Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.

IVSTIFYING AND SAVING FAITH distinguished from The faith of the Deuills . The Text. Iam. 2. 19. The Deuills beleeue , and tremble .

THe Inscription of this Epistle is somwhat diuers , Prolegome●● . The inscription . not onely in the Latine , but euen in the Greeke editions also ; but the best and the most compleat , is that which Stephanus , and Beza follow ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Catholicke Epistle of Iames the Apostle . It noteth foure points worthie of obseruation .

1. It is an Epistle . And that not onely in a metaphoricall sence , as Paul calleth the Corinthians , his a a 2. Cor. 3. ● commendatorie Epistle , or as b b P. Berchorius in dictionario . Christ may be called an Epistle sent to vs from his Father : or as S. Augustine calleth all the Scriptures , c c August . in Psal. 90. con● . ● . Letters or Epistles , which haue come to vs hither , de illa ci●●itate vnde peregrin●●ur , from that heauenly e●tie from whence we are yet pilgrims : but also in a more proper and vsuall meaning . For it is a Letter sent of one friend absent from an other ; euen from Iames the Apostle , to d d Iam. 1. 1. the twelue Tribes scattered abroad . And so is by this Tale distinguished from the historicall , Propheticall , and Poeticall bookes of the holy Scriptures .

2. It is a Catholicke ; Epistle , Catholicke ; not onely because the Doctrine , contained in it is orthodoxall ( in which sence the word Catholicke is often vsed of the e e Tertull de Tri●it . Chrysost in eredo in deum , &c. Athan in symb . Fathers : ) no● onely because the vse of it is Catholicke f f August . contr. C●escon grammat . lib. 1. cap. 9. as well to vs as to those to whome it was written at the first : but also ( and rather ) because it is not directed to any one man , as those of Paul to Timothie , Titus , and Philemon : and those of Iohn to the Elect Ladie and Gaim ; no not onely to some one particular Church or place , as those to the Romanes , Corinthians , Galatian● , and the rest : but to all the Iewes dispersed in all countries of the world g g Gr●● . scholiast Occu●en . : as hath beene before our time well obserued . Therefore we translate it , The generall Epistle : not as h h Test. Rhem. in 〈◊〉 epist. laco●i . fearing or abhorring the word Catholicke , as the Rhemists obiect vnto vs : but as desirous to expresse best the meaning of the word , as our learned Fulke the 〈◊〉 of his time , hath answered in that behalfe .

3. It is the Epistle of S. 〈◊〉 . The name of the Author fitly answereth the Argument , Iames , or Iacob , signifieth i i Gen. 〈◊〉 . 36. a S●ppla●ter . And it was giuen at the first , as other names commonly were k k Ambros. com . in Rom. 1. ●ratiane , from a speciall occasion . l l Cyril . in Esa. 49. Nec taemen absurdum est ( saith S. Cyril ) vt Iacob 〈…〉 supplaentator , id est , qui Supplantat Sathanam yet may euery supplanter or vnderminer be called a Iacob : euen he that supplanteth and vndermineth Sathan . Now , this Iames the Author of this Epistle , is a notable Supplanter of all prophane Esaus : which bragge of the Spirit , and walke in the 〈◊〉 : which professe Faith , and neglect workes : and so is therein a very pi●ner to vndermine the kingdome of the Deuill .

4. It is the Epistle of Iames the Apostle . So the best Greeke copies have it . And those which 〈◊〉 the Gospels and Epistles into the Syrian language , immediatly after the Apostles times , m m Aretius in arg in Epist. Iac. Iacobum Apostolum agnoscunt , acknowledge this Iames for an Apostle . And so Tremellius translateth it from the Syriake ; Epistola Iaakub . Apostoli . The Argument which Illirieus alleadgeth to the contrary , viz. that this Iames n n In Epist. Iac. intituleth himself the seruant of Christ , and not an Apostle ; which he would not haue omitted ( if he had beene an Apostle , ) maioris authoritatis gratia , for the adding of authoritie to his writing ; is ( as a number of his positions are ) more subtill then iudicious . For Paul omitteth his title of Apostleship to Philemon . So doth the Author of the Epistle to the Hebrewes : and both Iohn and Iude. in their Epistles . And besides , that is not nothing which Lyranus alleadgeth to this purpose , that o o Lyra. in epist. Iacobi . Iames writing to the bragging Iewes , who carried themselues so high aboue the Gentiles ; to induce them by his example to humilitie , non nominat se Apostolum , quod nomen est dignitutis : sed servum quod nomen est subiectionis : he intituleth not himselfe an Apostle , which is a name of dignitie , but the seruant of Christ , which is a name of subiection .

Now , this is here worth the noting , that this Epistle being written by Iames and Apostle , it was not written by that Iames that was syrnamed Oblias , whome the Apostles Peter , Iames , and Iohn , are saide to haue p p Euseb. hist l. 2. cap. 1. ex Clement . lib 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ordained Bishop of Ierusalem : though I am not ignorant that q q Euseb. hist. 2. cap. 11. Niceph. l. 2. c. 38. Erasmus , Gualter . Test. Rhem. Eusebius , and those that follow him , doe so conceiue it , For that Iames , though he were an holy and worthie disciple ( as out of Egesippys and Ios●phus is related ) yet was he but a disciple , and none of the twelue that were named Apostles . And besides that , it is to me a great reason , which one of the late writers hath alleadged in this case ; r r Piscator . that to write a Catholicke Epistle , that is , an Epistle common to many churches , and not peculiar to any one , vi●●tur Apostolic● 〈…〉 seemeth to be an office peculiar to an Apostle .

Beeing an Apostle that wrote this Epistle , it must needes be that Iames which is called s s Mat. 10. 3. the sonne of Alpheus , as the new t t Hemingi●s Arcrius Pisca● . Interpreters doe conceiue it : and not Iames the sonne of Zebede , who was put to death by u u Act 12. 2. Herod anon after the ascension of Christ . For this Epistle was written after the Gentiles had receiued the faith ; as appeareth by the dispersion of the Iewes among them . Therefore was the Syrian Interpreter much deceiued , who ascribeth this Epistle to that Iames , before whome our Sauiour was transfigured in the mount . For he was the brother of x x Mat. 17. 1. Iohn , and so the sonne of Zebede , as it is manifest from the Scriptures .

The Authoritie , The Authoritie . and Authentitie of this Epistle hath bin much questioned in the Church . y y Euseb hist. lib. 6 cap. 19. Origen mentioneth it not in the Catalogue . z z Hist. l. 2. c. 12. & lib. 3. c. 19. Eusebius and a a In Catalog . Script . Hierome affirme , that many in ancient time did not receiue it . Nicephorus following them , b b Lib. ● . cap 38. & cap. 46. agreeth with them all ▪ Caiet a●e , Erasmus , Luther , Musculi● , and some others ; haue hardly approoued it ; and haue witnessed their distrust of it , and added reasons thereunto . But that worthie Zanchius hath quite broken the necke of the controuersie ; by shewing , that although c c De sacra scriptura thes. 5 many doubted of it in the ancient Churches , yet it was neuer questioned of all ; nor vtterly reiected of any . For indeede d d De doct. christ . lib. ● . c. 8. Augustine . e e Exposi● an symbol Cyprian , or Ruffin●● rather , f f De scriptur● libe●s genninis . Nazianze●e , and others , doe by name recite it among the Canonicall Scriptures . And the reformed Churches at this day doe receiue it . Among the rest wee of the Church of England doe not onely appro●ue it by g g Art. 6. Subscription , but also ascribe it h h Art. 37. to Iames an Apostle . Therefore doe both i i Rat 1. Campian , and k k Epitom . cont. Bell●rmine vniustly chalenge vs , and the Protestants in this behalfe , To them I say with our learned Whitakers , l l De saer . scripturae cont. 1. qu. 1. Art. 16. Alios lacessant , nobis posthac ne molesti sint : Let them chalenge others , and trouble vs no more . For we without scr●ple , and exception , doe generally receiue this Epistle for a part of the holy word of God .

The Occasion that mooued the Apostle to write , The Occasion . was not the m m Test. Rhem. arg. in epist lae . error of onely faith vnto iustification , as the Rhemists would implie out of S. Augustine . For n n Fulke Ibid. The error of onely faith , against which S. Augustine writeth , o o De fide , & operibus . was of them that thought the profession of Christian religion ( how wickedly soeuer a man liued ) was sufficient to saluation . Against which this Epistle , and others were written .

Indeed there seeme to haue beene p p Hemin gius . two principall occasions , that procured this Epistle . The one , the fierie persecution of the Church , which causeth the Apostle q q Iam. 1. 2. Iam. 5. 9. more then once to inculcate exhortation vnto patience . The other , that hypocrisie which raigned in many : r r Aretius . For there were many that professed religion , which in word were Christians ; but not in life and manners . Such as Paul prophecied of , s s 2. Tim. 3. 5. hauing a shew of godlinesse , but denying the power thereof : like the Church of Sardi , t t Apoc. 3. 1. who had a name that she liued , but was dead . For the reformation of which , this Epistle is thrapped full of exhortations vnto all good workes .

The State The state . of this Epistle is almost wholly Doctrinall . u u Athan. Scripsit eam more & genere docendi : and teacheth in the manner of Common places . The fift common place ( following that memorable B●za , who hath so well deserued of the new Testament ) is begunne at the 14. verse of this second Chapter . There the Apostle entreth into discourse what manner of faith that is , by which a man is saued , and sheweth that it is neither an hypocriticall profession , and ostentation of faith , where it is not in truth ; no nor euery kind of true faith , which is saith indeed , that is able to iustifie a man before God : but onely such a kind of true faith , as is fruitfull in good workes . This doctrine the Apostle first proposeth by way of Question , x x Iam 2. 14. What auaileth it , my brethr●n , if a man say hee hath faith , when hee hath no workes , can the faith saue him ? that is , can such a kinde of faith saue him ? As if hee should say ; No : such a faith as hath no workes , cannot saue a man , Secondly , he openeth and illustrateth the truth of this proposition , by a familiar similitude . 15. For if a brother or sister be naked and destitute of daily foode , 16. And one of you say vnto them , depart in peace , warme your selues , and fill your bellies , notwithstanding you giue not them those things which are needefull to the bodie : what helpeth it ? 17. Euen so the faith , if it haue no workes , is dead of it selfe . The meaning is : Euen as good and charitable words profit not a poore man , if we doe not indeede releiue him ; so speaking of faith , and professing of faith , will not saue a man , vnlesse his deedes declare that hee hath saith indeed . Thirdly , he bringeth in a true beleeuer , whose faith is fruitfull , chalenging as it were an hypocriticall professor of faith to declare it by his workes ; Shew mee thy faith by thy workes , 18. and I will shew thee my faith by my workes . As if he should say ; I haue faith , and I declare it by my deedes : if thou hast faith ( as thou braggest ) shew it by thy deedes also . Fourthly , he sheweth by instance and example , that not the shew of faith , no nor euery kind of true faith is able to saue and iustifie before God : As to beleeue that there is a God , that there is but one God , that this God is mercifull , iust , &c. no , not to beleeue all that to be true which is written of God in the Scriptures , is sufficient to saluation . For so much the very Deuills of hell beleeue , and yet are in no comfort , nor hope of fauour . And this hee laieth downe in the 19. verse : Thou beleeuest that there is one God , 19. thou doest well : the Deuills also beleeue , it , and tremble . As if he should say ; In beleeuing so much thou doest well : for that is true , and ought to be beleeued : but this is not inough , nor sufficient . If it were , then the Deuills might be saued ; for they beleeue so much as well as thou . But they beleeue that , and yet tremble , so thou m●iest beleeue as much , and yet be damned . And thus I am come to the words of my Text , The Deuills beleeue , and tremble .

The words are a plaine and full proposition , consisting ( as euery proposition doth ) ex subiecto : The deuills . Et ex praedicato duplici ; beleeue , and tremble . Of the Subiect I meane not to speake at large , though it offereth iust occasion to intreat of the names , of the nature , of the quaelities , and of the number of Deuills : of which points also I haue had many meditations : But by discoursing of them , I should not attaine to the principall ende of my thoughts . I will therefore deliuer onely so much of them , as maketh to the opening of the Text , and that euen in three words ; and so proceede to that which followeth .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) It is necessarie that we vnderstand what kinde of persons or creatures the Apostle intendeth in this word : 1. Subiectum . and the more , because the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and hath beene vsed in diuers significations . Therefore thus I vnfold it :

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a 〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tertullian , y y Apol. c. 32. Nescitis geni●s daemonas dici , & inde diminutina voce , daemonia . Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or daemon , signifieth properly , Deus , diuinus , sapi●ns , sciens , fortunatus , faelix : as euery meane Scholler that hath read either Greeke Lexicons , or Greek Authors easily vnderstandeth . And therefore in old time , and among the Heathen , Daemon was a word of good intendment , and vsed to the better part . For who knoweth not this distinction betweene Plato and Aristotle , that the one was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the other , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; yea Plutarch calleth Plato , z z De liberis , educ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which yet X●lander translateth Diuinus . Homer was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the superexcellenci● of his wit and knowledge . Homer himselfe calleth all his gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato called vniuersi modereatorem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesi●● calleth the Worthies of the golden age , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lib●nius extolleth 〈◊〉 after his death , a a Socrates hist. Eccles. l. 3. c. 19. ô 〈…〉 The Athenians say of Paul , that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Beza transl●●eth , b b Acts. 17. 18. Asette● forth , 〈…〉 of new gods . Thus hath the word beene vsed . But now , d d L. Vi●es in August de ci● De● . l. 9. c. 19. Post Christum n●tum , nomen d●m●●is suspectum fuit , & ●di●sum tanquam rei maleficae atque impr●bae : Euer since Christs time , the name of Daemon hath beene suspitious , and odious , as the title , or note of some euill and wicked thing . Augustine saith , that e e De 〈◊〉 . dei lib. 9. c. 19. in the Scriptures , we haue Angels good and bad : ●●●quam verò bon●s d●mones legimus ; but neuer any good Deuils : Sed vbicunque ill●rum literarum hoc nomen posit●● reperitur , ●i●e d●mones , ●i●e d●monia dicuntur , non niss maligni significa●ntur spiritus . But Daemones euer signifie the wicked Spirits . Of that I might giue infinite instances . Read Matth. 7. 22. Matth. 8. 28. 31. Matth. 9. 33. and other places , too long to recite . Therefore must Iohannes Eud●mon lately come from Rome flie to the Popes omnipotencie for the Canonizing of his name . For nor Scriptures , nor Fathers allow any good Deuills , now to be named in the Church of God . No : wicked men euer take it in the worse part . The Iewes obiect it to Christ in disgrace , f f 〈◊〉 . 1. 48. daemonium habes , thou hast a deuill : g g Apol. cap. 〈◊〉 . etiam vulgus indoctum in vs●● maled●ctis frequentat , saith Tertullian . The ignorant people vse it only to cursing and banning : The Deuill is on thee , the Deuil take thee , &c. No , h h Aug. vbi supr. there is none so learned , and in learning so well vnderstanding what signification Daemon hath in it selfe , and hath borne in former times , which dareth now say by way of commendation to his seruant , Daemonem habes , Thou hast a deuill ; Sed ●●ilibet hoc voluerit dicere , non se aliter accipi , quam maledice●e voluisse dubitare non possit : But when soeuer he vseth it , he can not doubt but to be conceiued as one that meant to reuile him to whome he speaketh . So then , gather from hence , of what kind of persons Iames intendeth his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; not of the Heathen gods , not of the wise Philosophers , not of the valiant Worthies ; to whome former ages ascribed that name : but of the wicked Angels , which i i Io● . ● . 44. stoode not in the truth , k k Iad● . 6. which kept ●ot their beginning : those same Aposta●a angeli , which ( as Cyprian speaketh ) l l Cyprian de habitu virgin . ad terrena contagia de●oluti , è coelesti vigore recesserunt , which turning themselues to earthly corruption , lost that heauenly excellencie , wherein they were created . Of these S. Iames h●re speaketh , and saith , that They beleeue , and tremble .

Of these Deuills or wicked Angels , the Apostle here auerreth two things ; the first , that They beleeue ▪ the second , that they tremble .

1. They beleeue ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Praedi●atum . The verb vsed in the Original hath diuers significations , m m 2. Tim. 1. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I know to whome I haue trusted . n n Phocilides . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , R●lie not vpon the people . o o Ioh. 2. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He committed not himselfe to them . p p Arist. analyt . prior . l. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We prooue or confirme all things ▪

But most commonly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ signifieth in the Scriptures , to beleeue , to assent vnto , to be perswaded of As , q q Rom. 10 ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ with the heart we beleeue vnto righteousnes ▪ r r Gal. 3. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Abraham beleeued God ▪ s s 1. 〈…〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ In part I beleeue it to be true . And so m●st it of necessitie be taken in this place , the whole drift of the Apostle beeing here to intreat of true and false faith and beleefe . So the meaning shortly is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ the Deuills ; that is to say , the euill Angels and damned Spirits , doe beleeue , that is , are perswaded , and in their pers●asion , doe assent to many things to be true . And this may ●ppeare by diuers reasons .

1. t t lib. 〈◊〉 . ●n Luk. ● . Omnia quae credimus , vel visu credimus ; vel auditu , saith Saint Ambros●● All our beleefe ariseth either from sight , or hearing . Now the Deuills can not 〈◊〉 see much , partly by that eminencie of place , u u Ephes. 2. 〈◊〉 . Eph. 6. 12. beeing seated in the aire , from whence as from a watch tower they look down round about them : partly by their x x Iob 17. 1. Pet. 5. 8. wand●ing vp and downe the world 〈◊〉 so great 〈◊〉 , y y Aug. de diuinat daem cap. 3. as no man ▪ no beast , no 〈…〉 z z Apol. c. 2● . 〈…〉 ●les est , saith T●rt●●lian . Hoc Angeli & dae●●●e● . All Spirits both Angels and deuills are like a flying bird . Igit●r momento vbique sunt . Totus orbis illis locus vnus est . They are here and there and euery where in a moment , all the world is vnto them as one certaine place . Not by vbiquitie , filling all places at once , but by Cel●riti● , moouing to a thousand places in the turning of a hand . And therefore if that be true of Augustine , a a 〈◊〉 Iohan. 14. Dicuntur credi qu●● videntur : sicut dicit vn●●quisque aculis suis se cr●dere . Things that are seene are said to be beleeued : as euery man saith , hee will beleeue his 〈◊〉 eyes : then the Deuils seeing so much , ●●ust needs also beleeue much , and be perswaded of the truth of much : according to this here of S. Iames , The Deuils doe beleeue .

2. As the Deuills see much , so also they ●eare exceeding much . Now b b Muscul. ●oe . co●●de fide . Fides est assenti●i 〈◊〉 , to approoue for truth what we ●eare another man speake , this is beleefe . The Deuills then heare God himselfe speake much , when they stand c c Io● . 1. ● . before him . And all that they cannot but beleeue to be true , because they know that . d d Tit●● . God● 〈◊〉 li● . e e Psal. 12. 6. Dicta Iehoue ▪ dicta p●●a . They he●●e the good Angels speake much , when they come among them , and all tha● also they , cannot but beleeue to be true . For they know that the holy Angels are established in the state of grace : f f Isidor de s●m . bo● l. 1. c. 1● Angeli 〈◊〉 sun● 〈…〉 gràti● : and so cannot fall by lying , and that they were euen from the beginning g g August . de 〈…〉 . c. 9. supported of the holy Ghost , ne à veritat● 〈…〉 ; that their will should neuer decline from the ●ruth . Againe , they h●are much spoken from the 〈◊〉 of God , and all that also they 〈◊〉 but beleeue to ●e true . For they know that the 〈◊〉 of God , is h h 2. Tim. 2. 15. 〈◊〉 veritatis , the word of 〈◊〉 . i i Te●tul . de spectac●l . 〈…〉 God is the teacher of truth : and ●hereis 〈…〉 , because the Deuills haue beheld in the doing , therefore they cannot but beleeue them to be true in the relating . The Deuills therefore doe most certainely beleeue .

3. From seeing much , and hearing much , and obseruing much , ariseth their abundant , and in a manner their in●inite knowledge . And that not onely about all kind of creatures and secrets of nature : but also concerning God himselfe , and his diuine mysteries . For ; first , They know there is a God : k k August de 〈…〉 vi● . cap. 37. Dae●o●es Deum , & Pagani credunt : Deuils and Infidels acknowledge so much . 2. They know there is but one God . l l Orpheus apud Iust. Mart. cohort . ad Graec. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : One God of himselfe : One God in all . 3. They know this God , to be such a one as he is : for they call him m m Mar. ● . 7. Act. 16 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The most high , or almightie God . 4. They know that in this one God , there are three distinct persons . n n Serapl●●d Thulem . Sel●e●cer . lib. ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 5. They knowe Christ ; o o Act. 19. 14. Iesus I know . 6. They know p p Mat● . 8. ●● . Christ to be the Sonne of God . 7. Yea , to be God himselfe . q q 〈…〉 O lign●●m f●●lix in quo Deus ipse pependi● . A verse ascribed to one of the Sybills by the Gen●iles of whom S. Augustine said , they were r r Expo● . in Rom prophet●● non ●psius , none of Gods Prophets . 8. They know the Scriptures , for s s Mat. 4. 7. they alleadge them to Christ : and Anthonie the Eremite t t Athan in vi●● A●ton . often heard them sing , & impuro o●e sacrae scriptu●a● rum eloquiae meditari ; and with their v●cleane mouthes ▪ talke and conferre of the holy Scripture● . 9. They know the Gospell , and the nature thereof : for they call it u u Act. 1● . 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the way to saluation . 10. They know many things to come , either as they are reuealed vnto them of God : or as they foresee the effects in their causes . For they foretold the x x 1. Sam. ●8 . 17. death of Saul : and the ouerthrow of the y y Aug. de diuin. d●em ▪ c. 1. Aug. de 〈◊〉 . D●● l 8. c 23. Idols temples in Egypt and Alexandria . 11. Yea many times they discerne the secret motions , thoughts , and affections in the heart : z z Th. Aq●in . q● . obscurio●e d● d●●non qu. 16. art. 8. ex signis in corpore illos sequentibus : so farre as they make impressions in the bodie , and bewraied by ●he passions thereof . And therefore of their abundant knowledge is it that they take this name , a a Plato in ●rat . Lactan. l. ● . August de eiv . dei l. 9. ● . 20. Martian . capel ▪ Chalcidius in Trinaeum Platonis , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , full of skill , full of learning , full of knowledge . Now then the Deuills knowing so much of God , of Christ , of the Scriptures , of the Gospel , of things pre●ent , of things passed , of things to come , of open actions , of priuate thoughts , and so forth ; how can it be but they must also beleeue exceeding much ? For , b b Za●ch . de nat. dei . l. 3. c. 2. quest. 1. Fides est cognitio eademque certi●●ima : faith is knowledge , and a most certaine kind of knowledge : yea and that euen in the iudgement of the great Schoolman , c c Th. Aq. 〈◊〉 . par 1. q. 12. a● ▪ 13 in quantum intellectu● determinatur per fidem ad aliquod cognoscibile . Therefore Peter Martyr expoundeth these words of S. Iames , of the Deuills knowledge , d d Pet. Mart. in Rom 〈…〉 deo . Credere posuit ▪ pr●●●sse : The deuills beleeue ; that is , the deuills doe know , that there is one God , &c. But the Conclusion is ▪ if beleeuing ●e here put for knowing , yea if beleef● it selfe be knowledge , and then the deuills know so much ▪ as hath beene before declared ; it must needs be out of question vnto vs , that S. Iames speaketh truly , The Deuills 〈◊〉 .

〈◊〉 the Doctrine is cleere : descend 〈◊〉 to Vse ●nd Application . Now the vser of this Doctrine are manifold .

1. S. Iames here in the word of an Apostle , affirmeth plainly and directly , that The deuills beleeue : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that is sufficien● 〈…〉 needlesse , and friuolous for School●●●● so long after to enquire , e e Th. Aq. secun . secund. q. 5. 〈◊〉 . vtr●●s in 〈◊〉 ●it fides , whither the Deuills haue faith or no ? And yet a thousand and a thousand such Questions they mooue : of which a man may say , with the Disciples in the Gospel , f f Mat. ●6 . 8. Ad quid hae●perdi●io ? To what ende serueth such wa●t of time and labour ? A right learned , graue , and godly Diuine , and a man of famous memorie , gaue this censure of them in my hearing . He saide , o o D. Whi●a●ers . they had plus argutiarum , quàm doctrinae , plus doctrinae , quàm vsus : a goodly kind of learning forsooth ; that whetteth the wit with quaint deuises , and filleth the head with nice distinctions : with which when a man hath stuffed his note books , they are like the Staphylodendron p p Plin 〈◊〉 . lib. 16. cap. 16. that Plinie writeth of , whose wood is faire and white like the maple , whose leaues are broad and beutifull , whose fruit is coddes with nu●ts sweet as the filberd : and yet Dodoneus saith of it , that it is good for nothing . I would therefore intreat and perswade all young Diuines , to beginne their race with trauersing the worthie writings of Luther , Melancthon , Calvin , Beza , Zanchius , Musculus , and the like , ( bookes some thirtie or fourtie yeares agoe in the onely request ) and of them to take their chiefe repast : vsing only the other like sweet meats after a feast , rather to close the stomacke , and to delight with varietie , then to satisfie the appetite , or to support nature . For my part , I refuse not wholly to vse them , as will appeare by this Treatise : but in many cases , ( as namely in this of the Deuills beleeuing , ) I hold both their Obiections and Solutions so needeles and friuolous , as I doe not vouchsafe them so much as a bare relation . This may suffice the bodie of this Auditorie ; that the Apostle here affirmeth , and reason from the Scriptures confirmeth the same , that there is faith and beleefe , euen in the Deuills .

Secondly , this sheweth that the very Deuils of hell haue some thing in them that is good . For they beleeue . Now true and right beleefe , is of it selfe the good gift of God . Indeed the Deuills as bad as they are , haue in them many good parts , For 1. their naturall substance is good : it is the creature of God , and r r Gen. 1. 31 . all that God made , was exceeding good . 2. Their naturall qualities are good , their knowledge , their vnderstanding , their wisedome , their immortalitie , their inuisibilitie , their agilitie , and the like , are all good properties in themselues . 3. They often speake that which is good . As when they professed s s Matth. 8. ●9 . Christ to be the Sonne of God , and Paul and Barnabas t t Act. 16. 17. to be the seruants of God . For all truth hath correspondencie to God , the fountaine and rule of truth . 4. Many times they doe that which is good in it selfe . As when by Coniurers they fetch home stolne goods to the right owners ; or by Witches doe cure and heale desperate diseases . My selfe did once know u u Ioane Wells of Stow market in Su●f . an aged and impotent woman , so silly as she was not able to giue any reasonable account of her faith , and therefore no likelihood that she should be indued with a miraculous faith : who notwithstanding only with a cleane linnen cloath , and a short praier in the forme of a ●iming spell , by blessing the sore part , cured manifold diseases , creeples , lazers , vlcers , fistulaes , nu●●es , lamene● , and what not ? The whole countrie sought to her as a pettie God : but I verily beleeue , that though the cures were temporarily good to those that enioyed them , yet they were all wrought by the power of the Deuill . Neither may that seeme strange to any that readeth in the Scriptures , that x x Exod. ● . 11. 22. Pharao●s Inchanters imitated Moses : that y y Matt. 7. 1● . wicked men doe many great workes : that z z Tert. depraese . Sozo● . l. 1. c. 14● Socrat. l. 7. c. 17. Heretiques to confirme their doctrine , haue raised the dead , healed the sicke , foretold things to come : that a a Iosep. antiq. l. 8. c. 2. men by inchantments haue cast out deuils : yea , that vnbeleeuing Iewes b b Iren. l. 2. c. 5. by calling vpon the name of our Lord , haue cha●ed away Deuils : that the c c Apoc. 13. 13. second beast which came out of the earth ( the liuely image of Papacie , ) did great wonders , so that hee made fire to come downe from heauen : and a thousand such instances in diuine , and humane Writers . But to returne to my purpose . Among other good parts in the Deuils , this their beleefe is good . For d d lib. 3. ●●istin . 23 faith in the wicked , donum Dei dici potest ; saith the great Master of the Sentences . And Bellarmine himselfe confesseth , that e e De iust f. l. 1. cap. 15. both the faith of the wicked , and of the Deuils , est recta & vera fides exparte obiecti , ●s true and right faith in respect of the obiect , which it apprehendeth . Yea S. Augustine comparing Peters confession in the 16. of Matthew , f f Mat. ●6 . 16. Thou art the Christ , the Sonne of the liuing God , with the confession of the Deuill in the 1. of Marke , g g Mar. 1 24. I know thee what thou art , euen that holy one of God : saith , that h h Aug. de vnico bap●is . cont. Pe●il . c. 10. though Peter was commended , and the Deuil cast out speaking the same thing , and so the same confession was beneficiall to the one , and destruction to the other ; In vtrisque tamen non falsa , sed vera ; non neganda , sed agnoseend●● ; non detestanda , sed approband● est : that is , yet in both of them it was not false , but true ; not to be denied , but to be acknowledged ; not to be detested , but approoued . Yea , and lastly , the very drift of S. Iames in this place implieth that the faith in the Deuills is good , and right , and true . For hee will prooue that an imaginarie , titularie , and pretensed faith , cannot saue ; by an argument à maiori : for so much as there is some kind of faith , which is true , and right in it selfe , and yet that will not bring to saluation ; which he instanceth presently by that faith which is in the Deuills , as hath beene before declared .

Now that we may applie all this to our vse . As it is with the Deuils , so is it in this case with all Deuillish men . No man so wicked , nor so very a Deuil incarnate , but that besides the common gifts of nature , as strength , shape , limmes , sence , reason , and such like , ( which all are good parts in themselues ) hee hath also many times , i i Insti● . l. 2. cap. 3. sect. 4 speciales dei gratias , ( as M. Ca●vin da●eth to call them ) some speciall graces of God ; quas variè & adcertum modum prophanis alioqui hominibus dispe●sat ; which in diuerse sorts , and certaine measure , hee dispenseth to men otherwise meerely prophane , and voide of all goodnes , and religion . As for example : k k Gen 25 27 Esau had a certaine extraordinarie cunning and dexteritie in his game . l l Numb 23 24 Balaam had a mightie gift of prophecie . m m 1 Sam 10 9 Saul had another heart giuen him fit for gouernment , and to goe in and out wisely , and couragiously before the people . n n 〈…〉 Achit●phel counsell● as an Oracle in his time . o o Mat. 10. 4. Iudas had power to preach , and to doe miracles . And yet Esau was a p p Heb. 12. 16. prophane person . q q 2. Pet. 2. 15. Balaam loued the wages of iniquitie . r r 1. Sam. 16 14. Saul was depriued of the spirit of God . s s 2. Sam. 17. 23. Achitophel hanged himselfe . And t t Ioh. 6. 17. Iudas was a Deuil . u u Aug. in frag. num. 7. ex serm. de miraculo 5. Panum . Baptisme ( saith S. Augustine ) is the gift of God : But , habent illam boni , & mali : Euill men are baptised also ▪ for so was x x Act. 8. 13. Simon Magus . Prophecie is a y y 1. Cor. 5. 10. gift of the Spirit : yet , Propheta●●t Saul iniqu●s , saith S. Augustine in the same place ; z z 1. Sam. 10. 11. Saul also was among the Prophets . At length hee addeth , Numquid dicuntur credere soli boni ? And as touching faith : Are only good said in the Scriptures to beleeue ? & demones credunt , & contr●miscu●t . No : wicked men are said to a a Act. 8. 13. beleeue also : yea , The deuils beleeue and tremble . So farre S. Augustine . Now to come home to our selues . Hee that will cast his eies vp and downe in the world , shall he not see a good Statesman , and yet a meere Atheist ? A deepe Diuine ; and worldly minded ? An expert Lawyer , and yet a corrupt Iudge ? An experienced Phisitian ; and yet a daily Tobacconist ? A faire Marchant , and yet a very merchant ? A Beleeuer , and yet a deuill ? Chrysostome in one of his Sermons , which he intituleth in the commendation of Dauids Psalmes , hath this notable , but fearefull speeck : b b Chrys. ser● . Da●dica cantica , &c. tom. 1. Qui volens delinquit , vel spontè furit , daemon est : Hee that willingly sinneth , ( that is to say with greedinesse : for I dare not vnderstand him of euery voluntarie trespasse ) and furiously rush●●h into it , ( like a bard ●orse into the battaile ) he is no better then a deuill in the shape of a man , or no better then a man , in the nature of a Deuil . A terrible censure , giuen vpon all our carnall Liberti●es , Atheists , blasphemers , common drunkards , daily whoremasters , continuall ●surers , and oppressors , and their like ▪ which were created to the image of God , but liue in the likenes of the Deuill : which professe to beleeue as the righteous , but goe no further then the wicked : good parts they may haue , so hath the Deuill , yet good men they are not , nor in more assurance of saluation then are the damned deuils of hell . And all this must teach vs , not to content our selues with ordinarie gifts of nature , which are common with vs , to the deuills ; no nor with some extraordinarie grace , by which euen wicked men are sometimes fitted to particular workes , or speciall callings . But let vs labour to turne truly vnto God by repentance , which the deuills can not doe : to be engrafted into Christ by faith , which the deuils cannot be : and to possesse the spirit of sanctification , which the deuils cannot haue . So shall we resemble the blessed Angels in goodnes , and be partakers of their glorie in the heauens .

3. The Deuils beleeue . What ? that there is one God . So S. Iames saith in this place : and much more they beleeue , as hath beene before declared . A notable Item for Atheists , which neither beleeue there is a God , nor a Christ , nor a Deuill , nor an hell , nor an heauen , nor any thing else belonging to deuout religion . c c Psal. 14. 1. The foole hath said in his heart , there is no God . O damned crue of cursed men ; worse in this behalfe then the very Deuils of hell : d d Tract. 10. in epist. Iohan. Qui non credunt pei●res sunt , quam daemones , & tardiores quam daemones , saith Augustine : They that beleeue not these things , are worser and duller then the Deuills , euen in naturall sence and vnderstanding . And yet we may say of our times , as Ar●obius spake of his : e e Amob. cont. ge●tes . l. ● . Audiuimus quosdam Philosophandi studi● deditos , par●im vllam negare esse vim diuinam , partim an sit quotidi● quaerere : We haue heard it reported , ( and I would it were not true ) that some , if not schollers , giuen to the studie of Philosophie , yea Knights , Gentlemen , and others leaning too much to wit , and reason ; haue partly denied statly that there is any diuine power , and partly are yet sifting , and disputing whether there be or no. Some haue not feared to make report of Schools of Atheisme among vs , and I will report an example sounding shreudly thereunto . A reuerend and auncient Preacher , who liued , and died not long since in this honourable Citie , a man whose goodnesse , and conscience I well knew to be such , as hee would commit willingly no fable vnto writing , reporteth this historie of an Atheist in England : f f M. Greenham 〈◊〉 his Cou●s ▪ ●ap of 〈◊〉 . A young man a Papist not satisfied with the course of life which he found among men of that religion ; declined from them to the Protestants . Not contented with their conuersation neither , he diuerted from them to the Familists . There hee rested himselfe , and found satisfaction . The first principle which they taught him , was this , that there was no God . As indeed the villanies and abhominations of the Familists beeing such , as are reported , they had need feare vp their consciences , before they attempt them , and da●me vp their naturall light , perswading themselues that there is no God to see them , nor Iustice in God to be auenged of them : well : this youth vpon this perswasion , fell to a loose life , and at length stole an horse , for which he was apprehended , conuicted , condemned , and ledde to execution : when hee was readie to be turned off , hee desired the ladder to be staied , and vttered these words : Well , say all what they will , surely there is a God : and this God is louing to his freinds , and terrible to his enemies . Now turne mee off . O invincible testimonie of conscience , and ô the mightie hand of the highest God! that is able to draw forth testimonie to himselfe from his most professed enemies . When Seneca disswaded Nero from his villanie , and exhorted him so to deale , and so to carrie himselfe , g g 〈…〉 2. vt facta superi semper comprobent sua ; that the Gods aboue might approoue and accept his doings : Nero answered like a dogged Atheist ; stulte , verebor esse cum faciam Deos ? doting Philosopher , ( quoth hee ) when I goe about mine odious designes ( the polluting of my selfe , the defiling of my kinred , the ripping of my mother , the murdering of my nobles , the fiering of my imperiall Citie , &c. ) shall I then stand fearing or imagining that there are any Gods ? And what shall we say to hainous malefactours , that attempt , and effect robberies , slaughters , poisonings , murdering of Kings , blowing vp of Parliaments , supplanting of Christian states , ( in which kinds our bloodie Papists of late yeares haue excelled : ) doe they not say for the time with Nero , verebor esse cum faciam Deos ? If they did not : a man would wonder that the very remembrance of the name of God should not terrifie them from so heighnous impietie . I conclude this point with that of Augustine , h h 〈…〉 Vinam sicut daemones iudicem , sic homines agnoscerent saluatorem : My praier shall be for this godlesse crue , that as the Deuills acknowledge Christ for their Iudge , so God would vouchsafe to turne their hearts , that they may acknowledge him , and embrace him for their Sauiour .

Hitherto I haue spoken of the Deuills faith , now it followeth to speake of their feare . The Apostle here saith , that They tremble .

The old Latine translateth it , Steph. S●apul . contremiscunt . Beza , horrescunt . Castalio , horrent . Hemingius , exhorrescunt . All in effect to one purpose . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which they that haue trauailed in the Greeke tongue , ascribe most properly to the roaring of the sea . For i i Hom. Iliad ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is maris agitatio . From thence it is translated k k Eus●ath . in Hom. ● . ● & ● . to the hideous clashing of armour in the battell ; and some other things too long , and not very needefull to rehearse . The word seemeth to implie an extreame feare , which causeth not onely trembling , but also a roating , or shriking out . As those are woont to doe that are in extremitie of this affection . l l Act. 16. 29. The Iaylor came trembling into Paul and Sylas , when the earth was shaken , and the prison doores were opened . And the m m Mark . 6. 49. Disciples cried out for feare , when they had thought they had seene a spirit walking on the waters . And n n lib. de Home● . Plutarch sheweth the reason why in nature men in their feare doe tremere , & horrere . The one , because the spirits gathered and stirred together , doe smite the bodie , and so make it to shake , and tremble . The other , because hu●●ore dens●to pils pressi eriguntur : the hai●es beeing thrust forward with the thickned humours of the bodie , they stand right vp with feare . As the wild boare is said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , setis horreseere . So the word implieth , that feare in the Deuills is so extreame , as it maketh them to quake , yea to roare ou● in passion . And indeede it can not be but the Deuills must feare exceedingly . For ,

1. The best men , yea the best Angels can not but feare , when God draweth neere to them , or they draw neere to God . o o Act. 6. 32. Moses trembled , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and dur●t not behold when God p p Exod. 3. 6. appeared vnto him in the fie●ie bush ; yea he hid his face , for he was afraid to looke vpon God . And the Seraphims q q Esay 6. 2. couer their faces with two of their wings● r r Calu. ibid. not beeing able to beare the brightnes of the glorie of God , no more then we are able to looke vpon the sunne . Now if godly men , and holy Angels , appeare not before the presence of the glorious God , without feare , and abashment ; how much lesse then the Deuill , who is s s Mat. 13. 19. 1. Ioh. 2. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that euill one ? So called t t Chrysost. in Matth. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because he is apex iniquitatis , the height , depth , the summe , the fulnes , the beginner , the finisher of all iniquitie .

2. The conscience of sinne alone is able to make any creature to tremble . It is u u De tranq. an . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Plutarch speaketh ) like and vlcer or wound in the flesh , leauing behinde it sorrow or griefe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , euer goaring , and euer pricking the minde . Et caeco verbere plectit . x x Gen. 3. 10. Adam feared so soone as euer he had sinned . How much more then must the Deuill needes feare , that besides his first fall , hath heaped vp sinne to sinne , y y I●h 8 44. 1. Io● . 3. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the beginning of the world ? yea , and that in an high degree : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beeing a murderer from the beginning , yea and that not of bodies onely , but of soules also : how much more , I say , must the touch of his sinne make him to tremble before the presence of God .

3. A malefactor condemned , and adiudged to death , can not but liue in continuall feare , expecting hourely his shamefull and painfull execution . For z z Arist. 〈◊〉 . 3. death is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Philosopher speaketh , of all things the most fearefull . And then , a a Decad ● . 4 17. Nulla mor● inquietior est , quam quae statim tota est , saith Quintilian : The heauiest death is that , which commeth with all his weight at once : such as is the execution of the malefactour . Now this is the present estate of the Deuills . They are alreadie b b 2. P●t. 2. 4. cast downe to hell : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , they are c c Luther . iudicio deputati , adiudged and deputed to hell , and torments ; and vnto that execution they are reserued in chaines of darknes ; or as Iude saith , d d Iude. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in euerlasting chaines vnder darknes . And so like condemned prisoners , e e Cal● . 〈…〉 4. carceris atrocitatem dimidium ponae sustinent , donec as vl●imum 〈…〉 trahantur ; they beare the torture of the 〈…〉 chaines , and fetters , and manicles , the one halfe of their punishment , vntill they be drawne forth to the vtmost execution : which shall fall vpon them sod●●ly , and all at once . Therefore how can the Deuills but tremble continually ?

An example of this trembling and feare in the deuills , the H. Ghost hath recorded vnto vs in the Scriptures . f f Matt. 〈…〉 . Christ comming into the countrey of the Gergasens , there met him two possessed with deuills . And what an horrible feare expresse they in their demeanour ? First , they cried out : g g 1. Sam. 28 ▪ 1● . as the witch did when shee discouered the King so neere her , who had put Sorcerers and Soothsayers out of the land : and as the Disciples h h Mat. 14. 26. cried out for feare thinking they had seene a Spirit , when Christ came walking towards them on the waters . i i N. ●orra● . in Ma●e . 5. Clamor exprimit a●gustiam animi desperantis : This crying out of the deuils when they saw Christ , bewraieth the straightnes of a desperate minde . As k k Apoc. 18 10. Woe , Woe , in the Reuelation . And , l l Soph. A●●x . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Sophocles and Euripedes . E●●ip Hee●ba . Secondly , they would fai●● turne him off hand : m m Matth. 8. 29. Quid nobis & tibi ? What haue wee to doe with thee ? As if they should say , Come not neere vs , wee haue no desire to meddle with thee . Thirdly , they feare present execution : Art thou come hither to torment vs before the time ? The word in the Originall is very significant ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to cast vs into the torments of hell . For so the same word is expressely vsed by S. Luke : The rich man in hell , n n Luk. 16. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beeing in torments . And hell it selfe is there called , o o Luk. 16. 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the place of torments . And so in mine opinion the Greeke Church vsed the word in their Liturgie , as it is excellently , and to speciall purpose alleadged by our p p Se●m . in Lament. 1. 12. learned Bishop of Elie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : By thy vnknowne sufferings , and ●ellish torments , Good Lord deliuer vs . And thus e●ery 〈◊〉 they shewed , that q q Di. Stella in Luc. 8. the presence of Christ was a 〈◊〉 vnto them , sicut reo praesentia Iudicis , & seruo fugiti●o praesentia Domini sui : as the presence of the Iudge is terrible to the guiltie fell●n , and the presence of the master is fearefull to a fugitiue seruant .

And if any man will obiect against this , that the deuills bewaried no such extremitie of feare ; because an other Euangelist saith , r r Muk . 56. they ranne to him , as willing to draw neere him , and worshipped him , as cheerefully doing their homage ; Let that man take for answer , that the deuills ran to Christ , s s N. Gorra● . in Marc. 5. à spiritis malo voluntariè exequente , sed à spiritu bono voluntarie compellente : the euill spirit executing that , which the good Spirit of God inforced them vnto . The man must needes runne , ( faith our Prouerbe ) whome the deuill driueth ; and the deuill must needes runne , when God his master whippeth him forwards . And as for the deuills worshipping of Christ ; farre enough was that from any deuout homage : for he did that which he did , t t D. Stella in Luc 8. non humilitate sed necessitate compulsus : not induced with due reuerence , but compelled by extreame necessitie . Non ●more boni , sed ●imore grauioris supplicij : not for any loue of goodnesse , but for feare of greater punishment . As a false hearted Papist may crouch , and creepe , and doppe like a Frier , before the Worthy King of great Brittaine , not of any loue to his person , or honour to his estate , but for feare of his sword , and the iustice of his Lawes : The deuills therefore notwithstanding all this , quaked like Aspen leaues at the presence of Christ .

From hence arise many lessons of instruction . As.

1. The Deuills are euer trembling before God : it followeth by necessary consequence , that they can carrie no loiall affections , not louing deuotions towards God . For , Quem metuunt , oderunt . And as Tertullian spake the very same , u u Te● . Apol. c , ●7 Odium timor spirat : feare breatheth out hatred . The scholler that daily feareth the rodde , the seruant that hourely feareth the whippe , neither of them can beare true or hartie loue vnto their master . Therefore is the Deuill rightly called x x Matth. 13. 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because hee beareth euer tearmes of hostilitie against God , and all his seruants . S. Iohn in the Reuelation sheweth , that y y Apoc. 1● 7. the Deuill fought against Michael himselfe , whom Daniel calleth z z Dan. 12. 1. the great Prince . And rightly , for the word implieth , a a Wigan . l ●om. 1. col 38● . Quis sicut Deus ? who is like the Lord ? And so it is by the Protestants iustly ascribed to the b b Seluec . ins●it . 1 Cal. inst. 2 10. 〈◊〉 Fulk in test . 〈…〉 Apoc. 12 sect. 31 Sonne of God : who , as Daniel speaketh , standeth for the sonnes of his people . Beeing foiled of him , c c Apoc. 12. 13 he persecuted the woman . She being deliuered , d d Apoc. 12. 17. he went and made warre with the remnant of her seede . So God , the Sonne of God , the Church , the members of the Church , are continually opposed of the deuill , and his ministers . Hereof he is called e e Io● 1. 6 Mat. 〈◊〉 10 Sathan , that is to say , an Aduersarie ; beeing euer ad oppositum , resisting where hee can ; obeying vnwillingly where he cannot resist . A notable patterne of all vnsanctified men ; ( such Father , such children , ) who hauing not receiued the spirit of Adoption , and therefore continually in feare of the wrath of God ; serue God , but vnwillingly ; stoope to God , but traiterously ; no loyall nor so●n-like affection ruling in their hearts . A good note for a man to knowe what manner of spirit raigneth in him : A wicked man led by the spirit of Satan , would doe more harme if he durst , to satisfie his corrupt affections ; a good man led by the spirit of God , would doe more good if he could , to please and honour his heauenly Father : But feare restraineth the one , and loue inciteth the other .

2. This sheweth the miserable estate of the deuills : they liue in continuall feare , and so in continuall torture ; f f Te●tul . de 〈◊〉 . Timor supplicamentum habet : It is Tertullians speech , and almost his peculiar word : He putteth supplicamentum for supplici●m , and so his meaning is , that feare is a punishment of it selfe . The same with the Greeke Prouerbe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Feare excludeth all happinesse , yea , though a man be for the present in the height of prosperitie , if he doe but then feare a fall , g g Pli● . 〈◊〉 hist. lib. 7 cap. 40. solida foelicitas esse non potest : his prosperitie cannot be compleat or perfect . How much more then the deuills , which by continuance haue wrought feare into an habite ; and beeing cast from the height of their happinesse , halfe way to the depth of their damnation , are not onely out of all hope euer to be better , but liue in continuall expectation to be worse : how much more ( I say ) are they secl●ded from the least dramme or mite of a cheerefull , or blessed estate ? Feare in a man is a cold affection , h h Orat. 7. quasi gelu astringit , ●aith Nazianzene . As ioy doth warme , and by warming doth open all the veins and arteries of the bodie , and so enlarge the heart : so feare doth coole , and by cooling doth binde like a deepe frost all the powers and members of the bodie , and so indeede straigteneth the heart . Hereof the Grecia●s call it , i i Plut. l. de sup. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi ligamentu●● : for feare is like a band or chaine vnto a prisoner : k k Greg. moral . lib. 25. c. 6. Conscientia accusat , ratio indicat , timor ligat , dolor excruciat , saith Gregorie : Conscience is the witnesse to accuse , reason is the iudge to condemne , feare is the cord to pin●on , and griefe is the gallow tree to execute a sinner . And this no doubt is one of the strong chaines or fetters wherewith the Scriptures affirme the deuills to be manacled , euen the feare of the wrath of God , of which they haue alreadie so sensible experience , and to the full measure whereof they are in this feare reserued ,

Now as it is with the Deuills , so is it with all wicked & vngodly men , who haue only that same l l 2. Tim. 1. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Paul speaketh , the spirit of feare , and not of courage and loue : they are euer in feare , and so euer in torment . For , m m Isa. 48. ●1. There is no peace to the wicked , saith the Lord . And this as it is true of all kind of sinners , n n Tert. cont. Mark . 4. Nullum maleficium sine formidine est , quia nec sine conscientia sui : No sinne escapeth without feare , because it can neuer shake off conscience : so is it principally verified of them , that sinne like the Deuills , that is , which are o o Cypr. de hab . virgin . Apostatae Angeli , Apostates like the Deuills , falling from God , and from his sincere religion . Woefull is the storie of p p written by M. Cal● . Francis Spira , who after he had subscribed to Poperie , could neuer free himselfe from the terrour of hell , but died in desperation : whom notwithstanding I can not iudge to haue sinned against the holy Ghost , as he complained of himselfe . For , Peccatum in spiritum sanctum est semper malitiosum , as I haue sometime defended publikely in the Schooles . And r r For Act. 〈◊〉 in Q. Marie an. 1555. lamentable is the historie of Iustice Hales , who cond●scending but to some point of superstition , would first haue murdered himselfe with his penknife , and after drowned himselfe in a shallow water . But what is to be said to those setled pillars of Papacie ? Iacobus Latomus , s s Pa●lus liber . orat Wi●eberg who died in desperation , crying out that he was damned for resisting the knowne truth ? And to Stephen Gardiner , that could not be comforted with the sight of Peters fall and rising againe , but professed ( sealing vp as it were his owne damnation ) that he had sinned with Peter , but had not repented with Peter : and a thousand others too long to repeate . t t Act. Mon. Gods iudgements vpon persecutors . M. Foxe reporteth of one Iohn Apowell , who scoffed at his fellow , as he was reading of a religious booke . The very next day the said Iohn fell out of his wits , and as he lay almost day and night his tongue neuer ceased , but he cried out of the Deuill of hell , and his words were euer still : O the deuill of hell ; now the deuill of hell : thou shalt see the deuill of hell , there hee was , there hee goeth , &c. O the miserable estate of deuilish men , who like the Deuill , u u Ioh 8. 44. abide not in the truth : but are euer wasting from one religion to another , and falling away some to Atheisme , some to Papisme , some to Gentilisme , a number to Libertinisme ; from whence can arise nothing but a terrified conscience , and a trembling heart . It must teach euery man to sue out his Quietus est : and to striue to make his peace with God , repenting of his sinnes , and seeking reconciliation in the blood of Christ : in whom , and by whom only , x x Mat. 11 ▪ 19. Wee shall finde rest for our soules . While Christ is apprehended , and by him our peace attained , feare and trembling must be our portion , as it is continually to the damned Deuills of hell .

3. The Deuills feare and tremble . Well , and euen so the best children of God alwaies feare , and sometimes tremble also . Our Sauiour Christ exhorteth vs to feare God principally , because hee y y Matth. 10 28. is able to destroie both bodie and soule in hell . And Paul exhorteth vs to z z Phil. 2. 12. make an end of our saluation with feare and trembling . And Salomon saith , that hee is the a a Pro●● . 2● . 14. blessed man , that feareth alwaies . What difference then in this behalfe , betweene the holy Saints of God , and the damned fiends of hell ? The answer shall be short , because it is knowne and common : b b B●da in prou 1 Duo sunt timores Domini , seruilis , & amicalis : There are two sorts or kinds of the feare or the Lord . The one , a seruile feare ; as when the slaue or bondman feareth the masters whippe . The other , a freindlike , or filial feare , as when a dutifull sonne feareth to greeue and offend a louing father . The Deuills feare and tremble : but how ? c c Lyra. in Iac. 1. contremiscunt timore paenorum : They tremble only for feare of punishment , that God wil plague them for their sinnes . The children of God feare also , but how ? d d M. Se●t . l. 3. distinct. 34. ne offendamus quem diligimus , & ne ab eo separemur : least they offend him whom they loue , and so he depart from them . S. Augustine sheweth this difference by the similitude of two married wiues , the one a chast spouse , the other a common strumpet . Both of them feare their husbands , but in a diuerse manner , and in a sundrie respect . e e August . tract 9 in epist. Io●an . & epist. 121 ad Honorat . The harlot she saith , timeo virum ne veniat : I feare my husband least hee come , and take me in my naughtinesse . The chast Matrone , she saith ; timeo virum ne discedat : I feare my husband , least for my misdemeanour , he should depart from mee . The harlot she saith , timeo virum ne damnet : I feare my husband least he punish me for mine adulterie . The chast matrone she saith , timeo virum ne deserat : I feare my husband least he forsake me for mine vndutifulnesse . Both doe feare : but the one with a hatred of her husband , from whom she expecteth punishment : the other with a loue of her husband , of whom she is loath to be forsaken . So standeth the case betweene the Deuills , and the Saints : They feare God so , as that withall they hate him in their hearts , knowing that he will be and shall be their confounder . These feare God so , as withall they loue him in their hearts , as feeling that he is , and beleeuing that he will be their carefull preseruer . And if at any time mistrustfull , or carnall feare doe take hold vpon the Saints , yet it is neither totall , nor finall , as it is in the Deuills . For the regenerate partie will euer cleaue to Gods mercie by faith ; and the spirit of adoption will at length get the victorie , and make them f f Rom. 12. 15. crie with comfort , Abba , Father : whereas the Deuills feare euer totally , without one droppe of faith , and finally without one moment of comfort . Therefore as it is no comfort to the Deuills , to know that the Saints doe feare as well as they : so it need be no discomfort to the Saints , to see that they feare as well as the deuills . M●dus agendi actum distinguit . They feare punishment , these feare losse , they feare and ●ate ; these feare and loue ; they feare and despaire , these feare & hope ; they feare and sinne still ; these feare and amend ; they feare and are damned , these feare and are saued . For there is g g H●b . 12. 2● . a feare and reuerence with which we please God ; the fruit whereof is euerlasting saluation .

Hitherto I haue spoken of the Deuills beleefe and trembling seuerally and asunder : and deriued vses from either necessarie to our instruction . Now consider we of them iointly and together . They beleeue , and yet they tremble . They tremble , and yet they beleeue . What ? Pugnantia loqueris Iacobe ? Good S. Iames , doest thou not speake contraries ? How will these two stand together , beleeuing and trembling ? If they beleeue , why doe they tremble ? If they tremble , how doe they beleeue ? for on the one side , h h Basil. in Psal. 33. timor hostilis infidelitatis filius : hostile feare is the ofspring of infidelitie . Why were the Apostles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : i i Matth 8. 26. Why are yee fearefull , O yee of little faith ? If therefore the deuills tremble , it is a signe that they beleeue not . On the other side , if they beleeue , then what need they tremble ? For first : Faith maketh attonment with God : k k Rom. 5. 1. Beeing iustified by faith , we haue peace toward God . If they be at peace with God , what cause haue they to feare ? For , l l Rom 8. 31. If God be on our side , who can be against vs ? Secondly , m m Act 15 9. Faith purifieth the heart . Now if the Deuills be mundi corde : then n n Matt. 5. 8. they are blessed , and see God with comfort . What then need they feare ? Thirdly , faith giueth boldnes and confidence : o o Ephes. 3. 12. By whom we haue boldnesse and entrance with confidence by saith in him . Boldnes and Confidence are plaine opposites to feare and trembling . Fourthly , faith p p Gal. 5. 6. worketh by loue . Now q q 1. Io● . 4. 18. loue casteth out feare . Ergo. If they beleeue , they loue ; if they loue , they feare not . One of the Fathers expounding that place in the Song of Salomon , r r G. Nissen . Orat. 3. in Ca●tica . Thy cheekes are comely with rowes of stones , and thy necke with chaines : maketh one of those chaines wherewith the Churches necke is adorned , to be religiosa sanaque fides , a sound and religious ●aith : facta de puro diuinae cognitionis auro , beaten and composed of pure gold of the diuine knowledge . And to this pure and golden chaine of faith , he applieth that of Salomon in the Prouerbs , s s Pro. 1. 9. Coronam gratiarum accipies vertice tuo , & ●umellam aur●am circa caput tuum : Thou shalt receiue a crowne of grace , or a gracefull crowne , vpon thy head ▪ and a chaine of gold about thy necke . Now then if the Deuills haue such a crown of grace vpon their heads , and such a rich coller of Sss about their necke as faith is ; a man would think they were adorned and bewtified sufficiently , to appeare with iolli●ie in the most roiall presence , euen of the glorious God himselfe . How then , saith S. Iames here , that they beleeue , & yet they tremble . The answer is this : The deuills beleeue much & many things , as hath bin before declared , but yet they beleeue not that which should keepe them from trembling . What is that ? M. Bucer setteth downe in three words : t t Comment. in ●phe● 1. Reconciliationem non credunt : They beleeue no atonement or reconciliation , made or to be made between them and Almightie God . Therefore all that which they beleeue , will not keepe them from trembling . Take for an example of them in this case , a malefactor , a felon , a murderer or traytour conuicted and condemned to death . This malefactor knoweth the King , who he is : he knoweth his prerogatiue royall , that he can , and is able to pardon him ; he knoweth and beleeueth further , that the King of his naturall disposition is mild , kind , bounteous , piti●ull , mercifull , ( as thanked be God , our King Iames is at this day . ) The same malefactor knoweth yet further , that the King out of his royall bountie and grace , hath pardoned many , yea some capitall offendors . But now withall , he hath no meanes , nor friend to make to the King to obtaine his pardon : he hath neither word , not writing from the King , to warrant his pardon : nay he hath no hope , that if he sought for it , the King would graunt his pardon ; nay his heart is so besotted , as that he can not thinke of seeking a pardon . Here all the knowledge of the King , of the Kings mercie , of the Kings mercifull dealing with others , will not put him out of feare of death ; but he trembleth daily & hourely expecting his execution . So is it with the Deuill . He knoweth God , be knoweth the omnipotent power of God , that God can forgiue him , and he can say with the leper , u u Mat. 8. ● . Master if thou wilt , thou canst make me cleane . He knoweth the infinite mercie of God , that he is x x Exod. 34. 6. mercifull , gratious , flow to anger , and abundent in goodnes and truth : that the whole earth y y Psal. 33. 5. is full of the goodnes of the Lord : that z z Psal. 36. 5. his mercy reacheth to the heauens , & his truth vnto the clouds : yea that a a Psal. 14 5. 9. the Lord is good to all , and his mercies are ouer all his workes . He knoweth further , that God hath extended his mercifull pardon towards haino●s offenders . As to Dauid for b b 1. Sam. 1● 13. adulterie and murder . To Salomon for c c 1. Chro. 17. 13. idolatrie . To Peter for d d Ioh. 2● 15. Apostacie . To Paul for e e 1. Tim. 1. 13. persecution , and to thousand thousands whose names are not recorded . All this the Deuill knoweth well , and beleeueth all that he knoweth , as hath beene before declared . But now the wretched fiend hath neither means to make for his pardon ( for Christ is but f f 1. Tim. 2. 5. Mediator dei & hominum , a Mediator betweene God and man , not betweene God and the deuills ; and the goodnes of God , which appeared in Christ , was g g Tit. 3. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a loue of men , not a loue of deuills ) neither hath he one title or iotte of a promise from God , that he shall be pardoned , neither hath he the hope that if he begge it , God will giue him pardon , neither hath he an affection to desire pardon , but is shut vp ( as are h h Rom. 2. 3. all reprobates ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vnto a heart that knoweth not how to repent . Therefore for all his beleefe , he trembleth for feare , in the expectation of eternall torments . Againe , take another example of this : A man is deepely indebted , & non est solvendo , he hath not to pay : he heareth , he knoweth , he beleeueth , that his Creditour is a verie honest and mercifull man ; that he hath dealt very honestly and mercifully with others , giuing day to some , remitting to others a third part , a halfe part , yea to some the whole debt . But he hath neither promise from his creditor , nor perswasion in himselfe , that he will deale so patiently and bountifully with him . In this case all the knowledge that he hath of his creditors gentlenesse towards others , will no whit satisfie his minde , but he will feare daily to be vnder arrest , and to kisse the goale . Now thus standeth the case betwixt God and the Deuill : Hee is runne deepely into debt by his sinnes , ( for sinnes are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i i Matt 6. 12. debts ; k k Ter. de Ora● Debitum quod perindè iudicio debeatur , & ab eo exigatur , for which we are subiect to conuention , and conuiction , and exaction , as Tertullian speaketh , euen as one man is for debt vnto another : ) He knoweth that God many times dealeth with men , as the kind householder with his beggerly seruant , l l Mat. 18. 27. who when he had nothing to pay , his Master forgaue him all . But now he hath neither promise from God , not beleefe in himselfe that those debts shall be remitted vnto him , therefore he liueth dayly vnder feare to bee cast into prison , euen into hell fire , from which he shall not be deliuered till he hath paid the vtmost farthing . And hence it is that not beleeuing mercie from God , though he beleeue a great deale more then hundred thousands doe ; yet he is not at peace with himselfe in his owne heart , but ( as S. Iames saith here ) doth beleeue , and tremble .

And here now commeth fitly to be examined and discussed the true and essentiall difference between the dead vnprofitable faith of the deuills , which will not keepe them from trembling : and the liuely sauing faith of the Elect ( as the m m Tit. 1. ● . Apostle calleth it ) which causeth their saluation .

Some conceiue the difference to be this : that Alia est vera , alia ficta fides : The faith of the Saints they say is , a true faith ; the faith of the deuills a false , or faigned faith . Absurd ; for we haue heard before out of S. Augustine , that n n De vnic. baptism . c. 10. the deuills faith was as true a faith as Peters . And certen it is , that if they haue any faith , that must needes be true : For , quicquid est , verè est . And that faigned faith which they gather out of the Apostle , o o 1. Tim 4. 5. 2. Tim 1. 5. fide non ficta , is none otherwise to be called faith , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by way of likelihood or similitude , because it beareth some resemblance of faith : As a king in a play is called a king , and the image of a man , is called a man , when indeede and truth , they are neither so , nor so . Therefore when Harding affirmeth , that p p Defence of the Apolog. part. 2. cap. 20. 〈◊〉 . 1. A true faith may be idle , and vtterly without good workes : this is certainly true of some kind of faith , which notwithstanding is faith indeede , as we see in the Reprobate , yea and in the deuills . And when the reuerend Bishop the peerelesse Iewel of his time , replieth that , The faith of the deuills indeede and verily is no faith : this is euidently false , if it be spoken generally of the nature thereof . But as the intention of controuersie is there betweene them ( for they speake of a profitable and liuely faith : ) So Harding lieth in his throat , ( for a true faith can not be idle ) and Bishop Iewels position is most vndoubtedly true , The faith of Deuills ( in this sense ) is no faith at all , that is , no sauing or iustifying faith , as after shall appeare . And this I thought good to note , least either any School-Papist should thinke to finde aduantage in that worthie mans doctrine , or that I in this opinion doe dissent from so Reuerend a Diuine . But to returne to the purpose .

Others make this the difference between the faith of the Deuills , and the faith of the Elect : that the one is informis , and the other formata . They say , that the faith of the deuills is without forme , because it wanteth loue : the faith of the Saints is perfected and formed , for it worketh by loue . A common distinction among the Schoolemen ; and a common opinion , to say that q q Th. Aq ● . ● quaest. 5 art. 4. Caie● ibid. Ferus in Mat. 8. charitas est forma fidei : charitie is the forme of faith . Against which idle and vnlearned opinion ( of which the Schoolemen are full ) Peter Martyr disputeth fully and learnedly in his Commentaries r r P. Mart. in 1. Cor. 13. 3. vpon the Corinthians , whither I send them that will be satisfied in that Question . I hold my selfe to my purpose ; and I say that the School-distinction is absurd of faith formed , and vnformed : for who can imagine any thing to be without a forme , when as this is our principall in nature , forma dat esse ? s s Ioh. Ferus . 〈◊〉 . in Matth. lib. 2. cap. 8. Qualis est illa fides : ( saith one of their owne ) quae mortua est , formaque sua caret ? what manner of faith is that which wanteth both life and forme ? And if that be true of Aquinas , that t t Th. Aq. 2. ● . qu. 4. art. 4. fides informis & formata , are not diuersi sed ijdem habitus , ( in which notwithstanding the wittie man was grossely deceiued ) then either the faith of the Deuills hath the same forme , that hath the faith of the Elect , or some other forme at least it must haue to make it Habituall , and without a forme it cannot exist .

There be others yet , that make this the difference betweene them . They say , that the one is Extorta , or Coacta : the other is Voluntaria . The deuills faith ( say they ) is u u Bel. de iusti● . lib. 1. cap. 15. extorted from them , ab ipsa rerum euidentia , from the verie euidence of that which they see and vnderstand . But the faith of men ( euen of euill men ) is free and voluntarie . N. Gorran in 2. Thes. 3. Nos enim non credimus contremiscentes id est , inuiti & coacti , sed sponte & libenter : For we beleeue not trembling ( saith Bellarmine ) that is , against our wills , and by compulsion , as doe the Deuills ; but willingly , and of our owne accord . Marke by the way , how learnedly the great Clarke expoundeth S. Iames : The Deuills beleeue trembling , that is , ( saith blind Bellarmine ) by compulsion . But let him goe . This distinction of faith voluntarie , and compelled , hath ( I confesse ) somewhat more in it then the former . For it may be , that is true of Thomas Aquines , x x T● . Aq 2. 2. quest 5. art. 2. Hoc ipsum daemonibus displicet , quòd signa fidei sunt tam euidentis , vt per ea credere compellantur : The Deuills are grieued at this , that the signes of faith are so euident , as they are compelled to beleeue whither they will or no. But if I may be bold to interpose my opinion herein ( reseruing the iudgement therof vnto the learned ) I hold , that the faith of the Elect is as much compelled , as the faith of the Deuills , and the faith of the Deuills is as voluntarie ( for that which they doe beleeue ) as is the faith of the Elect. For , as they are compelled to beleeue , euidentia signorum , by the euidence of things ; so are we compelled to beleeue , euidentiâ Spiritus , by the euidence of the Spirit : the holy Ghost vrging , pressing , opening , and altering our vnbeleeuing heart , and drawing vs euen against nature ( as it were against the haire ) to the obedience of faith : yea no man can obey the Spirit herein , but he offereth violence ( as it were ) to himselfe , and to his owne carnall and vnbeleeuing soule . On the other side , when they or we doe come to beleeue , whither they by sence , or we by instinct , certainely the faith it selfe must needes be voluntarie . For , y y D● spirit . & lit . cap. 32. Fides in potestate est , ( saith S. Augustine , ) Faith ( when we haue it ) is a thing in our power . Cum vult quisque credit : & qui credit volens credit : Euery man beleeueth , when hee willeth to beleeue , and not before , and he that beleeueth , beleeueth willingly ; the finger of God altering our vnwillingnes thereunto . The same S. Augustine saith in another place , that z z De praedest . ●uctor . faith consisteth in voluntate credentium , in the will of the beleeuers . And rightly ; for no man , howsoeuer induced to beleeue , beleeueth , when he doth beleeue , a a Part. 6. c. 32. ex 〈◊〉 . Bartho . tit. de fide . against his will . ●●des est voluntaria certitudo absentium , saith that same Destructorium vitiorum , which is ascribed to our learned countriman Alexander Alensis : Faith is a voluntarie certentie , or a certentie consisting in the will . This without all question is true among men , & how the Deuills should beleeue against their will , ( though it be against their liking ) my reason doth not conceiue .

But of these false distinctions and differences betweene the faith of the Deuills , and the faith of the Elect , inough , if not too much . Yet yee know that error must be remooued out of the way , if we will make cleere passage for truth : as weeds must be pulled vp , that the corne may growful . * * Naz sent . lambi● . Omnis error in vitio est , saith Nazianzene : Euery error is a fault , and so would be corrected .

Now come we to describe the true differences of these two faiths : and so in a few words lightsomely to open all that Saint Iames speaketh in this Chapter of a dead faith without workes , which can not saue a man ; and yet no whit therein crossing S. Paul , who in his two worthie Epistles to the Romanes and Galathians , teacheth and prooueth , that Only faith sufficeth to saluation . Thus therfore I proceed .

The Faith of the Elect apprehendeth ( as many other things ) so namely and particularly , The mercie and loue of God the Father , per Deum mediatorem , by Christ the Mediator . Finding , and feeling that God loueth him , he in naturall affection turneth to God to loue him againe . For , gratia gratiam parit : Louing God againe , he laboureth to serue , and honour that God , who hath loued him first : and that by doing his will and commandements . Hereof he bringeth forth good works , to the glorie of God , and the benefit of his Church . And thus b b Gal. 5. 6. faith worketh by loue : that is , of loue , it is fruitfull in good works . c c Greg. hom 12. lib. 3. in Ezech. 40. 47. Quantum credimus , tantum amamus , & quantum amamus , tantum de spe praesumimus . Quisque enim fidelis , tantum credit , quantum sperat & amat , & tantum operatur quantum credit , & sperat , & amat . And this is that which we call fides viua , a liuing , or a liuely faith ; because it sheweth the power and life of it selfe by operation , as a tree sheweth it selfe to liue by the leaues , blossomes , and fruit which it bringeth forth . And of this faith is all S. Pauls treatie , when he maketh it the hand or instrument of our Saluation . On the otherside , the faith of deuills apprehendeth many things , as hath beene before declared ; but among all , it apprehendeth not , nor can apprehend no mercie , fauour , loue , or pardon from God , as from a Father : but all Iustice and seueritie , as from an angrie and offended iudge . Not beleeuing that God loueth them , they haue no inclination to loue God againe . Louing him not , they haue no care to honour him : not seeking his honour , they are not carefull to please him by performing any dutie to him , or his people . And this is that same fides mortua , of which d d Iam. 2. 17. S. Iames intreateth in this chapter , and is so called , because it bringeth forth no more fruit , then a dead blocke or rotten tree , nor will it saue a man , no more then it will the deuills . Of whome the Apostle notwithstanding all that their faith , professeth here that they tremble in the presence of God . This I take to be the true , naturall , and essentiall difference betweene the faith of the Deuills , and the faith of the Saints .

And here now my shippe must passe between two dangerous rocks ; the bodies whereof though they be cliuen asunder , yet the feete and foundation ioyne both together . The good breath of the Spirit of God blow vpon my sailes , and the holy wisdome of God set steersman at my helme , that I may discouer both , and auoid both , and saile euen betweene both : and so arriue happily in the hauen of truth , with the safetie of my selfe , and of my hearers .

There are at this day two dangerous opinions about our Sauing faith . The one , is the doctrine of our English Libertines , which of my knowledge are neither few in number , nor small in account . And these men doe not onely professe themselues , but also teach to others , that to beleeue the starie of Christ , and what the Scripture hath written of Christ , is all-sufficient to Saluation . God ( they say ) requireth no further faith at our hands . And these I call my bare Historians . The other is , the doctrine of them of the Church of Rome , who seclude confidence in the mercie of God , from the nature of Iustifying faith . Lindane saith , e e Epih. doct. cuangel . Fides illa , quâ quis firmiter credit , & ceriò statuit propter Christum sibi remissa peccata , seque possessurum vitam aternam , non fides est , sed temeritas : That saith , by which a man assuredly beleeueth , & certainly concludeth , that his sinnes are forgiuen for Christs sake , and that he shall inherit euerlasting life ; Bella Arma Minae is indeede not faith , but rashnes . Bellarmine , whose very name breatheth out nothing but wrath , can not abide in this ca●e to heare of mereie . He hath many chapters to prooue f f De iust l. 1. c. 6 , 8 , 9 , 10 , 11. by the Scriptures , by the tradition of the Church , by reason , &c. that Iustifying faith hath not for his obiect , the speciall mercie of God : yea , and he saith plainly , that The Catholiques doe affirme , g g Ibid. c. 4. certam promissionem specialis misericordiae , non tam ad fidem , quam ad praesumptionem pertinere ; that a certaine promise of speciall mercie , belongeth not so much to faith , as to presumption . Thus , for a Christian to professe by faith assurance of his owne saluation , is among our Pseudo-Catholiques , no better then headie rashnes , and haughtie presumption .

As for that same h h Ioh. Sleidon l. 23. art. 1551. priuate Couent ( as the French Kings Ambassador called it openly ) of the Patres Minores in the Councel of Trent , which the Preachers of the Augustine confession rightly tearmed , i i Protest . coa● . conc . Trid. p 75. stercus Romani Pontificis , the very base excrements of the Bishop of Rome : they haue with their deepe wisdome wholly missed the cushion , and little hath their Anathema maranatha hurt vs , or our Churches ( as they intended ) in the chiefe point of controuersie now in hand . For when they determine thus , k k De fid●an . 12. Si qui , dixerit fidem iustificantem nihil aliud esse quàm fiduciam diuinae misericordiae , peccata remittentis propter Christum , vel eam fiduciam solam esse qua iustificamur , anathema fit . That is , If any man shall say , that iustifying faith is nothing els , but a confidence in the mercie of God , forgiuing sinnes for Christs sake , or that this confidence , or assurance , is alone that faith by which we are iustified , let him be accursed . In this determination ( I say ) they hit not the bird in the eye , nor crosse not the Doctrine taught by the Protestants . We are not in the heresie of Apelles , which saide , l l Eushist l. 5. c. 13 a man might hold what faith he would otherwise : eos enim , qui in Christum crucifixum spem coniecissent , saluos fore , &c. so as they reposed their hope in Christ crucified : for then they should be saued . We doe not say , as they suppose ; that a iustifying faith is nothing els but an assurance of mercie : or , that this assurance alone , ioyned with nothing els doth iustifie . No : we say that m m Bucan . loc. 19. de fide c. 5. Obiectum fidei adaequatum , The generall obiect of faith , which is as large as the extent of faith it selfe , est omne verbum Dei in genere , is vniuersally the whole word of God . We say that , it is n n Calv. instit. l. 3. c. 2. sect 7. officium fidei , veritati Dei subscribere , quoties , & quicquid , & quocunque modo loquitur : to subscribe to all the truth of God , how often soeuer , whatsoeuer , and in what manner soeuer he deliuer it . But we say , that o o Chemnie . ex 2. Conc. Trid. de fide . proprium & principale , primum & proximum obiectum fidei iustificantis , the proper and principall , the chiefe and neerest obiect of iustifying faith , is ( among all other things which it apprehendeth ) Christ crucified , with all his benefits , as he is offered vnto vs in the Word and Sacraments ; and in Christ and through Christ the mercie of God the Father . We say further , for the opening of this matter , that whereas there are p p Musc. loe . com de fide . tres partes fidei , ( as Musculus calleth them ) three parts , or three degrees , or three saculties , or three acts of a true faith , Credere Deum , Deo , In Deum : The one , to beleeue there is a God : the second , to beleeue all that God saith to be true : the third , to beleeue in God with confidence : this same tertius fidei gradus , to trust in God with confidence of mercie , doth q q Mus. ibid. ex duobus prioribus emergere , arise from the two former , and as Chemnitius speaketh , r r Chem. vbi sup. praesupp●nit & includit , presupposeth and includeth the former . For no man can by faith assure himselfe of the mercie of God , who doth not first beleeue that there is a God , and that all is true which proceedeth from him . Therefore doe not we imagine such a iustifying faith , as beleeueth nothing but mercie to himselfe : or that beleefe of mercie alone ( that is ioyned with no beleefe els ) is sufficient to iustification . But we say , that a Iustifying faith , hath for his Obiect , all that God would haue to be beleeued : and among all other things principally , the mercie of God . I make this plaine by a similitude . The vegetatiue soule , is the soule of plants , and is a true soule in his kind , though it hath neither sense nor reason . The sensitiue soule , is the soule of beasts , and soules , and fishes , & it is a distinct kind of soule by it selfe ; including vegetation , but void of reason . The reasonable soule , is the soule of men , & is a distinct kind of soule by it selfe ; yet such a one as includeth both vegetation , and sense . Applie this to the three kinds , or degrees of faith . Credere Deum , to beleeue there is a God , is the faith of Infidels and Pagans , and is a true faith , though it neither beleeue the Word of God , nor mercie from God . Credere Deo , that is , to beleeue all that God saith to be true , is the faith of Deuills and Reprobates , and includeth in it the faith of Infidels , and is a true faith in the kind , though it apprehend no mercie . Credere i● Deum ; that is , by faith to relie vpon the mercie of God , is the faith of the Elect , and comprehendeth both the faith of the Infidels , and the faith of the deuills : and is a distinct kind of faith in it selfe . And this compleat faith , consisting of all these three , we Protestants say , to be that onely faith that iustifieth in the presence of God .

Against therefore both Historians and Papists , I make these foure conclusions . 1. True Christian sauing faith , doth not onely beleeue God and Christ , the word of God , and the Word of Christ , the storie of God , and the storie of Christ : but also it doth beleeue and apprehend the mercie of this God , per de●mmediatorem , by Christ the Mediator . 2. True Christian sauing faith , differeth from the faith of the Deuills , only in this ( and the consequences thereof ) that the Elect apprehend the mercie of God to them in Christ , which the Deuills can not doe . 3. To beleeue only the Word of God , and the Storie of Christ : is to beleeue no more then the Deuills . 4. To beleeue all that the Deuills doe beleeue , and not by faith to applie the mercie of God to thy selfe in Christ , will ●o more keepe thy soule & conscience from despaire , then it doth the Deuills from trembling ; of which S. Iames saith here , that though they beleeue , yet they tremble .

Now , that the word of God is cleare in this case , and that God requireth in the Scriptures , not only the faith of the storie ; but also , by faith , an application of mercie to a mans owne soule ; I will make manifest vnto you by foure principall arguments : whereof , The first shall be drawn from the doctrin of the Gospell , which is the foundation of truth ; and is called in the Scriptures , s s Rom. 10. 8. verbum fidei , the word of faith . The second , from the Sacraments , annexed to this Doctrine ; which are called t t Rom. 4. 11. sigilla fidei , the seales of faith . The third , from the forme of our Creed , which is u u Aug●st Te●● . ●19 . de temp. regula fidei , the rule of faith . The fourth from the definition , or description of faith , laid out Heb. 11. 1. Of which their owne canonized Schooleman ( who is among them as an other Oracle of Delphos ) saith , that x x Th. Aquin. 1. 2. q 4. art. 1. though some affirme that it is no perfect definition , because it sheweth not the quidditie or essence thereof , y y Metaphis . 7. as the Philosopher speaketh : yet if a man rightly consider of it , Omnia ex quibus fides potest definiri in praedicta definitione tanguntur , licet verba non ordinentur sub forma definitionis : that is , All things required to the definition of faith are touched therein , though the words be not placed in a logicall forme of a definition . Therefore that definition we wil examine in his place . But first of the doctrine of the Gospell .

1. No man can doubt , but faith is built vpon Doctrine : for z z Rom. 10. 17. faith is by hearing : viz. of the doctrine which is taught vnto vs . Now vpon what doctrine hath faith his foundation ? vpon the doctrine of the Law ? By no means : for , a a Gal. 3. 11. The Law is not of faith . It neither describeth the faith , nor requireth the faith , by which we are iustified ; but b b Calv coir . in Gal. 3. 12. rationem iustificandi hominis a fide prorsus alienam habel : it prescribeth a meanes of iustification cleane contrarie to faith : that is , obedience and workes of the Law . It is therefore built vpon the doctrine of the Gospel : faith must apprehend the Gospel : c c Marc. 1. 15. Repent , and beleeue the Gospell . Againe , d d Marc. 15 15. 16. Goe preach the Gospel to euery creature . Then it followeth ; He that beleeueth ( the Gospell ) shall be saued : hee that beleeueth not ( the Gospell ) shall be damned . The matter therefore to be beleeued , is the Gospell . Now , what is the Gospell ? A bare Historie only ? or a bare historicall narration of things done and passed ? By no meanes . e e De spir . sand cap. 15. Euangelium est forma vitae ex resurrectione , saith S. Basile ; The Gospel is a doctrine of a new forme of life , following vpon our regeneration , or spirituall resurrection . And S. Augustine , speaking of Philips preaching to the Eunuch , f f Act 8. 35. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : g g De fide & oper. cap. 9. Hoe est euangelizaro Christum , non tantum dieere quae sunt eredenda de Christo , sed etiam quae obseruanda ei qui accedit ad compagem corporis Christi : This is to preach the Gospel of Christ , or Christ in the Gospel , not only to teach what things are to be beleeued concerning Christ , but also what things he must obserue and practise , which commeth to ioyne himselfe to the bodie of Christ . The Gospell therefore is a Doctrine of admonition , of exhortation , of practise , of reformation : not a narration only . A note which I would not omit , because if you marke them , either Protestants or Papists which content themselues with the faith of the historie ; yee shall find little of spirituall death , or resurrection in them ; that is , little mortification of the flesh , or viuification of the Spirit , by the power of the death and resurrection of Christ ; wherein notwithstanding confifleth the very vigour and marrow of the doctrine of the Gospel . But I come nearer to the purpose . What may we call the Gospell ? h h G. 〈…〉 . car . n●iu definit . Euangelium est raedicatio salutis 〈◊〉 , ●aith Nazianzene ; The Gospell is the preaching of a new kind or meanes of saluation : viz. brought into the world by Iesus Christ , and differing from that olde of Moses : i i Leuit. 18 5. which who so doth , shall liue in them ▪ The Gospel then preacheth a new saluation : and to whom preacheth it ? to vs . And must we beleeue the Gospell ? Then must we beleeue this new saluation . Theophylact sheweth a reason why that which we cal the gospel , is called in the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : k k 〈◊〉 Matth. 1. Evangelium dicitur , eò quòd nunciet nobis res prosperas & bene se habentes , id est , bona : It is called the Gospell , ( as we would say a Gods spell , or a good spell ) or ( as the Greeke etimologie giueth ) a message of good newes , because it telleth vs of things going well on our sides , and prosperously with vs ; that is , of things good and commodious vnto vs . What are those ? Nemp● remissionem peccatorum , iustitiam , reditum in coelos , adoptionem in filios Dei : The gospel relateth vnto vs , the remission of sinnes , righteousnes , or iustification , our restoring vnto heauen , our adoption to be the sonnes of God . All this the Gospell telleth vnto vs ; and this I trowe is a great deale more then the narration of the historie of Christ . But let me adde a little more out of that Father against our meritorious workemungers ; Nunciat autem , quam facilè ac gratis haec accepimus : neque nostro labore assecuti sumus haec bona , neque ea ex nostris acceperimus bonis operibus , sed gratiâ & misericordià Dei , talia bona consecuti sumus : that is to say , The Gospell telleth vs withall , how easily and freely we haue receiued these things , ( that is , remission of sinnes , iustification , restitution to heauen , adoption to be the sonnes of God . ) For it telleth vs , that we haue not obtained these things , either by our owne industrie , or by our owne good workes , but by the grace and mercie of God . O comfortable Gospel : here is a verie Gods spell indeede , here are glad tidings indeede , here is a doctrine that passeth all ioy comprehensible with the deepest vnderstanding . But now gather we this together . Doth the Gospel bring good tidings to vs of good things that haue betided vs ? Are these good things , remission of sinnes , iustification , and the rest ? Doth the Gospel tell vs that wee haue receiued these benefits without our labour , and without our merit freely of the grace of God ? And must we beleeue the gospel ? Why then we must beleeue , that these glad tydings are sent to vs , that remission of sinnes , and saluation is giuen to vs , that we are saued by mercie without our owne deserts . Is not this to beleeue more then the storie ? Nay , is not this to take home the Gospel to our selues ? Is not this by faith to beleeue that the saluation which Christ wrought for man mentioned in the Gospel , no● accepimus , we haue receiued : No doubt it is , and so without doubt it must bee . For , if faith be built vpon the doctrine of the Gospel ; then , Qualis causa , talis effectus : such doctrine , such faith . But the doctrine of the Gospell is a doctrine of remission of sinnes , of iustification● of adoption , of saluation by Christ vnto vs . Faith therefore must be a faith of remission of sinnes , of iustification , of adoption , of saluation by Christ to vs : which I trowe is an applying of Gods mercie , and Christs merits vnto our selues .

And here let none obiect vnto me , that a man may beleeue there are glad tidings in the Gospel ; that a man may beleeue that the Gospel preacheth remission of sinnes and saluation by Christ , and yet not to apply them to himselfe , as doe the deuills and thousands of Reprobats : for this indeede ( say I ) is to beleeue the storie of the Gospel ; but this is not to beleeue the Gospel . For the Gospel is a doctrine , l l 〈…〉 Scrip. in vcibo 〈◊〉 . animant , ac offerens ingentiabona , & ad ea accipienda blandissimè i●●itans : a doctrine that hearteneth vs on ; m m Isi. 30. 1. Comfort yee , comfort yee my people . A doctrine that offereth vnto vs infinite good ; n n Ier. 31. 33. 34. I will be their God , and they shall bee my people : I will forgiue their iniquitie , and I will remember their 〈◊〉 no more . A doctrine that kindly inuiteth and allureth vs to entertaine the goodnes offered therein o o Isa. 35. 1. H● , euery one that thirsteth , come to the waters . And againe , p p Matth. 11. 28. Come vnto me all yee that are wearie . Yea , that which is most of all the Gospell preacheth mercie vnto me● app●●catiue , as it were thrusting it into their bosomes , and pinning it vpon the hearets sleeues : q q Matth. 9. 2. Thy sins are forgiuen thee : r r Luc. 19. 9. Saluation is come to this house : s s Act 2 39. The promise is made to you & your children : t t Rom 4. ●5 . who was deliuered to death for our sinnes , & rase againe to our iustification ▪ u u Eph. 1. 4. 3. As he hath chosen us in him , who hath predestinated vs to bee adopted : x x Apoc. 1. 5. ● . To him that loued vs , and washed vs from our sinnes in his blood , and made vs Kings and Priests vnto God : and a thousand like . So that the Gospell doth not onely preach remission of sinnes , and saluation vnto men ; but it preacheth it with application vnto the hearers . And therefore to beleeue the Gospel , is to beleeue it with application , and so to apply and appropriate the benefits contained in it , vnto thine own selfe that hearest it . This say I is to beleeue the Gospel . And so much for the Gospell , which is , The word of faith .

2. Now , as touching the Sacraments , which are The seales of faith . What manner of faith doe they seale vp , and confirme in our hearts ? Doe they seale vp vnto vs the truth of the storie ? Are they confirmations vnto vs , that y y Luc. 3●● . Christ was about 30. yeares olde when he was baptized ? that he z z 〈…〉 . was tempted in the wildernesse ? that hee a a Matth. 3 25. raised Iairus daughter , that hee b b Luc. 4 16. preached in the Synagogue , that he c c Ioh. 13 4. washed his disciples feete , or such like ? No● but they seale vp that which is a great deale more consequent to vs : and that is , The mercie of God , and the benefits of Christ to belong vnto vs . As for example ; In the Sacrament of baptisme , there is first water ; which Pindarus said was , d d Pind initio Oly●p Plut. An aqua vel ig●is si 〈◊〉 . reruns optima , the best creature that is : a worthy representation of the blood of Christ ; which Peter calleth , e e 1. Pet. 1. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pretious blood : for the inestimable effects . Secondly , there is the vnseparable proprietie of water , which is to wash and cleanse : a representation of the power and vertue of the blood of Christ , which f f 1. Ioh. 17. cleanseth from all sinne . Yea , and thirdly , there is the applying of this water , vnto the body of the person baptized : a signe of the appropriating of the blood of Christ , and the vertue thereof vnto him that doth receiue it . And so baptisme carrieth with it , not onely a representation of Christs blood , and the power thereof in generall : but also a particularizing of them both vnto the person , which is made partaker of that holy Sacrament . Hereof S. Paul calleth Baptisme , g g Gal 3. 27. a putting on of Christ : All ye that are baptised into Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , haue put on Christ . They haue put him on as their owne garment vpon their owne backs to couer their nakednes , to shrowd them from the parching heat , and from the pinching cold . Hereof againe it is that Peter saith , h h 1. Pet. 3. 2 1. Be●a . baptisme saueth vs : that is , shadoweth to vs the power of Christ , by which wee are saued . Hereof Tertullian said , i i De baptism . In baptismo tingimur passione Christi : In baptisme wee are dipped in the passion of Christ . Hereof said Nazaanzen● , k k Nazian 〈◊〉 6 spiritus sanctus me deisicat per baptismum : The holy Ghost deifieth me by baptisme : that is , by holinesse maketh vs l l 2. Pet. 1 4. partakers of the godly nature , as Peter speaketh . Yea hereof is that high commendation which S. Basil giueth to the Sacrament : m m Basil. ex●●●e . ad baptism . Baptismus est captiuorum & aeris alient remissio , pecca●●tmors , animae regeneratio , amictus splendens , character indiprensibilis , coeli iter , regni coelestis conciliatio , adoptionis gratia : Baptisme is goaldeliuerie to the prisoners , discharge to them that are in debt , the death of sinne , the regeneration of the soule , the gorgeous ar●y , the indeprehensible badge , the passage to heauen , the obtaining of the kingdome of heauen , the grace of adoption . And such a thing is Baptisme , not ex opere operato , ( which the Fathers neuer dreamed of , that knewe that wicked men also were baptized , as wee haue heard before out of Augustine ) but by representing , yea exhibiting , yea applying Christ and his graces vnto vs , and sealing vp to our faith , the exhibition , and the application , and so the proprietie and benefit thereof . Baptisme therefore applieth to the receiuer the mercie of God in Christ Iesus , and the vertue of his blood to remission of sinnes .

Then to proceed to the Sacrament of the Lords supper : there is first Bread and Wine , a representation of the bodie , and blood of Christ . There are secondly with them , the naturall qualities of bread and wine : which are n n Psal 104. 15. to strengthen and make gladde the heart , o o Plutarch . synops. lib 6. c. 8. Apprime panis refic●● : Bread is a speciall nourisher . And wine is , p p Plin. l. 14 c. 5. sanguis terrae , the blood of the earth , as Androcides wrote to Alexander . q q Gen. 49. 11. Sanguis vnae , the blood of the grape . A liuely image of the vigor of the bodie and blood of Christ : of which himselfe affirmeth , r r Ioh. 6. 55. My flesh is meate indeede , and my blood is drinke indeede . Yea : and that , such meate and such drinke , 54. that whosoeuer eateth this flesh , and drinketh this blood hath eternall life . But all this is Historicall . There is therefore yet farther in this Sacrament , a giuing of bread , a taking , and eating of this bread : there is also a giuing of this wine , a taking , and a drinking of this wine by the communicants . This Action as it is most liuely , so it is most significant : it representeth the giuing of the bodie and blood of Christ to the receiuer ; the taking of the bodie and blood of Christ by the receiuer ; the eating on the bodie of Christ , the drinking on the blood of Christ by the receiuer . And so assureth our faith , not onely that Christs bodie was broken , and Christs blood was shedde , but that it was also broken , and f●●ed for vs , to whom the sacramental signes thereof are there tendered and reached out ; and so sealeth vp vnto vs our spirituall nourishment by him vnto euerlasting saluation . Gregorie Nissene speaking of those words in the Gospell of Iohn , s s Ioh. 10. 34. There came out of his side blood and water , maketh them two images of the two Sacraments : t t G. N●s . in exp. eorum verb. Quoniam tum per diuinum baptisma , tum per sancti sanguinis participationem & vsum , consecrari nos , ac diuinitatem induore credimus : For both by diuine baptisme , and by the participation and vse of his holy blood , we beleeue that we are consecrated to God , and doe put on vpon vs the diuinitie , that is , the diuine qualities of God . And he alleadgeth there Chrysostomes monition vpon the Exposition of those words : Cùm ad horrendum poculum accsdis , tanquam ab ipso dominico latere bibiturus accedas : When thou commest to drinke of this fearefull cuppe in the Sacrament , come as if thou shouldest there drinke blood , running out of the very side of the Lord . So applicatiue should be our faith , in communicating these holy misteries . And indeed in such an applying maner did our Lord Iesus institute this Sacrament : u u Luc. 22 19. Take yee , eate yee : this is my bodie , which is giuen ( not for others only ) but for you . 20. And againe , This cuppe is the new Testament in my blood , which is shead ( not for others only ) but for you . Euery man therefore that taketh these misteries , must beleeue that Christs bodie was broken , and that Christs blood was shead for him : which I trow is a great deale more then to beleeue the storie . S. Bernard hath a notable saying , expresse to this purpose : x x Barna●●l 〈◊〉 . ● . super . Qua h●bitat . & hoc designat illibatum illud altaris sacrificium , vbi dominicum corpus accipimus : And this doth that holy and vndefiled sacrifice of the altar signifie vnto vs , where we receiue the Lords bodie ; vt sicut videtur illa forma panis in nos intrare , sic nouerimus per eam , quam in terris habuit conuersationem , ipsum intrarein nos , ad habitandum in cordibus nostris per fidem : that euen as in that Sacrament , the forme of bread is seene and sensibly discerned , to enter into vs and our bodies , so we might know that Christ himselfe doth enter into vs , according to that slate which hee had here amongst vs , to dwell in vs and in our hearts by faith . The name of the Sacrifice of the Altar , I refuse not . Our right reuerend and right learned Bishop of Winchester hath abundantly shewed y y D Bilson , The difference of Christian subiection , &c. pat. 3. pag. 506. &c. how that tearme was vsed of the Fathers , and how it may be receiued of vs . The carnall eating of Christ ( if S. Bernard any such ) is also notably confuted by the same man in the same treatise . But this is that I would prooue , and that pregnantly , from the words of the Father ; that , the Sacrament of the Lords supper , which hee there calleth , the sacrifice of the Altar , is not only a bare signe and representation of Christs bodie and blood broken and shead vpon the Altar of the Crosse : but also that the receiuing in of the bread and wine into our selues , doe seale vp vnto vs that doe receiue them , Christs owne entering into vs , and dwelling within vs , euen in our hearts by a liuely faith . And hereof it is that we call the Sacraments , signa exhibitina , signes that doe exhibite , reach forth , and tender the things which they figure and represent . And our Church rightly professeth of the Sacraments , z z Art. in synod . London . 1562. De sacram . that they are , non tantùm notae p●●fessionis Christianorum , not only markes or badges of Christian profession , sed certa quaedam potius testimonia & efficacia signa gratiae atque bonae in nos voluntatis Dei , but rather also and much rather certaine assured testimonies , and effectual signes of the grace and good will of God towards vs . In so much that when I come to the Lords table , and there the Minister reacheth forth the holy mysteries to mee , and I receiue them at his hand , a a Calv. Instit. l. 4. c. 17. sect 32. Nihil dubito , quin ipse vere porrigat , & ego recipiam , saith Calvin : I nothing doubt but that Christ doth verily reach out vnto me , and I doe verily receiue his bodie and blood to become the food and nourishment of my soule . Such a faith therefore doe the Sacraments seale vp vnto vs , as doth not only acknowledge al that Christ hath done to be true ; but also doth applie the merits of Christ , and thorough them the mercie of God vnto euery worthy receiuer thereof . And so much of the Sacraments , which are the seales of faith .

3. It followeth to speake of our common forme of Creede , which is not amisse called , regula fidei , the rule , or square of our faith . Because it containeth the most principall points of our Christian religion , to the proportion whereof other particulars must be reduced . Blind Bellarmine , ( for who so blind as he that will not see ? ) vseth this for the first , and as it were principall reason ; that iustifying faith is not confidence of mercie , because that b b Bellar. de iu●●●f . lib. 1. c. 9. In symbole fidei , in the common rule of our faith , many things are contained which are necessarie to be beleeued , if a man will be iustified by faith : of the vnitie , of the Trinitie , of the incarnation , passion , and resurrection of Christ , &c. De speciali autem misericordia ne verbum quidem , but in all the Creede , or Creedes , ( for hee ioyneth the foure knowne Creeds together ) there is not one word of speciall mercie . And therefore he there striueth to confute Luther and Melancthon , that would include the apprehension of speciall mercie in the Creed : the one , vnder that Article , I beleeue the holy Catholique Church : the other , vnder that Article , I beleeue the remission of sinnes . Well : let the controuersie stand betweene them as it doth : for I will not meddle with the latter part of the Creed ; I will vse a new argument out of the former part , which concerneth God , and our beleefe in him . And touching that I say , that not only particular words , but the whole tenure of our faith , as we professe it in the Creed ▪ doth implie apprehension of speciall mercie to the professor . Marke how the forme of the Creed runneth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I beleeue in God the Father . And , I beleeue in Iesus Christ . And againe , I beleeue in the holy Ghost : which if we could properly expresse in our English tongue , and ioyne the preposition to the Accusatiue case , should signifie thus much ; I beleeue towards God , or into God the Father : I beleeue towards or into Iesus Christ , and so forth . For , Credo in Deum , is more essentiall and effectuall , then our language will fully expresse . And this is no small matter in the eye of the Papists : for Master Harding holdeth this forme , Credo in Deum , so authentike and materiall ; as that he deeply challengeth the Church of England for professing their faith in another forme , c c Apolog Eccl. Anglicanae . Credimus vnam quandam naturam , &c. Credimus Iesum Christum , &c. And hee alleadgeth against this , that d d See defence of the Apolog. part . ● . cap. 1. di●●●● . the vtterance of our faith is strange to Christian eares , who haue beene accustomed to heare , Credo in Deum , &c. He saith that , That other forme of words which we vse , soundeth not so Christian like : I beleeue there is a God : I beleeue that Iesus Christ is the sonne of the Father : I beleeue that the holy Ghost is God . He rendreth this reason of his rebuke ; Although this forme of words ( I beleeue there is a God , &c. ) doe expresse a right faith , yet beeing such as may be vttered by the Deuills , and hath alwaies beene vttered by Heretikes their ministers ; the auncient and holy Fathers haue liked better the old forme and manner , after which euery Christian man saith ; I beleeue in God , I beleeue in Iesus Christ , I beleeue in the holy Ghost : for this importeth a signification of faith , with hope and charitie ; that other , of faith only which the Deuills haue and tremble , as S. Iames saith . Very well then ; Omen accipio : let M. Hardings speach for this time goe for currant ( which notwithstanding the good Bishop fully answered in that place ) let the most auncient & most authentique forme of professing our Creed be thus ; Credo in Deum , &c. I beleeue in God ; I beleeue in Iesus Christ , &c. The Question is now , what it is , Credere in Deum , to beleeue in God ? Let the Fathers answer . S. Augustine saith , e e August . tract. 20. in Ioh. De Apostolis ips●s dicere possumus : credimus Paulo , sed non credimus in Paulum ; Credimus Petro , sed non credimus in Petrum : We may say of the Apostles themselues , I beleeue Paul , but I beleeue not in Paul : I beleeue Peter , but I beleeue not in Peter . But of God we say both , I beleeue God , and , I beleeue in God . Then belike , to beleeue God , is one thing , and to beleeue in God , another thing . What is then to beleeue in God ? S. Augustine sheweth it in the same place , opening those words , f f Ioh. 6. ●9 . This is the worke of God , that you should beleeue in him whom hee hath sent . Thus hee saith ; Quid est ergo credere in eum ? what is it therefore to beleeue in him ? Hee answereth . Credendo amare , credendo in eum ire , & eius membris incorporari : By or in beleeuing to loue Christ , by or in beleeuing to goe to Christ , by or in beleeuing to be incorporated into the members of Christ : this is to beleeue in Christ . I demand then ; Can any man heartely and soundly loue Christ , who hath not some perswasion that Christ loueth him ? Can any man with comfort goe towards Christ , who is not aforehand perswaded , that Christ will looke comfortably towards him ? Can any man be incorporated into the members of Christ , that doth not by faith entertaine Christ for his head ? If not : then it followeth , that to beleeue in Christ , implieth an affiance and perswasion of his loue and mercie . Cyprian hath a treatise , which is censured I confesse , by g g P. Martyr . cont. Gardiner , part. 1. obiect . 89. Peter Martyr to be none of his : and his reasons are somewhat in that behalfe ; yet is that Authoritie good against the Papists ; for Constantius there alleadgeth it ▪ yea and it is not nothing to me that our iudicious Fulke h h Fulke in Test. Rhem. in Rom. 10. ●ect 4. quoteth it for Cyprians . But howsoeuer : auncient it is , and none of ours it is , and thus he speaketh ; i i Cypr. de dupl. Martyrio . Non credit in deum , qui non in eo solo collocat totius faelicitatis suae fiduciam : Hee doth not beleeue in God , who doth not repose vpon God alone , the affiance , or assurance , of his whole felicity . Now , who can by faith repose vpon God the confidence of his happinesse , which is not by the same faith assured of his mercie ? Heare another ; S. Bernard very notably , k k Bernard . ser. de sanct. Andr. Credere Deo , est verbis eius fidem adhibere : To beleeue God , is to beleeue his words to be true . Credere Deum , est confif●●eri vbique esse : To beleeue a God , is to beleeue him to be euery where . Credere in Deum , est onmen● spem suam in illum dirigere : To beleeue in God , is to cast all our hope vpon him : which no man can doe , nor will doe , which hath no perswasion of his fauour . Hee addeth further , ( which maketh much to my present Text , and this cause , ) Deum , & Deo credunt daemones ; sed in illum non credunt , in quem qui credit , non confundetur : quiae spem suam non ponunt in illum : The Deuills beleeue there is a God , and that God is true , but they beleeue not in God , in whom whosoeuer beleeueth shall not be confounded , because they put not their hope or trust in him . This S. Bernard expoundeth to beleeue in God , and thus he disseuereth it from the beleefe of the Deuills . I adde the fourth to make vp the messe : Eusebius Emissenus ; l l De symbol . 〈◊〉 2. Aliud est credere Deo , aliud in Deum credere : It is one thing to beleeue God , an other thing , to beleeue in God . And againe , it is one thing , Credere Deum , to beleeue there is a God ; another thing , to beleeue in God . For the Deuill is found to beleeue that there is a God ; but to beleeue in God none is prooued , but he which hath deuoutly trusted in him . I conclude then : Is to beleeue in God , to beleeue and loue him ? Is to beleeue in God , to repose vpon him the confidence of our happinesse ? Is to beleeue in God , to cast our hope vpon him ? Lastly , is to beleeue in God , deuoutly to trust in him ? And doth our creed teach vs to professe our faith thus ; I beleeue in God , I beleeue in Iesus Christ , I beleeue in the holy Ghost ? then let Bellarmine goe and reconcile himselfe to Mr. Harding his Auncient ; who saith , that to beleeue in God , importeth a signification of faith , with hope , and charitie , and let him confesse that the creed intendeth such a faith , as apprehendeth speciall mercie .

I am not ignorant , that this distinction of Credere Deum , Deo , in Deum , is somewhat disputed against . Peter Martyr saith , that m m P. Ma●t . com . in ● . Cor. 10. The holy Scriptures doe not alwayes , and exactly obserue it , and he alleadgeth these examples : n n Exod. 14. 31. The people feared the Lord , and beleeued the Lord , and his seruant Moses , Credebant in Dominum , & in Mosen : and againe , o o Exod. 19. 9. that , The people may beleeue thee for euer , In te credant : And in the newe Testament , p p Ioh. 2. ●3 . many beleeued in his name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which notwithstanding is spoken of an imperfect faith . And Salmeron the great Iesuite challengeth S. Augustine by name , for vsing the distinction of Credere Deo , and Credere in Deum , shewing that they are vsed alike in the Scriptures , yea and then he bringeth an instance from the forme of our Creede , q q Sal●er . ●om. 6. tract . 8. De ●●ectione vendentium &c. Omnes fideles siue iusti siue peccatores instituuntur per symbolum apostolicum dicere , Credo in Deum , &c. Et tamen non omnes qui dicunt , Credo in vnum Deum , charitatem habent : All the faithfull , saith he , whether righteous men , or sinners , are taught by the Apostles Creed to say , I beleeue in God , &c. And yet not all that sing or say , I beleeue in one God , haue charity . But now obserue wee ; first that , r r Mus. loc. co● . d● side . The seruile letter in the Hebrewe , or s s Fulke in Test. 〈◊〉 . Rom. 10. sect 4. the Hebrewes phrase in those places of the old Testament , and the like , ought not in Greeke or Latine to be translated with the preposition that ruleth an accusatiue or ablatiue case , but with a Datiue case . And so Tremelius and Iunius translate it , t t Exod 14 31. Crediderunt Iehovae , & Mosi seruo eius . And u u Exod 19 9. vt tibi fidant in seculum ; yea and the olde translation readeth in the 14. of Exodus , Crediderunt Domino & Mosi seruo●ius . And so in the Chronicles , x x 2. C●r . 20. ●0 . credite Prophetis eius : They beleeued his seruant Moses : Beleeue the Prophets : as M. Fulke hath also well alleadged against the Papists . Yea , in that place of Iohn , the olde translation readeth , y y Ioh. ● 13. Crediderunt in nomine eius , ioyning the preposition not with an Accusatiue case , but with an Ablatiue . Secondly , though in the newe Testament , Credere in Christo , is often taken for the same that Creder● in Christum , as we know that z z Gal. 2 16. A man is not iustified by the workes of the Lawe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but by the faith of Iesus Christ : we also haue beleeued in Iesus Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : yet often also they are taken differently , and so doe minister iust occasion of distinction in the deliuerie of doctrine fit for the seuerall places . As for example ; In the 14. of Iohn , within the compasse of three verses , there is a manifest difference of these three titles : Credere Christum , Credere Christo , Credere in Christum : As thus ; a a Ioh. 14. 10. Dost thou not beleeue that I am in the Father , and the Father in me ? He speaketh of a beleefe what Christ is . Then in the next v. Beleeue me that I am in the Father , 11. and the father in me : that is , Beleeue that I speake truth therein . It followeth immediately , 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He that beleeueth in me , ( that is , with confidence ) the workes that I doe , hee shall doe , and greater also . He therefore that will rightly expound these 3. verses , must of necessitie intertaine this threefold distinction . Thirdly , the Iesuites Argument is like the Logique , and other Popish learning of their Schooles . Is not the distinction good betweene Credere Deo , and Credere in Deum , because that many professe in the Creede , I beleeue in God , which haue no charitie ? Why ? The Creede giueth no● faith : that is b b Ioh. 6. ●9 . the worke of God . But the Creede teacheth what true faith is , and how we should professe it . And if any man will in the Creede professe that he doth beleeue in God , when as he doth only beleeue a God , or beleeue God to say true : this is but the hypocrisie or vnbeleefe of the professor , not a defect of the profession . For the sauing profession of faith is beleefe in God , with hope of mercie . And that the very Iesuite himselfe confesseth in the selfe same place ; c c Salmeron vbi supra . tom. 6. tract. 8. Credere in deum est fidei per spem , & dilectionem operantis : to beleeue in God , is such a faith ( or the fruit of such a faith ) as worketh by hope and loue , which is as much as all that I haue spoken of faith about the Creede . Fourthly , and lastly , say that S. Augustine , and others , had erred in this distinction ( as the Iesuite will ) and so I had not soundly built vpon them ; yet let no Papist that braggeth of the Fathers , barke against the argument : for besides those which I haue alleadged , I can also bring forth d d In Gal. ● . Hierome , e e In Symbol . Ruffine , f f In Ioh. 12. Theophilact , g g In Gal. ● . Primasius , h h lib. 3. dist. ● . The M. of Sentences , i i 2. 2. q 2. art. 2. Thomas Aquinas , k k in Rom. 10. & in G●l 2. Nicolas Gorran , l l Granat . conc. 20 post Pent●● . Granatensis , and a number of others of their owne side , more or lesse alleadging , admitting , expounding , these three degrees or kinds of faith , and euer exalting the latter as the most high , perfect , and cheife of them all . Therefore doth the Creede professe an exact and compleat faith , which farre exceedeth the faith of the Deuills , which is the purpose that I propound in this place . So much therefore of our Creede .

4. It remaineth now that I discusse , that definition or description of faith , which the Apostle giueth in the Epistle to the Hebrewes : and that I doe from thence prooue also , that Iustifying and sauing faith applyeth to the beleeuer the fauour of God in Iesus Christ . The definition is this : m m Heb. 11 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Faith is the ground of things that are hoped for . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Schollers knowe ) is deriued of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , persuadeor , and so of the praeter perfect tense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , persuasus sum , I am perswaded . And fitly : for as Peter Martyr saith well , n n P Martyr ●n 〈◊〉 . non solemus credere , nisi quod habemus persuas●ssimum : we are not wont to beleeue any thing , but that whereof we are most fully perswaded . A good note ( by the way ) against the Scholemens doubting , or wauering faith : whereof Musculus rightly calleth them , o o Muse Co●● Coloss. 2. Doctores dubitationis , not dowtie Doctors , but Doctors of doubting : For as they mooue doubts of euerie thing , so they teach men alwaies to doubt of their saluation : whereas S. Paul vsing the same verbe whereof 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is deriued , protesteth without doubting in the same case ; p p Rom ●●8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am perswaded , that neither death , nor life , nor Angels , nor principallities , nor powers , nor things present , nor things to come , shall be able to separate vs from the loue of God , which is in Iesus Christ our Lord . Yea , and our Alexander of England , one of the learnedest among them , to whom is ascribed that Destructorium vitiorum , of which I haue spoken before , faith , that q q Destr . vitio● . part. 6. cap. 32. Faith is a kinde of thing , infra scientiam , & supra opinionem , lesse then science , more then opinion : Scientia enim habet cognitionem , & opinio dubitationem : & inter h●c d●● est fide● media , quoniam fides non habet cognitionem nec dubitationem : For ( saith he ) Science hath knowledge , and opinion hath doubting , and between these two faith is the meane , because it neither hath demonstratiue knowledge , nor vncertaine doubting . Let them goe now and bragge of their doubting faith . God giue me that which carieth with it assured perswasion . But ●●●turne to the purpose . This perswasiue , or perswaded faith , i● there of the Apostle called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : now this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is somewhat diuersly translated . But the old translation , which they must not refuse , tearmeth it , substantia , Faith is the substance of things which wee hope for . The Substance : how is that ? How is faith the substance of those things ? Heare one of their owne , who is no small man among them . For Abbote Tritenhemius writeth of him that hee was , nobiliter eruditus , a noble or notable learned man : It is Nicolaus de Gorran , and what saith hee ? r r N. Gorr . in Heb. 11. Faith is the substance , id est causa , subsistendi in nobis res sperandas scilicet bona futura : that is , it is the cause , or meanes , or instrument , that the things which we hope for , that is to say , the good things to come , haue an essence , or beeing , or subsistence in vs . But how that ? Et hoc vel in futuro , quod faciet in nobis subsistere res sperandas in patria per apertam visionem : vel in praesenti , quod iam facit eas in nobis subsistere per spem & expectationem : that is to say , Faith giueth a beeing or subsistence in vs of those things which wee hope for , either in this life , or in the life to come . In the life to come , it will giue vs existence of them , per ap●am visi●nem , then we shall openly see them , yea really possesse them by the benefit of this faith . In this present life , it giueth an existence of them also : for euen now faith causeth a subsistance of them in vs by hope and expectation . Is it so ? doth faith euen while we liue here giue a certen kind of being to those things in our hearts , the fruition whereof we afterward expect ? And what are those things , which hereafter we expect ? A ioyfull resurrection , discharge in the day of iudgement , the comfortable beholding of God , the fruition of his glorious and euerlasting kingdome . Why then faith giueth a present existence of these things vnto vs : which it cannot giue without the assurance of the mercie of God .

But looke we a little from this old to some new translation . Hemingius turneth it thus ; s s Heb. 11. 1. Fides est fiducia rerum sperandarum : faith is the confidence of things that are hoped for . And in his Commentaries vpon this text , hee alledgeth places out of very approoued Authors , Polybius and Herodotus ; where the word hypostasis is so taken : yea in the same Epistle is an other place which giueth much light to this interpretation : t t Heb. 3 14. For we are made partakers of Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if we keepe to the ende , initium fiduciae , ( so Calvin readeth it ) the beginning of our confidence , that is , of our faith , which is yet but begunne in vs . Now then , if faith be turned into fiducia : doe but aske Thomas Aquinas , what kind of thing fiducia is . He will answer , u u Th. Aquin. 2. 2 q 129. art 6. Fiducia est spes futuri auxilij concepta ex dictis aliorum , vel ex his quae sunt in se vel in alio : Confidence is the hope of future helpe or aide , conceiued either from other mens words , or from some thing else which a man hath in himselfe , or hee knoweth in another . Is Confidence such a thing , and is faith confidence ? why then Faith is a hope of future aide , or helpe , or good , conceiued from the words or promises of God ; and from somewhat else , which is ( not in himselfe , for in a mans selfe there is no hope of helpe in time to come , but ) in God : as his mercie , his truth , his loue , his free grace ; vpon which indeed our faith is builded , and groweth vp to full confidence in Iesus Christ . Faith therefore apprehendeth speciall r●ercie .

Thus I haue finished the foure reasons , which I propounded to you ; fourescoare more might be added , if it were necessaire . But I stay here , and say with the Poet , x x Horat. Sat. 1. Iam satis est : nè me Crispini scrinia Lipp● Compil●sse putes .

Now for so much as Bellarmine maketh this doctrine of faith apprehending speciall mercie , y y De iusti● . lib. 1. cap 4. to be an opinion of Heretikes , wherein they differ from the Catholikes ; and our homebredde Historians haue not shamed to auouch that it is , The new villainous doctrine of Calvin and Beza , ( a villainous terme to be giuen to so holy , reuerend , & learned men ) therefore omitting what the Protestant Authors write in this case , I will now shew what my poore reading hath found about this point in the Ancienter Fathers of the Church , yea and in such Popish writers , as hauing not their affections distempered with the heat of contention , and disputation , haue in a milde and open sort deliuered their minde herein , as particular occurrances haue occasioned .

And first to beginne with the Fathers . Irenaeus speaketh thus of faith ; z z 〈◊〉 l. 2. c. 47. Semper fides quae est ad magistrum nostrum permanet firma , asseuerans nobis , quoniam solus verè Deus , & vt diligamus Deum verè semper , quoniam ipse solus Pater : & speremus subinde plus aliquid accipere , & discere à Deo , quiae bonus est , & diuitias habens indeterminabiles , & regnum sine fine , & disciplinans immensam . In effect thus in English : Our faith which we beare towards our Lord and Master euer abideth stedfast , telling vs that he is the only true God , & that we must alwaies heartily loue him , because hee is our only Father : and that we must hope euer and anon to receiue more from God , & to learne more of God , because he is good , and hath riches innumerable , and an endlesse kingdome , and learning vnmeasurable . I note from hence 3. things . 1. First , faith holdeth vs to the onely true God . 2. Secondly , it holdeth vs to him with loue , as to a louing Father . 3. Thirdly , it teacheth vs daily to expect from him , as from a louing father the good which we need both for life and knowledge . Now if my faith teach me , that God is my Father , and maketh me to loue him as a Father , and to expect continually fauours from his hand , as from a good God & louing Father : tell me if it doth assure my heart of his loue and mercie ?

Origen thus : a a Orig hom. 17. in Gen. 49. Fides quae in Christo est , & praesentis vitae regulam tenet , & futura spei fiduciam praestat : Faith in Christ both giueth direction for this life , and yeeldeth assurance of that which we hope for to be hereafter in the life to come . Faith therefore assureth vs of that which wee hope for .

Chrysostome thus : b b Chrys. hom. 36. in Gen. 15. Hoc verae fidei est , quando promissiones non iuxta solitum morem , & hominibus cognitum fiunt , nos promissionis virtute fidimus : This is the propertie of true faith , when God maketh promises after an vnusuall manner , and such as men are not acquainted with ( as he did to Abraham , Gen. 15. for of that he speaketh in that place ) and we beleeue depending vpon the promise . Faith therefore taketh hold on Gods mercifull ( though extraordinarie ) promises . Againe , the same Father : c c Chrys. hom. 8. in Rom. 4. Gloriatur fidelis , non solum quod Deum amet germanè : sed & quod ab illo magnum honorem assecutus est , magnam item dilectionem : The faithfull man boasteth or reioyceth , not onely that he truely loueth God ; but also for that he hath receiued much honour & loue from God . Faith therefore perswadeth our hearts that God loueth vs .

Epiphanius thus , d d Epiphan. in Anchor . Ego debilis eram per carnem : demissus est autem mihi Saluator in similitudine carnis peccati , talem dispensationem perficiens , qua me à seruitute redimeret , à corruptione , à mor●e : I was weake in the flesh , or by the flesh : but there was a Sauiour sent downe for mee in the similitude of sinfull flesh , to redeeme me from bondage , corruption , and death . Did Paul euer speake more applicatiuely of Christ to himselfe ? No not euen then when hee said , e e Gal. 2. 20. who hath loued me , and giuen himselfe for me : for Epiphanius saith of himselfe , There was a Sauiour sent downe for me , to redeeme me from bondage . But shall I , nay , may I dare to smoother the words that there follow ? f f Epiph. ●●id . Et factus est mihi iusticia , sanctificatio , & redemptio : and this Sauiour thus sent downe , was made to me righteousnesse , sanctification , and redemption : Iusticia quidem , quoniam per fidem ipsius , peccata dissoluit : Sanctificatio verò , quia per aquam , & spiritum , & verbum suum me liberauit : Redemptio autem est sanguis ipsius , dum pretium redemptionis agni veripro me seipsum tradidit : This Sauiour was made vnto me righteousnesse , because by my faith he dissolued my sinnes : He was made vnto me sanctification , because he hath freed me by water , and his spirit , and his word : And my redemption is his blood , whilest hee gaue himselfe for me as the true lambe the price of my redemption . What did Paul affirme more of the Church in generall , then this man of himselfe in particular ? g g 1. Cor 1 30. He is of God made vnto vs wisedome , and righteousnesse , and sanctification , and redemption : A liuely president of faith laying hold vpon speciall mercie .

h h Greg. Nation . ●ign . C●●n . Mortalitas ipsius , meae mortalitatis est abolitio : Resuscitatio de mortuis , ab Orco nostri liberatio : Ascensus in coelum me quoque sursum transfert , saith Nazivizer : His death is the abolishing of my death : his raising from the dead , is a deliuerie of vs from hell : his ascending into heauen will carrie me vp thither also . What can be spoken in words more patheticall , in sense more applicatiue , in faith more apprehensiue ?

Thus spake the Greeke Fathers : now turne wee to the Latine . Cyprian disswading from the feare of death , and rebuking in men their vnwillingnes to die : i i Cyprian . de mortalit . If ( saith he ) some graue man of good report promised thee any thing , thou wouldest surely beleeue his promise , nor wouldest thou doubt that he would deceiue thee , knowing him to be a man that will be as good as his word , or will stand to his promise : well then ; Nunc deus tecum loquitur , & i● mente incredula perfidus fluctuas ? Now doth God speake to thee , and giue thee his promise , and doest thou with an vnbeleeuing heart doubt of performance ? Deus tibi de hoc mundo recedenti immortalitatem pollicetur atque aeternitatem , & tu dubitas ? God promiseth to thee when thou departest out of the world immortalitie , and eternitie , and doest thou doubt of possession ? Hoc est Deum omnino non nosse : hoc est Christum credentium Magistrum , peccato incredulitatis offendere : hoc est in Ecclesia constitutum , fidem in domo fidei non habere : This is not to know God ●t all : this is by vnbeleefe to offend Christ the master of the beleeuers : this is for one to be in the Church , and to haue no faith in th● house of faith . I gather from hence these conclusions . 1. First , Gods promises made to vs , must be beleeued : now they are promises of mercie . 2. Secondly , God promiseth to vs immortalitie and eternitie : they therefore by faith must be assuredly expected . 3. Thirdly , to doubt of the performance of these , is not to knowe God , yea , it is to haue no faith at all .

The same Father in the same place : k k I●dem . Qui spe viuin●u , & in Deum credimus , & in Christum passum esse pro nobis , & resurrexisse confidimus , in Christo manentes , & per ipsum atque in ipso resurgentes : quid aut ipsi recedere istin● de seculo nolu●●us , aut nostros recedentes quasi perdit●s plangimus ? Wee which liue in hope , and beleeue in God , and put our trust in Christ , that he suffered , and rose againe for vs , abiding in Christ , and by him , and in him rising againe : why are we our selues so loth to depart hence , or why doe wee lament our friends departed , as if they were vtterly lost ? Here is beleefe in God : here is trust in Christ : here is beleeefe that he died for vs , and rose againe for vs : here is an exhortation built vpon this beleefe to die comfortably , and to take the death of our friends patiently : doth not this manifestly inferre a faith apprehending mercie ?

Arnobius vpon the Psalmes , ( if that booke be his : ) l l Ar●ob in Psal. 129. The meanest Christian ( saith he ) and the vilest sinner , shall be preferred before that seruant that beareth himselfe aloft and neglecteth his masters honour : qui se credit per fidem ad misericordiam peruenire eius qui regnat in secula seculorum , euen that sinfull Christian , who beleeueth by faith , to attaine to his mercie who liueth for euermore . Marke , that sinner shall be saued , who beleeueth to finde mercie . Beleefe of mercie therefore bringeth to saluation .

Tertullian ; m m Tertull. cont. Ma●c . l. 5. Vt certum esset , nos esse filios Dei , misit Spiritum suum in corda nostra , clamantem Abba , Pater : That we might be certaine that we are the sons of God , he hath sent his spirit into our hearts , crying , Abba , Father . Here obserue : 1. It is certaine that we are the Sonnes of God . How is it certaine ? Not by reuelation : ergo by faith . 2. To be the Sonne of God , is speciall mercie : ergo , to beleeue that , is to beleeue mercie . 3. The Spirit teacheth vs in assurance hereof to call God our Father : the name of a Father is a name of ●ercie : The Spirit therefore teacheth vs to beleeue mercie .

S. Ambrose by his faith thus applyeth Christ vnto himselfe : n n A● bros . de ●a●nbo & vita b●at● . Non gloriabor quia iustus sum , &c. I will not glory ( saith he ) that I am righteous ; but I will glorie that I am redeemed from mine vnrighteousnes : I will not glorie that I am free from sinne , but I will glorie that the sinnes which I haue , are forgiuen me . Then he addeth , Non gloriabor quia profui , neque quia profuit mihi quispiam , sed quia pro me Advocatus apud Patrem Christus est , sed quia pro me Christi sanguis effusu● est : that is , I will not glorie that I haue profited any man , nor that any man hath profited mee : but I will glorie of this , that Christ is an Aduocate for me with the Father : and that Christs blood was shed for me . Marke Bellarmine , here is a notable presumptuous Heretique ; I am redeemed , my sinnes are forgiuen , Christ is mine Aduocate , Christs blood was shed for me . What Protestant euer applyed Christs benefits neerer to his owne vse ? verily not Luther himselfe , when he professed a little before his death , o o 〈◊〉 Melanct. 〈…〉 L●t● . I haue taught him , I haue knowne him , I haue loued him as my life , my health , my redemption .

But I returne to the Fathers : for neither Luther , nor any of Luthers side are olde enough ( though learned enough ) to stoppe the Aduersaries mouthes .

S. Augustine saith thus ; p p August . in ●sal 130. The deuills beleeued Christ , but they did not loue Christ . And therefore though they beleeued , yet they said , what haue wee to doe with thee Iesu thou Sonne of God ? But let vs beleeue so , as wee may beleeue in him , and loue him : Et non dicamus , Quid nobis & tibi est ? Sed dica●●us potiùs , Ad te pertinemus , Tu nos redemisti : And let vs not say as the deuills said , what haue we to doe with thee ? as desirous not to come neere him ; But let vs say rather , We are thine , we pertaine to thee , thou hast redeemed vs , as drawing him and his merits home vnto our selues . Now let a Papist tell me , how a man shall cheerefully goe to Christ , and say vnto him , I belong to thee , thou hast redeemed mee , without a faith laying hold of speciall mercie .

Bernard hath a notable and comfortable saying , q q Bernard se● . ●●in ann●●c . Mariae . Si credis peccata tua non posse deleri , nisi ab eo cui soli pecc●sti & in quem peccatum non cadit , bene facis : If ( saith he ) thou beleeuest that thy sinnes cannot be wiped away , but onely of him , against whom onely thou hast sinned , and into whom no sinne falleth , therein thou doest well : Sed adde adhuc vt & hoc credas , quia per ipsum tibi pecata donantur : But yet goe on further , and beleeue this also , that thy sins are forgiuen to thee : Hoc est enim testimonium quod perhibet in corde nostro spiritus sanctus , dicens : demissa sunt tibi peccata tua : For this is the testimonie or record which the holy Ghost beareth in euerie one of our hearts ; Thy sins are forgiuen to thee . A golden sentence ; To beleeue that God onely can forgiue sinne is well , but not sufficient : To beleeue further , that God hath forgiuen thy sinne to thee ; this is necessarie . This is the testimonie of the holy ghost in thee , which cannot deceiue thee , Thy sinnes are forgiuen thee . He therefore which hath receiued true faith , which is the gift of the holy Ghost , and by which the holy ghost testifieth to the conscience : he by this faith beleeueth forgiuenesse to himselfe , which is a speciall application of mercie .

Sedulius shall make vp the iust dozen : r r Sedul . in Rom. 3. Disposuit Deus propitium se futurum humano generi , si credant in sanguine eius se esse liberandos : God hath determined to be mercifull to mankind , if they beleeue that they shall be deliuered by his blood . Short and sweete : Hope well , and haue well : Beleeue deliuerance , and take deliuerance . But without beleefe of that , there is no deliuerie .

It is therefore no new Doctrine ( as say our right Worshipfull Masters of the Historie ) no nor rashnesse , and presumption , ( as say Lindane , and Bellarmine , and other Papists ) by faith to applie in particular mercie to thy selfe . No : heare S. Augustine challenging such presumption from noueltie : s s Aug de verb. 〈◊〉 . 28. Praesume non de operatione tua , sed de gratia Christi : gratia enim saluati est is , inquit Apostolus . Non ergo hic arrogantia est , sed fides : Praedicare quod acceperi● , non superbia est sed deuotio : Could any thing be spoken more contrary to the doting Papists ? They dubbe applying faith , with the name of Presumption : and vnder that name condemne it for a sinne . But what saith S. Augustine ? Presume , so it be not of thine own workes , but of the grace of Christ . For by grace are yee saued , saith the Apostle . Herein ( thus to presume ) is no arrogancie , but faith . To professe or acknowledge what thou hast receiued , is not pride , but deuotion . So then there is an holy presumption or confidence in the grace and mercie of God , the profession wherof is the fruit of faith .

We see then what note the olde Fathers song . Now if I shew that a number euen of Popish Writers haue taught this applying faith , and apprehending by faith of speciall mercie , I shall not onely cut the combes of our audacious Englishmen , who of grosse ignorance ( if not of secret malice ) ascribe the fountaine of this Doctrine to Geneua : but I shall also turne the edge of the Papists swords vpon themselues , and cause them first to answer their owne , before they proceede so peremptorily against strangers . Thus therefore I goe on in that course , and will summon also an Inquest of them .

Arnoldus de noua villa , was t t M Fox Act. Mon. in Hen. 3. a Spaniard , a man famously learned . He liued about the yeare of our Lord 1250. two hundred yeares before Luther and Calvin were borne . He wrote against many errours of the Romish Church . Among the rest , he said , That the faith which then Christian men were commonly taught , was such a faith as the Deuills had . Meaning belike ( saith M. Foxe , the reporter hereof ) as we now affirme that the Papists do teach only the historicall faith , which is the faith histori● , non fiduciae . A shreud more in a Papists dish : but the Author himselfe were right worthy the seeing , which my poore librarie affordeth not .

Gerson was a great man in his time , both for learning and place : Chancelor of the Vniuersitie of Paris . He making the distinction of fides mortua , fides ficta , and fides vi●ae : saith , that u u Ioh. Gerson . serm ▪ in Dom. d● passion● . fides vi●a est credere Dei veritatem , & ●bin hoc ●um amare & timere per affectionem : A liuely faith , is to beleeue the truth of God . But that is not all : Besides beleeuing of Gods truth , to be truth , a liuely faith doth also loue God , and feare God , in affection : as a naturall and louing child loueth and feareth his naturall and louing father : for of a seruile feare , I trow no Papist is so simple as to expound him . Now , how shall he affectionately loue and reuerence God , as a Father : which is not by faith perswaded that God carrieth a fatherly affection towards him ?

The same Gerson preaching to the French King , and directing his speach to the King by name : exhorteth him against all the temptations of the Deuill , to arme himselfe with the sheild of faith : x x Ioh Gerson . sermale Sp●● . sancto . & in te ipso per bonam dicas credulitatem : and ( saith hee ) say thus to the Deuill in thy selfe , or in thine owne heart by a steadfast faith : O humani generis inimice , hoc non me vinces pacto , nec me falles . O Sathan , thou enemie of mankind , thou shalt not thus ouercome mee , nor deceiue mee . Quia cùm credam Deum esse , & illum Deum meum esse , Patrem meum , Dominum meum , &c. Thou shalt not ouercome me : for why ? Because I beleeue there is a God , and that this God is my God , my Father , my Lord , and all good things to me . Marke how he teacheth the King the art of application : and by a faith applying the goodnesse of God vnto himselfe , to resist the Deuill . Now , no man can say , God is my God , my Father , my Lord , &c. but by a speciall confidence in his mercie . And for the manifestation thereof , let me here insert a saying of S. Augustine ( though he be none of that band which now I am mustering ) to shew what manner of faith that is , which maketh a man to crie with S. Thomas , y y Ioh 20. 28. , My Lord , and my God . So shall we see with what kind of faith Gerson perswaded his Soueraigne to resist the Deuill . S. Augustine speaking of that in the Psalme , Be●tus vir cuius Dominus Deus ipsius , Blessed is the man whose Lord is his God , saith thus : z z August . lib. De ovibus . Super omnes est Deus : tamen nescio quo modo , non facile quisque audet dicere , Deu● meus : nisi qui in eum credit , & qui illum diligit , ipse dicit , Deus meus . God ( saith he ) is God ouer all men : and yet I cannot tel how it is , that not euery man dareth redily say , My God : only he that beleeueth in him ( in eum ) and loueth him , hee saith boldly , My God . Tuum tibi fecisti , cuius es : hoc ipse amat . Thou hast made God thine owne , whose thou art by faith and loue : and this God himselfe loueth . Then he addeth : Prorsus dulcedine affectus tibi , & secura , & praesidenti dilectione , dic , Deus meus : Beeing affected in thy selfe with the sweetnesse of God , and with a secure and verie confident loue towards God : say , My God . It was obiected to the Protestants in Queene Maries dayes , as a note of an Heretike , to say , my God , my Father , my Sauiour , &c. Indeed S. Augustine saith , Euery man cannot say so : and no maruaile if those bloodie persecutors durst not speake so . For a man to say with a good conscience , God is my God , or God is my Lord : hee must haue by faith , feeling of Gods mercie , and as a fruit of this faith , loue towards God for his mercie : and then he may comfortably applie God , and as it were , appropriate God vnto himselfe , as his peculiar owne , and with this faith resist all temptations of the Deuill , as Gerson well aduised that his Roiall Auditorie .

Granatensis is another of good note among them . He dedicated his bookes to Sixtus Quintus : and is of him greatly commended for a teacher of Sanctimonie . Let vs here what he writeth of faith . In one place he saith , a a Ludo● Granat . ser do●●n . 18. post Pente● . Fides proponit nobis beneficia diuina : Faith propoundeth or tendereth vnto vs ( as it were to be fedde vpon ) the benefits or mercies of God . It is therefore exercised about mercie , and tendreth mercie to the heart . In an other place : b b Idem ser domin. 23. post Pentecost . Fidei atque spei sinum qua●ntum poterimus expandamus , certi de immensa Domini benignitate , nunquam frustrà nos in eo spem colloc●turos : Let vs set open the bosome of our faith , and hope , as wide as possibly we can , beeing assured of the infinite goodnes of God , that we shall neuer repose our trust in him in vaine . Here is an assurance of Gods goodnesse , which the Papists call presumption : and here is a perswasion , that God will neuer faile vs , which can arise of nothing but from faith in his mercie .

The same Author in another place : c c Idem ser. 〈…〉 . Omnes qui a peccato ad gratiam vocantur , propter illius gratiam & merita vocantur : All that are called from sinne to mercie , are called thereto for the grace and merits of Christ : for of him there hee speaketh . A notable speach against Opera prae●isa . But it followeth : In cuius rei signum , inter ea quae ad imp●● iustificationem requiruntur , fides in Christum cum pr●mis numeratur . Qua profi●emur atque testamur nos ob eius merita a Deo Patre vocari & iustificari : In testimonie whereof ( namely that those which are called , are called for the grace and merits of Christ ) among those things which are required to the iustifying of a sinner , faith in Christ is reckoned with the chiefe . By which faith we professe and protest , that we are called , and iustified of God the Father , for his merits , and fauour . Did euer Protestant affirme more of faith , then this , that it maketh a man in the assurance of his heart to protest that he is called , and iustified of God the Father , for the merits of Iesus Christ● What greater mercie can faith seale vp vnto vs ? For my part I shall neuer begge better faith then this of the Lord .

S●●lla writing vpon that in the Gospel of Luke , d d 〈◊〉 . 5. 20. When he sawe their faith , &c. saith , that e e D●●acus S●●l in Luc. 5. There is duplex fides , a double kind of faith : Altera , qua ●reditur ▪ & haec est virtus Theologica : One kind of faith , is that by which we beleeue : and this is a Theologicall vertue . Altera est fides quae confidentia quaedam est : scilicet qua credimus quod donabit Deus id quod ab eo petimus : There is an other kind of faith , which is a certaine confidence or assurance , by which we beleeue that God will giue to vs what we begge of him . Viraque autem requiritur ab eo cui peccata dimittenda sunt : And both these kinds of faith are required of him , whose sinnes are forgiuen . Of the first kind of faith he saith , that he which beleeueth not the things that belong to God , cannot bee forgiuen : yet therein excepteth the case of infants , which cannot knowe them , and so not beleeue them . De alterae autem ●ide , id est , de confidentia dicendum est , quòd sine illa non possunt peccata dimitti : Of the other kind of faith , which is confidence or assurance , it is absolutely to be said , that without it , sinnes cannot be forgiuen . But marke well what followeth ; Nam quamvis aliquis credat omnia quae in sacra Scriptura continentur , & quae Ecclesia credit : si non confidit Dominum ei remissurum si ipse doluerit : non v● ique dimittentur : For although a man doe beleeue all that is contained in the holy Scriptures , and all that which the Church beleeueth , ( there is iumpe Bellarmines faith , ) yet if he do not beleeue that the Lord will forgiue him , if he sorrowe for his sinne ( there is apprehension of mercie , ) they shall neuer be forgiuen him . Imo etiamsi peteret illa dimitti , si non confideret , & certissimè crederet illa sibi dimittenda , nunquam dimittentur : yea though a man do pray that his sinnes may be forgiuen , if hee trust not , and most certainely beleeue ( marke that against doubting ) that they shall be forgiuen him , they shall neuer bee forgiuen him . The words are long , but neede no long glosse . There is a faith , which is confidence or assurance of Gods mercie towards vs . And without this faith of obtaining mercie , it is not possible to finde mercie at the hand of God . Well fate ( say I then ) that kinde of faith , which ●aieth hold of Gods mercie , and beleeueth it to belong vnto himselfe : for that shall finde mercie , and none but that .

Guilliandus Bellij●●n●is commenteth vpon the Gospel of S. Iohn : his booke printed at Paris , dedicated to the Cardinall of Guise , approoued by the facultie of Diuinitie there . Writing vpon those words of Christ , f f Ioh. 6. 23. This is the worke of God that yee beleeue in him whome he hath sent : speaketh in this manner , g g Cla●d . G●ill . in Ioh. 6. Opus Dei vacauit sidem , qu●● est cert● de boni●ate Dei persuasio , confidensque sa●utis ab eo expectat●o : Christ calleth faith the worke of God : which is a certen perswasion of the goodnes of God , and a confident expectation of saluation from him . What can bee more plain●e ?

The same man speaking of those words of our Sauiour , h h Ioh. 12. ●6 . Whilest you haue the light , beleefe in the light : i i 〈◊〉 ibid. Obserua , non ait , Credite in b●ce , sed credite in luce● : Marke ( saith hee ) that Christ saith not , beleeue in the light , with an ab●●tiue case ; but beleeue in the light , with an accusatiue case . So it is in the Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if we would say , Beleeue into the light : what that phrase meaneth , hath beene before declared . But heare his inference from Christs speaking in that manner : V● disting●at Christus inter fidem vt simplicem histori● de Christo notitiam , & inter fidem vi●nas se● salutarem . Quae est certa fiducia qua quis sine dubitatio●e stat●it apud se Christum esse sibi lumen adsalutem : Christ ( saith hee ) spake in that manner , that he might distinguish and put a difference betweene that faith which is a simple , or bare knowledge of the historie of Christ , and betweene a liuely and sauing faith , which liuely and sauing faith is an assured confidence , by which a man without doubting ( mark how verie Papists seclude vncertaintie from Faith ) resolveth with himselfe , that Christ is vnto him light vnto saluation . Me thinkes I see Bellarmine here fretting and fuming with the Diuines of Paris for autorizing this book . But poore old man , what can he do , where the Pope himselfe d●●eth not stirre the coales ? It is best that they suffer France still to approoue our applying faith .

I shall dispatch some others more shor●ly : Go●ran citeth out of the glosse , k k N Gorran . in 〈◊〉 . 1. seauen manner● of wayes how there is made transi●●s à ●ide ad fidem , a passage from faith to faith , of which l l Rom. 1. 1● . S. Paul speaketh in his Epistle to the Romanes : The fourth of them he nameth to be , ex side promissionis , in fidem completionis , from the beleefe of the promise , to the beleefe of the performance of the promise . He seemeth to say , that there is one s●eppe of faith to beleeue the making of the promise , and a further steppe of faith , to beleeue the performance of the promise . Howsoeuer hee meane , this I collect certainely from him , that faith is occupied about the promises of God , and the performance of them : which cutteth the throates of our bare Historians .

I● an other place , the same Author sheweth , that the name of faith is m m Gorran in Heb. 11. taken diuerse manner of wayes : and among the rest , sometimes it signifieth , cert●●udo comprehensionis . And in that acception hee expoundeth the forenamed place of S. Paul , n n Rom. 1. 1● . By it the righteousnesse of God is re●eated from faith to faith . Now S. Paul speaketh there of that faith , which is preached in the Gospel , and by which The iust doth liue . And therefore if that faith be certitudo comprehensionis , then it certainely comprehendeth , what the Gospell offereth , and those are the promises of mercie .

Wekelius saith , o o Georg. Wek. 〈…〉 . 9. post Ti●●it . Fide Christum ●angis , sentis meritum pasfionis & inca●●ationis , sine omni prae●io mertio gratis tibi da●um : By faith thou touchest or ●aiest hand on Christ : by faith thou feelest the merit of his passion , and incarnation , freely giuen to thee without any desert of thine going before to purchase it . Faith therefore giueth a sense and feeling to a mans heart , that the benefits of Christ doe belong to him . And againe , Fide ( ●●quam ) hu●t De●ergate maximam charitatem , qua cum adhue i●imic●s esses , proprium ●●um Filium prote dedit , sentis ●angistque Christum : By ●aith , ( I say ) thou ●eelest that great loue of God towards thee : of which loue , hee gaue his owne Sonne for thee , when as yet thou wert his enemie : thou feelest and touchest Christ . Sed non nisi● charitate possides : yet thou doest not possesse him but by loue .

Guadal●●●nfis writing vpon Hose● , and expounding that place , p p ●●os . 2. 20. Desponsab● te ●ihi in ●ide : which we translate , I will marrie thee to mee in faithfulnesse , but he expoundeth there of our faith towards God ; q q G●adalup . Co. n●n Ho● . 2. Fide anima desponsa●●r De● : By faith the soule is betrothed to God . And againe . Fides est arrha desponsationis anime cum De● : Faith is the earnest , or paun● , or pledge , or gage of our espousing vnto God . For the high and righteous God to take vs base and sinnefull men , as it were in marriage so neere , and so deere vnto himselfe : this is a speciall , yea and an vnspeakeable mercie . Now , faith is as it were the marriage ring , by which this mercifull contract is assured to our hearts .

Espensaeus saith , that S. Paul in his discourse of Faith , r r Claud. Espen . Com. in Tit. 3. non quamlibet fidem qua Deo creditur , sed ●am salubrem pl●neque enangelicam definiuit : He doth not define or intreate of euerie kind of faith , by which we beleeue God , but a sauing faith , and altogether Euangelicall , or Gospel-like . So then in his opinion , there is a faith more per●it and exquisite , then that which beleeueth the truth of God , and which more fully answereth the scope and drift of the Doctrine of the Gospell . Now , what the pith and vigor of the Gospel is , hath beene alreadie declared● euen Christ and all that is Christs , giuen for our sal●●tion .

But among all the rest , giue me leaue largely to make report of that same honest Frier Fer●s : the honestest Papist ( I thinke ) that euer wrote . He speaketh so like a Calvinist in this case , that it is a wonder his books are not condemned for Hereticall . He discoursing of the Centurio●s faith , which Christ so commendeth in the Gospell , s s Matth. 8. 〈◊〉 . I haue not found so great faith , no not in Israel● ●●iteth in this manner : t t Ioh. ●eru● . in Matth. 8. lib. 2● . Non semper ●ides est , quod nos fidem dicimus : That ( saith he ) is not alwaies faith , which we call faith : How so ? Fidem nos dicimus assent●●i ijs , quae diuinis historijs produntur , & quae Ecclesia credendo proponit : we commonly call this faith , to assent to those things which are recorded in the diuine histories , and which the Church propoundeth to bee beleeued . This the Schoolmen call an vnformed faith , or faith wanting a forme , and S. Iames a dead faith : ( marke well then of what faith Ferus expoundeth the discourse of S. Iames , and which is without workes : euen plainely of that which doth onely Credere Deo . ) But to the point ; he addeth , Secundum Scripturam fides non est absque fiducia misericordiae diuinae promiss● in Christo : According to the Scriptures , faith is not without confidence of the mercie of God promised in Christ . A grosse Lutheran ; yet hee prooueth this by diuerse examples out of the holy Scripture . It is said of Abraham , u u Gen. 15. 6. Abraham beleeued God , and that was i●puted vnto him for righteousnes . What beleeued he ? No more then that there was a God ? Yes , he beleeued the promise of God , when God said to him , x x Gen. 15. 1. Feare not Abraham , I am thy buckler and reward . Abraham relying vpon this promise went out of his owne land , &c. and he trusted in the mercie and goodnesse of God , nothing doubting , but wheresoeuer he liued , he should finde God his Protectour . Credunt ergo qui pro Protectore , pro Patre , Deum habent , non pro Iudice : O worthy speech : They beleeue which account God for their Protectour , and for their Father , not for their Iudge . But he proceedeth , and of this kind of faith he expoundeth these places : y y Deut. 1. 32. Yet you did not so beleeue the Lord . And that of Moses and Aaron , z z Exod. 10. 12. because you beleeued me not . And that in the Gospel , a a Ioh. 3. 18. He that beleeueth in him , shall not bee condemned : Non hîc loquitur de historica aut informi fide : sed de fiducia misercordi● per Christum praestaudae : He speaketh not there ( saith Ferus ) of an historicall or vnformed faith : but of a confidence in the mercie of God to be yeelded by Christ . Many other instances hee there giueth , but at length concludeth thus : Summa : fides quam Scriptura commendat , non aliud est quàm fidere gra●uita miserecordia Dei . H●c vera fides est , qua iustus viuit : hanc vnam à nobis Deus requ●●it : & ad ●anc confirmandam etiam Filium ded●● , 〈◊〉 de bona voluntate sua erga nos dubitemus , sed vt ponamus in Deo spem nostram . In English thus : The summe or conclusion of all , is this , The faith which the Scripture commendeth , is nothing else then to trust in the free mercie of God ; This is that true faith , by which the iust man liueth : this faith onely doth God require of vs : and for the confirmation of this faith , he hath also giuen his Sonne , that we should not doubt of his good will towards vs , but that we should repose our trust in God . Thus farre Frier Ferus , directly against Frier Bella●mine : Fratrum concordia 〈◊〉 : a rare kind of agreement among Friers .

Now to an other : What if Father Campian the glory of the Philistims , the challenging Goliah of 〈◊〉 time : what if he be taken suspicious of this hereticall doctrine of applying faith ? Read the conference had with him in the tower of London . When D. Walker had said , 〈…〉 day . To know God mereating to be Almightie , in gouerning wise , &c. this to apprehend is sufficient to saluation : Campian replieth , as correcting that speech , To apprehend these things effectually , so that we also obey his Commandements , and not onely to graunt them to be true , but also to apply these things to our selues through the passion of Christ : this is saluation , and sufficient . So then belike , by this mans opinion , the power , wisedome , &c. of God must be applyed to our selues ( for our owne benefit ) thorough the passion of Christ : which how a man can doe , and not drawe home therewith , and therein , Gods mercie to himselfe , I can not disce●ne .

D. Redm●● seemeth to haue beene a man of great note for grauitie , wisdome , and learning . In the dayes of Henry the eigh● , a great defender of Pope●●e . But lying vpon his death bedde , about the ende of the raigne of Edward the sixt , b b M. Fox Act. Mon in Edv. 6. Ann. 1551. in edi● . 1596. he greatly lamented , that he had too seriously and earnestly withstood this Proposition , Onely faith iustifieth . And then deliuereth his present opinion about it : which is this ; That , So faith doe signifie , veram , viuam , & acquiescentem in Christo fidem , id est amplexum Christ● : that is , So as by the name of faith wee vnderstand a true and liuely faith , a faith resting in Christ , that is , an embracing of Christ as it were in our armes , as those doe which haue long de●ited to ●ee and enjoy one another , and are gladde of the possessing one another : it is a true , godly , sweet , and comfortable doctrine : viz , that onely faith iustifieth . The iustifying faith then is a resting vpon Christ with comfort , and an embracing of him with ioy : which no man can doe , which is not perswaded by and in Christ to finde mercie of God .

Thus haue you an whole Iurie impanaled of either sort : Fathers of the one side , Popish writers on the other : all speaking for such a faith as apprehendeth mercie , and applieth it to the beleeuer : which doth abundantly shew , that so to teach , is neither Calvinian noueltie , as say our lo●tie Historians ; nor rash presumption , as say our ignorant Papists .

Now for that I hold it my dutie , to honour the Church in which I liue , by giuing testimonie vnto it in all righteousnes : which Church hath also receiued honourable testimonie from abroad , c c Beza epist. ad Elisab Angliae Reg ante novum Test. to hold and teach soundly all points of Doctrine , necessarie to Saluation : and for that I haue heard with mine ●ares some that haue beene , and some that now are great members in our Church , challenged by name to be defenders of a sole historicall ●aith : I will here in open place declare what the receiued iudgement of our Church is in this case . Not caring in the meane time to know , nor knowing to regard , what euery particular Diuine holdeth in this Argument . Tullie said , d d Cic. de nat. Deo● . l. 1. Id ratum habent homines , quod 〈…〉 quemprobant 〈…〉 vident : I will therefore beleeue ( till I know the contrarie ) that all the Bishops and other Prelates which now liue in our Church , doe ratifie that in this case , which their predecessou●s haue determined : especially since those their predecessors were men for life and learning so greatly approoued . Thus therefore vnderstand the Veredict of our Church . The Articles of Religion agreed vpon by that Conuocation , Anno. 1562. and againe confirmed by the Subscription of the said Conuocation , Anno. 157● . speake thus of Iustification . e e 〈◊〉 11. We are accounted righteous before God , onely for the merits of our Lord and Sauiour Iesus Christ , thorough faith . They therefore ●each such a faith , as perswadeth a man that hee is iustified before God , and that thorough the merits of Iesus Christ applied to him . For else , how can any man be made righteous by the merits of Christ , if those merits of Christ belong not to him ? And how shall any man be assured of his Iustification , vntill hee doe beleeue that those merits doe in particular , and in speciall belong to himselfe ? Againe , the Apologie of the Church of England professeth , f f 〈…〉 That there is no mortall creature which can be iustified by his owne deserts in Gods sight : and therefore that our onely succour and refuge is , to flie to the mercie of our Father by Iesus Christ , and assuredly to perswade our mindes , that he is the obteiner of ●orgiuenesse for our sinnes , and that by his blood all our spots of sinne be washed cleane . Now , hee that is perswaded that Christ obteineth pardon for his sinnes , and againe , that all his sinnes are washed away in Christ● , blood ; that man , I 〈◊〉 , applieth Gods mercie by Christ to himselfe . Lastly , the good old Deane of Pauls , who in the beginning of the late Qu●enes raigne , published a Catechisme authorised publikely to be ●aught in this land : thus defineth in it a True Christian-sauing faith . g g 〈…〉 in Catechism . d●fide . Fides est certa cognitio pater●● Deierganos per Christum beneuolentia , fiduciaque 〈◊〉 eadem , fi●●t in Enangelio testa●●m est : Faith is a certaine knowledge of Gods fatherly good will towards vs thorough Christ , and a confidence in the same good will of God : as it is testified in the Gospel . This is the Doctrine of our Church concerning iustifying faith . Those therefore which secretly whisper otherwise , doe greatly wrong our Church , and Church-gouernours : yea , indeed they greatly wrong themselues , to resort with vs to the Word , where such a faith is preached , to communicate with vs in the Sacraments , where such a faith is s●aled vp , yea to liue in the bosome of our Church , where such a faith is maintained : and in the meane time to iumpe close with the Papists against vs , in so essentiall a point of Saluation .

I will now conclude this Doctrine with her example , of whom I am perswaded all true hearted Englishmen will be gladde to heare : that same olde Mother and Nurse of this Church of England : that same glorious Defender of this true , auncient , Catholike and Apostolike faith , so many yeares : that same raiser vp , and protector of all those Bishops , and other learned men , that haue taught and confirmed this Doctrine of apprehensiue , and applying faith among vs : I meane the late Queene Elizabeth , a woman of most famous : and most renowned memorie . She ●eared vp the preaching of this faith , she maintained this faith , she liued in this faith : yea she died in this faith , applying the mercies of God , by the merits of Christ to her owne soule . As appeareth in a Sermon put forth in print , preached in this very place , the next Sabbaoth day after her decease , by a Preacher of reuerend respect in this Citie , and familiarly knowne to me to be both wise , and learned , and religious , and so one that would not gloze , nor dissemble in the matter . It was spoken here now tenne yeares agoe : let the performe those same decennalia to that peerelesse Q●eene , who is worthie to haue her vicenalia , yea her centenalia in this and all other our greatest assemblies . I find it in that Sermon reported , that h h M. Iohn Hayward , vpon Psal. 24● . March 17. 1603. Queene Elizabeth lying vpon her death bed , M. Watson then Bishop of Chichester , and her Almoner , rehearsed to her the grounds of Christian faith , requiring some testimonie of her assenting to them : which she readily gaue both with hand and eye . And when hee proceeded to tell her , that it was not inough generally to beleeue that those things were true , but euery Christian man must beleeue , that they were true to them , that they were members of the true Church , truely redeemed by Iesus Christ , that their sinnes were forgiuen , &c. shee did with great shew of faith , lift vp her eyes , and hands to heauen , and staied them long , as in testimonie of her assent thereunto . O blessed Queene that liued so gloriously , that died so Christianly ; that was i i Alanus Copus dial. 5. cap. 11. optima i●dole , in her prosperitie , by the iudgement of the Papists her enemies : that was optima fide , in her deepest distresse , in the hea●ing of the Protestants her ●oiall Subiects : that maintained this applying faith while she liued , to the good of so many thousands : that professed this applying faith when she died , to the honour of the Gospell , and the sauing of her selfe . Thanks be to God for his vnspeakeable grace .

The Truth beeing thus taught , and prooued● good order of proceeding would , that the contrarie Error , and the Arguments which tend to the establishing thereof , should be confuted . And there is furniture inough in the word of God , to dispatch that also : for the Scripture k k 〈…〉 36. is a● able to improoue , as to Teach . But this must be some other mans labour , or mine a● some more leisure : for this were a webbe that would aske three houres weauing more . Bellarmin● hath made vs a world of doe , if a man would stand vpon euery Obiection . Hee hath so●re seuerall Chapters l l Bell. de 〈◊〉 . lib. ● . c. 8 , 9. 10. fra●ght with Scriptures , and Reasons , and Fathers alleadged after his manner , against faith of speciall mercie . To name many , were enòugh to confute them : but they are vncooth , and let them be vnkissed : to vse olde Chaucers phrase . Two places of Scripture there are , which two English Knights , once when it was , pressed vpon me at the table : and that so eagerly , as they gaue mee no space to eate : they beeing two to one , sounded out their own triumph , as if their Arguments were inuincible . Them I will now indeauour charitably to satisfie , by these presents .

Obiect . 1. It is written , Ioh. 17. 3. This is life eternall , that they may knowe thee ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to be the onely very God , and whome thou hast sent Iesus Christ : From hence they would conclude , that The sole knowledge of God , and of Christ , is sufficient to eteranall life .

Resp. The Answer must consist of many branches : which I will first seuerally display , and then conioyne all together .

1. First , m m August in Ioh. 17● 11. Aliquand● cognoscere , pro eo quod est credere , p●nitur : Sometimes to knowe , is put for to beleeue , saith S. Augustine , speaking of those words , That the world may knowe that thou hast sent mee . And there he alleadgeth an other like place out of the same Chapter , n n Ioh. 17. 8. They know that I came out from thee , and they haue beleeued that I was sent of thee : 〈◊〉 & crediderunt . Hot dixit posterius crediderunt , quod prius dixerat , cognouerunt : The latter expoundeth the for●mer : they knowe , that is , they beleeue . So may it be taken also in the third verse : and well may knowing be taken for beleeuing , & contra o o Aug●st 〈◊〉 112. 〈◊〉 quia & illud no●imus quicquid fide non ficta , etiamsi nòndum per speciem contuendo , iam tamen inconcussè credendo retinemus : because we know all that which now wee hold without wa●ering , by faith vnfained , though yet we doe not sensibly behold it . Take that first , though this ( well I wore ) doth not fully satifie the purpose .

2. Secondly , p p Gr. 〈◊〉 homie●●● op●●icio . cap 20. To know● , doth not euer signifie bare vnderstanding : sed quand●m animi adid quod gratu●● nobis est affectione● . But to know , signifieth sometimes a certaine affection , or inclination of the minde with loue and liking to that which is acceptable vnto vs . There is in man , as there is in God , D●plex notitia , a double kind of knowledge : one is , q q N. Gorran in Luc. 13. simplicis speculationis , of simple vnderstanding ; so God knoweth all things both good and euil . The other is , notitia approbationis , that is , to know with approouing : So God knoweth r r Psal. 1. 4. the way of the righteous : that is ; he knoweth it with liking and approbation . And on the other side , s s Matth. 7. 23. he neuer knewe th●●icked : that is , to loue the● and their doings : t t Theoph. in Matth. 7. Hoc enim loco charitas cognitio dicitur , saith Theophilact : In that place loue is called knowledge . Read more for this distinction , if it seeme strange to any , August in Psal. 118. Teth. Elias Cretensis in Nazian. ●rat . 11. Sotto Maior in 2. Tim. 2. I apply it thus to this matter . To knowe God , and Christ , with a b●re and simple vnderstanding , what they are , what they haue done , &c. this is not , nor cannot be eternall life ; as hath beene before declared . But to knowe God and Christ , with approbation , affected with them , louing them , taking delight and ioy in them , for being such as they are , and for doing that which they haue done : this is , and this must needes bee eternall life . For why ? This affectionate and approouing knowledge , is euer ioyned with confidence in the mercie of God , and of Christ : and in truth is a comfortable Effect of the same . The Deuills and the Reprobates knowe God and Christ , what they are , and what they haue done for mans saluation , as well as we : but they affect not with liking tha● which they know , because they are not perswaded of any loue , mercie , or kindnesse in God towards themselues . But the true beleeuer , as he knoweth them , so hee liketh to know them , and is affected to them in loue : as perswaded that all the goodnesse , loue , mercie , and fauour which is in God and in Christ , doe belong vnto him : and thus to know God , and Christ●● eternall life .

Thirdly , u u P. Mart. Com. in Rom. 1. 19. Sciendum duplicem esse Deinotitiam , saith Peter Martyr : we must know , that there is in a man a double kind of the knowledge of God . Vnam efficacem , qua immutamur , ita vt quae nouimus , opere conemur exprimere : alteram frigidam , qua nihilo reddimur meliores : There is one an effectuall kind of knowledge , by which we are so changed in heart and affection , as we striue to expresse in our deeds , that which we know . Of which kind , I take that to be spoken of S. Paul to the Colossians : x x Coloss. ● . 10. Yee haue put on the new man , which is renued in knowledge , after the image of him that created him . Now this is such a knowledge , as y y Gualth hom. 149. in Ioh. 17. ariseth of faith , and by faith ioyneth vs to God , and beeing vnited to him , transformeth vs into his image . There is an other kind of knowledge vneffectuall ; which maketh a man neuer the better . Such a one as S. Paul saith was in the Gentiles : z z Rom. 1. ●1. When they knew God , they glorified him not as God . 28. Againe , As they regarded not to know God , &c. This the Deuills and reprobates haue , and are neuer the better . But to know God effectually , so as we are by faith vnited to him whom we know , and by our vnion with him doe communicate his Spirit , and by that Spirit are renued vnto his image in holines ; this is a knowledge which necessarily draweth after it eternall life .

Fourthly , I would haue this well marked , as materiall , a a Muse. Com● . in Phil. 3. 10. Duplex est cognoscendi Christi modus : There is a double manner or sort of knowing Christ . Primus est annexus fid●i , &c. The one , is an appendix to faith : the other , consisteth in a liuely , or experimentall feeling . Faith carrieth with it that knowledge , by which hee that beleeueth in Christ , knoweth him to be the true Sonne of God , sent into the world , crucified , put to death for our sinnes , &c. This faith , and this knowledge , are both historicall . There is an other kind of knowing Christ , by which we feele and haue experience of his power in vs , which feeling is by the operation of the holy Ghost working in our hearts . And this S. Paul desireth yet more and more b b Philip. ●●0 . to know Christ , and the power of his resurrection . Hee knew Christ , and all things belonging to the Historie of Christ in an abundant manner : but hee desired to know him more in his owne sence and experience , by feeling in himselfe the vertue of Christs resurrection : that is , synechdochice , c c Calv. in Phil. ● . 10. redemptionis complementum , the accomplishment of his redemption , purchased by Christ . For indeed , d d Ibidem . Tun● ritè cognoscitur Christus , dum sentimus quid valeat mor● eius & resurrectio , & qualiter in nobis ●it afficax : Then onely is Christ rightly knowne , when we feele what Christs death and resurrection can doe , and how it is operatiue , or effectuall in vs . To haue this feeling knowledge of Christ , is an inuincible argument that Christ dwelleth in vs by his Spirit , and so is an assurance vnto vs of eternall life . Now , to conioyne all these together . So to know God and Christ , as to beleeue : to know and beleeue them with affectionate liking , with effectuall working , with sensible feeling : this knowledge certainely is eternall life , as our Sauiour Christ speaketh in that place of the Gospell . But on the otherside , to make our s●●uation to depend vpon a bare inaffectionated , ineffectuall , and vnfeeling knowledge : this is to expose the apprehension of it , to the deuills and reprobates : and indeed to deceiue our selues . e e ●ustia Mart. c●ntn 〈◊〉 . Vos vosmet ipsos seducit is , ( saith Iustine Martyr to Tripho the Iew : ) you Iewes deceiue your selues , and others , which say , that God will not lay their sinnes to their Charges , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though they be grieuous sinners , so that they know God . For let a man know neuer so much , if he be not renued in knowledge , and purged from his sinfulnesse ; there is no remission belonging to him . But as the same Father elswhere speaketh ; f f Iustin Mart. exposit ●idei . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the form● of diuine doctrine is gathered into two heads , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into diuine knowledge , and diuine worship . Know therefore , and worshippe , and liue : know , and worship not , and perish : g g L●● l. ● . c. 5. Scientia est Deum noscere , virtus colere , ( saith Lact : ) In illo sapientia , in hoc iustitia continetur . To know God , is learning , but to worship God , is vertue : In that is contained wisedome , but in this , righteousnesse . First therefore learne to know God , and Christ : and then worship them aright by faith and obedience , as thou art prescribed in the Law and Gospell : and this effectuall knowledge will be vnto thee eternall life .

Obiect . 2. There is a second argument vsed , drawne from the example of the heathen Eununch conuerted and baptised . h h Act. 8. 36. After that Philip had preached Christ vnto him , and hee had desired baptisme ; 17. Philip telleth him , If thou beleeuest with all thy heart , 38. thou maiest . The Eununch replieth ; I beleeue that Iesus Christ is the Sonne of God . A confession ( say they ) meerely historicall ; yet vpon this is hee engraffed into the Church .

Resp● 1. I might here answer with Gualter , that this confession of the Eunuch , though it be short , yet by implyment , i i Gualth . ho●● 62. in Ac● . ● . omnes symboli Apostolici articulos contine● : it comprehendeth all the articles of the Apostles Creede . He sheweth it there in particulars , read him that list .

2. But I turne mee to S. Augustine , and will shortly frame mine answer from him . It was one of the Obiections which those made in his time , that held Onely faith without workes to bee sufficient to saluation . k k Aug. de fide● & oper. cap ● . Spado ( inquiunt ) ille quem Philippus baptizauit , nihil plus dixit , quam , Credo Filium Dei esse lesum Christum , & in hac professione continuò baptizatus est : The Eunuch ( say they ) whom Philip baptized , said nothing but this , I beleeue that Iesus Christ is the Sonne of God , and by and by hee was baptized vpon this confession . What then ( saith S. Augustine● ) Num igitur placet ▪ &c. Will you therefore that men comming to baptisme shall answer nothing else , and presently be baptized ? Shall they professe nothing of the holy Ghost , of remission of ●●nes ? &c. yes , no doubt Philip taught him more then that : for he preached Christ to him , which Aust●n sheweth there comprehended a great deale more then the Eu●uches confession expresseth . And beginning at that place of Esay , he could not but preach much of Christs sufferings , yea and apply them to the E●●uch , l l Efai 53 4. as the Prophet doth to vs ; He hath borne our infir●ities , hee hath carried our sorrowes , he was wounded for our ●ransgressions , &c. But now , Siautem Script●ra tacuict , atque intelligend● admisit cae●●ra quae cum illo Spadon● baptizando Philippus egit , &c. The words are many : the summe is , that both Philip and the Eunuch did more , and said more , then the Scripture hath expressed : & that the scripture hath omitted many things therein , breuitatis gratia : and therefore that is no good argument to prooue that the Eunuch made none other profession , because there is no more recorded . The Scriptures are delighted Laconica breuitate . How shortly are the Sermons of m m Io●ah 3. 4. Ionah , of n n Matth. 3. 2. Iohn the Baptist , yea of o o Mark . 1. 〈◊〉 . Christ himselfe reported ? setting downe as it were letters for words , and words for sentences : yea one sentence for the effect of a long Oration . This is manifest that S. Augustin doth else where ascribe to the Eunuch , fidem in Christum : p p Aug h●n . 23. cap. 11. 〈◊〉 . 10. Admonitus Philippus , accessit ad currum , exposuit lectionem , instru●it fidem , e●●ngelizauit Christum : Credidit Eu●uchus in Chr●stium , & aijt , Ecce aqu● , &c. Philip beeing admonished of the Angel , ●anne to the chariot , expounded that which he read , taught the faith , preached Christ , the Eunuch beleeued in Christ , and said , L●e , here is water , &c. Now it hath been shewed before , that Creder● in Christum , to beleeue in Christ , is a great deale more , then to professe him to be the Sonne of God . Therefore that example carrieth no weight of argument .

I am putting now my shippe into the hauen : onely this I must adde , that after this confirmation of the truth , and confutation of falsehood ; this doctrine of faith apprehending and applying the mercie of God , would be seriously and effectually driuen home by Exhortation to the hearts and consciences of the hearers . The Papists would be adiured by the high and sauing name of the Lord Iesus , no longer to feede themselues and the people , with the courser morsels of faith alone , neglecting that which is the flower and marrowe of faith ; and which while they neglect , they omit the very life and substance of the whole Gospel . Our Historians would be exhorted , not to deceiue themselues with a broader , nigher , and easier way to heauen , then God himselfe hath chalked out ; least they fall into that which leadeth to destruction . And lastly , all wee present should be carefully admonished , to vse all holy meanes by which this sauing and iustifying faith , might be kindled , increased , and continued in our hearts . Therefore had wee neede diligently and conscionably to read the Scriptures , to heare the word preached , to frequent the Sacraments . yea , we had need to pray much to God , to meditate much with our selues , to conferre much with others , for the strengthening of our consciences in the same . But this place beeing by vse almost wholly appropriated vnto Doctrine , hardly admitteth any length of Exhortation . This therefore onely I will adde : I preach these things to you , q q Ph●l. 3. 12. not as if I had alreadie attained to them , or were alreadie perfect : my selfe well see and know my weakenesse therein . But I say on still with the Apostle , I followe , if that I may comprehend that , for whose sake also I am comprehended of Christ Iesus . Which that I may attaine vnto , I desire all that either heard my Sermon , or ●ead this discourse , to helpe mee with their praiers . And that you may apprehend the like , my prayers shall be for you all to God the father in the mediation of Iesus Christ . Amen .

Bernard . serm. 61 in Cantica . Meritum meum , miseratio Domini . M. M. FINIS .