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.
         Mosse, Miles, fl. 1580-1614.
      
       
         
           1614
        
      
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             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.
             Mosse, Miles, fl. 1580-1614.
          
           [12], 85, [1] p.
           
             Printed by Cantrell Legge, printer to the Vniuersitie of Cambridge. 1614. And are to be sold by Matthevv Lavv in Pauls Churchyard [, London,] at the signe of the Foxe,
             [Cambridge] :
             [1614]
          
           
             The first leaf is blank except for a fleuron.
             Running title reads: Iustifying faith distinguished from the faith of deuills.
             Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
          
        
      
    
     
       
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           Justification -- Sermons -- Early works to 1800.
           Sermons, English -- 17th century.
        
      
    
     
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           IVSTIFYING
           AND
           SAVING
           FAITH
           DISTINGVISHED
           
             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
           .
        
         
           
             The
             Text.
          
           IAM
           .
           2.
           19.
           
        
         
           The
           Deuills
           beleeue
           ,
           and
           tremble
           .
        
         
           
             August
             .
             Ser.
             27.
             de
             verb.
             Apost
             .
             c.
             1.
             
          
           Fides
           est
           credere
           quod
           nondum
           vides
           ,
           cuius
           fidei
           merces
           ●st
           ,
           videre
           quod
           credis
           .
        
         
           PRINTED
           BY
           CANTRELL
           L●GG●
           ,
           
             Printer
             to
             the
             Vniuersitie
             of
          
           CAMBRIDGE
           .
           1614.
           
        
         
           And
           are
           to
           be
           sold
           by
           
             MATTHEVV
             LAVV
          
           in
           Pauls
           Churchyard
           at
           the
           signe
           of
           the
           Foxe
           .
        
      
       
         
         
         
           TO
           MY
           VERIE
           HONOVRABLE
           LORD
           ,
           SIR
           EDVVARD
           COOKE
           Knight
           ,
           Lord
           chiefe
           Iustice
           of
           England
           ,
           and
           one
           of
           his
           Maiesties
           most
           Honourable
           priuie
           Counsell
           :
           Saluation
           by
           Christ
           Iesus
           .
        
         
           IT
           is
           a
           diuine
           truth
           (
           Worthy
           Lord
           )
           though
           crossing
           humane
           sense
           ,
           spoken
           by
           the
           Father
           of
           truth
           ,
           to
           him
           that
           was
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             father
             of
             all
             our
             fathers
             in
             the
             truth
             :
          
           b
           
             Virtus
             mea
             in
             infirmitate
             per●icitur
          
           :
           My
           power
           is
           perfited
           in
           weakenesse
           :
           That
           is
           to
           say
           ,
           c
           
             The
             assisting
             hand
             of
             God
             is
             then
             most
             lightsomly
             discerned
             ,
             when
             the
             weakenes
             of
             man
             hath
             most
             euidently
             appeared
             .
          
           As
           the
           great
           Antesignanus
           of
           all
           the
           Interpreters
           most
           pithily
           doth
           expound
           it
           .
           As
           for
           example
           :
           Gods
           diuine
           Spirit
           ,
           did
           then
           most
           sensibly
           shewe
           it selfe
           in
           Iacob
           ,
           when
           d
           hee
           prophecied
           so
           powerfully
           lying
           sicke
           vpon
           his
           death
           bed
           .
           In
           Dauid
           ,
           when
           e
           he
           prayed
           so
           seruently
           ,
           almost
           ouerwhelmed
           with
           troubles
           .
           In
           Paul
           ,
           when
           f
           he
           sang
           so
           cheerefully
           ,
           fastened
           in
           the
           stockes
           .
           In
           S.
           Laurence
           ,
           when
           g
           he
           spake
           so
           couragiously
           ,
           broyling
           on
           the
           gridi●on
           .
           In
           a
           word
           ,
           through
           the
           helping-hand
           of
           God
           ,
           it
           commeth
           to
           passe
           ,
           that
           h
           
             when
             men
             are
             weake
             ,
             then
             they
             are
             strong
             :
          
           weake
           in
           the
           flesh
           ,
           strong
           in
           the
           spirit
           ,
           weake
           in
           themselues
           ,
           strong
           in
           the
           grace
           of
           God.
           
        
         
           All
           humane
           infirmities
           are
           in
           nature
           destructiue
           :
           They
           arise
           
           from
           sinne
           :
           i
           
             Expec●ati
             ●●mo
             ortae
             sun●
             lachrymae
          
           :
           and
           they
           tend
           to
           death
           ,
           which
           k
           
             is
             the
             wages
             of
             sinne
          
           .
           For
           these
           are
           all
           l
           
             praenuncij
             mortis
          
           ,
           ●arbengers
           of
           death
           ,
           and
           m
           
             quodda●
             mortis
             atrium
          
           ,
           a
           dore
           that
           leadeth
           into
           the
           house
           of
           death
           :
           euery
           one
           weakeneth
           and
           furthereth
           dissolution
           .
           But
           nowe
           the●ough
           grace
           ,
           they
           are
           made
           preseruatiue
           against
           pride
           ,
           against
           securitie
           ,
           against
           worldlinesse
           ,
           against
           prophanenesse
           ,
           against
           a
           thousand
           sinnes
           :
           n
           
             vtilius
             est
             frangi
             languoribus
             ad
             salutem
             ,
             qu●m
             remanere
             incolumes
             ad
             damnationem
             .
          
        
         
           And
           as
           it
           is
           with
           bodily
           infirmities
           ,
           so
           is
           it
           generally
           with
           all
           afflictions
           .
           They
           are
           like
           Quick-siluer
           and
           Henbane
           ,
           and
           such
           other
           creatures
           ,
           which
           though
           they
           be
           poisonable
           in
           nature
           ,
           yet
           they
           are
           made
           medicinable
           by
           art
           .
           The
           Scripture
           compareth
           them
           sometimes
           to
           
             fire
             :
             Peter
          
           calleth
           them
           o
           
             the
             firery
             tryall
          
           .
           Sometimes
           to
           water
           ,
           p
           
             The
             waters
             are
             entered
             euen
             into
             my
             soule
             .
          
           In
           one
           of
           the
           Psalmes
           they
           are
           both
           conioyned
           :
           q
           
             trans●●imus
             per
             ignem
             &
             aquam
             :
             we
             passed
             through
             fire
             and
             water
             .
          
           The
           resemblance
           is
           many
           wayes
           significant
           :
           For
           fire
           warmeth
           ,
           and
           fire
           consumeth
           ;
           water
           refresheth
           ,
           and
           water
           choaketh
           .
           And
           this
           they
           doe
           ,
           either
           as
           they
           serue
           vnder
           men
           ,
           or
           domineer
           ouer
           men
           :
           for
           ,
           
             They
             are
             cruell
             masters
          
           ,
           but
           
             profitable
             seruants
          
           ,
           saith
           our
           English
           Prouerb
           .
           So
           it
           is
           with
           men
           ,
           and
           their
           afflictions
           .
           Where
           they
           master
           (
           as
           they
           d●
           in
           the
           wicked
           )
           there
           they
           choake
           and
           consume
           them
           :
           but
           where
           they
           serue
           (
           as
           they
           do
           in
           the
           saints
           )
           there
           they
           warme
           and
           refr●sh
           them
           .
           In
           so
           much
           as
           Dauid
           professed
           ,
           r
           
             Bonum
             est
             ,
             It
             is
             good
             for
             mee
             that
             I
             haue
             beene
             afflicted
             .
          
           And
           one
           of
           the
           Fathers
           very
           notably
           ,
           s
           
             Inuenies
             non
             ali●er
             regnare
             in
             nobis
             Iesum
             ,
             nisi
             per
             afflictionem
             :
          
           A
           Christian
           man
           shall
           finde
           by
           experience
           ,
           that
           the
           Lord
           Iesus
           doth
           not
           otherwise
           or
           more
           effectually
           raigne
           in
           his
           heart
           ,
           but
           euen
           by
           affliction
           .
        
         
           I
           prosecute
           the
           Scriptures
           comparison
           yet
           a
           little
           farther
           .
           Plinie
           writeth
           ,
           that
           there
           are
           some
           creatures
           ,
           t
           which
           li●e
           in
           the
           fire
           ,
           and
           some
           that
           u
           quench
           the
           fire
           .
           This
           hath
           beene
           true
           of
           men
           :
           and
           euen
           in
           the
           letter
           .
           x
           The
           three
           young
           nobles
           walked
           
           vp
           and
           downe
           in
           the
           〈◊〉
           :
           and
           the
           Apostle
           saith
           ,
           that
           some
           y
           
             by
             faith
             quenched
             the
             violence
             of
             the
             fire
             .
          
           But
           it
           is
           daily
           true
           in
           the
           Metaphor
           .
           The
           children
           of
           God
           liue
           ,
           and
           like
           ,
           and
           thriue
           in
           the
           
             fire
             of
             affliction
          
           :
           as
           the
           children
           of
           Israel
           z
           increased
           vnder
           the
           bondage
           of
           Aegypt
           ,
           which
           Moses
           calleth
           a
           
             the
             iron
             furnace
          
           .
           Their
           b
           
             tribulation
             bringing
             forth
             patience
             ,
             and
             patience
             experience
             ,
             and
             experience
             hope
             ,
             and
             hope
             making
             that
             they
             are
             not
             confounded
             .
          
           The
           same
           Author
           reporteth
           of
           diuers
           waters
           in
           diuers
           places
           ,
           in
           which
           nothing
           will
           sinke
           .
           As
           of
           c
           Asphaltides
           in
           Iurie
           ,
           of
           d
           Arethusa
           in
           Armenia
           ,
           of
           e
           Apuscidamus
           in
           Africa
           .
           Now
           of
           that
           kind
           ,
           are
           all
           the
           
             waters
             of
             trouble
          
           to
           the
           children
           of
           God.
           They
           sinke
           not
           in
           them
           ,
           they
           euer
           float
           aboue
           ,
           as
           safe
           as
           in
           
             Noahs
             Arke
          
           vpon
           the
           face
           of
           the
           waters
           .
           f
           
             We
             are
             afflicted
          
           (
           saith
           
             S.
             Paul
             )
             yet
             are
             we
             not
             in
             distresse
             :
             in
             pouertie
             ,
             but
             not
             ouercome
             of
             pouertie
             .
             We
             are
             persecuted
             ,
             but
             not
             forsaken
             :
             cast
             downe
             ,
             but
             we
             perish
             not
             .
          
           The
           reason
           is
           ,
           g
           
             The
             Lord
             putteth
             vnder
             his
             hand
             ,
          
           to
           hold
           them
           vp
           as
           it
           were
           by
           the
           chinne
           ,
           that
           they
           sinke
           not
           in
           those
           waters
           .
           Yea
           further
           ,
           the
           
             Spirit
             of
             God
          
           is
           h
           fire
           ,
           and
           i
           water
           it selfe
           :
           with
           which
           Spirit
           they
           beeing
           baptized
           ,
           their
           troubles
           are
           all
           so
           spiritually
           sanctified
           ,
           that
           they
           consume
           them
           not
           ,
           nor
           choake
           them
           not
           :
           but
           they
           serue
           like
           fire
           to
           warme
           their
           zeale
           ,
           and
           like
           water
           to
           coole
           the
           heat
           of
           flesh
           :
           and
           so
           many
           wayes
           to
           fit
           them
           better
           to
           the
           workes
           of
           their
           callings
           .
        
         
           But
           whereunto
           now
           tendeth
           this
           dolefull
           treatie
           of
           Afflictions
           ?
           I
           write
           not
           this
           so
           much
           for
           you
           (
           mine
           honourable
           Lord
           )
           whose
           pathes
           are
           on
           euery
           side
           so
           prosperous
           :
           though
           I
           doubt
           not
           but
           you
           haue
           also
           your
           Crosses
           to
           beare
           ,
           and
           which
           Crosses
           thorough
           the
           grace
           of
           God
           ,
           doe
           more
           sanctifie
           you
           and
           your
           actions
           .
           But
           I
           take
           vp
           this
           Argument
           ,
           
             ère
             nata
          
           (
           as
           the
           naturall
           course
           is
           of
           Epistles
           )
           to
           shew
           how
           in
           the
           studying
           and
           acting
           of
           this
           Sermon
           ,
           The
           power
           of
           God
           hath
           appeared
           in
           my
           weakenesse
           .
        
         
           Immediately
           after
           that
           the
           right
           reuerend
           Lord
           ,
           the
           good
           
           Bishop
           of
           London
           ,
           had
           by
           his
           m●ndatorie
           letters
           called
           were
           to
           the
           Crosse
           :
           it
           pleased
           the
           high
           Bishop
           of
           my
           soule
           to
           crosse
           mee
           deepely
           with
           infirmitie
           of
           bodie
           :
           which
           much
           〈◊〉
           my
           studie
           and
           meditations
           .
           This
           infirmitie
           continuing
           many
           weekes
           ,
           and
           increasing
           ,
           I
           wrote
           to
           London
           to
           my
           most
           especiall
           freind
           
           (
           a
           man
           of
           mine
           owne
           degree
           ,
           and
           of
           farre
           better
           meanes
           to
           performe
           it
           )
           to
           make
           supplie
           of
           my
           place
           .
           When
           〈◊〉
           his
           vnwillingnesse
           thereunto
           ,
           I
           had
           resolued
           to
           〈◊〉
           ,
           and
           to
           aduenture
           my
           bodie
           ,
           I
           found
           my
           iorneying
           all
           the
           way
           so
           teadiously
           painefull
           ,
           as
           that
           those
           about
           mee
           were
           much
           discomfited
           ,
           and
           my selfe
           almost
           desp●●●ed
           of
           habilitie
           .
           Which
           caused
           me
           when
           I
           came
           there
           ,
           no●
           only
           to
           be
           〈◊〉
           again
           with
           that
           freind
           of
           mine
           ,
           to
           haue
           relieued
           〈◊〉
           :
           bùt
           also
           at
           the
           bèginning
           of
           my
           Sermon
           to
           màke
           a
           certaine
           Apologie
           for
           my selfe
           :
           a●
           fearing
           that
           I
           should
           haue
           beene
           compelled
           to
           be
           more
           then
           ordinarily
           short
           .
           But
           behold
           ,
           k
           
             The
             Lord
             is
             with
             vs
             ,
             while
             we
             are
             with
             him
             .
          
           The
           more
           mine
           infirmitie
           humbled
           mee
           ,
           and
           caused
           me
           to
           cast
           〈◊〉
           whole
           hope
           vpon
           the
           helpe
           of
           God
           :
           the
           more
           readie
           〈◊〉
           his
           power
           to
           support
           my
           weakenesse
           ,
           For
           ,
           to
           my
           best
           remembrance
           ,
           I
           neuer
           preached
           with
           more
           strength
           of
           bodie
           ,
           with
           more
           audible
           voice
           ,
           with
           more
           freedome
           of
           spirit
           ,
           nor
           (
           as
           it
           n●w
           appeareth
           )
           with
           more
           acceptation
           of
           the
           hearers
           .
           And
           that
           not
           only
           of
           the
           
             Common
             people
          
           ,
           whom
           notwithstanding
           a
           man
           must
           not
           neglect
           ,
           l
           
             auribus
             ducere
          
           ,
           to
           lead
           them
           along
           after
           him
           by
           the
           cares
           :
           but
           also
           of
           the
           better
           ,
           wiser
           ,
           and
           learneder
           sort
           :
           which
           Isidore
           said
           ,
           were
           called
           m
           
             Sapiemes
             à
             sapore
          
           ,
           as
           most
           sa●orie
           in
           themselues
           ,
           and
           least
           tasting
           the
           relish
           of
           others
           .
           A
           thing
           farre
           beyond
           mine
           expectation
           :
           and
           farther
           (
           well
           I
           wo●e
           )
           beyond
           my
           desert
           :
           and
           of
           which
           I
           can
           giue
           no
           other
           reason
           but
           this
           :
           that
           
             God
             would
             shew
             his
             power
             in
             my
             weakenesse
             .
          
           To
           him
           only
           be
           the
           glorie
           of
           all
           his
           gifts
           .
        
         
           Now
           ,
           among
           the
           best
           ,
           and
           best
           indicious
           sort
           of
           those
           mine
           Hearers
           ,
           I
           haue
           many
           reasons
           to
           seat
           and
           ranke
           your
           Lordship
           .
           And
           that
           not
           onely
           for
           your
           eminencie
           of
           place
           in
           the
           Common
           Wealth
           ,
           which
           notwithstanding
           is
           of
           right
           high
           and
           
           worthie
           respect
           :
           but
           also
           for
           that
           God
           hath
           giuen
           you
           so
           many
           meanes
           of
           knowledge
           ,
           so
           long
           practise
           in
           the
           heart
           of
           the
           State
           ,
           so
           deepe
           insight
           into
           your
           owne
           professed
           Lawes
           ,
           and
           so
           carefull
           a
           desire
           ,
           to
           looke
           into
           our
           discourses
           of
           Diuinitie
           .
           All
           which
           are
           euidences
           that
           against
           the
           malicious
           Calumnies
           of
           that
           Romish
           Catholike
           Diuine
           ;
           that
           your
           fingers
           are
           often
           turning
           ouer
           bookes
           of
           all
           sorts
           ,
           n
           to
           the
           increase
           of
           all
           kind
           of
           knowledge
           .
           It
           is
           true
           that
           your
           place
           hath
           many
           yeares
           called
           you
           to
           deale
           about
           Capital
           matters
           :
           and
           the
           more
           businesse
           haue
           you
           had
           that
           way
           a
           great
           deale
           by
           the
           treasonable
           practises
           of
           Romish
           &
           Antichristian
           Diuines
           .
           But
           what
           saith
           
             S.
             Hierome
          
           ?
           o
           
             Homicidas
             ,
             sacrilegos
             ,
             venerarios
             punire
             ;
             non
             est
             effusio
             sanguinis
             ,
             sed
             Legis
             ministerium
             :
          
           To
           punish
           murderous
           ,
           sacrilegious
           ,
           and
           adulterous
           persons
           ,
           is
           not
           that
           effusion
           of
           blood
           ,
           which
           God
           hath
           forbidden
           ;
           but
           the
           administring
           of
           necessarie
           Lawes
           ,
           which
           God
           hath
           commanded
           .
           For
           my
           part
           I
           would
           that
           euen
           their
           Catholike
           Diuines
           themselues
           ,
           would
           p
           
             gladium
             stylo
             mutare
          
           ,
           (
           as
           Tertullian
           speaketh
           of
           S.
           Paul
           )
           would
           they
           did
           leaue
           fingering
           of
           blood
           ,
           euen
           of
           the
           sacred
           blood
           of
           Princes
           ,
           and
           fall
           more
           to
           the
           fingering
           of
           the
           
             bookes
             of
             holy
             Scripture
          
           ;
           and
           not
           suffer
           themselues
           therein
           to
           be
           outgone
           of
           our
           Secular
           Iudges
           and
           temporall
           Magistrates
           ,
           who
           besides
           matters
           of
           Iustice
           ,
           applie
           themselues
           also
           to
           the
           knowledge
           of
           Religion
           .
        
         
           
             Sed
             illine
             vnde
             abij
             redeo
          
           .
           To
           your
           Lordship
           first
           ,
           who
           pleased
           so
           honourably
           to
           comfort
           me
           ouer
           this
           labour
           ,
           and
           then
           to
           all
           others
           of
           like
           knowledge
           and
           moderation
           ,
           it
           contenteth
           me
           well
           to
           submit
           the
           censure
           of
           this
           Treatise
           :
           for
           ,
           to
           all
           mens
           iudgements
           ,
           I
           willingly
           submit
           it
           not
           .
           Some
           are
           ignorant
           ,
           and
           cannot
           iudge
           .
           Now
           ,
           q
           
             Graue
             iudicium
             est
             eius
             ,
             qui
             iudicare
             non
             potest
             :
             The
             ignoranter
             man
             ,
             the
             seuerer
             Iudge
             .
             Anacharsis
          
           misliked
           it
           in
           Greece
           ,
           and
           so
           doe
           I
           here
           with
           vs.
           r
           
             Artifices
             certant
             ,
             iudicant
             qui
             non
             sunt
             artifices
             :
             Diuines
             stand
             and
             preach
             in
             the
             pulpit
             ;
             artizans
             sit
             and
             iudge
             in
             the
             alehouse
             .
          
           Others
           are
           too
           rash
           and
           hastie
           in
           iudgement
           :
           
           whereas
           s
           
             Iudicium
             est
             firmitas
             stabilitasque
             deliberationum
             mentis
             :
             Iudgement
             is
             a
             firme
             and
             stable
             verdict
             ,
             giuen
             of
             that
             vpon
             which
             the
             minde
             hath
             often
             deliberated
             .
          
           Others
           like
           madde
           dogges
           s●atch
           here
           and
           there
           on
           both
           sides
           as
           they
           goe
           ;
           reading
           by
           starts
           ,
           and
           iudging
           by
           parcels
           .
           But
           Plutarch
           well
           aduiseth
           those
           that
           will
           t
           sift
           other
           mens
           doings
           ,
           or
           confute
           other
           mens
           writings
           ,
           
             non
             obiter
             percurrere
             ,
             nec
             voces
             hinc
             inde
             avulsas
             adori●i
             :
             not
             hastely
             to
             runne
             them
             ouer
             ,
             nor
             to
             snatch
             here
             and
             there
             a
             word
             and
             away
             :
          
           but
           totally
           and
           aduisedly
           to
           examine
           the
           whole
           .
           Others
           are
           malicious
           ,
           poisoning
           with
           their
           eyes
           (
           like
           Witches
           )
           euery
           thing
           they
           looke
           on
           ,
           maligning
           other
           mens
           credits
           ,
           and
           deprauing
           other
           mens
           labours
           :
           u
           
             Habe●
             malitia
             currum
             suum
          
           (
           saith
           S.
           
             Bernard
             )
             rotis
             quatuor
             consistentem
             :
             saeuitia
             ,
             impatientia
             ,
             audacia
             ,
             impudentia
             .
             Malice
             is
             at
             her
             chariot
             or
             caroch
             ,
          
           for
           shee
           is
           a
           loftie
           minded
           dame
           .
           
             This
             chariot
             is
             drawne
             along
             on
             foure
             wheeles
             :
             crueltie
             ,
             impatiencie
             ,
             boldnesse
             ,
             and
             impudencie
             .
             Cruell
          
           shee
           is
           ,
           shee
           will
           spare
           no
           mans
           name
           ,
           no
           not
           his
           life
           .
           Impatient
           shee
           is
           ,
           shee
           will
           beare
           no
           mans
           infirmitie
           ,
           no
           not
           an
           error
           ,
           though
           to
           erre
           be
           most
           humane
           .
           Bold
           shee
           is
           ,
           shee
           blurteth
           out
           all
           whatsoeuer
           shee
           knoweth
           .
           And
           Impudent
           she
           is
           ,
           no
           checke
           nor
           rebuke
           will
           snibbe
           her
           ,
           to
           make
           her
           hang
           the
           head
           .
           To
           stand
           therefore
           to
           such
           Iudges
           ,
           were
           halfe
           before-hand
           to
           condemne
           my selfe
           .
           But
           to
           learned
           men
           ,
           to
           temperate
           men
           ,
           to
           studious
           men
           ,
           to
           curteous
           men
           ,
           to
           your
           Lordship
           ,
           and
           to
           your
           like
           ,
           is
           this
           poore
           labour
           in
           all
           deuotion
           most
           reuerently
           submitted
           .
        
         
           Now
           some
           things
           there
           are
           ,
           in
           which
           I
           humbly
           craue
           fauourable
           interpretation
           .
        
         
           1.
           
           As
           first
           that
           I
           doe
           not
           put
           vpon
           this
           Treatise
           in
           the
           penning
           ,
           that
           vigor
           and
           viuacitie
           which
           it
           carried
           in
           the
           preaching
           .
           For
           there
           is
           euen
           in
           nature
           a
           great
           difference
           between
           the
           tongue
           ,
           and
           the
           quill
           ,
           betweene
           speaking
           and
           writing
           .
           The
           very
           sound
           and
           t●ne
           of
           the
           voice
           is
           melodie
           to
           the
           eare
           :
           it
           beeing
           the
           proper
           Obiect
           of
           that
           Sense
           .
           And
           thereof
           it
           is
           ,
           that
           the
           
           speciall
           part
           of
           x
           Oratorie
           ,
           is
           said
           to
           be
           Pronuntiation
           .
           And
           besides
           that
           ,
           y
           
             Vox
             est
             ictus
             animi
          
           :
           passing
           through
           the
           eare
           ,
           and
           braine
           ,
           and
           blood
           ,
           it
           smiteth
           (
           as
           it
           were
           )
           and
           giueth
           a
           stroake
           vpon
           the
           verie
           soule
           ,
           and
           so
           with
           a
           kind
           of
           violence
           doth
           deepely
           affect
           it
           .
           Therefore
           it
           is
           called
           
             Viua
             vox
          
           ,
           as
           that
           which
           hath
           in
           it
           a
           speciall
           kind
           of
           liuelinesse
           .
           Hierome
           beeing
           absent
           ,
           turneth
           ouer
           Macclinus
           to
           Austen
           that
           was
           present
           :
           z
           
             qui
             viua
             (
             vt
             aiunt
             )
             voce
             docere
             te
             poterit
             :
             who
          
           (
           saith
           
             S.
             Hierome
             )
             may
             teach
             thee
             thereby
             the
             liuely
             voice
             ,
             better
             then
             I
             can
             by
             an
             Epistle
             .
          
           But
           yet
           further
           ,
           besides
           all
           the
           worke
           of
           Nature
           ,
           there
           is
           in
           Preaching
           a
           speciall
           gift
           of
           grace
           :
           which
           enableth
           a
           man
           to
           speak
           with
           such
           euidence
           of
           the
           Spirit
           ,
           &
           with
           such
           power
           to
           the
           Conscience
           ,
           as
           no
           pen
           of
           man
           by
           writing
           can
           expresse
           :
           whereof
           Preaching
           is
           the
           most
           liuely
           and
           effectuall
           instrument
           of
           saluation
           ,
           and
           so
           to
           be
           respected
           .
        
         
           2.
           
           Secondly
           ,
           I
           must
           craue
           pardon
           ,
           that
           all
           things
           are
           not
           here
           exactly
           set
           downe
           ,
           in
           that
           order
           and
           forme
           in
           which
           they
           were
           deliuered
           .
           Writing
           nothing
           at
           large
           ,
           nor
           carrying
           with
           me
           any
           helpe
           of
           my
           notes
           into
           the
           pulpit
           ;
           some
           things
           might
           easily
           be
           forgotten
           ,
           which
           I
           premeditated
           ,
           some
           things
           might
           be
           added
           ,
           which
           I
           premeditated
           not
           :
           some
           things
           might
           misse
           their
           due
           place
           ,
           and
           some
           things
           their
           due
           poize
           :
           some
           things
           might
           bee
           enlarged
           ,
           
           some
           things
           might
           be
           contracted
           more
           then
           I
           purposed
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             It
             is
             not
             possible
          
           a
           
             but
             things
             written
             will
             slippe
             out
             of
             memorie
             .
          
           I
           did
           that
           in
           my
           yeares
           ,
           which
           an
           other
           said
           he
           had
           done
           in
           his
           vigour
           ,
        
         
           b
           
             Orabam
             meditata
             loquens
             ,
             tres
             tractus
             in
             horas
             .
          
           To
           doe
           it
           without
           set
           forme
           of
           words
           ,
           and
           to
           misse
           nothing
           either
           of
           matter
           or
           manner
           ,
           must
           be
           the
           act
           of
           a
           man
           of
           greater
           gifts
           then
           my selfe
           .
           But
           new
           when
           I
           returned
           home
           ,
           and
           after
           so
           many
           requests
           ,
           had
           resolued
           to
           commit
           that
           which
           I
           had
           said
           to
           writing
           ;
           I
           had
           no
           safer
           rule
           to
           walke
           by
           ,
           then
           the
           method
           by
           which
           I
           had
           in
           short
           notes
           digested
           my
           meditations
           .
           And
           therefore
           in
           that
           forme
           ,
           they
           come
           forth
           into
           the
           world
           .
        
         
           3.
           
           Thirdly
           ,
           if
           any
           take
           offence
           at
           the
           multitude
           and
           multiplicitie
           
           of
           mine
           allegations
           :
           I
           would
           haue
           them
           to
           knowe
           ,
           that
           as
           it
           is
           not
           mine
           vsuall
           manner
           of
           preaching
           in
           the
           countrie
           ;
           so
           here
           are
           many
           more
           Ouotations
           added
           ,
           and
           some
           a
           great
           deale
           more
           enlarged
           ,
           then
           as
           they
           were
           at
           that
           time
           deliuered
           .
           Tullie
           said
           of
           youth
           ,
           c
           
             Dandum
             est
             aliquid
             aetati
          
           :
           So
           say
           I
           in
           this
           case
           :
           something
           must
           be
           giuen
           to
           this
           learned
           age
           ,
           something
           to
           the
           solemnitie
           of
           that
           place
           ,
           and
           something
           to
           the
           expectation
           of
           the
           hearers
           .
           Sure
           I
           am
           ,
           that
           much
           was
           to
           be
           giuen
           to
           this
           Argument
           ,
           where
           the
           Position
           was
           to
           be
           ouerswaied
           by
           Antiquity
           ,
           for
           that
           the
           Doctrine
           is
           on
           all
           sides
           challenged
           of
           Noueltie
           .
           It
           is
           hard
           I
           confesse
           ,
           to
           hold
           
             The
             golden
             meane
          
           .
           But
           there
           is
           a
           worse
           extremitie
           growne
           vp
           in
           preaching
           ,
           which
           for
           reuerence
           of
           mine
           owne
           coate
           ,
           I
           will
           thus
           taxe
           from
           S.
           Augustine
           in
           an
           allegorie
           :
           d
           
             Aduertendum
             est
             ,
             non
             sol●m
             rerum
             corporearum
             nitore
             &
             pompa
             ,
             sed
             eriam
             in
             ipsis
             sordibus
             lutuosis
             esse
             posse
             iactantiam
             :
             &
             eò
             periculofiorem
             ,
             quo
             sub
             specie
             seruitutis
             Dei
             decipit
             .
          
        
         
           I
           haue
           said
           ,
           
             if
             not
             all
             that
             I
             would
             ,
             yet
             all
             that
             I
             could
             ,
             the
             time
             so
             straightening
             me
             in
             the
             penning
             hereof
             ,
             as
             I
             haue
             scarse
             found
             leisure
             to
             read
             it
             ouer
             .
          
           My
           prayer
           is
           now
           to
           
             Almightie
             God
          
           ,
           that
           he
           would
           be
           pleased
           in
           mercie
           to
           accept
           of
           these
           my
           poore
           endeauours
           ,
           and
           to
           blesse
           them
           to
           the
           good
           of
           his
           Church
           ,
           for
           which
           they
           haue
           been
           vndertaken
           .
           And
           for
           your
           Lordship
           ,
           my
           supplicatiō
           shall
           euer
           be
           ,
           that
           God
           would
           vouchsafe
           to
           continue
           in
           you
           ,
           that
           
             liuely
             ,
             iustifying
             ▪
          
           and
           
             sauing
             faith
          
           ,
           treated
           vpon
           in
           this
           Sermon
           ,
           which
           may
           keepe
           you
           from
           trembling
           here
           ,
           and
           in
           the
           day
           of
           iudgement
           .
           So
           I
           take
           my
           leaue
           .
           From
           Combes
           in
           Suffolke
           .
           Maij.
           29.
           1613.
           
        
         
           
             Your
             Lordships
             in
             all
             
               Christian
               deuotion
            
             ,
             MILES
             MOSSE
             .
          
        
      
    
     
       
         
         
           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
           ,
           
           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
           
             commendatorie
             Epistle
          
           ,
           or
           as
           b
           Christ
           may
           be
           called
           an
           Epistle
           sent
           to
           vs
           
             from
             his
             Father
          
           :
           or
           as
           S.
           Augustine
           calleth
           all
           the
           Scriptures
           ,
           c
           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
           
             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
           Fathers
           :
           )
           no●
           onely
           because
           the
           vse
           of
           it
           is
           Catholicke
           f
           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
           :
           as
           hath
           beene
           before
           our
           time
           well
           obserued
           .
           Therefore
           we
           translate
           it
           ,
           
             The
             generall
             Epistle
          
           :
           not
           as
           h
           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
           a
           S●ppla●ter
           .
           And
           it
           was
           giuen
           at
           the
           first
           ,
           as
           other
           names
           commonly
           were
           k
           ●ratiane
           ,
           from
           a
           speciall
           occasion
           .
           l
           
             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
           
             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
           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
           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
           
             ordained
             Bishop
          
           of
           Ierusalem
           :
           though
           I
           am
           not
           ignorant
           that
           q
           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
           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
           
             the
             sonne
             of
             Alpheus
          
           ,
           as
           the
           new
           t
           Interpreters
           doe
           conceiue
           it
           :
           and
           not
           Iames
           the
           sonne
           of
           Zebede
           ,
           who
           was
           put
           to
           death
           by
           u
           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
           Iohn
           ,
           and
           so
           the
           sonne
           of
           Zebede
           ,
           as
           it
           is
           manifest
           from
           the
           Scriptures
           .
        
         
           The
           Authoritie
           ,
           
           and
           Authentitie
           of
           this
           Epistle
           hath
           bin
           much
           questioned
           in
           the
           Church
           .
           y
           Origen
           mentioneth
           it
           not
           in
           the
           Catalogue
           .
           z
           Eusebius
           and
           a
           Hierome
           affirme
           ,
           that
           many
           in
           ancient
           time
           did
           not
           receiue
           it
           .
           Nicephorus
           following
           them
           ,
           b
           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
           many
           doubted
           of
           it
           in
           the
           
             ancient
             Churches
          
           ,
           yet
           it
           was
           neuer
           questioned
           of
           all
           ;
           nor
           vtterly
           reiected
           of
           any
           .
           For
           indeede
           d
           Augustine
           .
           e
           Cyprian
           ,
           or
           Ruffin●●
           rather
           ,
           f
           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
           Subscription
           ,
           but
           also
           ascribe
           it
           h
           to
           Iames
           an
           Apostle
           .
           Therefore
           doe
           both
           i
           Campian
           ,
           and
           k
           Bell●rmine
           vniustly
           chalenge
           vs
           ,
           and
           the
           Protestants
           in
           this
           behalfe
           ,
           To
           them
           I
           say
           with
           our
           learned
           Whitakers
           ,
           l
           
             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
           ,
           
           was
           not
           the
           m
           
             error
             of
             onely
             faith
          
           vnto
           iustification
           ,
           as
           the
           Rhemists
           would
           implie
           out
           of
           
             S.
             Augustine
          
           .
           For
           n
           
             The
             error
             of
             onely
             faith
          
           ,
           against
           which
           
             S.
             Augustine
          
           writeth
           ,
           o
           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
           two
           principall
           occasions
           ,
           that
           procured
           this
           Epistle
           .
           The
           one
           ,
           the
           fierie
           persecution
           of
           the
           Church
           ,
           which
           causeth
           the
           Apostle
           q
           more
           then
           once
           to
           inculcate
           exhortation
           vnto
           patience
           .
           The
           other
           ,
           that
           hypocrisie
           which
           raigned
           in
           many
           :
           r
           For
           there
           were
           many
           that
           professed
           religion
           ,
           which
           in
           word
           were
           Christians
           ;
           but
           not
           in
           life
           and
           manners
           .
           Such
           as
           Paul
           prophecied
           of
           ,
           s
           hauing
           a
           shew
           of
           godlinesse
           ,
           but
           denying
           the
           power
           thereof
           :
           like
           the
           Church
           of
           Sardi
           ,
           t
           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
           
           of
           this
           Epistle
           is
           almost
           wholly
           Doctrinall
           .
           u
           
             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
           
             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
           .
           
           
             For
             if
             a
             brother
             or
             sister
             be
             naked
             and
             destitute
             of
             daily
             foode
             ,
          
           
           
             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
             ?
          
           
           
             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
             ,
          
           
           
             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
             ,
          
           
           
             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
           :
           
           and
           the
           more
           ,
           because
           the
           word
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           hath
           beene
           vsed
           in
           diuers
           significations
           .
           Therefore
           thus
           I
           vnfold
           it
           :
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           a
           〈◊〉
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Tertullian
           ,
           y
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           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
           
             ô
             〈…〉
          
           The
           Athenians
           say
           of
           Paul
           ,
           that
           he
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           Beza
           transl●●eth
           ,
           b
           
             Asette●
             forth
             ,
             〈…〉
             of
             new
             
             gods
             .
          
           Thus
           hath
           the
           word
           beene
           vsed
           .
           But
           now
           ,
           d
           
             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
           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
           
             daemonium
             habes
          
           ,
           thou
           hast
           a
           deuill
           :
           g
           
             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
           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
           stoode
           not
           in
           the
           truth
           ,
           k
           which
           kept
           ●ot
           
           their
           beginning
           :
           those
           same
           
             Aposta●a
             angeli
          
           ,
           which
           (
           as
           Cyprian
           speaketh
           )
           l
           
             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
           ▪
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           The
           verb
           
             vsed
             in
             the
             Original
             hath
             diuers
             significations
             ,
          
           m
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           know
           to
           whome
           I
           haue
           trusted
           .
           n
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           R●lie
           not
           vpon
           the
           people
           .
           o
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           He
           committed
           not
           himselfe
           to
           them
           .
           p
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           We
           prooue
           or
           confirme
           all
           things
           ▪
        
         
           
             But
             most
             commonly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             signifieth
             in
             the
             Scriptures
             ,
             to
          
           beleeue
           ,
           to
           assent
           vnto
           ,
           
             to
             be
          
           perswaded
           of
           As
           ,
           q
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           with
           the
           heart
           we
           beleeue
           vnto
           righteousnes
           ▪
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           Abraham
           beleeued
           God
           ▪
           s
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           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
           
             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
           beeing
           seated
           in
           the
           aire
           ,
           from
           whence
           as
           from
           a
           watch
           tower
           they
           look
           down
           round
           about
           them
           :
           partly
           by
           their
           x
           wand●ing
           vp
           and
           downe
           the
           world
           〈◊〉
           so
           great
           〈◊〉
           ,
           y
           as
           no
           man
           ▪
           no
           beast
           ,
           no
           〈…〉
           z
           〈…〉
           
           
             ●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
           
             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
           
             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
           before
           him
           .
           And
           all
           that
           they
           cannot
           but
           beleeue
           to
           be
           true
           ,
           because
           they
           know
           that
           .
           d
           
             God●
             〈◊〉
             li●
          
           .
           e
           
             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
           
             Angeli
             〈◊〉
             sun●
             〈…〉
             gràti●
          
           :
           and
           so
           cannot
           fall
           by
           lying
           ,
           and
           that
           they
           were
           euen
           from
           the
           beginning
           g
           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
           
             〈◊〉
             veritatis
          
           ,
           the
           word
           of
           〈◊〉
           .
           i
           〈…〉
           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
           
             Dae●o●es
             Deum
             ,
             &
             Pagani
             credunt
             :
          
           Deuils
           and
           Infidels
           acknowledge
           so
           much
           .
           2.
           
           They
           know
           there
           is
           but
           
             one
             God.
          
           l
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             most
             high
          
           ,
           or
           
             almightie
             God.
          
           4.
           
           They
           know
           that
           in
           this
           
             one
             God
          
           ,
           there
           are
           
             three
             distinct
             persons
          
           .
           n
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
          
           5.
           
           They
           
             knowe
             Christ
          
           ;
           o
           
             Iesus
             I
             know
          
           .
           6.
           
           They
           know
           p
           Christ
           to
           be
           the
           
             Sonne
             of
             God.
          
           7.
           
           Yea
           ,
           to
           be
           
             God
             himselfe
          
           .
           
             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
           
             prophet●●
             non
             ●psius
          
           ,
           none
           of
           Gods
           Prophets
           .
           8.
           
           They
           know
           the
           Scriptures
           ,
           for
           s
           they
           alleadge
           them
           to
           Christ
           :
           and
           Anthonie
           the
           Eremite
           t
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             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
           death
           of
           Saul
           :
           and
           the
           ouerthrow
           of
           the
           y
           Idols
           temples
           in
           Egypt
           and
           Alexandria
           .
           11.
           
           Yea
           many
           times
           they
           discerne
           the
           secret
           motions
           ,
           thoughts
           ,
           and
           affections
           
           in
           the
           heart
           :
           z
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           
             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
           
             in
             quantum
             intellectu●
             determinatur
             per
             fidem
             ad
             aliquod
             cognoscibile
             .
          
           Therefore
           
             Peter
             Martyr
          
           expoundeth
           these
           words
           of
           
             S.
             Iames
          
           ,
           of
           the
           
             Deuills
             knowledge
          
           ,
           d
           
             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
           
             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
           
             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
           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
           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
           
             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
           
             Christ
             to
             be
             the
             Sonne
             of
             
             God
             ,
          
           and
           Paul
           and
           Barnabas
           t
           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
           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
           thē
           ,
           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
           Pharao●s
           Inchanters
           imitated
           Moses
           :
           that
           y
           wicked
           men
           doe
           many
           great
           workes
           :
           that
           z
           Heretiques
           to
           confirme
           their
           doctrine
           ,
           haue
           raised
           the
           dead
           ,
           healed
           the
           sicke
           ,
           foretold
           things
           to
           come
           :
           that
           a
           men
           by
           inchantments
           haue
           cast
           out
           deuils
           :
           yea
           ,
           that
           vnbeleeuing
           Iewes
           b
           by
           calling
           vpon
           the
           name
           of
           our
           Lord
           ,
           haue
           cha●ed
           away
           Deuils
           :
           that
           the
           c
           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
           faith
           in
           the
           wicked
           ,
           
             donum
             Dei
             dici
             potest
          
           ;
           saith
           the
           great
           Master
           of
           the
           Sentences
           .
           And
           Bellarmine
           himselfe
           confesseth
           ,
           that
           e
           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
           
             Thou
             art
             the
             Christ
             ,
             the
             Sonne
             of
             the
             liuing
             God
             ,
          
           with
           the
           confession
           of
           the
           Deuill
           in
           the
           1.
           of
           Marke
           ,
           g
           
             I
             know
             thee
             what
             thou
             art
             ,
             euen
             that
             holy
             one
             of
             God
             :
          
           saith
           ,
           that
           h
           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
           
             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
           Esau
           had
           a
           certaine
           extraordinarie
           cunning
           and
           dexteritie
           in
           his
           game
           .
           l
           Balaam
           had
           a
           mightie
           gift
           of
           prophecie
           .
           m
           Saul
           had
           another
           heart
           giuen
           him
           fit
           for
           gouernment
           ,
           and
           to
           goe
           in
           and
           out
           wisely
           ,
           and
           couragiously
           before
           the
           people
           .
           n
           Achit●phel
           counsell●
           as
           an
           Oracle
           in
           
           his
           time
           .
           o
           Iudas
           had
           power
           to
           preach
           ,
           and
           to
           doe
           miracles
           .
           And
           yet
           Esau
           was
           a
           p
           prophane
           person
           .
           q
           Balaam
           loued
           the
           wages
           of
           iniquitie
           .
           r
           Saul
           was
           depriued
           of
           the
           spirit
           of
           God.
           s
           Achitophel
           hanged
           himselfe
           .
           And
           t
           Iudas
           was
           a
           Deuil
           .
           u
           Baptisme
           (
           saith
           S.
           Augustine
           )
           is
           the
           gift
           of
           God
           :
           But
           ,
           
             habent
             illam
             boni
             ,
             &
             mali
             :
          
           Euill
           men
           are
           baptised
           also
           ▪
           for
           so
           was
           x
           Simon
           Magus
           .
           Prophecie
           is
           a
           y
           gift
           of
           the
           Spirit
           :
           yet
           ,
           
             Propheta●●t
             Saul
             iniqu●s
          
           ,
           saith
           S.
           Augustine
           in
           the
           same
           place
           ;
           z
           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
           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
           
             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
           
             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
           
             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
           
             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
           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
           
             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
           
             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
           ,
           
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           
             maris
             agitatio
          
           .
           From
           thence
           it
           is
           translated
           k
           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
           The
           Iaylor
           came
           trembling
           into
           Paul
           and
           Sylas
           ,
           when
           the
           earth
           was
           shaken
           ,
           and
           the
           prison
           doores
           were
           opened
           .
           And
           the
           m
           Disciples
           cried
           out
           for
           feare
           ,
           when
           they
           had
           thought
           they
           had
           seene
           a
           spirit
           walking
           on
           the
           waters
           .
           And
           n
           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
           Moses
           trembled
           ,
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           and
           dur●t
           not
           behold
           when
           God
           p
           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
           couer
           their
           faces
           with
           two
           of
           their
           wings●
           r
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             that
             euill
             one
          
           ?
           So
           called
           t
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           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
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           
             death
             is
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           the
           Philosopher
           speaketh
           ,
           
             of
             all
             things
             the
             most
             fearefull
             .
          
           And
           then
           ,
           a
           
             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
           
             cast
             downe
             to
             hell
          
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           that
           is
           ,
           they
           are
           c
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             euerlasting
             chaines
             vnder
             darknes
          
           .
           And
           so
           like
           condemned
           prisoners
           ,
           e
           
             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
           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
           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
           cried
           out
           for
           feare
           thinking
           they
           had
           seene
           a
           Spirit
           ,
           when
           Christ
           came
           walking
           towards
           them
           on
           the
           waters
           .
           i
           
             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
           
             Woe
             ,
             Woe
          
           ,
           in
           the
           Reuelation
           .
           And
           ,
           l
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           Sophocles
           and
           
           Euripedes
           .
           
           Secondly
           ,
           they
           would
           fai●●
           turne
           him
           off
           hand
           :
           m
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             beeing
             in
             torments
          
           .
           And
           hell
           it selfe
           is
           there
           called
           ,
           o
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             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
           learned
           Bishop
           of
           Elie
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             By
             thy
             vnknowne
             sufferings
             ,
             and
             ●ellish
             torments
             ,
             Good
             Lord
             deliuer
             vs.
          
           And
           thus
           e●ery
           〈◊〉
           they
           shewed
           ,
           that
           q
           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
           
             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
           
             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
           
             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
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           hee
           beareth
           euer
           tearmes
           of
           hostilitie
           against
           God
           ,
           and
           all
           his
           seruants
           .
           S.
           Iohn
           in
           the
           Reuelation
           sheweth
           ,
           that
           y
           the
           Deuill
           fought
           against
           Michael
           himselfe
           ,
           whom
           Daniel
           calleth
           z
           
             the
             great
             Prince
          
           .
           And
           rightly
           ,
           for
           the
           word
           implieth
           ,
           a
           
             Quis
             sicut
             Deus
          
           ?
           who
           is
           like
           the
           Lord
           ?
           And
           so
           it
           is
           by
           the
           Protestants
           iustly
           ascribed
           to
           the
           b
           
             Sonne
             of
             God
          
           :
           who
           ,
           as
           Daniel
           speaketh
           ,
           standeth
           for
           the
           sonnes
           of
           his
           people
           .
           Beeing
           foiled
           of
           him
           ,
           c
           
             he
             persecuted
             the
             woman
          
           .
           She
           being
           deliuered
           ,
           d
           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
           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
           
             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
           
             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
           
             quafi
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             quasi
             ligamentu●●
             :
             for
             feare
          
           is
           like
           a
           band
           or
           chaine
           vnto
           a
           prisoner
           :
           k
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           
             There
             is
             no
             peace
             to
             the
             wicked
             ,
             saith
             the
             Lord.
          
           And
           this
           as
           it
           is
           true
           of
           all
           kind
           of
           sinners
           ,
           n
           
             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
           
             Apostatae
             Angeli
          
           ,
           Apostates
           like
           the
           Deuills
           ,
           falling
           from
           God
           ,
           and
           from
           his
           sincere
           religion
           .
           Woefull
           is
           the
           storie
           of
           p
           
             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
           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
           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
           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
           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
           whēce
           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
           
             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
           is
           
             able
             to
             destroie
             both
             bodie
             and
             soule
             in
             hell
             .
          
           And
           Paul
           exhorteth
           vs
           to
           z
           make
           an
           end
           of
           our
           saluation
           with
           feare
           and
           trembling
           .
           And
           Salomon
           saith
           ,
           that
           hee
           is
           the
           a
           
             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
           
             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
           
             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
           
             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
           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
           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
           
             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
           
             timor
             hostilis
             infidelitatis
             filius
          
           :
           hostile
           feare
           is
           the
           ofspring
           of
           infidelitie
           .
           Why
           were
           the
           Apostles
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           they
           were
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           i
           
             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
           
             Beeing
             iustified
             by
             faith
             ,
             we
             haue
             peace
             toward
             God.
          
           If
           they
           be
           at
           peace
           with
           God
           ,
           what
           cause
           haue
           they
           to
           feare
           ?
           For
           ,
           l
           
             If
             God
             be
             on
             our
             side
             ,
             who
             can
             be
             against
             vs
             ?
          
           Secondly
           ,
           m
           
             Faith
             purifieth
             the
             heart
          
           .
           Now
           if
           the
           Deuills
           be
           
             mundi
             corde
          
           :
           then
           n
           
             they
             are
             blessed
             ,
             and
             see
             God
             with
             comfort
             .
          
           What
           then
           need
           they
           feare
           ?
           Thirdly
           ,
           faith
           giueth
           boldnes
           and
           confidence
           :
           o
           
             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
           
             worketh
             by
             loue
          
           .
           Now
           q
           
             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
           
             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
           
             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
           
             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
           
             Master
             if
             thou
             wilt
             ,
             thou
             canst
             make
             me
             cleane
             .
          
           He
           knoweth
           the
           infinite
           mercie
           of
           God
           ,
           that
           he
           is
           x
           
             mercifull
             ,
             gratious
             ,
             flow
             to
             anger
             ,
             and
             abundent
             in
             goodnes
             and
             truth
             :
          
           that
           the
           whole
           earth
           y
           
             is
             full
             of
             the
             goodnes
             of
             the
             Lord
             :
          
           that
           z
           
             his
             mercy
             reacheth
             to
             the
             heauens
             ,
             &
             his
             truth
             vnto
             the
             clouds
             :
          
           yea
           that
           a
           
             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
           adulterie
           and
           murder
           .
           To
           Salomon
           for
           c
           idolatrie
           .
           To
           Peter
           for
           d
           Apostacie
           .
           To
           Paul
           for
           e
           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
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           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
           debts
           ;
           k
           
             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
           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
           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
           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
           
             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
           
             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
           
             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
           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
           
             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
           
             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
           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
           .
           
           
             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
           
             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
           
             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
           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
           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
           .
           *
           
             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
           
             faith
             worketh
             by
             loue
          
           :
           that
           is
           ,
           of
           loue
           ,
           it
           is
           fruitfull
           in
           good
           works
           .
           c
           
             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
           
             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
           
             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
           ;
           
           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
           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
           
             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
           
             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
           
             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
           
             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
           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
           
             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
           
             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
           
             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
           
             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
           
             ex
             duobus
             prioribus
             emergere
          
           ,
           arise
           from
           the
           two
           former
           ,
           and
           as
           Chemnitius
           speaketh
           ,
           r
           
             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
           
             verbum
             fidei
          
           ,
           the
           word
           of
           
           faith
           .
           The
           second
           ,
           from
           the
           Sacraments
           ,
           annexed
           to
           this
           Doctrine
           ;
           which
           are
           called
           t
           
             sigilla
             fidei
          
           ,
           the
           seales
           of
           faith
           .
           
           The
           third
           ,
           from
           the
           forme
           of
           our
           Creed
           ,
           which
           is
           u
           
             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
           though
           some
           affirme
           that
           it
           is
           no
           perfect
           definition
           ,
           because
           it
           sheweth
           not
           the
           quidditie
           or
           essence
           thereof
           ,
           y
           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
           
             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
           
             The
             Law
             is
             not
             of
             faith
             .
          
           It
           neither
           describeth
           the
           faith
           ,
           nor
           requireth
           the
           faith
           ,
           by
           which
           we
           are
           iustified
           ;
           but
           b
           
             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
           
             Repent
             ,
             and
             beleeue
             the
             Gospell
             .
          
           Againe
           ,
           d
           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
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           g
           
             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
           
             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
           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
           
             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
           
             animant
             ,
             ac
             offerens
             ingentiabona
             ,
             &
             ad
             ea
             accipienda
             blandissimè
             
             i●●itans
             :
          
           a
           doctrine
           that
           hearteneth
           vs
           on
           ;
           m
           
             Comfort
             yee
             ,
             comfort
             yee
             my
             people
             .
          
           A
           doctrine
           that
           offereth
           vnto
           vs
           infinite
           good
           ;
           n
           
             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
           
             H●
             ,
             euery
             one
             that
             thirsteth
             ,
             come
             to
             the
             waters
             .
          
           And
           againe
           ,
           p
           
             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
           
             Thy
             sins
             are
             forgiuen
             thee
          
           :
           r
           
             Saluation
             is
             come
             to
             this
             house
             :
          
           s
           
             The
             promise
             is
             made
             to
             you
             &
             your
             children
             :
          
           t
           
             who
             was
             deliuered
             to
             death
             for
             our
             sinnes
             ,
             &
             rase
             againe
             to
             our
             iustification
             ▪
          
           u
           
             As
             he
             hath
             chosen
             us
             in
             him
             ,
             who
             hath
             predestinated
             vs
             to
             bee
             adopted
             :
          
           x
           
             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
           Christ
           was
           about
           30.
           yeares
           olde
           when
           he
           was
           baptized
           ?
           that
           he
           z
           was
           tempted
           in
           the
           wildernesse
           ?
           that
           hee
           a
           raised
           Iairus
           daughter
           ,
           that
           hee
           b
           preached
           in
           the
           Synagogue
           ,
           that
           he
           c
           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
           
             reruns
             optima
          
           ,
           the
           best
           creature
           that
           is
           :
           a
           worthy
           representation
           of
           the
           blood
           of
           Christ
           ;
           which
           Peter
           calleth
           ,
           e
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           pretious
           blood
           :
           for
           the
           inestimable
           effects
           .
           Secondly
           ,
           there
           is
           the
           vnseparable
           proprietie
           of
           water
           ,
           which
           is
           to
           wash
           and
           cleanse
           :
           a
           representatiō
           of
           the
           power
           and
           vertue
           of
           the
           blood
           of
           Christ
           ,
           which
           f
           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
           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
           
             baptisme
             saueth
             vs
          
           :
           that
           is
           ,
           shadoweth
           to
           vs
           the
           power
           of
           Christ
           ,
           by
           which
           wee
           are
           saued
           .
           Hereof
           Tertullian
           said
           ,
           i
           
             In
             baptismo
             tingimur
             passione
             Christi
          
           :
           In
           baptisme
           wee
           are
           dipped
           in
           the
           passion
           of
           Christ.
           Hereof
           said
           Nazaanzen●
           ,
           k
           
             spiritus
             sanctus
             me
             deisicat
             per
             baptismum
             :
          
           The
           holy
           Ghost
           deifieth
           me
           by
           baptisme
           :
           that
           is
           ,
           by
           holinesse
           maketh
           vs
           l
           partakers
           of
           the
           godly
           nature
           ,
           as
           Peter
           speaketh
           .
           Yea
           hereof
           is
           that
           high
           commendation
           which
           S.
           Basil
           giueth
           to
           the
           Sacrament
           :
           m
           
             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
           to
           strengthen
           and
           make
           gladde
           the
           heart
           ,
           o
           
             Apprime
             panis
             refic●●
          
           :
           Bread
           is
           a
           speciall
           nourisher
           .
           And
           wine
           is
           ,
           p
           
             sanguis
             terrae
          
           ,
           the
           blood
           of
           the
           earth
           ,
           as
           Androcides
           wrote
           to
           Alexander
           .
           q
           
             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
           
             My
             flesh
             is
             meate
             indeede
             ,
             and
             my
             blood
             is
             drinke
             indeede
             .
          
           Yea
           :
           and
           that
           ,
           such
           meate
           and
           such
           drinke
           ,
           
           
             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
           
             There
             came
             out
             of
             his
             side
             blood
             and
             water
             ,
          
           maketh
           them
           two
           images
           of
           the
           two
           Sacraments
           :
           t
           
             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
           
             Take
             yee
             ,
             eate
             yee
             :
             this
             is
             my
             bodie
             ,
             which
             is
             giuen
          
           (
           not
           for
           others
           only
           )
           but
           
             for
             you
          
           .
           
           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
           
             &
             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
             ficut
             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
           flate
           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
           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
           profeffeth
           of
           the
           Sacramēts
           ,
           z
           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
           
             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
           
             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
           
             Credimus
             vnam
             quandam
             naturam
             ,
             &c.
             
             Credimus
             Iesum
             Christum
             ,
             &c.
          
           And
           hee
           alleadgeth
           against
           this
           ,
           that
           d
           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
           
             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
           
             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
           
             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
           quoteth
           it
           for
           Cyprians
           .
           But
           howsoeuer
           :
           auncient
           it
           is
           ,
           and
           none
           of
           ours
           it
           is
           ,
           and
           thus
           he
           speaketh
           ;
           i
           
             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
           
             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
           
             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
           The
           holy
           Scriptures
           doe
           not
           alwayes
           ,
           and
           exactly
           obserue
           it
           ,
           and
           he
           alleadgeth
           these
           examples
           :
           n
           The
           people
           feared
           the
           Lord
           ,
           and
           beleeued
           the
           Lord
           ,
           and
           his
           seruant
           Moses
           ,
           
             Credebant
             in
             Dominum
             ,
             &
             in
             Mosen
             :
          
           and
           againe
           ,
           o
           that
           ,
           The
           people
           may
           beleeue
           thee
           for
           euer
           ,
           
             In
             te
             credant
          
           :
           And
           in
           the
           newe
           Testament
           ,
           p
           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
           
             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
           The
           seruile
           letter
           in
           the
           Hebrewe
           ,
           or
           s
           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
           
             Crediderunt
             Iehovae
             ,
             &
             Mosi
             seruo
             eius
             .
          
           And
           u
           
             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
           
             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
           
             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
           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
           
             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
             ,
          
           
           
             and
             the
             father
             in
             me
          
           :
           that
           is
           ,
           Beleeue
           that
           I
           speake
           truth
           therein
           .
           It
           followeth
           immediately
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             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
           
             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
           lesuite
           himselfe
           confesseth
           in
           the
           selfe
           same
           place
           ;
           c
           
             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
           Hierome
           ,
           e
           Ruffine
           ,
           f
           Theophilact
           ,
           g
           Primasius
           ,
           h
           
             The
             M.
             of
             Sentences
          
           ,
           i
           
             Thomas
             Aquinas
          
           ,
           k
           
             Nicolas
             Gorran
          
           ,
           l
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             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
           
             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
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             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
           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
           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
           
             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
           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
           
             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
               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
           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
           
             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
           
             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
           
             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
           
             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
           
             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
           
             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
           
             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
           
             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
           
             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
           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
           
             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
           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
           
             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
           
             Non
             gloriabor
             quia
             iustus
             sum
             ,
             &c.
             
          
           I
           will
           not
           glory
           (
           saith
           he
           )
           that
           I
           am
           righteous
           ;
           but
           I
           will
           glorie
           that
           I
           am
           redeemed
           frō
           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
           
             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
           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
           
             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
           
             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
           
             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
           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
           
             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
           
             &
             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
           ,
           
             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
           
             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
           
             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
           
             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
           bim
           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
           
             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
           
             When
             he
             sawe
             their
             faith
             ,
             &c.
          
           saith
           ,
           that
           e
           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
           
             This
             is
             the
             worke
             of
             God
             that
             yee
             beleeue
             in
             him
             whome
             he
             hath
             sent
             :
          
           speaketh
           in
           this
           manner
           ,
           g
           
             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
           
             Whilest
             you
             haue
             the
             light
             ,
             beleefe
             in
             the
             light
             :
          
           i
           
             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
           seauen
           manner●
           of
           wayes
           how
           there
           is
           made
           
             transi●●s
             à
             ●ide
             ad
             fidem
          
           ,
           a
           passage
           from
           faith
           to
           faith
           ,
           of
           which
           l
           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
           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
           
             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
           
             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
           
             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
           
             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
           
             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
           
             I
             haue
             not
             found
             so
             great
             faith
             ,
             no
             not
             in
          
           Israel●
           ●●iteth
           in
           this
           manner
           :
           
           t
           
             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
           
             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
           
             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
           
             Yet
             you
             did
             not
             so
             beleeue
             the
             Lord.
          
           And
           that
           of
           Moses
           and
           Aaron
           ,
           z
           
             because
             you
             beleeued
             me
             not
          
           .
           And
           that
           in
           the
           Gospel
           ,
           a
           
             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
           sarre
           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
           ,
           
           
             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
             thē
             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
           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
           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
           
             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
           
             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
           
             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
           
             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
           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
           bessed
           Queene
           that
           liued
           so
           gloriously
           ,
           that
           died
           so
           Christianly
           ;
           that
           was
           i
           
             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
           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
           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
           
             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
           
             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
           
             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
           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
           
             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
           
             the
             way
             of
             the
             righteous
          
           :
           that
           is
           ;
           he
           knoweth
           it
           with
           liking
           and
           approbation
           .
           And
           on
           the
           other
           side
           ,
           s
           
             he
             neuer
             knewe
             th●●icked
          
           :
           that
           is
           ,
           to
           loue
           the●
           and
           their
           doings
           :
           t
           
             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
           
             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
           
             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
           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
           
             When
             they
             knew
             God
             ,
             they
             glorified
             him
             not
             as
             God.
          
           
           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
           
             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
           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
           
             redemptionis
             complementum
          
           ,
           the
           accomplishment
           of
           his
           redemption
           ,
           purchased
           by
           Christ.
           For
           indeed
           ,
           d
           
             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
           
             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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           
             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
           After
           that
           Philip
           had
           preached
           Christ
           vnto
           him
           ,
           and
           hee
           had
           desired
           baptisme
           ;
           
           Philip
           telleth
           him
           ,
           
             If
             thou
             beleeuest
             with
             all
             thy
             heart
             ,
          
           
           
             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
           
             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
           
             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
           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
           Ionah
           ,
           of
           n
           Iohn
           the
           Baptist
           ,
           yea
           of
           o
           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
           
             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
           
             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
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A07838-e200
           
             a
             Iustin.
             Mart.
             qu.
             &
             resp
             .
             119.
             
          
           
             b
             ●
             .
             Cor.
             12.
             9.
             
          
           
             c
             Calv.
             Com.
             in
             2.
             
             Cor.
             12
             9.
             
          
           
             d
             Gen.
             49.
             
          
           
             e
             Psal.
             6.
             
             &
             51.
             &
             alibi
             .
          
           
             f
             Act.
             16.
             
             ●4
             ,
             25.
             
          
           
             g
             Ambr
             Oshe
             .
             lib.
             1.
             
          
           
             h
             2.
             
             Cor.
             1●
             .
             10.
             
          
           
             i
             〈…〉
             .
             4.
             
          
           
             k
             Rom
             ●
             .
             23.
             
          
           
             l
             〈…〉
             
          
           
             m
             〈◊〉
             .
             in
             Gen.
             2.
             17.
             
          
           
             n
             Hugo
             de
             〈◊〉
             .
             lib.
             ●
             .
          
           
             o
             1.
             
             Pet.
             4
             12.
             
          
           
             p
             Psal.
             59.
             1.
             
          
           
             q
             Psal.
             66.
             12.
             
          
           
             r
             Psal.
             119.
             71.
             
          
           
             s
             〈…〉
             
          
           
             t
             Plin.
             l.
             11.
             c.
             36.
             
          
           
             u
             lib.
             10.
             c
             67.
             
          
           
             x
             Da●
             .
             3.
             25.
             
          
           
             y
             Heb.
             11.
             34.
             
          
           
             z
             Exod.
             1.
             
             ●
             .
          
           
             a
             Deut.
             4.
             
             ●0
             .
          
           
             b
             Rom.
             5.
             3.
             4.
             
          
           
             c
             Pli●
             .
             l.
             5.
             c.
             16.
             
          
           
             d
             lib.
             6.
             c.
             17.
             
          
           
             e
             lib.
             31.
             c.
             1.
             
          
           
             f
             2.
             
             Cor.
             4.
             8.
             
          
           
             g
             Psal.
             37.
             24.
             
          
           
             h
             Matth.
             3.
             11.
             
          
           
             i
             Ioh.
             3.
             5.
             
          
           
             D.
             Gardener
             .
          
           
             k
             ●
             Chr.
             15.
             2.
             
          
           
             l
             Plutere
             .
             de
             gerend●
             
          
           
             m
             〈…〉
             .
          
           
             n
             P.
             R.
             
          
           
             o
             Hier.
             in
             let
             .
             l
             4.
             ad
             c.
             22.
             
          
           
             p
             In
             Scorpiaco
             .
          
           
             q
             Sen.
             Proverb
             .
          
           
             r
             Lae●●
             in
             vit●
             Anachars
             .
          
           
             s
             Naz
             cyg
             〈◊〉
             indefini●
             .
          
           
             t
             〈…〉
             2
             Epicurium
             .
          
           
             u
             Bernard
             .
             ser.
             39.
             in
             Ca●tica
             .
          
           
             x
             Cie
             de
             or
             at
             3.
             
          
           
             y
             Plutarch
             .
             de
             Socratis
             Genio
             .
             Et
             de
             placitis
             Philosop
             .
             l.
             4.
             cap.
             1●
             .
          
           
             z
             Aug.
             ●om
             .
             2.
             epist.
             27.
             
          
           
             Plat●
             
          
           
             a
             Ad
             Di●nis
             .
          
           
             b
             D.
             ●rante
             .
          
           
             c
             Pro.
             M.
             Caelio
             .
          
           
             d
             De
             serm
             .
             Domin
             in
             monte
             .
             lib.
             1.
             
          
        
         
           Notes for div A07838-e2540
           
             Prolegome●●
             .
             The
             inscription
             .
          
           
             a
             2.
             
             Cor.
             3.
             ●
             
          
           
             b
             P.
             Berchorius
             in
             dictionario
             .
          
           
             c
             August
             .
             in
             Psal.
             90.
             con●
             .
             ●
             .
          
           
             d
             Iam.
             1.
             1.
             
          
           
             e
             Tertull
             de
             Tri●it
             .
             Chrysost
             in
             eredo
             in
             deum
             ,
             &c.
             
             Athan
             in
             symb
             .
          
           
             f
             August
             .
             contr
             .
             C●escon
             grammat
             .
             lib.
             1.
             cap.
             9.
             
          
           
             g
             Gr●●
             .
             scholiast
             Occu●en
             .
          
           
             h
             Test.
             Rhem.
             in
             〈◊〉
             epist.
             laco●i
             .
          
           
             i
             Gen.
             〈◊〉
             .
             36.
             
          
           
             k
             Ambros.
             com
             .
             in
             Rom.
             1.
             
          
           
             l
             Cyril
             .
             in
             Esa.
             49.
             
          
           
             m
             Aretius
             in
             arg
             in
             Epist.
             Iac.
             
          
           
             n
             In
             Epist.
             Iac.
             
          
           
             o
             Lyra.
             in
             epist.
             Iacobi
             .
          
           
             p
             Euseb.
             hist
             l.
             2.
             cap.
             1.
             ex
             Clement
             .
             lib
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             q
             Euseb.
             hist.
             2.
             cap.
             11.
             
             Niceph.
             l.
             2.
             c.
             38.
             
             Erasmus
             ,
             Gualter
             .
             Test.
             Rhem.
             
          
           
             r
             Piscator
             .
          
           
             s
             Mat.
             10.
             3.
             
          
           
             t
             Hemingi●s
             Arcrius
             Pisca●
             .
          
           
             u
             Act
             12.
             2.
             
          
           
             x
             Mat.
             17.
             1.
             
          
           
             The
             Authoritie
             .
          
           
             y
             Euseb
             hist.
             lib.
             6
             cap.
             19.
             
          
           
             z
             Hist.
             l.
             2.
             c.
             12.
             &
             lib.
             3.
             c.
             19.
             
          
           
             a
             In
             Catalog
             .
             Script
             .
          
           
             b
             Lib.
             ●
             .
             cap
             38.
             &
             cap.
             46.
             
          
           
             c
             De
             sacra
             scriptura
             thes
             .
             5
             
          
           
             d
             De
             doct
             .
             christ
             .
             lib.
             ●
             .
             c.
             8.
             
          
           
             e
             Exposi●
             an
             symbol
             
          
           
             f
             De
             scriptur●
             libe●s
             genninis
             .
          
           
             g
             Art.
             6.
             
          
           
             h
             Art.
             37.
             
          
           
             i
             Rat
             1.
             
          
           
             k
             Epitom
             .
             cont
             .
          
           
             l
             De
             saer
             .
             scripturae
             cont
             .
             1.
             qu.
             1.
             
             Art.
             16.
             
          
           
             The
             Occasion
             .
          
           
             m
             Test.
             Rhem.
             arg
             .
             in
             epist
             lae
             .
          
           
             n
             Fulke
             Ibid.
             
          
           
             o
             De
             fide
             ,
             &
             operibus
             .
          
           
             p
             Hemin
             gius
             .
          
           
             q
             Iam.
             1.
             2.
             
             Iam.
             5.
             9.
             
          
           
             r
             Aretius
             .
          
           
             s
             2.
             
             Tim.
             3.
             5.
             
          
           
             t
             Apoc.
             3.
             1.
             
          
           
             The
             state
             .
          
           
             u
             Athan.
             
          
           
             x
             Iam
             2.
             14.
             
          
           
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             19.
             
          
           
             1.
             
             Subiectum
             .
          
           
             y
             Apol.
             c.
             32.
             
          
           
             z
             De
             liberis
             ,
             educ
             ,
          
           
             a
             Socrates
             hist.
             Eccles.
             l.
             3.
             c.
             19.
             
          
           
             b
             Acts.
             17.
             18.
             
          
           
             d
             L.
             Vi●es
             in
             August
             de
             ci●
             De●
             .
             l.
             9.
             c.
             19.
             
          
           
             e
             De
             〈◊〉
             .
             dei
             lib.
             9.
             c.
             19.
             
          
           
             f
             〈◊〉
             .
             1.
             48.
             
          
           
             g
             Apol.
             cap.
             〈◊〉
             .
          
           
             h
             Aug.
             vbi
             supr
             .
          
           
             i
             Io●
             .
             ●
             .
             44.
             
          
           
             k
             Iad●
             .
             6.
             
          
           
             l
             Cyprian
             de
             habitu
             virgin
             .
          
           
             2.
             
             Praedi●atum
             .
          
           
             m
             2.
             
             Tim.
             1.
             12.
             
          
           
             n
             Phocilides
             .
          
           
             o
             Ioh.
             2.
             24.
             
          
           
             p
             Arist.
             analyt
             .
             prior
             .
             l.
             2.
             
          
           
             q
             Rom.
             10
             ●
             .
          
           
             r
             Gal.
             3.
             6.
             
          
           
             s
             1.
             〈…〉
             
          
           
             t
             lib.
             〈◊〉
             .
             ●n
             Luk.
             ●
             .
          
           
             u
             Ephes.
             2.
             
             〈◊〉
             .
             Eph.
             6.
             12.
             
          
           
             x
             Iob
             17.
             1.
             
             Pet.
             5.
             8.
             
          
           
             y
             Aug.
             de
             diuinat
             daem
             cap.
             3.
             
          
           
             z
             Apol.
             c.
             2●
             .
          
           
             a
             〈◊〉
             Iohan.
             14.
             
          
           
             b
             Muscul.
             ●oe
             .
             co●●de
             fide
             .
          
           
             c
             Io●
             .
             1.
             
             ●
             .
          
           
             d
             Tit●●
             .
          
           
             e
             Psal.
             12.
             6.
             
          
           
             f
             Isidor
             de
             s●m
             .
             bo●
             l.
             1.
             c.
             1●
             
          
           
             g
             August
             .
             de
             〈…〉
             .
             c.
             9.
             
          
           
             h
             2.
             
             Tim.
             2.
             15.
             
          
           
             i
             Te●tul
             .
             de
             spectac●l
             .
          
           
             k
             August
             de
             〈…〉
             vi●
             .
             cap.
             37.
             
          
           
             l
             Orpheus
             apud
             Iust.
             Mart.
             cohort
             .
             ad
             Graec.
             
          
           
             m
             Mar.
             ●
             .
             7.
             
             Act.
             16
             17.
             
          
           
             n
             Serapl●●d
             Thulem
             .
             Sel●e●cer
             .
             lib.
             ●
             .
          
           
             o
             Act.
             19.
             14.
             
          
           
             p
             Mat●
             .
             8.
             
             ●●
             .
          
           
             q
             〈…〉
             
          
           
             r
             Expo●
             .
             in
             Rom
             
          
           
             s
             Mat.
             4.
             7.
             
          
           
             t
             Athan
             in
             vi●●
             A●ton
             .
          
           
             u
             Act.
             1●
             .
             7.
             
          
           
             x
             1.
             
             Sam.
             ●8
             .
             17.
             
          
           
             y
             Aug.
             de
             diuin
             .
             d●em
             ▪
             c.
             1.
             
             Aug.
             de
             〈◊〉
             .
             D●●
             l
             8.
             c
             23.
             
          
           
             z
             Th.
             Aq●in
             .
             q●
             .
             obscurio●e
             d●
             d●●non
             qu.
             16.
             art
             .
             8.
             
          
           
             a
             Plato
             in
             ●rat
             .
             Lactan.
             l.
             ●
             .
             August
             de
             eiv
             .
             dei
             l.
             9.
             
             ●
             .
             20.
             
             Martian
             .
             capel
             ▪
             Chalcidius
             in
             Trinaeum
             Platonis
             ,
             &c.
             
          
           
             b
             Za●ch
             .
             de
             nat
             .
             dei
             .
             l.
             3.
             c.
             2.
             quest
             .
             1.
             
          
           
             c
             Th.
             Aq.
             〈◊〉
             .
             par
             1.
             q.
             12.
             a●
             ▪
             13
             
          
           
             d
             Pet.
             Mart.
             in
             Rom
             〈…〉
             deo
             .
          
           
             e
             Th.
             Aq.
             secun
             .
             secund
             .
             q.
             5.
             
             〈◊〉
             .
          
           
             f
             Mat.
             ●6
             .
             8.
             
          
           
             o
             D.
             Whi●a●ers
             .
          
           
             p
             Plin
             〈◊〉
             .
             lib.
             16.
             cap.
             16.
             
          
           
             r
             Gen.
             1.
             31
             ▪
             
          
           
             s
             Matth.
             8.
             
             ●9
             .
          
           
             t
             Act.
             16.
             17.
             
          
           
             u
             Ioane
             Wells
             of
             Stow
             market
             in
             Su●f
             .
          
           
             x
             Exod.
             ●
             .
             11.
             22.
             
          
           
             y
             Matt.
             7.
             
             1●
             .
          
           
             z
             Tert.
             depraese
             .
             Sozo●
             .
             l.
             1.
             c.
             14●
             Socrat.
             l.
             7.
             c.
             17.
             
          
           
             a
             Iosep.
             antiq
             .
             l.
             8.
             c.
             2.
             
          
           
             b
             Iren.
             l.
             2.
             c.
             5.
             
          
           
             c
             Apoc.
             13.
             13.
             
          
           
             d
             lib.
             3.
             ●●istin
             .
             23
             
          
           
             e
             De
             iust
             f.
             l.
             1.
             cap.
             15.
             
          
           
             f
             Mat.
             ●6
             .
             16.
             
          
           
             g
             Mar.
             1
             24.
             
          
           
             h
             Aug.
             de
             vnico
             bap●is
             .
             cont
             .
             Pe●il
             .
             c.
             10.
             
          
           
             i
             Insti●
             .
             l.
             2.
             cap.
             3.
             sect
             .
             4
             
          
           
             k
             Gen
             25
             27
             
          
           
             l
             Numb
             23
             24
             
          
           
             m
             1
             Sam
             10
             9
             
          
           
             n
             〈…〉
             
          
           
             o
             Mat.
             10.
             4.
             
          
           
             p
             Heb.
             12.
             16.
             
          
           
             q
             2.
             
             Pet.
             2.
             15.
             
          
           
             r
             1.
             
             Sam.
             16
             14.
             
          
           
             s
             2.
             
             Sam.
             17.
             23.
             
          
           
             t
             Ioh.
             6.
             17.
             
          
           
             u
             Aug.
             in
             frag
             .
             num
             .
             7.
             ex
             serm
             .
             de
             miraculo
             5.
             
             Panum
             .
          
           
             x
             Act.
             8.
             13.
             
          
           
             y
             1.
             
             Cor.
             5.
             10.
             
          
           
             z
             1.
             
             Sam.
             10.
             11.
             
          
           
             a
             Act.
             8.
             13.
             
          
           
             b
             Chrys.
             ser●
             .
             Da●dica
             cantica
             ,
             &c.
             tom
             .
             1.
             
          
           
             c
             Psal.
             14.
             1.
             
          
           
             d
             Tract
             .
             10.
             in
             epist.
             Iohan.
             
          
           
             e
             Amob.
             cont
             .
             ge●tes
             .
             l.
             ●
             .
          
           
             f
             M.
             Greenham
             〈◊〉
             his
             Cou●s
             ▪
             ●ap
             of
             〈◊〉
             .
          
           
             g
             〈…〉
             2.
             
          
           
             h
             〈…〉
             
          
           
             Steph.
             S●apul
             .
          
           
             i
             Hom.
             Iliad
             ●
             .
          
           
             k
             Eus●ath
             .
             in
             Hom.
             ●
             .
             ●
             &
             ●
             .
          
           
             l
             Act.
             16.
             29.
             
          
           
             m
             Mark.
             6.
             49.
             
          
           
             n
             lib.
             de
             Home●
             .
          
           
             o
             Act.
             6.
             32.
             
          
           
             p
             Exod.
             3.
             6.
             
          
           
             q
             Esay
             6.
             2.
             
          
           
             r
             Calu.
             ibid.
             
          
           
             s
             Mat.
             13.
             19.
             1.
             
             Ioh.
             2.
             14.
             
          
           
             t
             Chrysost.
             in
             Matth.
             6.
             
          
           
             u
             De
             tranq
             .
             an
             .
          
           
             x
             Gen.
             3.
             10.
             
          
           
             y
             I●h
             8
             44.
             1.
             
             Io●
             .
             3.
             8.
             
          
           
             z
             Arist.
             〈◊〉
             .
             3.
             
          
           
             a
             Decad
             ●
             .
             4
             17.
             
          
           
             b
             2.
             
             P●t
             .
             2.
             4.
             
          
           
             c
             Luther
             .
          
           
             d
             Iude.
             6.
             
          
           
             e
             Cal●
             .
             〈…〉
             4.
             
          
           
             f
             Matt.
             〈…〉
             .
          
           
             g
             1.
             
             Sam.
             28
             ▪
             1●
             .
          
           
             h
             Mat.
             14.
             26.
             
          
           
             i
             N.
             ●orra●
             .
             in
             Ma●e
             .
             5.
             
          
           
             k
             Apoc.
             18
             10.
             
          
           
             l
             Soph.
             A●●x
             .
          
           
             E●●ip
             Hee●ba
             .
          
           
             m
             Matth.
             8.
             29.
             
          
           
             n
             Luk.
             16.
             23.
             
          
           
             o
             Luk.
             16.
             28.
             
          
           
             p
             Se●m
             .
             in
             Lament
             .
             1.
             12.
             
          
           
             q
             Di.
             Stella
             in
             Luc.
             8.
             
          
           
             r
             Muk
             .
             56.
             
          
           
             s
             N.
             Gorra●
             .
             in
             Marc.
             5.
             
          
           
             t
             D.
             Stella
             in
             Luc
             8.
             
          
           
             u
             Te●
             .
             Apol.
             c
             ,
             ●7
             
          
           
             x
             Matth.
             13.
             28.
             
          
           
             y
             Apoc.
             1●
             7.
             
          
           
             z
             Dan.
             12.
             1.
             
          
           
             a
             Wigan
             .
             l
             ●om
             .
             1.
             col
             38●
             .
          
           
             b
             Seluec
             .
             ins●it
             .
             1
             Cal.
             inst
             .
             2
             10.
             
             〈◊〉
             Fulk
             in
             test
             .
             〈…〉
             Apoc.
             12
             sect
             .
             31
             
          
           
             c
             Apoc.
             12.
             13
             
          
           
             d
             Apoc.
             12.
             17.
             
          
           
             e
             Io●
             1.
             6
             
             Mat.
             〈◊〉
             10
             
          
           
             f
             Te●tul
             .
             de
             〈◊〉
             .
          
           
             g
             Pli●
             .
             〈◊〉
             hist.
             lib.
             7
             cap.
             40.
             
          
           
             h
             Orat.
             7.
             
          
           
             i
             Plut.
             l.
             de
             sup
             .
          
           
             k
             Greg.
             moral
             .
             lib.
             25.
             c.
             6.
             
          
           
             l
             2.
             
             Tim.
             1.
             7.
             
          
           
             m
             Isa.
             48.
             
             ●1
             .
          
           
             n
             Tert.
             cont
             .
             Mark.
             4.
             
          
           
             o
             Cypr.
             de
             hab
             .
             virgin
             .
          
           
             p
             written
             by
             M.
             Cal●
             .
          
           
             r
             For
             Act.
             〈◊〉
             in
             Q.
             Marie
             an
             .
             1555.
             
          
           
             s
             Pa●lus
             liber
             .
             orat
             Wi●eberg
             
          
           
             t
             Act.
             Mon.
             Gods
             iudgements
             vpon
             persecutors
             .
          
           
             u
             Ioh
             8.
             44.
             
          
           
             x
             Mat.
             11
             ▪
             19.
             
          
           
             y
             Matth.
             10
             28.
             
          
           
             z
             Phil.
             2.
             12.
             
          
           
             a
             Pro●●
             .
             2●
             .
             14.
             
          
           
             b
             B●da
             in
             prou
             1
             
          
           
             c
             Lyra.
             in
             Iac.
             1.
             
          
           
             d
             M.
             Se●t
             .
             l.
             3.
             distinct
             .
             34.
             
          
           
             e
             August
             .
             tract
             9
             in
             epist.
             Io●an
             .
             &
             epist.
             121
             ad
             Honorat
             .
          
           
             f
             Rom.
             12.
             15.
             
          
           
             g
             H●b
             .
             12.
             
             2●
             .
          
           
             h
             Basil.
             in
             Psal.
             33.
             
          
           
             i
             Matth
             8.
             26.
             
          
           
             k
             Rom.
             5.
             1.
             
          
           
             l
             Rom
             8.
             31.
             
          
           
             m
             Act
             15
             9.
             
          
           
             n
             Matt.
             5.
             8.
             
          
           
             o
             Ephes.
             3.
             12.
             
          
           
             p
             Gal.
             5.
             6.
             
          
           
             q
             1.
             
             Io●
             .
             4.
             18.
             
          
           
             r
             G.
             Nissen
             .
             Orat.
             3.
             in
             Ca●tica
             .
          
           
             s
             Pro.
             1.
             9.
             
          
           
             t
             Comment
             .
             in
             ●phe●
             1.
             
          
           
             u
             Mat.
             8.
             
             ●
             .
          
           
             x
             Exod.
             34.
             6.
             
          
           
             y
             Psal.
             33.
             5.
             
          
           
             z
             Psal.
             36.
             5.
             
          
           
             a
             Psal.
             14
             5.
             9.
             
          
           
             b
             1.
             
             Sam.
             1●
             13.
             
          
           
             c
             1.
             
             Chro.
             17.
             13.
             
          
           
             d
             Ioh.
             2●
             15.
             
          
           
             e
             1.
             
             Tim.
             1.
             13.
             
          
           
             f
             1.
             
             Tim.
             2.
             5.
             
          
           
             g
             Tit.
             3.
             4.
             
          
           
             h
             Rom.
             2.
             3.
             
          
           
             i
             Matt
             6.
             12.
             
          
           
             k
             Ter.
             de
             Ora●
             
          
           
             l
             Mat.
             18.
             27.
             
          
           
             m
             Tit.
             1.
             
             ●
             .
          
           
             n
             De
             vnic
             .
             baptism
             .
             c.
             10.
             
          
           
             o
             1.
             
             Tim
             4.
             5.
             2.
             
             Tim
             1.
             5.
             
          
           
             p
             Defence
             of
             the
             Apolog.
             part
             .
             2.
             cap.
             20.
             
             〈◊〉
             .
             1.
             
          
           
             q
             Th.
             Aq
             ●
             .
             ●
             quaest
             .
             5
             art
             .
             4.
             
             Caie●
             ibid.
             Ferus
             in
             Mat.
             8.
             
          
           
             r
             P.
             Mart.
             in
             1.
             
             Cor.
             13.
             3.
             
          
           
             s
             Ioh.
             Ferus
             .
             〈◊〉
             .
             in
             Matth.
             lib.
             2.
             cap.
             8.
             
          
           
             t
             Th.
             Aq.
             2.
             
             ●
             .
             qu.
             4.
             art
             .
             4.
             
          
           
             u
             Bel.
             de
             iusti●
             .
             lib.
             1.
             cap.
             15.
             
          
           
             N.
             Gorran
             in
             2.
             
             Thes.
             3.
             
          
           
             x
             T●
             .
             Aq
             2.
             2.
             quest
             5.
             art
             .
             2.
             
          
           
             y
             D●
             spirit
             .
             &
             lit
             .
             cap.
             32.
             
          
           
             z
             De
             praedest
             .
             ●uctor
             .
          
           
             a
             Part.
             6.
             c.
             32.
             ex
             〈◊〉
             .
             Bartho
             .
             tit
             .
             de
             fide
             .
          
           
             *
             Naz
             sent
             .
             lambi●
             .
          
           
             b
             Gal.
             5.
             6.
             
          
           
             c
             Greg.
             hom
             12.
             lib.
             3.
             in
             Ezech.
             40.
             47.
             
          
           
             d
             Iam.
             2.
             17.
             
          
           
             e
             Epih.
             doct
             .
             cuangel
             .
          
           
             Bella
             Arma
             Minae
             
          
           
             f
             De
             iust
             l.
             1.
             c.
             6
             ,
             8
             ,
             9
             ,
             10
             ,
             11.
             
          
           
             g
             Ibid.
             c.
             4.
             
          
           
             h
             Ioh.
             Sleidon
             l.
             23.
             art
             .
             1551.
             
          
           
             i
             Protest
             .
             coa●
             .
             conc
             .
             Trid.
             p
             75.
             
          
           
             k
             De
             fid●an
             .
             12.
             
          
           
             l
             Eushist
             l.
             5.
             c.
             13
             
          
           
             m
             Bucan
             .
             loc
             .
             19.
             de
             fide
             c.
             5.
             
          
           
             n
             Calv.
             instit
             .
             l.
             3.
             c.
             2.
             sect
             7.
             
          
           
             o
             Chemnie
             .
             ex
             2.
             
             Conc.
             Trid.
             de
             fide
             .
          
           
             p
             Musc.
             loe
             .
             com
             de
             fide
             .
          
           
             q
             Mus.
             ibid.
             
          
           
             r
             Chem.
             vbi
             sup
             .
          
           
             s
             Rom.
             10.
             8.
             
          
           
             t
             Rom.
             4.
             11.
             
          
           
             u
             Aug●st
             Te●●
             .
             ●19
             .
             de
             temp
             .
          
           
             x
             Th.
             Aquin.
             1.
             2.
             
             q
             4.
             art
             .
             1.
             
          
           
             y
             Metaphis
             .
             7.
             
          
           
             z
             Rom.
             10.
             17.
             
          
           
             a
             Gal.
             3.
             11.
             
          
           
             b
             Calv
             coir
             .
             in
             Gal.
             3.
             12.
             
          
           
             c
             Marc.
             1.
             15.
             
          
           
             d
             Marc.
             15
             15.
             16.
             
          
           
             e
             De
             spir
             .
             sand
             cap.
             15.
             
          
           
             f
             Act
             8.
             35.
             
          
           
             g
             De
             fide
             &
             oper
             .
             cap.
             9.
             
          
           
             h
             G.
             〈…〉
             .
             car
             .
             n●iu
             definit
             .
          
           
             i
             Leuit.
             18
             5.
             
          
           
             k
             〈◊〉
             Matth.
             1.
             
          
           
             l
             〈…〉
             Scrip.
             in
             vcibo
             〈◊〉
             .
          
           
             m
             Isi.
             30.
             1.
             
          
           
             n
             Ier.
             31.
             33.
             34.
             
          
           
             o
             Isa.
             35.
             1.
             
          
           
             p
             Matth.
             11.
             28.
             
          
           
             q
             Matth.
             9.
             2.
             
          
           
             r
             Luc.
             19.
             9.
             
          
           
             s
             Act
             2
             39.
             
          
           
             t
             Rom
             4.
             
             ●5
             .
          
           
             u
             Eph.
             1.
             4.
             3.
             
          
           
             x
             Apoc.
             1.
             5.
             
             ●
             .
          
           
             y
             Luc.
             3●●
             .
          
           
             z
             〈…〉
             .
          
           
             a
             Matth.
             3
             25.
             
          
           
             b
             Luc.
             4
             16.
             
          
           
             c
             Ioh.
             13
             4.
             
          
           
             d
             Pind
             initio
             Oly●p
             Plut.
             An
             aqua
             vel
             ig●is
             si
             〈◊〉
             .
          
           
             e
             1.
             
             Pet.
             1.
             19.
             
          
           
             f
             1.
             
             Ioh.
             17.
             
          
           
             g
             Gal
             3.
             27.
             
          
           
             h
             1.
             
             Pet.
             3.
             2
             1.
             
             Be●a
             .
          
           
             i
             De
             baptism
             .
          
           
             k
             Nazian
             〈◊〉
             6
             
          
           
             l
             2.
             
             Pet.
             1
             4.
             
          
           
             m
             Basil.
             ex●●●e
             .
             ad
             baptism
             .
          
           
             n
             Psal
             104.
             15.
             
          
           
             o
             Plutarch
             .
             synops
             .
             lib
             6.
             c.
             8.
             
          
           
             p
             Plin.
             l.
             14
             c.
             5.
             
          
           
             q
             Gen.
             49.
             11.
             
          
           
             r
             Ioh.
             6.
             55.
             
          
           
             54.
             
          
           
             s
             Ioh.
             10.
             34.
             
          
           
             t
             G.
             N●s
             .
             in
             exp
             .
             eorum
             verb.
             
          
           
             u
             Luc.
             22
             19.
             
          
           
             20.
             
          
           
             x
             Barna●●l
             〈◊〉
             .
             ●
             .
             super
             .
             Qua
             h●bitat
             .
          
           
             y
             D
             Bilson
             ,
             The
             difference
             of
             Christian
             subiection
             ,
             &c.
             pat
             .
             3.
             pag.
             506.
             &c.
             
          
           
             z
             Art.
             in
             synod
             .
             London
             .
             1562.
             
             De
             sacram
             .
          
           
             a
             Calv.
             Instit.
             l.
             4.
             c.
             17.
             sect
             32.
             
          
           
             b
             Bellar.
             de
             iu●●●f
             .
             lib.
             1.
             c.
             9.
             
          
           
             c
             Apolog
             Eccl.
             Anglicanae
             .
          
           
             d
             See
             defence
             of
             the
             Apolog.
             part
             .
             ●
             .
             cap.
             1.
             di●●●●
             .
          
           
             e
             August
             .
             tract
             .
             20.
             in
             Ioh.
             
          
           
             f
             Ioh.
             6.
             
             ●9
             .
          
           
             g
             P.
             Martyr
             .
             cont
             .
             Gardiner
             ,
             part
             .
             1.
             obiect
             .
             89.
             
          
           
             h
             Fulke
             in
             Test.
             Rhem.
             in
             Rom.
             10.
             ●ect
             4.
             
          
           
             i
             Cypr.
             de
             dupl
             .
             Martyrio
             .
          
           
             k
             Bernard
             .
             ser.
             de
             sanct
             .
             Andr.
             
          
           
             l
             De
             symbol
             .
             〈◊〉
             2.
             
          
           
             m
             P.
             Ma●t
             .
             com
             .
             in
             ●
             .
             Cor.
             10.
             
          
           
             n
             Exod.
             14.
             31.
             
          
           
             o
             Exod.
             19.
             9.
             
          
           
             p
             Ioh.
             2.
             
             ●3
             .
          
           
             q
             Sal●er
             .
             ●om
             .
             6.
             tract
             .
             8.
             
             De
             ●●ectione
             vendentium
             &c.
             
          
           
             r
             Mus.
             loc
             .
             co●
             .
             d●
             side
             .
          
           
             s
             Fulke
             in
             Test.
             〈◊〉
             .
             Rom.
             10.
             sect
             4.
             
          
           
             t
             Exod
             14
             31.
             
          
           
             u
             Exod
             19
             9.
             
          
           
             x
             2.
             
             C●r
             .
             20.
             
             ●0
             .
          
           
             y
             Ioh.
             ●
             13.
             
          
           
             z
             Gal.
             2
             16.
             
          
           
             a
             Ioh.
             14.
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             b
             Ioh.
             6.
             
             ●9
             .
          
           
             c
             Salmeron
             vbi
             supra
             .
             tom
             .
             6.
             tract
             .
             8.
             
          
           
             d
             In
             Gal.
             ●
             .
          
           
             e
             In
             Symbol
             .
          
           
             f
             In
             Ioh.
             12.
             
          
           
             g
             In
             Gal.
             ●
             .
          
           
             h
             lib.
             3.
             dist
             .
             ●
             .
          
           
             i
             2.
             2.
             
             q
             2.
             art
             .
             2.
             
          
           
             k
             in
             Rom.
             10.
             &
             in
             G●l
             2.
             
          
           
             l
             Granat
             .
             conc
             .
             20
             post
             Pent●●
             .
          
           
             m
             Heb.
             11
             1.
             
          
           
             n
             P
             Martyr
             ●n
             〈◊〉
             .
          
           
             o
             Muse
             Co●●
             Coloss.
             2.
             
          
           
             p
             Rom
             ●●8
             .
          
           
             q
             Destr
             .
             vitio●
             .
             part
             .
             6.
             cap.
             32.
             
          
           
             r
             N.
             Gorr
             .
             in
             Heb.
             11.
             
          
           
             s
             Heb.
             11.
             1.
             
          
           
             t
             Heb.
             3
             14.
             
          
           
             u
             Th.
             Aquin.
             2.
             2
             q
             129.
             art
             6.
             
          
           
             x
             Horat.
             Sat.
             1.
             
          
           
             y
             De
             iusti●
             .
             lib.
             1.
             cap
             4.
             
          
           
             z
             〈◊〉
             l.
             2.
             c.
             47.
             
          
           
             a
             Orig
             hom
             .
             17.
             in
             Gen.
             49.
             
          
           
             b
             Chrys.
             hom
             .
             36.
             in
             Gen.
             15.
             
          
           
             c
             Chrys.
             hom
             .
             8.
             in
             Rom.
             4.
             
          
           
             d
             Epiphan
             .
             in
             Anchor
             .
          
           
             e
             Gal.
             2.
             20.
             
          
           
             f
             Epiph.
             ●●id
             .
          
           
             g
             1.
             
             Cor
             1
             30.
             
          
           
             h
             Greg.
             Nation
             .
             ●ign
             .
             C●●n
             .
          
           
             i
             Cyprian
             .
             de
             mortalit
             .
          
           
             k
             I●dem
             .
          
           
             l
             Ar●ob
             in
             Psal.
             129.
             
          
           
             m
             Tertull.
             cont
             .
             Ma●c
             .
             l.
             5.
             
          
           
             n
             A●
             bros
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             de
             ●a●nbo
             &
             vita
             b●at●
             .
          
           
             o
             〈◊〉
             Melanct.
             〈…〉
             L●t●
             .
          
           
             p
             August
             .
             in
             ●sal
             130.
             
          
           
             q
             Bernard
             se●
             .
             ●●in
             ann●●c
             .
             Mariae
             .
          
           
             r
             Sedul
             .
             in
             Rom.
             3.
             
          
           
             s
             Aug
             de
             verb.
             〈◊〉
             .
             28.
             
          
           
             t
             M
             Fox
             Act.
             Mon.
             in
             Hen.
             3.
             
          
           
             u
             Ioh.
             Gerson
             .
             serm
             ▪
             in
             Dom.
             d●
             passion●
             .
          
           
             x
             Ioh
             Gerson
             .
             sermale
             Sp●●
             .
             sancto
             .
          
           
             y
             Ioh
             20.
             28.
             
          
           
             z
             August
             .
             lib.
             De
             ovibus
             .
          
           
             a
             Ludo●
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             .
             ser
             do●●n
             .
             18.
             post
             Pente●
             .
          
           
             b
             Idem
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             domin
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             23.
             post
             Pentecost
             .
          
           
             c
             Idem
             ser.
             〈…〉
             .
          
           
             d
             〈◊〉
             .
             5.
             20.
             
          
           
             e
             D●●acus
             S●●l
             in
             Luc.
             5.
             
          
           
             f
             Ioh.
             6.
             23.
             
          
           
             g
             Cla●d
             .
             G●ill
             .
             in
             Ioh.
             6.
             
          
           
             h
             Ioh.
             12.
             
             ●6
             .
          
           
             i
             〈◊〉
             ibid.
             
          
           
             k
             N
             Gorran
             .
             in
             〈◊〉
             .
             1.
             
          
           
             l
             Rom.
             1.
             
             1●
             .
          
           
             m
             Gorran
             in
             Heb.
             11.
             
          
           
             n
             Rom.
             1.
             
             1●
             .
          
           
             o
             Georg.
             Wek.
             〈…〉
             .
             9.
             post
             Ti●●it
             .
          
           
             p
             ●●os
             .
             2.
             20.
             
          
           
             q
             G●adalup
             .
             Co.
             n●n
             Ho●
             .
             2.
             
          
           
             r
             Claud.
             Espen
             .
             Com.
             in
             Tit.
             3.
             
          
           
             s
             Matth.
             8.
             
             〈◊〉
             .
          
           
             t
             Ioh.
             ●eru●
             .
             in
             Matth.
             8.
             lib.
             2●
             .
          
           
             u
             Gen.
             15.
             6.
             
          
           
             x
             Gen.
             15.
             1.
             
          
           
             y
             Deut.
             1.
             32.
             
          
           
             z
             Exod.
             10.
             12.
             
          
           
             a
             Ioh.
             3.
             18.
             
          
           
             〈…〉
             day
             .
          
           
             b
             M.
             Fox
             Act.
             Mon
             in
             Edv.
             6.
             
             Ann.
             1551.
             in
             edi●
             .
             1596.
             
          
           
             c
             Beza
             epist.
             ad
             Elisab
             Angliae
             Reg
             ante
             novum
             Test.
             
          
           
             d
             Cie
             .
             de
             nat
             .
             Deo●
             .
             l.
             1.
             
          
           
             e
             〈◊〉
             11.
             
          
           
             f
             〈…〉
             
          
           
             g
             〈…〉
             in
             Catechism
             .
             d●fide
             .
          
           
             h
             M.
             Iohn
             Hayward
             ,
             vpon
             Psal.
             24●
             .
             March
             17.
             1603.
             
          
           
             i
             Alanus
             Copus
             dial
             .
             5.
             cap.
             11.
             
          
           
             k
             〈…〉
             36.
             
          
           
             l
             Bell.
             de
             〈◊〉
             .
             lib.
             ●
             .
             c.
             8
             ,
             9.
             10.
             
          
           
             m
             August
             in
             Ioh.
             17●
             11.
             
          
           
             n
             Ioh.
             17.
             8.
             
          
           
             o
             Aug●st
             〈◊〉
             112.
             〈◊〉
             
          
           
             p
             Gr.
             〈◊〉
             homie●●●
             op●●icio
             .
             cap
             20.
             
          
           
             q
             N.
             Gorran
             in
             Luc.
             13.
             
          
           
             r
             Psal.
             1.
             4.
             
          
           
             s
             Matth.
             7.
             23.
             
          
           
             t
             Theoph.
             in
             Matth.
             7.
             
          
           
             u
             P.
             Mart.
             Com.
             in
             Rom.
             1.
             19.
             
          
           
             x
             Coloss.
             ●
             .
             10.
             
          
           
             y
             Gualth
             hom
             .
             149.
             in
             Ioh.
             17.
             
          
           
             z
             Rom.
             1.
             
             ●1
             .
          
           
             28.
             
          
           
             a
             Muse.
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             in
             Phil.
             3.
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             b
             Philip.
             ●●0
             .
          
           
             c
             Calv.
             in
             Phil.
             ●
             .
             10.
             
          
           
             d
             Ibidem
             .
          
           
             e
             ●ustia
             Mart.
             c●ntn
             〈◊〉
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             f
             Iustin
             Mart.
             exposit
             ●idei
             .
          
           
             g
             L●●
             l.
             ●
             .
             c.
             5.
             
          
           
             h
             Act.
             8.
             36.
             
          
           
             17.
             
          
           
             38.
             
          
           
             i
             Gualth
             .
             ho●●
             62.
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             Ac●
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             ●
             .
          
           
             k
             Aug.
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