Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 1 · Sermon 4
Of true fayth, from whence it commeth, that it is an aſſured beliefe of the minde, whoſe onelyonly ſtay is vponupon God and his worde.
¶ The fourth Sermon.
IN my laſt ſermō I declared vntounto you, howe that the perfecte expoſition of Gods worde doth differ nothinge frō the rule of true Faith, and the louelove of God and our neighbour. For vndoubtedly, that ſenſe of Scripture is corrupted, which doeth ſquare from Faith and the two points of charitie. I hauehave now therfore next to treate of true faith and charitie towards God and our neighbour, to the intent that no man may finde lacke of any thing herein. And firſt therefore by Gods help, and the good means of your prayers I wil ſpeake of true Faith.
This word Faith or beliefe, is diuerſly vſed in the common talke of men: For it is taken for any kinde of religion or honor done to God. As we ſay, the Chriſtian faith, the Iewiſh faith, and the Turkiſh faith. Faith or beliefe alſo, is taken for a conceiued opinion of any thing that is tolde vsus, as whē we heare any thing rehearſed vntounto vsus out of the Indian or Ethiopian hyſtorie, we by & by ſay that we beleue it, and yet notwithſtanding we put no confidence in it, nor hope to hauehave any commoditie therby at all. This is that faith, wherewith Saint Iames ſayth that the deuill beleeueth and trembleth. Laſt of all, faith is commonly put for an aſſured and vndoubted confidence in God and his word. Among the Hebrues faith taketh her name of truth, certainty and aſſured conſtancy. The Latines call that faith, when that is done which is ſayd. Wheruppon one ſayth, I demaund of thee whether thou beleeueſt or no? Thou aunſwereſt, I beleue, do thē that which thou ſayſt, and it is faith. Therfore in this treatiſe of ours, faith is an vndoubted beliefe moſt firmely grounded in the minde. This faith, which is a ſetled The de… nitions … faith.and vndoubted perſuaſion or beliefe leaning vponupon God and his worde, is diuerſly defined by ye perfecter diuines. S. Paul ſaith, Faith is the ſubſtance of things hoped for, the euidence of things not ſeene. The ſubſtance or hypoſtaſis is the foundation, or the vnmoueable proppe, which vpholdeth vsus, and wheron we leane and lye with out perill or daunger. The things hoped for are thinges celeſtiall, eternall, & inuiſible. And therefore Paul ſaith, Faith is an vnmoueable foundation, and a moſt aſſured cōfidence of gods promiſes, that is, of life euerlaſting & all his good benefits. Moreouer Paul himſelfe, making an expoſition of that which he had ſpoken, immediatly after, ſaith: faith is the argument of thinges not ſeene. An argument or proofe is an euident demonſtration, whereby we manifeſtly proue that, which otherwiſe ſhould be doubtfull, ſo that in him, whom we vndertoke to inſtru…te, there may remain… no doubt at all. But now, touching ye miſteries of god reuealed in gods word, in themſelues or in their owne nature they can not be ſeene with bodily eyes: and therefore are called things not ſéene. But, this faith by giuing light to the mind, doth in harte perceiue them, euen as they are ſet forth in the word of God. Faith therfore, according to the definition of Paul, is in the minde a moſt euident ſeeing, and in the hart a moſt certaine perceiuing of things inuiſible, that is, of things eternall, of God I ſay and all thoſe thinges which he in his word ſetteth forth vntounto vsus concerning ſpirituall things. To this definition of Paules they had an eye, which defined Faith in this ſorte. Faith is a groūded perſuaſion of heauenly things, in the meditation wher of we ought ſo to occupy our ſelues, for the aſſured truthes ſake of Gods worde, that we may beleeue that in minde we do ſee thoſe things as well, as with our eyes we do behold things ſenſibly perceiued & eaſy to be ſeene. This deſcription doth not greatly differ from this definition of an other godly & learned man, who ſaith: Faith is a ſtedfaſt perſuaſion of the minde, wherby we do fully decree with our ſelues that Gods truth is ſo ſure, that he can neither will nor chooſe but performe that which he in his worde hath promiſed to fulfill. Againe, Faith is a ſtedfaſt aſſurednes of conſcience, which doeth embrace Chriſt in the ſame ſort, wherin he is offered vntounto vsus by the goſpell. Another there is, which after the ſame manner almoſt defineth Faith in this ſort: Faith is a gift inſpired by god into the mind of mā, wherby without any douting at al he doth beleue that to be moſt true whatſoeuer god hath either taught or promiſed in the bokes of both the teſtamēts. The very ſame author of this definitiō therfore, doth extend fayth to thrée termes of time, to the time paſt, the time preſent, & the time to come: For he teacheth to beléeue that the worlde was made by God, and what ſo euer the holy Scriptures do declare to hauehave bene done in the olde worlde: alſo that Chriſt dying for vsus, is the only ſaluation of them whiche beléeue: and that by the ſame God at this daye alſo, the worlde and Church are gouerned or preſerued, & that in Chriſte the faythfull are ſaued: Laſte of all, that that ſhal moſt aſſuredly light vponupon the vngodly and the godly, what ſo euer the holy Scriptures doe eyther threaten or promiſe.
Out of all theſe definitions there-fore, The deſcription of true fayth.being diligently conſidered, we maye, according to the Scriptures, make this deſcription of fayth. Fayth is a gift of God, poured into man frō heauen, whereby he is taught with an vndoubted perſua…iō, wholy to leane to God and his word▪ in which word God dothe freely promiſe life and all good things in Chriſte, and wherein all trueth neceſſarie to be beleeued, is plainly declared. Whiche deſcription of fayth, I will by Gods helpe in this that followeth vnfolde into partes, and by aſſertion of places out of the Scriptures, will bothe confirme and make manifeſt vntounto you. Ye, as hytherto ye hauehave done, ſo ſtill giuegive diligent care, and in your heartes praye earneſtly to God.
Firſt of all, the cauſe or beginning The begi… ning and cauſe of faith.of fayth commeth not of any man, or any ſtrength of man, but of God him ſelfe, who by his holy ſpirite, inſpireth fayth into our hearts. For in the Goſpell the Lorde ſayth, No man commeth to me, vnleſſe my father drawe him. And againe, fleſhe and bloude (ſayth the Lorde to Peter, confeſſing Chriſt in true faith) hath not reuealed this to thee, but my father which is in heauen. Whervnto the Apoſtle Paul alludeth when he ſayth, We are not able of ourſelues to thinke any thing, as of our ſelues, but all our abilitie is of God. And in another place, To you it is giuen for Chriſte, not onelyonly to beleeue in him, but alſo to ſuffer for his ſake. Fayth therefore is poured into our hearts by God, who is the welſpring and cauſe of all goodneſſe.
And yet we hauehave to conſider here, Faith is planted by the worde of God.that god in giuing and inſpiring faith, dothe not vſe his abſolute power, or miracles in working, but a certaine ordinarie meanes agréeable to mans capacitie: although he can in déed giuegive fayth without thoſe meanes, to whom when, and howe it pleaſeth him: But we reade, that the Lord hath vſed this ordinarie meanes, euen from the firſt creation of all things. Whome he meaneth to beſtowe knowledge and faith on: to them he ſendeth teachers, by the worde of God to preache true fayth vntounto them. Not bycauſe it lyeth in mans power, wil or miniſterie, to giuegive fayth, nor bicauſe the outward worde ſpoken by mans mouth, is able of it ſelfe to bring fayth: but the voice of man, and the preaching of Gods worde, do teache vsus what true fayth is, or what God dothe will and commaunde vsus to beléeue. For God him ſelfe alone by ſending his holy ſpirite into the hearts and myndes of men, dothe open our hearts, perſuade oure myndes, and cauſe vsus with all oure heart to beléeue that, which we by his worde and teaching hauehave learned to beleeue. The Lorde could by miracle from heauen, without any preaching at all, hauehave beſtowed fayth in Chriſte vponupon Cornelius the Centurion at Ceſaria: but yet, by an Aungell he dothe ſende him to the preaching of Peter. And while Peter preacheth, God by his holy ſpirite worketh in the hearte of Cornelius, cauſing him to beléeue his preaching. Verily Sainte Paule ſayth, Howe ſhall they beleeue in him of whome they hauehave not heard. How ſhall they heare without a preacher? And howe ſhall they preache if they be not ſent? So then, fayth commeth by hearing: and hearing by the word of God. In another place alſo, Who is Paule (ſayth he) or what is Apollos, but miniſters, by whome ye hauehave beleeued, according as God hath giuen to eueryevery one? I hauehave planted, Apollos watred, but God hath giuen increaſe. So then he that planteth is nothing, nor he that watreth, but God that giueth increaſe. With this doctrine of Saint Peter and Saint Paul doth that agrée which Auguſtine writeth, in the Preface of his booke of Chriſtian doctrine, where he ſayth: That whiche we hauehave to learne at mans hande, let eueryevery one learne at mans hande without diſdaine. And let vsus not goe about to tempte him in whom we beleeue, neyther being deceiued let vsus thinke ſcorne to goe to Churche to heare or learne oute of bookes, looking ſtill when we ſhal be rapt vp into the thirde heauen. Let vsus take héede of ſuch like temptations of pride, and let vsus rather hauehave this in oure myndes, that euen the Apoſtle Paul him ſelfe, although he were caſt proſtrate, and inſtructed by the calling of God from heauen, was neuertheleſſe ſent to a mā to be taught the will of God: and that Cornelius, although God had heard his praiers, was committed to Peter to be inſtructed, by whome he ſhould not only receiue the Sacramentes: but ſhoulde alſo heare what he ought to beleue, what to hope for and what to louelove: all which things notwithſtāding might hauehave bene done by the Angell &c. The ſame Auguſtine alſo in his Epiſtle to the Circenſes, ſaith: Euen he worketh conuerſion and bringeth it to paſſe, who by his miniſters doth warne vsus outwardly with the ſignes of thinges, but inwardly doth by himſelf teach vsus with the very things themſelues. Alſo in his treatiſe vponupon the 26. of Iohn: What doe men (ſaith he) when they preach outwardly? What doe I now while I ſpeake? I driue into your eares a noiſe of words: but vnleſſe he which is with in doe reueale it, what ſay I or what ſpeake I? He that is without doth huſband the tree, but he within is the creator of it. &c. This ſaid he.
But, euen as the Lorde his deſire is, We muſte …raye for …rue fayth.to hauehave vsus beleue his worde, (for the Prophet crieth out and ſaith: To day if ye will heare his voice, harden not your harts:) So in like maner, he doth require of vsus al which heare his word, that we be not ſlacke in praying. For in hearing the worde of God, we muſt pray for the gifte of faith, that the lord may opē our harts, cōuert our ſoules, breake and beate downe the hardnes of our mindes, and increaſe the meaſure of faith beſtowed vponupon vsus. Of this order of prayer, there are many examples in the holy ſcriptures. Whē the Lorde in the goſpell ſayde to one, Canſt thou beleue? to him that beleueth all things are poſſible: He made aunſwere, ſaying: I beleue lord, helpe thou mine vnbeliefe. The Apoſtles alſo cry to the Lord and ſay: O Lorde increaſe our faith. Moreouer, this praier, wherin we deſire to hauehave faith powred into vsus, is of the grace & gifte of God, and not of our owne righteouſneſſe, which before God is none at all. This therefore is lefte vntounto vsus, for a thinge moſt certaine and vndoubtedly true, that true faith is the mere gift of god, which is by the holy ghoſt from Heauen, beſtowed vponupon our mindes, and is declared vntounto vsus in the worde of trueth, by teachers ſent of God, and is obtained by earneſt praiers which cannot be tyred. Whereby we learne that we ought often and attentiuely to heare the word of God, and neuer ceaſe to praye to God for the obtayning of true faith.
But that this faith inſpired from That faith is an vndoubted perſuaſion of the minde.heauen, and learned out of the worde of trueth, doth put into mans minde an vndoubted perſuaſion, that is, that whatſoeuer we beléeue in the worde of God, we do beléeue it moſt aſſuredly without wauering or doubting, being altogether as ſure to hauehave the thinge, as faith doth beléeue to hauehave it (for I vſe this worde perſuaſion, not as it is cōmonly taken, but for a firme aſſent of minde inſpired and perſuaded by the holy ghoſt) that this faith I ſay, doth put into mans minde this vndoubted perſuaſion, I meane to declare by the example of Abrahams faith, which Paule in the fourth chapiter to the Romanes deſcribeth in theſe words. Abraham contrary to hope beleeued in hope: and he fainted not in faith, neither conſidered he his owne body now dead, whē he was almoſt an hundred yeares olde, nor the deadneſſe of Saraes wombe, he ſtackered not at the promiſe of God thorowe vnbeliefe, but became ſtronge in faith and gaue the glorie to God, hauinge a ſure perſuaſion that hee which had promiſed, was able alſo to perfourme. In theſe wordes of the Apoſtle, there are certayne notes t… be obſerued, which do proue to vsus that Faith doth bringe an aſſured perſuaſion into the mynde and harte of man: and ſo, that Fayth is an vndoubted confidence of thinges beleeued, whereto the harte is made priuie, that is, that true fayth doth not flie to and fro from place to place in the hart of mā, but that being deepely rooted in Chriſt, it ſticketh in the hart which is inlightened.
Firſte, ſayeth the Apoſtle, Abraham contrary to hope beleeued in hope: that is to ſay, there he had a conſtant hope, where notwithſtanding he had nothing to hope after, if all thinges had been weighed accordinge to the manner of this worlde. But, Hope is a moſte firme and vndoubted looking after thoſe thinges which we beléeue: So that we ſee that the Apoſtle did make fayth manifeſt by hope, and by the certaintie of hope did declare the aſſured conſtancie of fayth. After that ſayth he, Abraham faynted not in fayth, nor ſtackered at the promiſe of God through vnbeliefe, but was ſtronge in fayth.
There are two kindes of ſtackerings in mankinde: The one is that which being ouercome by euill tentations doeth bende to deſperation, and the deſpiſing of Gods promiſes. Such was the ſtackering of thoſe ten ſpies of the holy lande, of whom mention is made in the thirtéene and fourtéene chapiter of Numbers. The other ſtackering, is rather to be called a weake infirmitie of fayth, which alſo is tempted it ſelfe: that nowe I may not make rehearſall to you, howe that in vsus all, by the ſpot of originall ſinne, is naturally grafted a certaine kinde of vnbeliefe, and that mans minde is at no time ſo inlightened or confirmed, but that cloudy myſtes of ignorance and doubtinges doe ſome times ariſe: yet notwithſtanding, fayth yéeldeth not to tentation, neither is drowned nor ſticketh in the of myre ſtackering, but laying holde vponupon the promiſed worde of trueth, getteth vp againe by ſtrugling, and is confirmed. So we reade, that at the promiſe of God this came into Abrahams mynde. What, ſhall there a Sonne be borne to thée that art an hundred yeres old? this was that infirmitie, and ſtackering or weakeneſſe of fayth. But here the Apoſtle commending Abrahams fayth, which ouercame and yéelded not, teaching vsus alſo of what ſort true fayth ought to be, that is, a firme and moſt aſſured perſuaſion, ſayth: Abraham fainted not in fayth, neyther conſidered his owne body nowe deade, when he was almoſt an hundred yeares olde, nor the deadneſſe of Saraes wombe. Loe, this thought came into Abrahams minde. Shall a Sonne be borne to me that am an hundred yeares olde? But he faynted not in fayth. The fayth of Abraham began not to droope by reaſon of this temptation. For, he conſidered not the weakneſſe that was in him ſelfe, nothing anſwerable to the promiſe of God. what thē? He ſtackered not at ye promiſe of God through vnbeliefe. That is, he gaue no place to vnbeléefe to be tempted of it: he fell not to his owne reaſons and doubtfull inquiſitions, as vnbeléeuers are woont to doe. For Gods promiſe beinge once ſet before the eyes of his mind, ſo that I ſay he ſtucke vnmoueably, caſting of all doubts and reaſons of his owne. For, fayth hath no reſpecte at all to the weakeneſſe, miſerie, or lacke which is properly in man kinde, but ſetteth her whole ſtaye in the power of God. So then, I ſaye, Abraham was ſtronge in fayth, that is, he preuayled and gotte the vpper hande in his temptacion. For, this is an argument to ſhewe that he had the vpper hande: He faynted not, nor waxed weake in fayth. It followeth in the Apoſtle, Abraham gaue God the glorie, to wit, in beleeuing that God wiſheth well to man kinde, and that he is a true God and almighty.
For he giueth God his glory, which attributeth to God the properties of God, and doeth not gaineſay the word and promiſe of God. For John the Apoſtle ſayth: He that beleeueth not in God, maketh God a lyar, Abraham therefore beleeued in God, and in beleeuing gaue God the glorie. The Apoſtle Paule goeth forwarde and ſayth. He was throughly perſuaded, or certified, that he which had promiſed was able alſo to performe. Paule vſed the Gréeke worde foreign, which is all one as if you ſhould ſay, being certified. For, foreign doeth ſignifie fully to certifie: wherevppon foreign is an aſſured fayth giuen vntounto vsus which is made by way of argument, or by the thinge it ſelfe, And they call that foreign, which we call a certification, as when a thinge by perſuaſions is ſo beaten into our mindes, that after that we neuer doubte any more. Therefore fayth did certifie Abraham, and with vndoubted perſuaſions did bring him to the point, neuer to doubt, but that God was able to perfourme what he had promiſed: in fayth therefore he ſtucke vnmoueably to the promiſe of God, béeing aſſuredly certified that he ſhoulde obtayne whatſoeuer God had promiſed.
It is certaine therefore, and plainly declared by the wordes of the Apoſtle, that true Fayth is an vndoubted perſuaſion in the mynde of the beleeuer: euen ſo to hauehave the thinge as his beliefe is, and as he is ſayde to hauehave it in the expreſſe worde of God. Whereby alſo we learne, that Fayth is not Faith beleueth not euerithing what ſoeuer.the vnſtable and vnaduiſed confidence of him which beleeueth eueryevery greate and vnpoſſible thinge. For, Fayth is ruled and bound to the worde of God, to the worde of God, I ſaye, rightly and truly vnderſtoode.
The godly and faythfull therefore, doe not by and by, out of the omnipotencie of God, gather what they liſte, as though God therefore would doe eueryevery thinge bycauſe he can doe all thinges, or that Fayth ſhould therefore beléeue eueryevery thinge, bycauſe it is written: All thinges are poſsible to him that beleeueth. For, hys Fayth is therfore a great deale more, bycauſe that which he doeth beléeue, is ſo ſette downe and declared in the worde of God, as he doeth beléeue.
Furthermore, where the Lorde in the Goſpell ſayeth. All thinges are poſsible to him that beleeueth, we muſt not take that ſayinge to be abſolutely ſpoken, but to be ioyned to the worde, will, and glorie of God, and the ſafetie of our Soules. For, all thinges whych God in his worde hath promiſed, all thinges which God will hauehave, and laſtely, all thinges whiche make to the glorie of God and ſauegarde of our Soules, are poſſible to him that beléeueth. And for that cauſe, the Apoſtle both openly and plainly ſayd: Whatſoeuer God hath promiſed, that ſame he is able alſo to perfourme. For whatſoeuer he hath not promiſed, and whatſoeuer pleaſeth not his diuine maieſtie, or is contrary to the will and expreſſe worde of God, that cannot God doe, not bycauſe he can not, but bycauſe he will not.
God could make breade of ſtones, but we muſt not therefore beléeue that ſtones are breade, neyther are they breade therefore, bicauſe God can doe all things. This ye ſhall vnderſtande better and more fully, where as a litle hereafter I ſhall ſhew vntounto you, that true fayth ſtrayeth not nor wauereth wandringly to and fro, but cleaueth cloſe and ſticketh faſt to God and his worde.
In the meane ſeaſon bicauſe we Examples …f vndoub…ed ſaith.hauehave ſhewed out of Paules wordes by the example of Abraham, that faith is a ſubſtance and vndoubted perſuaſion in the harte. And bicauſe many doe ſtiffely ſtande in it, that man is not ſurely certaine of his ſaluation, I will adde a fewe examples out of the goſpel, wherby they may plainly perceiue that faith is a moſt ſure groūd, & ſetled opinion touching God and our ſaluation. And firſte verily the Centurion, of whom mention is made in the goſpell, had conceiued a ſtedfaſte hope that his ſeruaunt ſhould be healed of the Lorde. For he vnderſtoode howe great and mightie thinges he promiſed to them that beléeue. He gathered alſo by the workes of Chriſt, that it was an eaſy matter for him to reſtore his ſeruaunt to health againe. Therefore he commeth to the Lorde, and amonge other talke ſayth. It is no reaſon that thou ſhouldeſt come vnderunder my roofe, yea doe but ſay the worde and my ſeruaunt ſhal be made whole. Theſe wordes doe teſtifie, that in the hart and minde of the Centurion, there was a ſure perſuaſion of moſt aſſured health, which by a certaine compariſon, he doth make manifeſt and more fully expreſſe. For I my ſelfe am a man vnderunder the authoritie of an other, and vnderunder me I hauehave ſouldiours, and I ſay to one, goe, and he goeth: and to an other, come, and he commeth: and to my ſeruaunt doe this, and he doeth it. When the lord perceiued this certificatiō of his mind, by his wordes moſt ſull of fayth, he crieth out, that in al Iſrael he hath not found ſo great faith. The ſame again in the goſpell, ſpeaketh notably of the womans fayth which was ſorely plagued with the bloudy fluxe. And that that faith was an vndoubted perſuaſion in her harte once illuminated, we may thereby vnderſtande, becauſe ſhe (beinge firſt in déede ſtirred vp by the workes & wordes of the Lord) thought thus within herſelfe, if I do but touch his garment I ſhall be whole. And therfore preaſſing through the thickeſt of the throng, commeth to the Lord. But why heape I together manye examples? doth not the onelyonly faith of the Chananitiſh, or Syropheniſſian woman, declare more plainely then that it can be denied, how that faith is a moſt aſſured perſuaſion of thinges beléeued? For being ouerpaſſed, and as it were contemned of the Lorde, ſhe wauereth not in faith, but following him, and hearing alſo that the lord was ſent to the loſt ſhéep of ye houſe of Iſraell, ſhe goeth on to worſhip him. Moreouer, being put back, & as it wer touched with the foule reproch of dog, ſhe goeth forwarde yet humbly to caſt her ſelfe proſtrate before the Lorde, requeſting to obtaine the thinge that ſhe deſired. She would not hauehave perſeuered ſo ſtiffely, if fayth had not ben a certification in her beléeuing minde and harte. Wherefore, the Lorde moued with that fayth of hirs, cryed: Woman, great is thy fayth, be it done to thee euen as thou wilte. It is manifeſt therefore, by all theſe teſtimonies of the holy Scripture, that Faith is a ſtedfaſt and vndoubted perſuaſion in the minde and hart of the beléeuer.
This, being now brought to an end, …herunto …aith lea…eth, and what the …biect or …oundation of faith ….let vsus ſee what it is wherevpon mans fayth doth leane, and alſo how we may clearely perceiue, that fayth is not a vayne and vnſtable opinion (as a little before we were about to ſaye) of any thinge whatſoeuer conceiued in the minde of man, but that it is tyed vp and contayned within boundes, and as it were certayne conditions. In the definition therefore of fayth, we ſayd that fayth bendeth to Godwarde, and leaneth on his worde. God therfore and the worde of God, is the obiect or foundation of true fayth. The thing wheron a man may leane ſafely, ſurely, and without all manner doubting, muſt néedes be ſtedfaſt and altogether vnmoueable, which doth giuegive health, which doeth preſerue, and which doeth fill vp or miniſter all fulneſſe vntounto vsus. For this doth fayth ſéeke and requeſt. But this is not elſe where thē in god, On God alone therefore doeth true fayth bende and leane. God is euerlaſting, chiefely good, wiſe, iuſte, mightie and true of worde. And that doeth he teſtifie by his workes and worde. Wherefore in the Prophets he is called a ſtrong and vnmoueable Rocke, a caſtle, a wall, a tower, an inuincible fortreſſe, a treſure, & a wel that neuer wil be drawne drie. This euerlaſting God can doe all thinges, knoweth all things, is preſent in all places, loueth mankinde excéedingly, doeth prouide for all men, and alſo gouerneth or diſpoſeth all thinges. Fayth therfore, whiche is a confidence of Gods good will and of his ayde in all neceſſities, and of the true ſaluation of mankinde, bendeth on God alone, & cannot leane to any other creature, in whome the thinges are not that fayth requireth. And euen as God is true of word, and can not lye, ſo is his word true and deceiueth no man. In the worde of God is expreſſed the will and mynde of God: To the worde of God therfore hath faith an eye, and layeth hir groūd vppon Gods worde, touching which worde the Lorde in the Goſpell ſayd: Heauen and earth ſhall paſſe, but my worde ſhall not paſſe. The worde of God here is compared with the moſte excellent elements. Ayre and Water are féeble and vnſtable Elements: but Heauen, although it turne and moue, doth kéepe yet a wonderful and moſte ſtedfaſt courſe in mouing, and ſtedfaſt are all thinges therein. The Earth is moſte ſtable and vnmoueable. Therefore if it be eaſier for theſe thinges to be loaſed, which can not be vndone, then for the worde of God to paſſe: it followeth that Gods worde in all pointes is moſte ſtable, vnmoueable, and not poſſible to be loaſed. If (ſayth the Lorde in Ieremie) ye can vndoe the league that I hauehave taken with the day, or the couenant that I hauehave made with the night, ſo that it neyther be day nor night at the appointed time, then may my couenant be of none effect, which I hauehave made with Dauid. But not the whole worlde laying all their ſtrengthes together, is able to make it day when it is once Night, nor cauſe the Daye to breake one howre ſooner then ye courſe of Heauen doth commaunde. Therefore not all this worlde with all the powre and pompe therof, ſhall be able once to weaken or breake, to chaunge or aboliſh ſo much as one tittle in the word of God, and the trueth of Godds worde. Faith therefore, which reſteth vponupon a thing moſt firme or ſure, can not chooſe but be an vndoubted certification. And ſince Gods worde is the foundacion of Fayth, Fayth can not wander to and fro, and leane to eueryevery worde whatſoeuer. For eueryevery opinion conceiued without the worde of God, or againſt Gods word, cannot be called true faith. And for that cauſe S. Paule the Apoſtle of Chriſt would not ground the true or Chriſtian faith vponupon any carnall proppes or opinions of men, but vponupon the truth and power of God. With his wordes will I conclude this place. Fayth (ſayth he) commeth of hearing, and hearing by the worde of God. By the worde of God, he ſaith, and not by the worde of man. Againe to the Corinthians: My preaching (ſaith he) was not in entiſing wordes of mans wiſedome, but in the ſhewing forth of the ſpirite, and of powre, that your faith ſhould not be in the wiſedome of man, but in the power of God. Whereby alſo we learne, that ſome there are, which againſt all reaſon require fayth at our handes, that is, they would hauehave vsus to beléeue that, which they are not able to ſhewe out of Gods worde, or that, which is cleane contrary to the word of God. To the better declaring of this that I hauehave ſaide, auaileth that ſhort abridgement of Gods word and of fayth, which we in the definition of fayth hauehave cloſely knitte vp together. There are there rehearſed two chiefe Two chief …in…s of …aith.…oints of fayth and of the worde. And firſt of al that God in Chriſt doth fréely promiſe life and eueryevery good thinge. For God, who is the obiect or marke and foundation of fayth, beinge of his owne proper nature euerliuing euerlaſting, & good, doth of himſelf from before al beginning, beget the ſon like to himſelf in al points, who bicauſe he is of the ſame ſubſtance with the father, is himſelfe alſo by nature life and all goodneſſe. And to the ende he might communicate to vsus, his Sonnes and brethren, both life and all goodneſſe, he became man, and being conuerſant very God and man among men, he teſtified that God the Father, through the Sonne, doeth powre himſelfe wholly with all good things into the faithfull, True fai… ſeeketh a… good thi… ges in … through Chriſt.whom he quickneth and filleth with all goodneſſe, and laſt of all doeth take them vppe to himſelfe into the bleſſed place of euerlaſting life. And that he doth frankly and fréely beſtow this benefite, to the ende that the glory of his grace may in all thinges be prayſed. This doth true fayth beleeue, and herevnto belonge no ſmall part of the ſcriptures, which teſtifie that God in Chriſt doth communicate to the faithful, life and al goodnes. Iohn the Apoſtle cryeth out and ſayth: In the beginning was the word, and the word was with God, & God was the word. And the word became fleſh, & dwelt amonge vsus. And we ſaw the glorie of God as the glory of the onelyonly begotten ſonne of the Father, full of grace and truth. And of his fulneſſe hauehave all we receiued &c. For the Lorde him ſelfe in the Goſpell after Saint Iohn, ſayde: Verily I ſay vntounto you, whatſoeuer things the Father doth, the ſame alſo doth the Sonne. For euen as the Father doth raiſe the deade to life and quickneth thē, ſo alſo doth the ſonne quicken whom he will: for, neyther iudgeth the father any man, but hath cōmitted all iudgement to the ſonne, that all men may honour the ſonne euen as they honour the father. He that honoureth not the ſonne, the ſame honoureth not the father which hath ſent him. Verily verily I ſay vntounto you, he that heareth my word, and beleeueth on him that ſente me, hath life euerlaſting, and ſhal not come into iudgemente, but is eſcaped from death vntounto life.
With theſe woordes of the Goſpell, agreeth that ſayinge of S. Paule. In Chriſte are layde vp all the treaſures of wyſedome and knowledge. Becauſe in him dwelleth all fulneſſe of the Godheade bodily, and yee in him are fullyfilled. But that theſe great benefits of God are freelie beſtowed vppon the faithful, Paule that Veſſell of election declareth in theſe woords. Bleſſed be God, who hath choſen vsus in Chriſte before the foundations of the world were layd, and hath predeſtinated vsus into the adoption of children through Ieſus Chriſt vntounto himſelfe, accordinge to the good pleaſure of his will, to the prayſe of the glorie of his grace, wherein he hath made vsus accepted in the beloued, throughe whom wee hauehave redemption in his bloud &c. And againe. All hauehave ſinned and hauehave neede of Gods glorie, but are iuſtifyed freely throughe his grace, by the redemption which is in Chriſte: And ſo forward. True fayth therefore doth beleeue that life and eueryevery good thinge doth freely come to it from God through Chriſte: which is the chiefe Article of our fayth, as in the Articles of ye beliefe is more largly layde forth.
The ſecond principal point of Gods word and fayth is, that in the word of …rue faith …eleeueth … holy …riptures.God, there is ſet downe all truth neceſſary to be beleeued: and that true fayth doth beleeue all that is declared in the Scriptures. For, it telleth vsus that God is, what maner one hee is, what Gods works are, what his iudgments, his wil, his commaundements, his promiſes, & what his threatnings are, finally what ſoeuer is profitable or neceſſary to be beleeued, that doth Gods worde who lie ſet downe vntounto vsus, and that doth true fayth receiue, beleeuing all thinges that are written in the Lawe and the Prophets, in the Goſpell and wrytinges of the Apoſtles. But, whatſoeuer cānot be fetched or proued out of thoſe writinges or whatſoeuer is contrary vntounto them, that do the faithful not beleeue at all▪ For, the very nature of true fayth is, not to beleue that which ſquareth frō the worde of God. Whoſoeuer therefore beleeueth not the fables and opinions of men, he alone beleeueth as he ſhould: for he dependeth onelyonly vppon the worde of God, and ſo vppon God himſelfe, the onelyonly fountayne of all truth. The matter, the argumente and the whole ſumme of fayth, is brieflye ſet oute vntounto vsus in the Articles of the Chriſtian fayth: whereof I will ſpeake at another time. I hauehave this houre declared vntounto you (decrely beloued, and reuerende brethren in the Lorde) the definition of faith, which to the ende that I may ſurely faſten in eueryevery ones mynde, and that all may vnderſtand what fayth is, I repeate it here againe, and therwithall conclude this Sermon. Fayth is a gifte of God, powred into man from Heaue, wherby he is taught with an vndouted perſuaſiō wholie to leane to God and his word, in which word, God in Chriſt doth freely promiſe life and eueryevery good thing, and wherin al truth neceſſary to be beleued is plainly declared. Let vsus all pray to God our father, through his only begottē Sonne our Lord Ieſus Chriſte, that hee will vouchſafe from Heauen, to beſtowe true fayth vppon vsus all, that wee by it knowinge him a righte, may at the laſte obtayne life euerlaſting. Amen.