Sum of the Christian Faith, Treatise 2
Another briefe confeſsion of fayth, according to the ſame herebefore and the ſame authour.
FOr aſmuch as God is perfectlye ryghtI wyſe and iuſt, and all men wholy and altogether ſinners, then out of theſe two thynges muſt néedes be, that eyther God muſt renounce his ryghteouſnes and iuſtice which cannot be, or all men without exception be vtterly loſt and condemned, except they ſatiſfie fullye, and perfectlye the diuine iuſtice.
But he ſatiſfyeth perfectly the diuineII iuſtyce, which payeth all that be oweth to God. Wherefore we muſt fyrſt ſeeke what it is that man oweth to God, & then whether he be able to pay him, thyrdly if we cannot finde in our ſelues wherwith to paye him, we muſt ſee then where wée may borowe to paye, that we peryſh not by the iuſt iudgement of God.
Wherfore to the ende we may knoweIII what it is that man oweth to God, wée muſt conſider the forme and manner of the oblygation wherein we be bounde in our creation, and what is wrytten in the two tables of the lawe, and then we ſhall fynde that we are bounde to louelove God aboue all thynges, and with all our harte, and our neyghbour as our ſelues. So it is aparent that we owe to be payed perfecte louelove to God and to our neyghbours.
But howe can this be done, if fyrſt weIIII be not naturally apte and enclyned to doo thys? For experyence teacheth that our nature is cleane contrary to this. For all men of them ſelues or of theyr owne wyll be enclyned rather to hate God and theyr neyghbor, contrary to louelove. Nowe if our owne nature draweth vsus to hate, howe can we paye the louelove which we doo owe?
Of this we maye gather thrée concluſions,V that is to ſaye, that all men of theyr owne nature be haters of God being corrupted. Then it foloweth that they cannot onelyonly paye that they do owe, but alſo they bynde them ſelues daylye more and more, and endebte them ſelues by newe ſinnes to the iuſt iudgemēt of God, from whence it followeth neceſſarily, that eyther all men without exception muſt bée condempned, or elſe fynde ſome one that wyll paye theyr debtes.
Nowe where ſhall we fynde ſuche aVI pledge or ſuretye that is méete and able to doo it. Certaynlye in no place among the thynges that be created. For if wée ſearche among the Angels, the aunſwere is ready, the Angelles bée not bounde for the ſynne of man. For the ryghteouſnes of God cannot demaunde of the Angelles that which man oweth. And alſo there is ſturred vp the wrathe of God whiche muſt bée borne: and it is certayne that the Angelles them ſelues be not able to beare ſo great a burden.
But if Angels be inſufficient and vnableVII to beare ſo great a burden, what creature can bee founde that is able to do it? Wherefore we muſt neceſſarily hauehave refuge to ſome one that is more mightye then all creatures, and alſo that muſt bée very man. For if he be not more myghtyer then any creature, that is to ſay, verye God, he can not beare the burden of the wrath and yre of God, but ſhould him ſelf be ouerwhelmed vnderunder it, then much leſſe could he ſatiſfye for others. And if he be not a man, how ſhould he delyuer man by his ſatiſfaction? It is neceſſarie then that a mediatour be founde which is God and man, and ſuch one is Ieſus Chriſt, as the Chriſtian religion teacheth vsus.
Now let vsus ſée whether Ieſus ChriſtVII be ſuch one that we may fynde in him all that is requiſite to our ſaluation. Fyrſt Ieſus Chriſte is very God, from whence it foloweth that he can be a ſauionr.
And alſo be is very man, from whenceVIII it followeth that hée is of nature méete to ſuffer that whiche the Iuſtice of God requyreth to be reuenged for the ſinne of man. For if be onelyonly were God he coulde ſuffer nothing, and if he were only man, he ſhould ſinke vnderunder the burden of Gods wrath. Becauſe he is God and man, therfore he was able to dye, and vanquyſhe death in dying.
Moreouer, for aſmuch as be is manIX moſt pure and moſt holy conceiued by the holy ghoſt, this purity being perfect, pleaſeth God. Wherefore we hauehave in Ieſus Chriſte, a man agréeable & pleaſing vntounto God. Nowe out of this puritie ſpringeth two Ryuers, as out of the fountayne or ſpring, that is to ſaye, a perfect righteouſneſſe, and a whole and perfect abſtayning from ſinne▪ For Ieſus Chriſt very man bath fulfilled all the wyll of God, for as much as hee neuer ſinned in any manner wyſe. Therefore be is moſt iuſt & righteous before God, aſwel becauſe of this naturall puritie, as of the fruites ſprynging out of the ſame purity and cleanes.
Wherefore we maye with good ryghtX conclude, that we doo fynde onelye in Ieſus Chriſt perfect remedie againſt all the euyls that doth or mought feare our conſcience, or let vsus from comming to the glory of God, or might cauſe vsus iuſtly to be condempned to eternall death.
But yet neuertheles we muſt ioygne aXI condition to this, that is to ſaye, if we doo take or ioyne to vsus theſe remedies in Ieſus Chriſt. For as it profiteth not a ſicke perſon to hauehave a good medicine except bee vſe it, nor a hungry man to be at a tables end garniſhed with plenty of good meats except he eate of them: lykewiſe be there medies of Ieſus Chriſte againſt ye wrath of God and eternal death ſet before vsus in vain, except we vſe them. Now we cānot vſe them, except firſt we knowe by what maner, & after what ſort it may be done. Wherefore firſt we muſt ſee how Ieſus Chriſt is, & may be applied to our profit & aduantage. Then to declare how IeſusXII Chriſt may be applied to our ſaluation & eternall lyfe, we wyl vſe this preface. As it is not in our power to finde a medicine of ſaluation▪ ſo cā we not find the maner how to vſe this medicine. For as in the ſicknes of the body, the ſick perſon is paſt al hope of health & vtterly diſpaired, then it is needful for the Phiſition not onelyonly to find and prepare the medicine, but alſo to diſpoſe the ſick perſon ſo as he wyl & may vſe this medicin, and y• he may vnderſtād howe to vſe it: ſo the ſicknes of the ſoule, which is moſt precious aboue althings, & in the which mankind is not onelyonly ignorant, but alſo enemies of their owne ſaluation, then we muſt vnderſtande by the Phiſition of the ſoule what is the medicine, then after what maner it muſt be vſed, yea & in ſuch wiſe y• the ſame Phiſition do prepare & make vsus apt and meete y• we both will and cā vſe thoſe remedies which he prepareth and apoynteth to vsus.
God then is he which in the beginningXIII of the world ſpake by his Angels to y• firſt man, y• is to ſay, Adam and others vntyll Moſes, declaring to them the only remedy of ſaluation, as before is declared, that is to wéete Ieſus Chriſt, in whom onelyonly we find all y• is needful and requiſit to ſaluation. And after the reiecting of al other natiōs & people made apoyntment wt the poſterity of Abraham, & multiplied them exceedinglye & expoūded to them his wyll moſt abūdantly, as it is cōpriſed in the. x commaundementes of God. & alſo ioyned therto certain ſacrifices and ceremonies, the which dyd not only deuyde the people of God frō al other nations, but alſo were certain teſtimonies of Chriſtes coming▪ & of all the things that he ſhould ſuffer, for to delyuer vsus from the wrath of God: ſo y• they myght certaynly truſt and beléeue in hym whiche they hoped ſhoulde come. Moreouer, becauſe God knewe that the diuel would moue & ſtyrre vp falſe Prophets which woulde ſpreade foorth theyr lies as the true cōmaundements of God, he wylled Moyſes and the Prophetes to wryte all that God reuealed to them, to the ende that the falſe Prophetes ſhoulde not ſo eaſily deceyue the people.
But in the end when ye tyme was comeXIII which he had eternally appoynted according to his eternall & infinite wiſedome, he ſent downe and preſented from Heauē his promiſe, that is to ſay, his eternall ſonne, the which tooke vppon him a verye humaine body, by the vertue of the holye ghoſt, of the ſubſtance of the virgin Mary of the ſéede of Abraham and of Dauid, with the whiche body God conioygned a moſt pure and moſt holy ſoule, created by the ſame force of the holy ghoſt. He was made the very mediatour as is ſayde before, and hath truly fulfilled & accomplyſhed all that was neceſſary to be fulfilled for to reconcyle man vntounto God.
But in the ende when all theſe thingsXIII were fulfilled, Ieſus Chriſte aſcended vp into heauen, and wylled this doctrine not onelye to bee preached by mouth of the Apoſtles & Euangeliſts, but alſo that theyr handes ſhoulde wryte it in ſuche wyſe, as the Church ſhould hauehave to the ende of the worlde one certayne doctrine, vppon the which ſhe might ſtay & reſt, and alſo by it might ſeparate moſte clearely the lyes of the falſe Prophets and Antichriſts from the only verity of God, which is comprehēded wholy and perfectly in the bookes of the olde and new teſtaments, ſo that it is not lawfull to chaunge any thing, eyther adde to it, or take from it.
Moreouer this doctrine had bene written in vayne, if it were not preached and declared faythfully. And man cannot endure nor ſuſtayne the face of God or of Angelles. And God hauing pittie of the ſeede of man, in this poynt hath ordained and conſtytuted Paſtours and Teachers in his Church, by whome he wylled that this doctryne ſhoulde be faythfully declared and applyed to the neceſſyties of the Church publykely and partycularly, that man ſhoulde not alledge any ignoraunce of the wyll of God.
Wherefore to the ende I may comprehende all theſe things in few wordes, we learne by the mouth of the faithfull Miniſters of God, which declare his woorde to the church, al that we hauehave heretofore declared to be neceſſarie to vnderſtande our myſerie and our ſaluation. And for as much as when the word of God is preached vntounto man, it is as if they ſpake vntounto inſenſible ſtones, therfore we muſt know that as God worketh to the external ſenſes by his woorde pronounced by his Miniſters, euen ſo hee worketh inwardly by his infinite power, that is to ſaye, by hys holy ſpirit, whoſe office conſiſteth in theſe effectes here following.
Fyrſt, that as this parte of Scripture (which is called the law) teſtifieth to our eares, that wée bée moſt myſerable ſinners deſeruing eternal death, euen ſo the holy ghoſt teacheth the ſame, and ſixeth it in our conſciences (whiche otherwyſe were dull and inſenſyble) and maketh that we bée touched with the true & perfect féeling of our ſinnes, which is the firſt ſtep or degrée to ſaluation, as in the ſickneſſe of the bodye, it is needefull aboue all thynges, for the recouering of health, to knowe that we be ſicke, and howe greeuous our ſickneſſe is, and what maner of ſickneſſe it is.
The ſeconde effect or worke of the holy ghoſt is vtterly contrary to this aforeſayde. For it afflyeteth vsus, becauſe it declareth to vsus our damnation by the law, and how the hels be open to deuoure vsus. But this agayne doth comfort vsus, when the certayne and onelye remedy of ſaluation is applyed to our conſcience, which is declared vntounto vsus by the other parte of the ſcripture which is called the Goſpell, that is to ſaye, the happy and bleſſed meſſage of ſaluation fréely in Ieſus Chriſte, as wee hauehave declared here before in order at large.
Now this remedy is applyed by a double effect and working of the holy Ghoſt. For firſt the holy Ghoſt diſpoſeth our intellygence, to the vnderſtandyng of the doctrine of the Goſpell, which otherwyſe ſéemeth to the worlde verye foolyſhneſſe, and ſo incontinently after it maketh our ſpirite beléeue that this doctrine of ſaluation freely in Ieſus Chriſte, is not onelye true (for the Diuels know alſo that this doctrine is moſt true, and yet therfore be not ſaued) but alſo that it appertayneth to vsus: and thys is it that is called fayth, the which is ſo highly commended in the ſcripture, which is to be vnderſtand whē any man doth perſwade himſelf certaynly, that ſaluation & eternall lyfe doth properly and partycularly appertaine to him ſelfe, becauſe Ieſus Chriſte is declared to vsus in his word vnderunder thys condition, that we doo taſte of him, and apply him to our ſelues by fayth. It followeth then, that fayth is the only inſtrumēt, by the which as by ones hand ſaluation may be felt and taken in Ieſus Chriſt. And therefore S. Paule ſayd, that we be iuſtyfied by fayth onelyonly, and alſo do lyue by it only: not that fayth is our righteouſnes and life, but becauſe that by onelyonly fayth we embrace Ieſus Chriſt, and be certayne that he is our ryghteouſneſſe and lyfe. For when any man beléeueth that hee is appoynted and ordained to ſaluation and eternal lyfe in Ieſus Chriſt, incontinent he is made partaker of all the benefites of Ieſus Chriſt to eternall lyfe: for Ieſus Chryſt is offered to vsus vponupon this condition.
The thyrd effect and worke of the holy ghoſt is fixed and ſet on our harts on this maner, that as he doth vnite and knyt vsus into Ieſus Chriſt, as is ſayde before, and that Ieſus Chriſt can not be ydle within vsus, it is neceſſary that the ſame holy goſt which engendreth fayth in vsus (as is ſayd) do ſanctifie our hartes, that is to ſay, doo conſecrate vsus to God. Now this ſanctyfication hath two partes, that is to ſaye, the aboliſhing of this corrupt nature and qualytie, which before cauſed the lawe of God to dyſpleaſe vsus, and the creation of the new nature or qualytie maketh vsus to beginne to wyll and to do cheerefully and couragiouſlye thoſe thynges whiche wee know do pleaſe God.
Nowe this abolyſhing is firſt begun in the vnderſtāding, by the which the darknes is lightened in ſuch wiſe, that we begyn to know and approue that which we dyd thinke before was foolyſhneſſe. Then after in the wyll which is conſecrated to God in ſuch wyſe that it hateth ſinne, not for the payne, but for the louelove of God, and loueth ryghteouſneſſe, not becauſe of rewarde, but becauſe that righteouſneſſe of it ſelfe pleaſeth God, ſo that if there were not yet death appointed and prepared for ſinners, or eternal life appointed and prepared for thoſe which ſtudy to do ryghteouſnes: yet had hée rather for the louelove of God to folow righteouſnes, that is to ſay, to ſerue God holyly, & to louelove his neyghbour as his lawe commaundeth, and to endure and ſuffer all maner of paine for his names ſake, then to ſerue the Diuell and his couetouſnes.
Wherefore to the ende that I may gather all ſumarily together, howe onelyonly in Ieſus Chriſt we find all that is neceſſary to ſaluation, lykewyſe onelyonly by the holy Ghoſt we aply Ieſus Chriſt to our ſelues by fayth. But becauſe this fayth in the beginning is very ſmall in vsus, it is neceſſary that it be increaſed in vsus dayly: wherefore now we muſt declare by what entertainment or meanes it is nooryſhed for to encreaſe more and more in vsus. Fyrſt, as it is created in vsus by the holy Ghoſt thorowe the meanes of the woorde of God▪ which is ſowen in our harts, and for that cauſe is compared to ſéede: So lykewyſe it is nooriſhed and encreaſed by the ſame word, when wée heare it dilligentlye and truly preached in the Church of God, and alſo when we reade it in our houſes, and thinke vponupon it diligently, & meditate in it day and nyght, forſaking all humane and worldly affections which mought turne vsus from God, and holde vsus in worldlyneſſe. Therfore Dauid ſayd he was happy, who? not the ritch, not Kings, or princes, or Marchauntes, or any other Cittizens of this worlde, but he, that thynketh continually and meditateth diligently in the doctrine of God. Therefore they be called ſtraungers in this worlde, wandring and marching toward the celeſtiall countrey.
Secondly, we muſt knowe, that God aydeth and helpeth oure debylyte and weakeneſſe in ſuch ſorte, that not being content to declare vntounto vsus by his woorde with what louelove he loueth vsus in his ſonne Ieſus Chriſt, but would alſo ioyne to his word certain outward marks or ſygnes, to the which alſo he added certayne ceremonies or maner of doings, repreſenting (by a certayne manner) to our eyes, and geuing into our handes his ſonne Ieſus Chriſt with all his goodnes and vertues, of the which we hauehave before ſpoken, to the ende that our faith being ayded & ſupported by theſe helpes, ſhoulde bée more and more confyrmed in vsus, to drawe vsus nerer to Ieſus Chriſt. Now theſe marks be called in Gréeke myſteries, that is to ſaye, ſecreetes, becauſe that God doth ſignifie and repreſent to vsus by them thinges whiche be verye ſecreete in déede, becauſe man ſhoulde neuer doubt in them, that is to ſay, Ieſus Chriſt with all his vertues and goodnes vntounto eternall life. But in latine they be called Sacramentes, becauſe of an other manner of vſe of them, of the which we ſhall ſpeake hereafter.
Now there is in the Church of Chriſte but only two ſacraments, that is to ſaye, Baptiſme, and the Lords ſupper: becauſe that after the aboliſhinge of the Ceremonies of the law, and that the ſonne of rightouſnes is ſproong vp, God woulde not againe wrap vsus in a multitude of figures and ſhadowes, but onelye hath ordayned two Sacramentes, and wylled that they ſhould be compoſed & made of moſt ſimple things, that is of water, bread and wine, and that they ſhoulde be celebrated with moſt ſymple Ceremonies, that is with ſprinkling of water, in eating of bread, & drinking of Wine, leaſt that man which of nature is ſore geuen to ſuperſtition, ſhoulde abuſe theſe thinges. For if they ſhould ſee any great preparation or ſome gorgeous or exquiſyte Ceremonies, they woulde ſtaye and be vtterly occupyed in theſe external pomps. And in ſtéede wher they ſhoulde by theſe markes aſcende vpward into heauen by faith, and there embrace the thinges which to vsus are ſignyfied by theſe markes and tokens, yet contrariwiſe forgetting heauen, would ſtay altogether in theſe outward markes, and there woulde ſearch his ſaluation. Therfore thoſe dyd wholy & altogether corrupt the vſe of the Sacraments, the which not content with the ſimple and bare inſtitution of Ieſus Chriſte, hauehave burdened and charged the Churche with infinite Ceremonies, ſo that of a Chriſtianitye, they hauehave made not onelyonly a Iewery, but alſo a Paganrye.
The Sacraments be ordayned of God for the ſame and & purpoſe that the woord lyuelye declared is, without Sacrament, that is to ſaye, to be meanes to vsus to ſerue and ayde vsus more and more to vnite and ioyne vsus to Ieſus Chriſte by fayth, the which cannot be wythout the word. For the word declareth to vsus, that which God doth repreſent and ratifie by them, for as much as they be diſible ſignes of the ſpirituall coniunction whiche we hauehave with Ieſus Chriſte. Nowe there is 4. pryncipall poyntes to conſider in thys matter: the fyrſt what the ſignes bee, the ſeconde what is the thyng ſignifyed and ratifyed by them, the thyrde what is the coniunction of the ſignes and the thing ſignified, the fowrth howe we may communycate with the ſignes and the thinges ſignified. The ſignes bée as well thinges néedefull to ſerue vsus in the Sacramentes (whiche be water in Baptiſme, bread and wine in the Supper): as be the Ceremonies and manners of doings or ordinances by the woorde of God in the vſe of them, as we ſhall ſaye hereafter.
The thing ſignified is Ieſus Chriſte with all his goodneſſe, by the which we be united together with him to hauehave eternal lyfe.
The ſignes be not tranſported or tranſubſtantiated into the thing ſignified, but bee conioyned with the ſame, not by pronounciation of certayne woordes, but by the ordynance of Ieſus Chriſte, author of the Sacramentes: and not by a corporall manner, or naturall, but onelyonly ſo as God offereth alwayes ſpyritually, that which is ſignified by the corporall ſignes.
The meanes to communicate with the ſignes is viſible & naturall, but the thing ſignified, that is Ieſus Chriſte with all his goodneſſe, is receyued ſpyrituallye by fayth onelye, as is ſayde before. Then it followeth, thoſe that be not in the faith receyue but the bare ſignes, but be neuer theleſſe culpable, as well for that they receyue but the bare ſigne vnworthely, as alſo for that they hauehave no reſpect nor regarde to the thing which was offered to them, and ſignifyed, that is to ſay, Ieſus Chriſte with all hys goodneſſe, the whiche they hauehave reiected by their wyckedneſſe.
The ſigne of Baptiſme is water, with the whiche wée bée wete according to the ordynance of God, in the name of the father, of the ſonne, and of the holy Ghoſt. The water repreſenteth to vsus the bloud of Ieſus Chriſte, which was ſhed for the remyſſion of ſynnes (as the viſible water is ſhedde vponupon our bodyes) the which ſanctifieth vsus to lyue righteouſly, as was ſayde before.
And foraſmuch as the Sacramentes ought to procéede after the word, becauſe that the thing for the which they wer ordained to ſignify and zeale into our harts canot be receyued but by fayth, & fayth is geuen to vsus thorow the preachyng of the woorde: Yet neuertheles concernyng the yong chyldren of the faythful, we do communycate and receyue them into Baptiſme, although as yet they be not capable to heare the doctrine, or to make confeſſion as they ought to doo, if they were come to age, yet neuertheſſe they be compriſed in the couenant with their fathers, for the which by conſequent the marke or ſigne may not, nor ought not to be denied them.
The ſecond vſe of Baptiſme is to ioyne vsus together to lyue all with one accorde, without changing, putting too, or diminiſhing the marke or badge we all heare.
In the holy Supper of the Lorde, celebrated according to his holy ordinaunce, without changing, or putting too, or diminiſhing, the bread is a Sacrament to vsus, that is to ſay, a ſeale and marke of y• very body of Ieſus Chriſte, which aſcended vp to the ryght hand of God his father, after his death & reſurrection. The wyne lykewyſe to vsus is the Sacrament of the very blood of him which ſhedde it for vsus. The breaking of the bread to vsus, repreſenteth the precious body of Ieſus Chriſte to bée broken with the ſorrowes and paynes of death: the powring forth of the wine, the ſhedding of his precious bloud: the Myniſter geuing vsus bread & wyne, repreſenteth Ieſus Chriſt geuing him ſelfe to vsus. In that we take, eate, & drinke the breade and wine, teſtifieth to vsus, and ſealeth into our hartes, the vnity and knot of our bodyes with Ieſus Chriſte, to poſſeſſe hym more & more with all his goodnes to eternall lyfe. Not with téeth or mouth, but with true & liuely fayth, which lyfteth vsus vp into heauen, ſpyritually to embrace hym (and yet neuertheleſſe moſt truely) whiche is our noriſhment to euerlaſting blyſſe, as the bread and wyne corporallye and viſibly receyued, doth entertayn and nooryſh vsus in this corporall lyfe. For we doubt not but God wyll accomplyſhe and fulfyll that whiche hee promyſeth by hys woorde, and offereth by his Sacramentes to all beléeuers.
The ſecond vſe of the holy ſupper is to vnite vsus together as members of one body, lyke as we do eate of one bread, made of many graines of wheate, and drynk of one Wyne, made of many grapes, to bee partakers with Ieſus Chriſt.
And as wée muſt eate daylye to entertaine and preſerue vsus in this lyfe, ſo likewyſe it is requiſite to come to this ſpyrituall Table, as often as is poſſyble, the which cannot be in Baptiſme. For it is ſufficient to be once entred into y• church neuer to depart. Lykewiſe, foraſmuch as it is requyred that eueryevery man proue and examine himſelfe, to wete, publikely and openly to auowe and declare the death of the Lord with thankeſgeuing, in the holy Communion. Alſo it appeareth that it appertayneth not to thoſe that bée not meete to receiue it, to wete litle children, whiche neuertheleſſe be ſaued, foraſmuch as they be compriſed in the couenaunt of ſaluation with theyr fathers: neyther appertayneth it to thoſe whiche bée not inſtructed, or do not vnderſtande the law of God, or hauehave not ſo much profited as to make profeſſion of theyr fayth: nor lykewyſe to thoſe which be declared excōmunicated, that is to ſay, throwen out of the communion and company of the faithful, by the lawful iudgement of the Church.
Beholde in ſumme what is the doctrine of our ſaluation thorow Ieſus Chriſt only, by the meanes of our faith. And whoſoeuer receyueth this doctrine (the which cannot be, but wher it is faithfully preached, & the Sacraments truly miniſtred, according to the order eſtablyſhed by the worde of God) is a member of the church of Ieſus Chriſt, which is called catholik, that is to ſaye vniuerſall, and out of that Church is no ſaluation. Moreouer, all congregatiōs and aſſembles whatſoeuer they bee which hath not thoſe markes, although they call them ſelues the Churche of Ieſus Chriſt a thouſande times, what ſoeuer place or ſucceſſion they alledge or ſhew forth, can be no other but the▪ Sinagoge of Satan, wherin there is but damnation. And therfore it is good & néedefull for all men to ſeparate them ſelues, and depart from them according as S. Peter ſayde, ſaue your ſelues from this peruers generation, ſpeaking of Aarons ſucceſſors, and of the Church of Ieruſalem.
FINIS.
End of the text · Theodore Beza, Sum of the Christian Faith (1565)