knowledge and trust, Heb. 6.11. We desire that every one of you should show the same care for the full assurance of hope until the end. 1. Pet. 3.18. Be always ready to give an answer to every man that asketh you a reason of th● hope that is in you. 2. Sometime it designeth the goods hoped for. Gal. 5.5▪ We through the spirit wait for th● hope of righteousness through Faith▪ Colloss. 1.5. For the hope sake which is laid up for you in heaven, whereof ye have heard before by the word of truth. Titus. 2.13. Looking for that blessed hope, and appearing of that gloly of that mighty God, etc. 3. It is taken for the support and aid which man persuadeth himself to find in God, or in his creatures. Psal. 65.6. Thou art the hope of all the ends of the earth; and 142.6. I have said thou art my retreat, my hope, or my portion. Esay. 20.5. They shall be confounded by reason of Cus, which is their hope, or that which they look upon. This word properly taken signifieth a durable affection of heart, raised by God, by the which we wait for the good things, difficult, but possible to obtain, and such as not without cause we desire to obtain. The Principal efficient cause of Hope, is God who giveth it to his elect. Rom. 15.13. etc. Th●ss. 2.16. Now as our Faith by the means of the word preached and heard, cometh of the fidelity and truth of God, if you consider the nearest cause, for certain Hope proceedeth of Faith; for being certain of God's truth, we give credit to his word in the which he promiseth us excellent things, in hope to receive them at the time prescribed to give them. Heb 11.1. The Apostle showeth the object of our Hope, to wit, salvation in heaven, saying that we are saved by Hope, & that the Hope which is seen, is not Hope; for why should any man hope for that which he seethe? Rom. 8.23. Whereby we gather, that Hope regardeth the things absent and to come; also that it consisteth in the trust which we have to obtain and possess those things according to the decree and promise of God. The subject of Hope is such a one as that of Faith, the which hath Hope for effect and fellow, during the whole course of this present life. Faith is the proper goods of the elect of God, who accept jesus Christ for their only saviour an● mediator. To them then belonge●… Hope, the which (saith the Apostle Heb. 6.19.) we have as an anchor o● the soul both sure and steadfast, and ● entereth into that which is within the vail. The form of our Hope is the trust which the holy Ghost giveth us that we shall not be tempted beyond our strength, that the afflictions shall be mitigated, that God will deliver us from all evils, and dangers, and will save us in his heavenly Kingdom. The end, is to stay until that according to the good pleasure of God we be put in possession of the good things which he hath promised us. If he be slack, wait thou (saith Abacuch chap. 2. vers. 3.) for he will not fail to come, and will not tarry. Let us then conclude of all that hath been said, 
A definition of christian Hope.  that Christian Hope is a gift of God the Father to all the elect in jesus Christ, by the holy Ghost for the upholding of their Faith; consisting in a trust to obtain the goods to come: by the virtue of the which the same elect are assured, that one day they shall be freed from all evils, to enjoy those goods in the Kingdom of heaven. 
Her fair privileges  In the writings of the Prophets and Apostles are found many goodly privileges of this true Hope. We will note some of them. 1. It trusteth in God alone, who is called the Hope of his people, and David in sundry places protesteth that he hath put all his Hope in him. 2. Remembering that malediction and curse is pronounced in the 17. Chap. of jeremy against him that setteth his Hope in man, and who taketh the flesh for his arm, it taketh heed carefully of trusting in creatures. 3. It is our Helmet against the mortal strokes of Satan, as the Apostle speaketh of it. 1. Thess. 5.8. saying, let us be sober, putting on the breastplate of love, and of the hope of salvation for an helmet. 4. It is the Faithful companion of affliction for righteousness, and the joy of the Faithful, as saith S. Paul. Rom. 5. &. 12. Experience bringeth Hope. Also rejoice in Hope. 5. It is confirmed by the remembrance of the goods received of God, and by the reading of his word. It conducteth us to heaven: it is lively and immortal, it upholdeth us invincible, it delivereth us from the fear of men, maketh us happy; as infinite testimonies and examples verify 6. Let us add that as there is but one Faith, also we have but one hope. You are called (saith S. Paul. Ephe. 4.4.) In one Hope of your vocation. Also there is but one only body, one only Spirit, one only Lord, one only Faith, one Baptism, one only God and Father of all, one holy Ghost, and one celestial inheritance. Whereunto God of his mercy bring us.  
FINJS.   

A TREATISE OF CHRISTIAN CHARITY; Then specially of the works and exercises of the children of God.  
THe Charity of Christians towards God and their neighbours, 
The excellency of christian Charity.  that Charity which the Apostle calleth the end of the commandment, 1. Tim. 1.5. which cometh of a pure heart, of a good conscience, and of a faith unfeigned, is surely a precious gift of the Lord; besides this heavenly wish, Peace be with the brethren, and charity with faith from God the Father, and from the Lord jesus Christ, Ephe. 6.23. Besides it is called the fruit of the Spirit. Gal. 5.22. The fruit of the Spirit, is Charity, joy, peace, patience, benignity, goodness, loyalty, gentleness, temperance. There we see a stately and divine band of the Mother and her eight daughters. Thirdly, Charity cometh of Faith; for Charity loveth and jmbraceth that which Faith showeth & maketh known unto her, so that Faith is as it were the Mother of Charity; and of these two heavenly virtues cometh hope, whereof we have already spoken. This Charity whereof we speak, is attributed to those whom (closed and conjoined with that spiritual knot which S. Pau● calleth The bond of perfectness, Colos. 3.14.) do study to keep me: Unity of the spirit by the bond of peace, Ephe. 4.3 forbearing the one the other in Charity, and whom the same declareth, that they appertain to jesus Christ, Whose whole kindred is named in heaven & earth, Ephes. 3.15. These brethren & kindred are those that by Christ have in lemma self-same Spirit Entrance to the Father, Ephe. 2.18. Whereupon he concludeth and saith, You are then no more strangers and foreigners, but Citizens with the Saints, and of the household of God; Built upon the foundation of the Apostles, and Prophets, etc. Ephes. 2.19. By an other elegant similitude, he showeth in the same Epistle that all the lively members of jesus Christ are joined to their head by Charity, saying, Following the truth in love, we grow up unto him which is the head, that is, Christ. By whom all the body being coupled and knit together by every joint, for the furniture thereof (according to the effectual power which is in the measure of every part) receiveth increase of the body, unto the edifying of itself in love, Ephes. 4.15.16. From that which is said, we gather that Charity is the jnfallible mark of christians, according to the sentence of the sovereign Doctor. 
A definition thereof.  By this shall all men know that you are my Disciples, if you love one another, Io. 13.35, Let us than say that charity is a gift of God, who by his holy spirit for the love of JESUS CHRIST, doth inflame the hearts of his children with an ardent dilection which they bear him, by reason of his infinite mercy towards them in their election, vocation, justification, sanctification, & glorification hoped for according to his infallible promises: of the which dilection proceedeth the humble and free desire to render him obedience, and to witness by all good duties a sincere amity to all men; especially to the household of faith, with whom we rejoice that they were received into favour & grace, and have obtained pardon for their sins, remaining bound with a brotherly affection with them, by reason of the love of God our Father. S. Augustine said in one of Epistles, that charity is a virtue, by the which we love those things that are to be loved; which agreeth very fitly with our charity towards God, who loved us even when we were his enemies. The Lord said of the woman sinner, that her sins which had been great, were forgiven her▪ for (addeth he) she hath loved much, Luk. 7.47. By this do we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments, and his commandments are not grievous, 1. john 5.2.3. Who so loveth others, he hath accomplished the Law: for that which is said, Thou shalt not kill, Thou shalt not commit adultery, etc. and if there be any other commandment, it is summarily comprehended in this point, to wit, Thou shalt love thy neighbour as thyself. Love doth not evil to his neighbour, therefore is Love the fulfilling of the Law, Rom. 13.8.9.10. The properties thereof are excellently described by the Apostle in these words: 
Her properties.  Love suffereth long: it is bountiful: Love envieth not: love doth not boast itself: it ●s not puffed up: it doth no uncomely thing: ●t seeketh not her own things: it is not provoked to anger: it thinketh not evil: it rejoiceth not in iniquity, but rejoiceth in the ●ruth: it suffereth all things: it believeth all things: it hopeth all things: it endureth all things, 1. Cor. 13.4. etc. What a pattern for us all? God who is Charity itself) give us the grace that all the days of our lives we may cast the eye of our thoughts upon this fair and lively picture, to learn to walk in charity, renouncing all impatience, fury, envy, arrogancy, jmpudency, covetousness, violence, malignity, jniquity, lying, cruelty, jnfidelity, profaneness, impiety, crimes directly contrary to christian charity.  
Let us in order see some effects of charity, 
Her effects.  which show what she is. 1. It is the testimony of justification already apprehended, following that which the Lord said to the Woman sinner, whereof hath been spoken before. 2. It is not altogether perfect in this present life: but shall be in the life eternal, namely after the resurrection. Charity (saith S. Paul, 1. Cor. 13.8.) doth never fall away, whereas as for the Prophecies, they shall be abolished: and as for the languages, they shall cease: as for knowledge, it shall be abolished. 3. Whether we consider the household of Faith, or other men, Charity is well ordered; To this purpose it is said, Gal. 6.10. Whiles we have time, let us do good to all, principally to the household of Faith. 4. A servile fear doth much hinder men's consciences in the execution of that which appertaineth to their duty, and in the exercises of patience whereto Charity remedieth, as saith S. john in his 1. Epistle chap. 4. ver. 18. There is no fear in love, but perfect love casteth out fear, for fear hath painfulness, and he that fear this not perfect in love. 5. The rule of indifferent works and actions, is Charity, witness the acts of the Counsel at jerusalem, the circumcision of Timothy, and such like in the christian primitive Church. To the weak (saith S. Paul) I became as weak, that I might win the weak. I am made all things to all men, that I might by all means save some, 1. Cor. 9.22. 6. Charity is the end of the commandment of the law, 1. Tim. 1.5. Matthew 22.37. etc. Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind. This is the first and the great commandment. And the second is like unto that, Thou shalt love thy neighbour as thy self. 7. It may be said that charity is superior and inferior to Faith; but in divers respects inferior, by reason of justification, of her original, and of her measure. For we are justified by Faith, Rom. 3.27. not by charity, the which showeth That we are justified, james. 2.18.21. From faith cometh charity: and that which faith apprehendeth, is assured and accomplished; but charity hath her progressions and increasings: in sum, faith is the measure of it, and he to whom God showeth most mercy, more that man loveth God and his neighbours. 
Why charity is the greatest.  But on the other side, Charity is superior. 1. Because it shall never fall away, and shall not be abolished in the life eternal, but shall there be more accomplished. 2. As it is a happier thing to give, then to receive, charity imparteth the goods and gifts which it hath received, and faith apprehendeth and keepeth the goods which God doth promise and present unto it. 3. In the righteousness begun in those that are justified in jesus Christ, who regardeth properly sanctification and regeneration, Charity hath ●he advantage over faith. 
Whence it cometh, that we are justified by faith, not by charity.  But it followeth not therefore that we are iustifi●d by Charity, although it be greater ●hen Faith and Hope. For in justification, there is no question to weigh the qualities of these virtues, to say, this is more proper to justify man, than the o●her two; but in them is considered the office, the nature, and the property of ●aith, which consisteth in that only which it apprehendeth and applieth to ●he person which believeth this righteousness of jesus Christ, which is offered ●nto us in the Gospel. Charity hath an ●ther charge and property: it loveth ●esus Christ, which faith hath received, accepted, and embraced for an only Saviour. Therefore we do not well ●nderstand, when we say that charity ●ustifieth, because it is greater than ●aith. For first we presuppose confused ●hat which is in debate, that by the dignity of his virtues the sinner be justified before God; faith itself doth not justify us if we understand it so. We have but one only justice to subsist before the judgement of God, that is, jesus Christ, 1. Cor. 1.30. and 2. Cor. 5.21. Secondly, that which is said is thought simply spoken in some respect. Charity is not simply greater than faith: but in regard of the during of the holiness of life begun in us. thirdly it is as if one should say, A King is greater and more raised in dignity above some industrious Goldsmith his subject; then he maketh a bowl or a chain of gold better than this goldsmith. The head is more excellent than the feet, we ought then to walk with our head, and not with our feet. As much may be said of other excellent parts of the body in comparison of some less, which have their proper use. And although there be some dissemblance or unlikelyhoode in these examples, yet this is firm, that as the senses and the members of the body have their objects and distinct offices, so must we distinctly assign to Faith, Hope, and Charity, that which is special and proper unto them, without confounding by our unaptness, that which God will have distinct and distinctly considered. 
whether Charity giveth form to Faith.  Those have also deceived themselves, that have maintained, that charity giveth form to faith, and hath finished it, like as the matter receiveth accomplishment of her form. And it is a vain jmagination, to think and say, that the form of one distinct quality only is another quality distinct of the form by the definition thereof. The form of faith showeth itself in the intelligence and apprehension of the promise of grace; that of charity in the love of God and of our neighbours; the one and the other worketh by their nature and efficacy, besides who is the man of understanding that will maintain that the thing engendered, hath the form of the Engenderer? Now faith engendereth hope and charity, whereof she is the next cause. Therefore, neither the one nor the other ought to be taken for the form of faith. To conclude, as the moral virtues are not the forms of virtues intellectual; so neither charity nor hope ought to be called the form of Faith.  
Besides, the gift of charity is most necessary for us, 
How necessary the gift of charity is.  because that other gifts (how excellent soever they be) are of no estimation nor use, if charity be from them. Though I speak (saith the Apostle, 1. Corinth. 13.) with the tongues of men and Angels, and have not love, I am as sounding brass or a tinkling Cymbale. Again, without charity men cannot find peace nor agreement in any company whatsoever. Hatred bringeth discord; but charity covereth all faults, Prou. 10.12. 1. Pet. 4.8. He that loveth his brother, he abideth in the light, and there is no occasion of evil in him. 1. joh. 2.10. We walk now by faith, not in sight. Charity shall be accomplished and made greater in everlasting life, without changing of sort; but faith shall have her accomplishment seeing the good denounced and believed of all present. We see now through a glass obscurely, but then we shall see face to face, now I know in part, but then I shall know, as I have also been known, 1. Cor. 13.12. Hope also shall then be abolished, all evil being done away, the tears wiped from our eyes, which shall see the things present which we hoped for, for the hope which is seen, is not hope: for why should any one hope for that which he seethe? But if we hope for that which we see not, than we wait for it in patience, Rom. 8.23.24. Then as we now possess by hope this inheritance which S. Paul calleth incorruptible, which cannot contaminate, nor whither; also we shall one day be in effect coheirs with jesus Christ, to enjoy this inheritance indivisibly and eternally. The doctrine of charity, as also that of faith and hope, amply expounded in the books of the Prophets and Apostles, is precisely and articularly comprehended in the catechismicke questions and answers. And as we must draw the summary of the doctrine of Faith, and of hope out of the symbol or creed of the Apostles, and the dominical prayer, that of charity is found in the Decalogue. That which repugneth against the articles therein contained, aught to be detested as erroneous and pernicious. For following the precept of the Apostle, 2. Tim. 1, 13. We must keep the true pattern of the wholesome words, and the good intent by the holy ghost which dwelleth in us. It is fitting also to avoid all profane and vain babble, and the contradicting of a science falsely so named, 1, Tim 6, 20.  
In the consideration of the 10. article propounded in the Title. Let us first treat of the works of charity towards our neighbours. 2. Let us rise to the contemplation of the doctrine of good works. 3. Let us speak as shortly as may be, of the virtues commanded and recommended to all Christians under these words, Thou shalt love thy God with all thy heart, and thy neighbour as thyself.  
1. In the consideration of the first point hear treated generally, let us see the reasons which ought to move us to Charity towards our neighbours. Afterwards what kind of works of charity are the principal. Also the rules to the which all may be referred. Now although that the commandment of God, our duty, the doctrine of Faith, of repentance, and of the judgements and punishments temporal and eternal, aught to induce all christians to true obedience towards the Lord: notwithstanding it shall suffice to touch that which ought to move us to charity, the object, than the end thereof. The commandment of God ought to have great sway which beareth that we should love our neighbour as ourselves. If this friendship proceeds of a pure heart, the effect thereof followeth at need. Let us join to the commandment of the Faith of the christian that obeyeth. That worketh by charity, and it cannot be that the regenerate man can be guided by the spirit of envy, rancour, and cruelty, for the marks of the disciples of the Lord, is that they love one another in him, whose example, above all in the behoof of Charity to his neighbours, is set before his to instruct them, as he said expressly to them the night before he died, and doth there exhort them most affectionately, according as S. john repeateth it in the 13.14.15. & 16. Chap. and his first Epistle serveth for a commentary to the commandment and to this example of the master, of whom may be said in a word, that his person, his offices, and benefits are nothing but Charity. Who so reverenceth this saviour in the quality of a gift of God, aught to follow him as an example and patron of virtue. And who so doth otherwise looseth the gift, and beareth the name of a christian in vain, yea to his great condemnation. This jmitation doth not consist in equality nor in perfection, but in a fervent desire, a holy will, and a perseverant continuance.  

The object of charity.  The object of Charity is our neighbour, who standeth in need of our help, which belongeth unto him, both in word and deed: according to the law. Thou shalt love thy neighbour as thyself. jesus Christ being demanded of a Pharisee, who was our neighbour, teacheth him what he knew not, in the description of the Samaritans charity towards the jew that was sore wounded. Luc. 10.29. etc. There he showeth that we ought to acknowledge for our neighbour, every person that hath need of our help, 
Degrees of neighbourhood.  true it is that the degrees of neighbourhood are divers; and this diversity maketh men to vary, and often to redouble the obligation. There is a double neighbourhood: the one is natural, the other spiritual; the natural draweth us to all men as well Faithful as infidels. The spiritual is proper to the children of God, and bindeth them the more. 
The natural.  As for the natural, it is compounded of three degrees, 1. We are neighbours the one to the other by order of creation: for in regard of the substance of our original, we are all come of Adam, by consequent neighbours in him. 2. One man is neighbour to an other, because he is a man endowed with a body and soul, and having been all first created in our first Father after the Image of God, whereof yet some trace doth appear, yea in the miserable sinners, so far forth, that after the deluge God condemning murder expressly, saith these words, whosoever hath shed man's blood, by man his blood shall be shed; for God made man after his own Image; Genes. 9.6. 3. In regard of the common life and of the society of men, wherein one body hath need of the help and assistance of the other; the rich men no less, sometimes more, than the poor. In this society are found divers particular degrees, part of consanguinity, of affinity, of public and domestic charge, part of divers necessities and difficulties which present at all times in the course of human life, This natural association of the children of Adam together, ought sufficiently to teach them, to love one another; which the Philosophers have well comprehended, according as their books witness; wherein they show that the use of reason & speech was given to man, to the end that the one might tell the other, what he judgeth convenient to require and to give ease. 
The Spiritual.  The spiritual society is of Christians among themselves, whereunto they are drawn by a fover-fowld necessity. 1. Of regeneration; seeing they are borne the children of God by the seed of his holy word. 2. Of the mystical body, being made members of that body whereof Christ our Saviour is the head. 3. Of the common vocation; for we have been called in unity of spirit by the bond of peace. 4, Of a happy life; because we shall enjoy together eternally, in common, and without division, the celestial inheritance, and the glory prepared therein. This Spiritual conjunction showeth sufficiently how christians ought to be affectionate the one towards the other. Can any thing be found better then to see the children of God allied and knit together by band of perfection? what body is more agreeable to behold, than that mystical body holding together so well in whole and in every part indivisibly conjoined? There is no savour so sweet, smell so odoriferous, meat so pleasing in taste, nothing so delightful to the eye, harmony so piercing the soul by the ear of the world, that is worth the speaking of, if men compare them with the excellencies of the good things enclosed in the mutual dilection and love of Christians the one towards an other. All the pastimes, honours, and worldly goods are as nothing that vanisheth in the air, in comparison of this concord. What dignity may be paralleled to that of the brethren of jesus Christ, who being assured one day to be made partakers of his eternal glory and society, take pleasure to love each other on earth? whosoever is not stirred by this natural and spiritual band of human society to love his neighbour, is unworthy of the name of a man, and ought not to be found or seen in any rank amongst Christians.  
There are four ends of the works of Charity. 
divers ends of the works of charity.  1. The first is the glory of God, for God is glorified in the good works of his children. 2. The second, consisteth in the mutual relief of the members of the mystical body of jesus Christ. 3. The third is the edification of our neighbours. For when one seethe an other affected to brotherly charity, such an example doth comfort, and incite them to their duty. 4. The fourth is the recompense promised to him that shall give a glass of cold water, to one of the least of the disciples or members of the Lord. It seemeth by that which S. Luc. writeth in the 6. chap. verse 37. that jesus Christ recommendeth four sorts of Charity to his. 
4. Sorts of works of charity.  Which all christians are bound to remember incessantly. 1. The first is, that we should never judge sinisterly of our neighbour, but rather have him in good estimation, hoping still of his amendment from good, to better. Not that this commandeth christians to shut their eyes and make no difference between truth and lying, between honest and wicked men. But only it is required, that the Faithful amiably affected towards their neighbours, should not suffer themselves to be tickled with curious envy, in penetrating farther than piety requireth, into the behaviours of their neighbours, but should retain themselves and curb short their precipitate judgements. 2. The second, that we should not use to our confusion that which is the common saying, A foolish judge a brief judgement, in condemning our neighbours absent, or present, without hearing him, and speaking of him at random, but rather to speak gently of him, without slander, expounding that which we understand according as charity requireth. 3. The third is to pardon the faults committed against us, to such as shall ask us pardon, following the promise of the Lord, forgive, and it shall be forgiven you; as if he should say, as you shall deal with your neighbours, God will deal with you. And he himself declareth it very expressly, by a good similitude in the verse following, in these words; With what measure you meat, shall be measured unto you. 4. The fourth, requireth that we should in effect assist our neighbours: which the Lord specifieth in particular, in the formulary of the sentence propounded to his disciples, and which he will pronounce at the latter day. There is no speech of contracts, of lending and borrowing, of buying and selling, and other such like, whereby the contractours ought to know in their consciences, whether they follow the rule of Charity, but jesus Christ speaketh of giving, by consequent condemneth usuries, rapines, and cruelties so often taxed in the whole Scripture, and bringeth his to the practice of this holy and precious sentence, Act. 20.35. That it is a happier thing to give, then to receive; a sentence that condemns almost all the Christians that live in the world at this day. 
Rules of charity.   
There resteth three rules to propound to Christians in the exercise of the works of charity. 1. The word of God. 2. Faith. 3. Charity itself. in these three rules is enclosed the means to acquit ourselves of our duties. As for the world, let us take for example that which Solomon saith, Prou. 5.15. Drink the water of thy Cisterns, and the lively waters out of the midst of thy well; let the springs run out, let them be for thee only, not for the strangers that are with thee. He will first that every one should have the use of his goods to his own commodity, according as his condition requireth. Afterwards he treateth of the liberality of him that hath much, and will have them to be liberal towards those that have little: that he hoard it not up, but that he distribute some part of it to others. Finally, in regard of the possession, that men should avoid bad husbandry and prodigality, for fear lest they should fall into want. Faith regardeth the commandment and the promise of God. By the commandment the christian man is solicited to show himself charitable: and by the father's promise is enticed to discharge his duty cheerfully and with alacrity. As for Charity, it is moved with the commodities and jncommodities of our neighbours, rejoicing with the joyful, lamenting with the sorrowful, suffering with some by christian compassion, and bearing the burden of another with a sincere and cordial affection. 
Of alms, the special work of christian Charity.  Now before we rise to the contemplation of the doctrine of good works, we will add a consideration of the special work of a christian, which we call Alms, which the Latins did call Eleemosina, from the Greek word Eleemosyne, derived from the verb Elleeo, which signifieth, I have pity and compassion, to show the spring from whence alms done to our neighbours ought to come, and the faults committed by those that do no alms but in vain glory, in reproach, in injuries, in despite, in grudging, perforce, and for fashion sake, etc. S. john declareth in few words many things in the 3. chap. of his first Epistle vers. 17. He that hath the goods of this world, and shall see his brother in necessity, and shutteth up his compassion from him, how dwelleth the love of God in him? He shutteth up his compassion from the afflicted that showeth him no pitiful affection, that turneth his back towards him, that thrusteth him from him and scorneth him, sending him back empty, that doth not assist him speedily, cheerfully, and sufficiently according to his small power. But whosoever, with a true compassion, supplieth to his neighbour's necessities, it may be said to them that he openeth his compassion towards them. And this word showeth an intimate charity, which is as it were fastened to the most noble interior parts of the body, a vehement pity and mercy, which is to be compared to those of mothers towards their little children, which they love and cherish tenderly and with an unspeakable care. Then how execrable are the cruel and unpittifull men, who so many ways dishonour the precious name of a christian, and boast of vain titles, defamed before God by reason of their furious insolences towards the poor? What volume might serve to the description of their mischiefs, if not Gods books? Apoc. 20.12. Those surely will suffice; for S. john saith there, That those that are dead shall be judged by the things written in the books, according to their works. 
What we must consider in doing of Alms.  For to understand what it is to do alms, let us consider the causes which ought to stir us up to do it. 2. What affection he ought to have that doth alms. 3. The means which is to be kept therein. 
The causes which ought to stir us up thereunto.  4. To what ends we must be almoners. 5. The fruits of this work of Charity. 1. For the first article, whereof hath been spoken before, the profession of christianity, the commandment of God aswell in the Law as in the Gospel, the example of the head of the Church, and of divers members thereof in many ages, the dignity and worth of the alms done in faith and sincere affection, the consideration of the poor neighbour, the threatenings of God against those that are cruel, are very pricking goads to put forward all good christians in the way of their duty. The wrath of God is upon the covetous and such as are enemies to the poor, he curseth them, sends back their prayers, as saith Solomon, Prou. 21.13. strips such unthankful ones of their gifts, curseth their posterity. 2. As for the affection of him that doth alms, 
2. Of the affection to do charity.  let him first fly hypocrisy and vain glory, enemies of the true faith, of the fear of God, of love towards neighbours; afterwards let him be moved with sincere love and dilection towards God and the poor body which he is to secure, proceeding in all this deed cheerfully and sincerely. These affections are as the salt of alms before God, who desireth to have cheerful and glad givers, who do not open their purse in chiding of the poor, but who present to their sovereign their purse and their heart, making themselves friends with unlawful riches, and a good treasure in Heaven. He delighteth much in such offerings, Heb. 13.16. It is good lending to him with assurance of profit or interest of one 100 pieces for one, 
Of the mean to be held therein.  and of eternal life. 3. As touching the mean, he that hath much, let him not be a niggard: he that hath little, let him give cheerfully of that little, like unto the poor widow who giving but a mite, was preferred by jesus Christ before the rich who cast Silver by handfuls into the box of the Temple. Secondly, it is fitting that there be some counterpoyze between the giver and the poor receiver: the one adorned with free charity and alacrity; the other with acknowledgement and thanksgiving. Thirdly, one may use discretion, Regarding the household of Faith, than others, according to the rule of S. Paul, Gal. 6.10. Finally, let them have regard to their faculties, that they do not waste them all at once, but to remain master of them, to the end they may distribute them with reason, according to the rules of duty, in the vocation whereunto men are called. 4. We ought to do alms, to the end that our neighbour may be succoured, with divers reliefs marked by the Lord. In S. Mat. 25. Also to provoke other faithful men to well doing towards the poor, following that which the Apostle saith. 2. Cor. 9 Afterwards to the end that such a work may testify of our Faith and piety: for the duties of Charity are ordained, because that by them we should make it known, that we fear God and desire to obey him. For conclusion, it is to the end that God may be glorified. The fruits and profits of our alms are great and divers. 
Of the fruits and profits of Alms.  S. Paul protesteth that those that are liberal and charitable to the poor, shall abound in all good works: and our Lord promiseth that God will reward them openly. The Psalms of David and the proverbs of Solomon, are full of excellent promises to this purpose. Let us add one out of Esay in the 58. chap. vers. 7. & following. The fast which I have chosen is it not that thou break thy bread to him that is hungry? and that thou cause those that are in poor estate to come to thine house? when thou seest him that is naked, that thou even cover him, and that thou hide not thyself behind thy flesh? Then shall thy light appear like the break of day, and thy health shall come presently, thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then thou shalt call, and the Lord shall hear thee; thou shalt cry, and he shall say I am here; if thou take away the yoke from the midst of thee, and ceasest from lifting up thy fingar, and from speaking evil. If thou openest thy heart to him that is hungry, and that thou satisfy the afflicted: thy light shall come forth in darkness, and thy darkness shall he as the noon day: and the Lord shall conduct thee continually, and shall refresh thy soul in the great droughts, and shall fatten thy bones; and thou shalt be like a watered Garden, and like a spring whereof the waters do not fail: and there shall come of thee people that shall build again that which in time past was laid waist, thou shalt set the foundations again which were forsaken from age to age, and thou shalt be called the repairer of Breaches, and the mender of the ways, that men may dwell in the country. Yet another of the Prophet Daniel to the king of Babylon, in the 4. chap. vers. 27. Redeem thy sins with righteousness, and thy iniquities in showing mercy to the poor. Behold this shall be a prolonging of thy prosperity. But that which the King and Saviour of the Church shall say at the last judgement to those that are charitable ought not to be omitted. as he himself hath declared it already with his own mouth, in the 25. of S. Matthew, vers. 34. and following. Then shall the King say to them on his right hand, Come ye blessed of my Father: take the inheritance of the Kingdom prepared for you from the foundation of the world; For I was an hungered, and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger and ye took me in unto you, I was naked & ye clothed me, I was sick & ye visited me; I was in prison, & ye came unto me. In as much as ye have done it unto one of the least of these my brethren, ye have done it unto me.  

Of good works.  Now, and for the second part of our consideration of Charity rising to the general contemplation of the doctrine of good works, necessary to be well understood of Christians. For the ignorance thereof causeth much darkness and confusion in many other articles of doctrine. Let us reduce the whole to certain points. 1. What good works we must do. 2. How we can do them. 3. How they please God. 4. What are the causes of them. 5. Wherefore God addeth so many excellent promises unto them. 6. Of what people the works are agreeable to god. 
1. What work we must do.  1. As for the first point, let us consider who we are, to whom it belongeth to do good works: and who it is unto whom we desire to please in doing well. Looking into ourselves, our corruption will come and meet us; That hath so darkened our understandings, that of ourselves we do not know what things please or displease God. It were then a brutish fury, for us to undertake to jnuent works wherewith to honour God, if we have not express commandment to such a purpose seeing he himself saith, in vain they honour me, teaching doctrine which are but the commandments of men. Matthew. 159. If we contemplate God, his holy Majesty will come into our thoughts, whereby we shall take occasion to reverence it in all humility, to please and obey him according as he prescribeth by his word. Let us refer that to the sentence written in Ezekiell, Chap. 20. ver. 18.19. I say unto their children in the desert, walk not in the statutes of your fathers, and look not upon their ordinances, and defile not yourselves in their Gods of doonge. I am the Lord your God: Walk in my statutes, and keep my ordinances, and do them. Also in the 3. chap. vers. 17. Son of man, I have set thee as a watch at the house of Israel; thou shalt then hearken to the word of my mouth, and shalt warn them in my name. We gather of that which is above said, that we must not teach in the Church, nor do any other works but those which God commandeth us by his word, whereof we have the summary in the X. commandments. S. Paul speaking of things directly or indirectly opposed against the will which God hath manifested unto us, 
1. Tim. 4.1  calleth them the doctrines of Devils.  
2. The christian man well resolved that he must do good works, 
2. How they must be done-  asketh in his infirmity, how they can be done? Let us seek out an answer upon the which he may surely rely. Our Lord said to his disciples, joh. 15.5. Without me you can do nothing. He speaketh of holy actions, and of works truly good. And the Apostle saith, Heb. 11.6. That without faith, it is impossible to please God. Also Rom. 8.14. That those are the children of God, that are led by the spirit of him. These testimonies show evidently that three things are required in the accomplishing of good works; to wit, the knowledge of Christ, the faith which is in a lively trust in this Saviour and Mediator, by the which the sinner is justified: then the ●ification, which is done when jesus ●hrist poureth his spirit into us by the ●eaching of the Gospel; for without ●rist we are like unto a dried lop cut ●m the stock. But believing in him, ●e gather new life; and as saith the tophet, Those that wait upon the Lord ●her new strength; their wings grow ●aine like Eagles, they shall run and shall ● wax weary, they shall walk and shall ● labour at all, Esay, 40.31. So then without the knowledge of jesus Christ, ●e trust in him, and vivification by the ●ly spirit, men cannot desire to do ●od works, less effect, and ac●…mplish them. Therefore they abuse ●…emselues dangerously, that think ●at the Pagans, unbelievers, and pro●e men, whose hearts are not purified ● the truth of the Gospel accepted by ●th, and who do not believe in the ●nne of God, manifested to the Church ● the doctrine of the Prophets, Evangelists, and Apostles, can do works ●easing and agreeable to God. And ●ose that maintain, that the natural ●an can of his own will render obedience to God: and others, who jmagin● a concurrence of the value of the wor● man and of the works, with the dignity and perfection of him that commands them: and those that without c●ryng whether the person pleaseth Go● or no, teach that what he doth, thinking he doth well, it is agreeable to God 〈◊〉 far, that it is even to boast themselves before the seat of his justice, of th● which they speak most unworthily, ● without a convenient respect of the satisfaction, obedience, and justice of jesus Christ, confounding miserably th● cause of salvation with the demonstration of the grace received, and the sig● of justification.  

3. How good works please god.  3. It is demanded, how good work● please God? Ans. They please because of jesus Christ, in whom those tha● please God are elected and well-beloved To speak this more amply, we mus● first remember that the party that do● the good works, is already reconciled ● agreeable unto God, by the means o● his only Son. Secondly, that such a party justified by faith, during his abiding in the world, cannot satisfy to all that which the divine law requireth. To the contrary, it crieth every day unto the Lord, pardon me my sins. Thirdly, the party justified, deploreth (with David and S. Paul) his misery before God, resisteth his evil affections growing from day to day in those that are least jmparfect, prayeth that God would not impute so many filthinesses and jmperfections which appear on every side unto him. In the fourth place although that the party justified by Faith, acknowledgeth his defaults, this nevertheless abides resolute in him that God requireth obedience, although jmperfect, and that the same is pleasing unto him for the love of jesus Christ, as saith S. Peter, you are an holy Priesthood to offer up spiritual sacrifice acceptable to GOD by jesus Christ, 1. Peter. chap. 2. vers. 5. It followeth upon that which we have now said, that our obedience doth not please by reason of the work done, or for any worthiness that is therein, or because it is done (which it is not) either be reason of the degree or rank of the party that did the work. For the good works of Cornelius the Centurion did please God no less than the good works of S. Peter, the Apostle.  

4. Why we ought to do good works  As for the fourth point, many understanding that man is justified before God by Faith only, without works, do make iniquity of the causes which ought to inflame and prick us forward to good works. This question must be answered by the scriptures, which propound three important causes, to wit. 
The necessity of them.  Necessity, Dignity, Reward. Let us briefly speak of these three. Necessity, is distinguished into five articles: to wit, of Commandment, of duty, of Faith, of repentance, and of exemption from punishment, every one which ought sufficiently to stir us up to do well. First, the creature must necessarily obey to the Cteator. Then when the Lord seriously and severely commandeth that we obey him, who seethe not that Christians ought of all necessity to study to do good works? walk saith he, Ezech. 20.19. in my commandments: and S. Paul, This is the will of God, that is to say, your sanctification; 1. Thessalo. 4.3. In regard of the necessity of the duty, the Apostle noteth it, Rom. 8.12. in these words, We are debtors not to the flesh to live according to the flesh. For if you live according to the flesh, you die: but if by the spirit you mortify the deeds of the body, you live. Also, 1. Corinth. 6.19. Know you not that your body is the Temple of the holy ghost, which is in you, the which you have of God, and are not your own? for you were bought with a price: then glorify God in your body and in your spirit, for they are Gods. It is commanded to all the faithful carefully to keep and entertain Faith. S. Paul showeth the necessity thereof, saying, 1. Tim. 1.18.19. Fight a good fight, having faith and a good conscience, which some have put away, and as concerning faith have made shipwreck. And in the 5. chap. ver. 8. If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel. The necessity of repentance is conformed by this protestation of the Lord, As surely as I live, I desire not the death of a sinner, but that he turn from his wickedness and live. When a sinner leaveth his wicked course, he is quickened by the holy Ghost, to the end he may walk in newness of life: for regeneration the beginning of that life, which is a new light, and a restoration of the image of God in those that are justified. As for the necessity to avoid his chastisements, David giveth us warning enough thereof, when he saith, God chastiseth the sons of men, because of their iniquities, Psal. 89.33. The second cause named Dignity, 
The dignity of them  consisteth in this point, that the believers are the children of God, temples of the holy Ghost, palaces wherein Christ dwelleth, whose members and coheirs they are. What a wickedness were it, if they should resemble the enemy of their Saviour? What danger it is to defile the Temple of the Lord, bearing therein the filthiness of Satan? And what cruelty to drive away the holy Ghost out of his accustomed lodging? Seeing then that the property of the children of God is to follow their heavenly father, who crieth unto them, Be ye holy, as I am holy, and that they are elevated and called to be holy; who seethe not, that it sovereignly appertaineth unto the Saints, during their sojourning in this world, to do good works? 
The ●…ware of them.  The third cause called Reward, oftentimes promised to those that are obedient, Moses shall be a witness thereof unto us, of whom the Apostle saith, Heb. 11.26. That in his labours he had a respect unto the recompense of reward. The children of God are not mercenaries, and life everlasting is not a reward of varlets, but an inheritance of children; the recompense which they expect, is of the good will of him that loved them from before the foundation of the world. They acknowledge themselves unprofitable servants, avouch that in all good works they have done but a small parcel of their duty, that their address, good thoughts, sufficiency, and force is of God, who maketh in them both the willing and doing according to his good pleasure: boasting in nothing but his mercy, and to accomplish the law & accept of grace: But because that this good Father hath vouchsafed to promise them a reward, they receive it of his free goodness, and the more he giveth them, the less they lift up themselves, and less they allege their services, and the more they condemn in their minds the pride of the justifiing hypocrites, and the more they cry to their Sovereign, Enter not into judgement with thy poor servants: for no man living shall be justified before thy face, if he presume upon himself, upon his advantages and dignities. One only jesus Christ is our merit, our wisdom, our righteousness, sanctification, and redemption. And also, the Faithful, as Abraham, Moses, David, S. Paul, and all the rest, have well known that godliness had the promises of this present life, as well as of the life to come: and therefore ask of God their daily bread which comprehendeth all the necessary aids and succours whiles they are in this world. If he grant them unto them, they accept of them as voluntary rewards of his liberal favour, and render him thanksgiving for them. They have to uphold their hope in this behalf, infinite declarations of the good will of their heavenly Father, who protesteth that the least good deeds of his children, shall be followed with rich and ample rewards, yea even in this present life.  
5 Now because that the good works done by Christians, 
5. Why good works have so many large promises.  are the endeavours of faithful servants, and of good children; Also that they are neither pure nor perfect, considering their weakness and imperfection, the first question is, Why God addeth so many great promises to good works? their are five reasons. 1. To the end that the accomplishment of the promises may be an evident testimony of the providence of God, who would have men to know, that the corporal good things coming from him, are dispersed by hap hazard, but are distributed of his grace and goodness to his children; according to the saying of Moses to the Israelites, Deut. 30.20. He is thy life, and the length of thy days. David promiseth that those that are good, shall be glutted in time of famine, Psalm. 37.19. and saith in Psal. 34.11. that those that seek the Lord, shall want no good thing. 2. It showeth that God will conserve and keep his Church in the world, yea in the midst of all his enemies; so doth he recompense the piety of his, as the Apostle. 1. Tim 4.8. saith expressly. 3. God will have the corporal necessities to sharpen Faith, patience, prayer, the hope of his; and that in their refuge to his grace, they go from force to force. 4. Also that the promises of transitory goods advertise the Faithful of the certainty of their salvation. Faith, by the which we embrace jesus Christ and accept of the reconciliation which he hath made for us, ought always to go before the requests that we make for bodily goods. It is in favour of the only and well-beloved son that we have the promise of blessing in heaven and earth according as he himself saith of it, john. 16.23. All that you shall ask of my Father in my name, shall be given unto you. 5. The Lord will have all men to know that his Church is subject to afflictions, and nevertheless is miraculously preserved in the midst of dangers, as in times passed in Egypt and in Caldea, as also Daniel in the Lion's den, and his companions in the fiery furnace: to the end that this admirable protection of the people of God, and all his excellent deliverances might be evident testimonies of the presence of the Lord among his people; As Moses said, Nom. 14.13. Thou hast made this people by thy might to rise out of the midst of the Egyptians. And josua to the Israelites. You shall know that the mighty living God is in the midst of us. jos 3.10. that all the earth may understand that there is a God in Israel. Ezechias also amongst other words of his prayer, saith, O Lord our God deliver us from the hand of Sauchirill, that all the Kingdoms of the earth may know, that thou only art the Lord.  

6 what men's obedience pleaseth God.  6. Resteth the sixth and last question, seeing all men are sinners, it is demanded, what men's obedience pleaseth God? because it is written, That God doth not hear sinners, joh. 9.31. Answer is made to that by distinction, of two sorts of sins; There is one sin committed wittingly, willingly, and with the whole consent of the sinner, against his own conscience, in profane despite of the trtuth manifested in the law, or in the gospel, of the which the sinner is sufficiently convinced; The good christians are warranted from this horrible danger. There are also sins committed by the corrupt and vicious affections, by foolish confidence, ignorance, evil custom, to great presumption of strength, vehemence of unbridled passions, forgetfulness, doubts, mistrusts, in the execution of the which the sinners feel the combats, goaring, gnawings, heavinesses, shames, despites, frights and fears; whereupon followeth at length a sorrow according to God, than repentance, faith, converting to God, changing of life, 2. Cor. 7. 10. The sinners of the first rank are in a very dangerous estate; those of the second are not deplored nor desperate. God knoweth those that are his, and showeth himself marvelous in his justice and compassions.  
For the last article of our consideration touching christian Charity, 
Of the virtues commanded and recommended to all Christians.  Let us treat of the virtues commended and recommended to all christians in these words, Thou shalt love thy God and thy neighcour. It shall be following the order of the ten Commandments, leaving to whom list to undertake the exact explication of the moral law, the which requireth a volume. We do not pretend to speak any more of the vices opposed against the virtues: for it is enough at this time to put christians in mind whereunto they ought to apply themselves, when question is made of the duty of charity. The virtues commended and recommended in these words of the first precept, 
In the 1. Commandment of the law.  Thou shalt have none other Gods but me, are two, Piety, or true Religion, and righteousness, consisting in the knowledge of the true God, to the end to render and attribute unto him all that which belongeth to him. 2. Faith, which giveth to God praise of truth, flying from jnfidelity, jncredulity, Atheism, superstitious and false religions, heresy, profaneness, stupidity, Apostasy. 3. Religious adorations, as well of the heart, as of the whole body, referred to the only true God. 4. Humility of the mind. 5. Patience, submitting themselves to the conduct and wise will of God. 6. Godly fear, opposed against all carnal, profane, infame, trust, and against servile fear. 7. Religious obedience, ruling human obedience. 8. The repentance for having offended God. 9 True conversion and amendment of life. 10. The love of God. 11. Zeal and vehement desire to serve and obey him. 12. Trust in him. 13. Hope to obtain infallibly all that he hath promised us. 14. Fervent and interior invocation of his name, often accompanied with prayers, sigh, groan, humble submissions of soul and body, before his holy majesty. 15. Affectionate praise and thanksgiving with heart and mouth for so many good things received of bounty and mercy. As for the virtues recommended in the second Commandment, 
In the second.  the most part are comprehended with those of the first, under the words of justice, piety, adoration, religion, and jnvocation. Our bodies and souls appertain unto God, therefore is it required that the one and the other should render unto him interiorly and exteriorly. The thought ought to conceive no jdols, nor the hand bring them forth. He that in his soul rendereth the honour that belongeth unto him, doth not prostrate his body for a religious adoration before any other, but God. To him only ought we to be bound and reunited. As with the heart, also with our mouth we ought to call upon him. The exterior exercise pure and simple of true religion is here recommended, and opposed to the profanations of jdolaters, who use a divine service after their own fashion. By consequent a christian doth a good work, who hearkeneth devoutly to the word of God, who meditates upon it religiously, who assisteth and practiseth with reverence the administration of the Sacraments, who distinguisheth wisely the work of man from the work of the holy Ghost, who maketh not words, nor corruptible elements, jdols; but who worshippeth God in spirit and truth; who doth not include the service of God in exterior ceremonies void of faith, charity, and repentance, and who make no account of men's inventions substistuted in stead of the ordinances of the true God; in brief, who is religious, devout, truly humble, not superstitious, jdolatrous, hypocrite, a justifier, a temporiser, and who fitteth to the humours and wills of every one in the matter of religion.  

In the .3.  The third commandment requireth of Christians that they glorify God in their words; which they do when they speak holily, in reverence and fear of his Majesty, and of his works. This is comprehended under divers sorts. 1. Whether we treat of divinity in words, or in writing, we ought to aim at the instruction of our neighbours, to our own edification, to the sincere and free profession of our Faith, Mat. 10.32. 2. To maintain the glory of God against the profaners and blasphemers thereof: Levit. 5.1. Luc. 25. john. 2.20. 3. To call upon God with a fervent affection. 4. To call him to witness and judge, in judgement and without, when there is question of important affairs, and which cannot be decided by the testimony of men, but requireth an oath and solemn swearing. 5. To give him thanks for his good deeds; to praise and bless him with Psalms and spiritual Canticles. 6. To magnify his wisdom, power, justice, and mercy, in our conduct and salvation. 7. To make him solemn promises for an acknowledgement of his extraordinary favours, public and particular. 8. To give occasion to others by our good example to glorify him with us. 9 To wish with all our hearts Gods blessing towards our neighbours. 10. Carefully to seek and take all occasions of good discourse with our neighbours to their edification and comfort, and to the glory of God.  

In the fourth.  The fourth commandment requireth of Christians, that they frequent the holy assemblies to be instructed, and comforted by the doctrine of truth, to pray to God all together, to the end he may give power to his word, to sing his praises, to give him thanks for the good things received of his grace, to demand all sorts of blessings of him, to enlarge themselves in extraordinary alms, to receive the holy Sacraments, to talk together of the doctrine which they have gathered out of the sermons, to study attentively all that day in the books of the holy Scripture, to visit those that are sick and otherwise afflicted. The servants of the Church do a good work, If they preach the word of God faithfully, if they pronounce the prayers devoutly in the names of all the Faithful that hearken unto them, if they duly administer the Sacraments duly. The magistrates sanctify that day well indeed, who so rule that it be not at all profaned, that all things be done duly, in holy and convenient order in the assemblies of the Faithful, that the children be well instructed, kept in modesty, and all good duty: that the pastors of the Church be entertainned charitably, heard reverently, and known in their vocation.  
The virtues recommended in the six commandments of the second table, 
In the fift.  ought no more to be omitted. The end of them, is the conservatton of charity towards our neighbours. So then the virtues of the first commandment, which is the first of the second table, have respect and touch the duties of Children, wives, men, and maid servants, disciples, Faithful hearers, subjects, young folks, poor, and idiots, towards their Fathers and Mothers, husbands, masters, and mistresses, schoolmasters, pastors, magistrates, old men, wise and rich, reciprocally the duties of all the said superiors towards their inferiors. All these duties comprehend many excellent virtues, and good works contained in the word Honour, and in the other which beholdeth it, to wit, to love, to support, worthily to teach, and command. There is none so little in the world, who hath not the means to abound in good works. It is an excellent work to be able to be a good child, a prudent wife, a faithful servant, a diligent disciple, an attentive hearer, an obedient subject, a modest young man, ignorant desirous to learn, poor, humble, a wise Father, a careful mother, a loving maistet, a prudent mistress, a studious Schoolmaster, a true preacher a just Magistrate, a discreet old man, a gracious wise man, and a charitable rich man. It sufficeth us to mark in a word these virtues, amply described in the books of Solomon, and in the Epistles of the Apostles. The virtues of the inferiors, consisteth in reverencing their superiors, in their thoughts, affections, countenances, words and works. Those of the superiors, in showing an honest and good example of life to their inferiors, to instruct them well, to prescribe unto them what they have to do, to admonish them when they fail, fitly to chastise those that commit faults, not to spare the faulty, to maintain those that are innocent, in all affairs to have a remembrance and care of the service and of the glory of God, to procure all good to those that are committed to their charge.  
As for the sixth commandment, 
In the. 6  the good works commanded therein are, that we should wish to our neighbours long and prosperous life on earth, than grace and peace from God in life everlasting, that we be careful of the preservation of our own lives and of our neighbours, that we should help and counsel them, with assistance in word and deed to live long, happily, and eternally, to turn them from the danger which threateneth them corporally or spiritually, if we know any thing thereof; to give them means to escape, so it be without offending God and our conscience; to assist the hungry, naked, strangers, sick, prisoners, with verbal and real consolaltion: to maintain with all our might poor widows, orphans, and others oppressed, in all equality, with prejudice to our vocations. Speedily and honestly to pay the labourer, faithfully to keep & render the pledge, to distribute victuals and merchandise with all loyalty, readiness, and alacrity, to be liberal towards the faithful that are needy, to defend courageously in our vocation those to whom injury is offered, to edify every one by a good example. The Magistrates have an ample field for the exercise of many virtues in this commandment, as also in the three following.  

In the seventh.  The seventh sufficiently recommendeth the chastity of heart and body, the hatred of impudicity, will have us to detest all lasciviousness, whether in respect of the parties, or of dishonest pictures, or the reading of filthy books: that we should fly all occasion to please vain, filthy, and infamous desires, that we should abhor dishonest wantonness, profane jestings, rotten and filthy words, adulterous songs; that to the contrary we have the praise of God in our mouths, that we avoid all unchaste touching, moving, and leaping; Let us be sober in eating and drinking, modest in apparel and in all our household-stuff; that we keep the honour of our neighbours; that we enter into the holy estate of marriage, if we have not the gift of continency; that we live holily therein, as also out of marriage. These virtues are by so much the more venerable as the corruptions, lasciviousness, and filthiness augment and increase unpunished in these latter times.  
In regard of the virtues of the eight commandment, 
In the eight.  let us wish blessing to our neighbours in their reasonable and godly affairs; Let us preserve their good as our own, if we find any thing lost that appertaineth unto them; Let us faithfully make restitution; Let us render the pledge committed to our trust; Let us help them in all thtir need to our power; Let us admonish him of his loss, if we foresee it, that they may take heed thereof; let us lend to the needy without usury; let us give to the poor without looking for restitution; let us pay the workman his wages promised and due, yea without delay; let us be faithful to our companions and associates; let us sell merchandise loyally and with measure & weight, without fraud; let us be liberal towards those that are worthy of any assistance.  

In the 9  The Ninth commandment requireth that we should be glad of the good estimation and report of our neighbours, that we should praise their virtues, and honour them because of them, that we should give testimony of them to others, that we should add faith to the faithful reports that others make of them, that we be ready to praise, and backward to reprehend, that we should greatly cover the supportable imperfections, and should take things by the best end, and in the least evil part; that we should suppress the false bruits raised against our neighbours, should show a stern countenance to those that secretly tear their good reputation, should sustain innocency: in sum, should do to our neighbours what we would have done to ourselves.  
The Tenth and last commandment, 
In the 10.  which cuts the root of all ticklishnesse and evil desire which come not with a full resolution and deliberation, touching that which our neighbours possess of precious, showeth that the christian virtues have their seat in the bottom of the heart, they walk before the eyes of God, take heed of desiring to content any body in appearance, but are simple, sincere, and purer within, then without.  
He that desireth to specify and design the virtues by their names, may do it as followeth. 1. The first commandment comprehendeth eight virtues; to wit, true knowledge of God, faith, charity or love of God, hope, fear of God, humility, patience, perseverance. 2. The second, pure service of God exteriorly, adoration, invocation. 3. The third, blessing of God, thanksgiving, confession of our faith, zeal to the glory of the Lord, celebration of him and his works in all reverence and fear, swearing in verity. 4. external piety, devout exercise of true religion, meditation of the works of God, beneficence towards the poor, helping the inferiors, honourable preservation of the holy Ministry, well ordered use of the Ecclesiastical ceremonies, and of the sacred signs. 5. The fift, honour, love of true duty in our vocation, approbation of the politic state, and of the persons called to maintain it, reverence towards it, continual thanks to God for such a favour and the preservation thereof to mankind, prayers to this effect, obedience to such orders, equity to judge of the conducting of it, and to support the defaults of those persons to whom it is committed, piety or gentleness, universal and distributive justice, diligence, acknowledgement, reverence, gravity, modesty, temperance, prudence, desire of a good renown. 6. Particular and distributive justice, valour, constancy, patience, meekness, mercy, love of peace, friendship, fidelity, whiteness, humanity, beneficence, courtesy, well ordered severity. 7. Pudicity, conjugal chastity, honest shame, temperance. 8. Just possession and good usage of our goods, commutative justice, beneficence, liberality, hospitality, frugality, contentment. 9 Verity, simplicity, roundness, firmness, docility, moderation in words, taciturnity, eloquence, affable gentleness, agreeable conversation. 10. Reverence and great respect of our neighbour, care of those things that appertain to him as of our own, settled contentment in our condition, perpetual consideration of the divine Majesty, and of the laws which it jmposeth upon our thoughts, words, and behaviours, to avoid all that it improveth, to follow and execute all that it approveth.  
FINIS.