Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity

CHAP. II. Of those speciall gifts which God giueth vnto his children, for the sanctifying of their soules, and principally of Faith, Hope, and Charitie

SEcondly, those gifts which hee giueth to sanctifie our soules are of diuers sorts;* 1.1 for as S. Gregorie ••aith of Gods presence, gradus praesentiae diuinae constituendi sunt, there are certaine degrees of the same, quia licet omnia tangit; non tamen aequaliter omnia tangit; so wee must conceiue of the giuing of Gods graces, that although he giueth the same vnto many men, yet he giueth them not a••ter the same manner vnto all men: and therefore, we say that Gods gifts are either,

• 1. Common,* 1.2
• 2. Speciall,

or that God giueth these gifts two manner of waies, either,

• 1. After a generall
• 2. After a speciall

manner.

First, the common graces and gifts of God,* 1.3 or those graces which hee giueth out of his generall respect and loue vnto man, are giuen many times aswell vnto the wicked as vnto the godly: and therefore in that respect, all those that professe Christ Iesus, & which haue these generall gifts, are promiscuously called and taken for the Saints of God herein this life, and can∣not indeed bee discerned or distinguished by any man, from those that are the true elected Saints: for God onely knowes who are his, and wee may not so much as guesse who they are; for wee are prohibited to iudge of them, because wee cannot possibly know them.

Secondly, the speciall graces and gifts of God,* 1.4 or those gra∣ces which he giueth out of a speciall respect and loue to some men more then others, (for I can finde no specificall difference betwixt the gifts that he giueth vnto the elect, and those graces that he giueth vnto many of the reprobates, but the same gra∣ces

in a more perfect, & after a more speciall manner) are only giuen vnto the elect, whereby they are preserued and kept in the fauour of God, vntill their last breath.

* 1.5But to nominate which are those common graces and gifts which Christ after a generall manner giueth vnto all, or most of the professors of his name, and which are those speciall gifts which out of his speciall loue he giueth onely vnto his elect; or directly to set downe the specificall notes and differences, how to discerne and know the one from the other, and to distinguish in whom each of these sorts may bee found (as some haue venterously attempted to doe) seemeth vnto m•••• to bee none other thing then to shew who are elected, and who are not: for whosoeuer hath but the common gifts cannot bee saued, and whosoeuer hath the speciall gifts of God shall not be damned.

Yet I denie not, but by the diligent search into the nature and extent of these graces and gifts of God, and by the fruits and effects of the same, euery particular man may know, whe∣ther he hath them yet or not: for the spirit of man (if man would search out his spirit) may know what is in man: and therefore, not that we should iudge one of another, who hath these speciall gifts of God, and who hath them not, but that euery man by searching his owne heart, may know if hee hath them,* 1.6 to his comfort; or, if hee hath them not, that hee may earnestly labour, by prayer to God, to attaine them; I will a little speake of these speciall gifts and graces of saluation, and shew how farre they doe exceede those common graces of the on∣ly outward professors.

The Schoolemen, all as it were with one consent, doe distri∣bute the gifts of the holy Ghost into these seauen speciall graces; viz.

• 1. Wisdome.
• 2. Vnderstanding.
• 3. Councell.
• 4. Fortitude,
• 5. Knowledge.
• 6. Pietie.
• 7. The feare of God.

I neede not, (and my purpose is not) to stand vpon each of these.

Aquinas and his followers, haue excellently and largely inough handled each one of these excellent graces; but I meane to contract all into a fewer summe, and as Saint Paul saith, to shew you a more excellent way: for though it be most

true, that Saint Hierome and Saint Bernard say,* 1.7 that as vices goe by troupes; so the graces of God doe so assemble themselues and cohere together, that he which hath one hath all, and hee that wants one, wants all, i. e. he that hath one in any measure of perfection hath the seeds of all the rest, (as Bellarmine saith) whereby as occasion serueth, he can put them, being but stir∣red vp by grace, into execution.* 1.8 They are not onely like those diuine sisters, like one another, but they are also linked and chayned together like the indissoluble linkes of a golden chayne; yet I say that the chiefest graces which I finde, and the surest gifts to bring vs vnto life, are those three where∣of the Apostle speaketh, Faith, Hope, and Charitie,* 1.9 for as the Psalmist saith, hee that doth these things shall neuer fall; so I may be bold to say, he that hath these gifts shall neuer faile.

First, Faith is distinguished by the schooles to be foure-folde,

• 1. Hystoricall.
• 2. Of miracles.
• 3. Temporarie.
• 4. Iustifying.

The first is common to the diuels aswell as to men: for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath diuers significations,* 1.10 as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know to whom I haue trusted. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, relie not vpon the people; but commonly in Scriptures it signifi∣eth to assent, as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the heart we be∣leeue vnto righteousnesse; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Abraham belee∣ued God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and I partly beleeue it,* 1.11 saith the Apo∣stle: and in this respect the Apostle saith, the diuels beleeue; for wee beleeue what wee know; & daemones Deum & pagani cre∣dunt, and the very diuells doe know God, saith Saint Augustine,* 1.12 and they know Christ, Acts 19.14. Mat. 8.29. and they know the Scriptures; for they alleadged the same to Christ; and they know the Gospell, and haue called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the way of sal∣uation; and therfore they must needs beleeue, quia fides est cogni∣tio eadēque certissima, in quantū intellectus determinatur ad aliquod cognoscibile, because faith is the most surest knowledge of things, and wee cannot choose but beleeue what wee doe certainely know: And Saint Augustine comparing the confession of Saint Peter, thou art the Christ the Sonne of the liuing God,* 1.13 and the con∣fession of the diuell, I knowe who thou art, euen that holy one of God, saith; that although Saint Peter was commended, and the

diuell rebuked,* 1.14 yet in vtrisque non falsa sed vera, non detestanda sed approbanda est; the confession was true in both; and there∣fore the faith of the diuels in respect of the obiect must needs be a right and a true faith.

A doctrine to confound wicked liuers, who as Saint Augustine saith, peiores et tardiores sunt quam daemones, are farre worse then the diuells, for he beleeues and trembles, but the wicked euen as Nero when Seneca diswaded him from his villanies, and per∣swaded him so to carie himselfe, vt facta superi semper comprobent sua, as that the Gods might alwayes approue his actions, an∣swered like a dogged Athiest, stulte verebor esse, cum faciam, deos? thou foole, dost thou thinke, that I feare or beleeue, when I doe these things, that there are any gods? so doe they scarse beleeue there is any God; for if they did, I wonder that with the diuells they doe not tremble.* 1.15

* 1.16The second and third kinde of faith; that is, the faith of mi∣racles, and the temporarie faith, which beleeueth for a time, and then falleth away, they are likewise common vnto the wicked, aswell as vnto the godly; for they doe not onely beleeue the Law and the Gospell, with an hystoricall faith, but they may also doe many miracles, as our Sauiour testifieth.

The fourth is onely proper vnto the true Saints of God, and it is called, fides electorum, the faith of Gods elect: a faith that ouercommeth the world: and a faith which cannot perish. If any man would know whether hee hath this faith or not; hee must looke into these two things,

• 1. His workes.
• 2. Perseuerance.

* 1.17For first this is called, fides operans, a faith that worketh, and that worketh by charitie; and therefore Saint Gregory saith, Quantum credimus tantum amamus, & tantum quisque operatur, quantum credit, that a true beleeuer loues as he belee∣ueth, and worketh as he loueth; and Saint Augustine excellently saith, that credere in deum est credendo amare, & amando in eum ire; to beleeue in God is by beleeuing to loue him, and by louing him to bee vnited and made one with God; so that, to haue this true faith in God, is to loue God, and to doe the will and Commaundements of God.

And secondly, this faith is a continuing and perseuering faith, such as will continue vnto the end. These are the two mayne properties of the true sauing faith.

Secondly,* 1.18 Hope is a patient expectation of the thing that we beleeue, and it is not onely inseperably ioyned vnto faith, each one hauing respect to other as the two Cherubims looking on the Mercie Seat, but it hath such great affinitie with faith, as that the one can hardly be discerned from the other.

Yet I finde they differ in three respects,

• 1. Of order.
• 2. Of obiect.
• 3. Of office.

for,* 1.19

First, though as the fire and the light in respect of time doe appeare together, so all graces are infused together; yet as the fire is before the light, because the light is caused by the fire, so Faith, saith Alexander de Hales, in respect of causality,* 1.20 because all graces flow from it, is the mother grace, and the root of all the rest; and therefore faith is the ground of hope, and doth alwayes precede the same; in which respect Saint Augustine saith, Sicut in radice arboris nullae apparent pulchritudinis spe∣cies, &c. As in the root of a tree there appeareth no shew of beauty, and yet what beauty or goodnes soeuer is in the whole tree, the same proceedeth from the root; euen so (saith he) what vertue or goodnesse soeuer sheweth it selfe in any man, it doth all spring from the root of faith.

Secondly,* 1.21 Obiectum fidei adaequatum est omne verbum Dei in genere, the obiect of faith is the word of God, the obiect of hope, is res verbi, the promise of God, and the goodnesse of God; faith beleeues there is a Heauen and a Hell, hope onely lookes for good things, and faith is of things past, things present, and things to come, but hope is onely of things to come.

Thirdly, the office of faith is to tell vs what we must beleeue, but the office of hope is to tell vs how we must patiently abide, and looke for what we doe beleeue.

And wee finde hope to bee either

• 1. Humane.* 1.22
• 2. Diuine.

The first is many times fallible,* 1.23 Nam multa praeter spem scio multis bona euenisse, & ego etiam qui sperauerint,* 1.24 spem decipisse multos; for as many things doe happen to many one beyond

their hope, so their hopes doe deceiue many one, and as the Poet saith,

Fallitur augurio spes bona saepe suo.

They doe deceiue themselues by their owne hope: and yet this is an exceeding great helpe vnto men in all their actions; Spes seruat afflictos, and this is the chiefest stay vnto afflicted mindes: Nam Fortuna innocentem deserit saepe, spes nunquam: for when fortune forsaketh many times an innocent man, yet his hope will neuer leaue him: but as the Poet saith,

Iam mala finissem Letho, sed credula vitam Spes fouet, & melius cras fore semper ait;

Hope still doth promise better fortunes vnto him; and there∣fore this is a most excellent vertue; though like other humane vertues it is defectiue in many points; as first, in respect of the things that they hope for, wealth, honours, and such like; So Alexander hauing giuen away almost all that hee had in Greece, and being demanded what hee left for himselfe, said hope; i. e. of more honours and kingdomes: and secondly, in respect of the cause from whence they doe expect these things, from themselues or such like, but not from God; whereas in∣deed, that man is accursed which putteth his hope in man, quia de Creatore desperare est,* 1.25 spem in creatura ponere, because that to hope in man is to forsake our God. But,

* 1.26The second, i. e. the diuine hope which is wrought in vs by the Spirit of God, is infallible: for whosoeuer hopeth in him, shall neuer be confounded;* 1.27 The wicked (saith Salomon) shall be cast away for his malice, but the righteous hath hope in his death; and what can be more then this? for many things doe discourage vs in death; for the dying man seeth his body is weake, his friends weeping, his Phisicians despayring, and his conscience shewing him the Catalogue of his sinnes: O wretched man that he is! who shall comfort him? yet hee whose hope is in the Lord his God, doth euen then see the heauens open, and the Angels ready to receiue him; and though he knoweth his body is to be laide in the graue, yet doth his flesh rest in hope: and therefore what can be sweeter then hope? O dearely beloued, remember what the Psalmist saith, blessed is the man whose hope is in the Lord his God.

But here you must know, that all kindes of hope in God,* 1.28 makes not all men happy; for there is a bold and a presumptuous hope, a hope of wicked hypocrites that liue in sinne, and yet doe hope for heauen.

And therefore wee must distinguish that there is a two-fold hope in God,

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an opinionatiue hope.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a true infallible hope.

The first is the hope of wicked men,* 1.29 and this shall melt away like a winter snow, for the hope of the wicked shall perish; they may looke for much, but they shall haue nothing.

The second is the hope of the righteous, and this shall neuer perish, because it is grounded vpon a good foundation;* 1.30 that is, the promise of God to them that feare him; for so the Psal∣mist saith, qui timetis Dominum sperate in illum, you that feare the Lord hope in him: And therefore if you would be sure to haue the true hope in God, then feare the Lord; because the te∣stimony of a good conscience must be the ground of hope; for so Saint Paul sheweth, euen by his owne example, saying, I haue fought a good fight, and I haue kept the faith, there is the ground, and therefore is laid vp for me the crowne of righteous∣nesse, and there is the Anchor of his hope cast vpon that sure foundation; and hee that thus hopeth in God is truely happy.

Thirdly, Charity is rectissima animi affectio,* 1.31 the rightest af∣fection of the minde, whereby wee loue God for his owne sake, and our neighbours for Gods sake;* 1.32 and as Saint Au∣gustine doth obserue, it is proper onely vnto the Saints of God, because as Saint Chrysostome saith,* 1.33 charity is optimum amoris ge∣nus, the best kinde of loue; and therefore Saint Augustine saith, that habere omnia sacramenta & malus esse potest, habere autem charitatem & malus esse non potest, a man may be partaker of all Sacraments, and be wicked, but to haue charity and to be wic∣ked is vnpossible: and Saint Paul saith enough in the praise of this most excellent grace: to write Iliads after Homer, were to commend it after him, and therefore ile say no more but what Saint Augustine saith, charitas est quae vincit omnia, & sine qua

non valent omnia, charity is that which ouercommeth all things, and without which all things will auaile vs nothing; because as the Christian Poet saith,

Christicolas veros exprimit vnus amor.

It is loue and charity alone that proues vs to bee true Chri∣stians.

Well then, wouldest thou know thy state? whether thou beest in the state of grace or not? thou needest not to ascend to heauen and search into the secret councell of God, to see whether thy name be written in the booke of life, but descend into thine owne heart, and see whether thou hast perfect cha∣rity, both towards God and man: for if thou louest God with all thy heart,* 1.34 and thy neighbour as thy selfe, I dare assure thee that in all the booke of God; I could neuer finde yet a surer note, or a more infallible signe of our eternall saluation then the same; For hereby we know (saith the Apostle) that we are passed from death to life, because we loue the brethren; and, hereby shall all men know that you are my Disciples,* 1.35 (saith our Sauiour) if you loue one another: but if thou louest not God, or if thou louest not all men, say what thou wilt, doe what you will, lift vp thine eyes, hold vp thy hands, and pray in euery corner, yet I know no signe thou hast of sauing grace.

But here you must obserue, that all kinde of loue towards God and men, will not serue our turne; for there is a generall kinde of loue to God, which all wicked men in respect of their being, and that manifold good which they receiue from him, doe beare towards God; and there is a speciall loue to God, in a most vehement, and a most excellent manner; and there is an inordinate loue of men, either too much or too little, or not after the right manner; and there is a true, discreet, and a fruit∣full loue to be shewed towards them: and this is properly cal∣led charity; and therefore if we would be sure of Gods fauour, we must vse no mediocrity in louing God, we must vse no mea∣sure; Quia modus diligendi Deum est sine modo, because hee is to bee loued beyond measure, with all our hearts, with all our soules, and with all our strength, so as if we were rauished with the loue of God; euen as the Church saith in the Canticles, Stay me with flagons,* 1.36 and comfort me with apples, for I am sicke of

loue. And so much for these three diuine graces which Christ giueth vs to sanctifie our soules.

Now after the holy Ghost bestoweth vpon the Saints faith to beleeue in him, hope to expect all happinesse from him, and charity most feruently to loue him, and all men for his sake, then hee worketh many other graces in the hearts of his E∣lect, to preserue them blamelesse in the sight of God, and to defend them from the malice of that roaring Lion; as, a fili∣all feare, neuer to offend him, and a speciall care alwaies to please him; and beside and aboue all the rest he infuseth into their soules these two excellent gifts; viz.

• 1. Prouidence to fore-see
• 2. Patience to indure

all things.

First, Moses in his last speech, and best song that hee made vnto the children of Israel, saith, O that they were wise,* 1.37 that they vnderstood this, that they would consider their latter end; that is, that they would remember things past, vnderstand things present, and consider things to come; for this is the onely dif∣ference betwixt man and beast, the one craues for the present time, the other fore-seeth and prouideth for the times to come: and the want or neglect of this consideratiue fore-sight is the cause of many miseries; for as hee that fore-seeth euill, either preuenteth it, or prepareth himselfe for it, and so it is more easily borne of him, because it doth not suddenly apprehend him; so he that neuer seeth it till it strikes him, is the more amazed with it, because hee feeleth that which hee neuer feared: and therefore as Iob saith, that he was surprised with that which he feared; so the Saints of God haue this grace giuen them by God, to expect and fore see miseries before they come, that they may be the more tollerable vnto them if they come.

And as they haue one eye open to feare and fore-see euill be∣fore it commeth, so they haue the other eye open to fore-see and to hope for good, that when it comes, it may be the more welcome to them; and that vsing all lawfull meanes to compasse it, they may the sooner attaine vnto it.

But here it may be some wil obiect & say as it was said of old,* 1.38

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Scire si liceret, quae debes subire, & non subire; pulchrum sit scire: Sed si subire oportet, quae licet scire, quorsum scire? nam debes subire:

That is,* 1.39 as Doctor Euerard doth as wittily translate them as they were prettily composed.

If a man might know the ill that hee must vndergoe, and shunne it so, then were it good to know: But if he vndergoe it, though he know it, what bootes him know it? he must vndergoe it.

And so of good things, if he might the sooner obtaine them by fore-seeing them, it were worth our paines to looke after them; but seeing no care, no prouidence can either helpe vs vnto the good we desire, or preuent the euill we feare, because as one truly saith,

What shall be, shall be, sure there is no chance, For the eye eterne all things fore-sees, And all must come to passe as he decrees:

And therefore to what end should wee trouble our selues in vaine, to fore-see that which we cannot forbid?

* 1.40To this I answere briefly, that although God worketh all things according to his will; yet it is his wil ordinarily to work by ordinary meanes and secondary causes, as we may see in the second of Osee 21.* 1.41 I will heare the Heauens, and they shall heare the Earth, and the Earth shall heare the Corne, and the Wine and the Oyle, and they shall heare Israel: And therefore whom God hath decreed shall escape euill, or attaine vnto any good,* 1.42 he hath also decreed that they should by their care and diligence, the one to preuent it, and the other to vse all lawfull meanes to procure it: and they that will not vse all possible care to obtaine these ends, doe most apparantly shew an infallible ar∣gument against themselues, they shall neuer attaine vnto their desired end; because it is a sure rule, that whatsoeuer end God hath decreed, hee hath also decreed the meanes to bring to passe that end. And therefore as he hath decreed the salua∣tion of his Saints, so he hath decreed to giue them his grace to fore-see all things that are necessary for them to know; that they may the better vse all diligence to eschew the euill, and to obtaine the good,

Secondly, seeing our estate in this life is a state full of mise∣ries; and that we are long expecting good, before we can inioy it; therefore wee haue neede of patience,* 1.43 that after wee haue done the will of God, wee might receiue the promise: and therefore God seeing how needfull patience is for his seruants, hee giueth this gift vnto vs, (and it is indeed a most excellent gift, with∣out which I know not how the Saints could well subsist,) that we might patiently and contentedly suffer whatsoeuer hap∣peneth vnto vs, and as Iob saith, quietly to waite all our dayes,* 1.44 vn∣till our change shall come.

It is recorded in the books of the Gentiles that in the Olympi∣an combates, that Champion wan the Garland, that bestowed most blowes vpon his Antagonist; but in the warres of the Lord, where God himselfe is our rewarder, wee finde that hee beares away the Crowne which beareth patiently the most blowes from his aduersaries, and in lieu thereof returneth no∣thing, but good words.

But here we must vnderstand patience is vsed either,* 1.45

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abusiuely and improperly.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rightly and properly, and,

In the first sence, wee finde the word vsed foure manner of wayes.

First, for a sinnefull carelesnesse when men, per patientiam asini∣nam, will suffer themselues, like lazie asses, to bee drawne and compelled by lewd companie, to drinking, swaggering, or any other sinne whatsoeuer.

Secondly, for a stoicall apathie, when men will locke vp all naturall passions, and striue to bee insensible of any thing that shall befall them.

Thirdly, for a customarie induring of all stormes; when like children in the Schoole, which doe so much the lesse care for whipping, the oftner they are whipped, we grow in∣sensible of all crosses, by a continuall custome of bearing crosses.

Fourthly, for a naturall fortitude, when, through the strength of nature and the courage of a heroick minde, men will vnder∣goe whatsoeuer aduersities shall betide them, and will seeme to beare the same, as if their strength were the strength of stones,* 1.46 and their flesh of brasse, as Iob speaketh.

In the second sence we doe likewise finde the word vsed many wayes; as,

* 1.47First, for a contayning of our selues from the reuenging of any iniuries done vnto vs.

Secondly, for a contented waiting, and a most quiet expe∣cting of what we desire,* 1.48 without muttering.

Thirdly, for a sensible and a well-pleasing suffering of all afflictions, wants, pouertie, losses, persecutions, malice, contempt, contumelies, pouertie, death it selfe; and that not for any game of worldly good, for so worldings suffer much, losse of sleepe, labour, and toyle, to get a little wealth; the drunkard many a fall, and some hurts for the loue of his pleasant wine; and the enuious man many a blow, and some wounds perhaps, to wreak his malice vpon his aduersarie; and yet in these men which doe thus suffer much, that they may doe euill, nec miranda, nec laudanda est patientia, quae nulla est; admirand•• duritia, ne∣ganda patientia,* 1.49 their patience is neither to be admired, nor to bee commended; because it is a suffering for ill ends; but our suffering must be, for to shew vnto the world, that rather then we will in the least degree dishonor God, or make shipwrack of our faith and good conscience, we are most willing to indure what∣soeuer shall be imposed vpon vs.

All these kindes of diuine patience, the holy spirit of God worketh in the hearts of the godly; to make them patiently to waite for good,* 1.50 and quietly to suffer all euill; and all this with∣out grumbling, or charging God foolishly.

Notes

• * 1.1

  Gregor. Hom. 8. in Ezech.
• * 1.2

  The graces that Christ giueth to san∣ctifie our soules are two-fold.
• * 1.3

  First common.
• * 1.4

  Secondly spe∣ciall.
• * 1.5

  We cannot tell who are indued with the speciall graces of Gods spirit.
• * 1.6

  Euery one ought diligent∣ly to examine what graces he hath.
• * 1.7

  Hieron. in Epist. Ber. de pass. dom. 42. Bellarm. de grat. & lib. arb. l. 5. c 3.
• * 1.8

  Forma est non omnibus vna, nec diuer∣sa tamen, qua∣lem decet esse sororum.
• * 1.9

  1. Cor. 13. vlt.
• * 1.10

  First, of Faith.
• * 1.11

  Iames 2 19.
• * 1.12

  Aug. de cognit. verae vit. c. 37.
• * 1.13

  Mat. 16 Mar. c. 1. Aug. de vnico bap. c. 10.
• * 1.14

  Idem. tract. 10. in Ep. Iohn.
• * 1.15

  Mat. 7.22.
• * 1.16

  Tit. 1.1. 1. Iohn 5.4. Iohn 3.15.
• * 1.17

  Greg. l. 2. ho. 22. in c. 40. Ezech.
• * 1.18

  Secondly, of Hope. Luther. in gal. de ••. 5. Exod. 25.20.
• * 1.19

  How Hope dif∣fereth from Faith.
• * 1.20

  Alexan. de Hal. p. L. 12. M. 3. ar. 2.
• * 1.21

  Alsted. syst. theo∣log. l. 3. loc. 17.
• * 1.22

  Hope two fold.
• * 1.23

  Plaut. rud.
• * 1.24

  First, Humane hope.
• * 1.25

  Ierem. 17.5.
• * 1.26

  Secondly, di∣uine Hope.
• * 1.27

  Psal. 22.4, 5, 6. Prou. 14.32.
• * 1.28

  Euery hope maketh not happy.
• * 1.29

  Iob 8. Prou. 10. Wisd. 5.
• * 1.30

  True hope springeth from the true feare of God.
• * 1.31

  Thirdly, of Charity.
• * 1.32

  Aug. de doct. Christ.
• * 1.33

  Chris. hom. de char.
• * 1.34

  The surest signe that wee shall be saued.
• * 1.35

  1 Iohn 3.
• * 1.36

  Cantic. 2.5.
• * 1.37

  Deut. 31.
• * 1.38

  Ob.
• * 1.39

  Doctor Euerard in his A••rere han p. 76.
• * 1.40

  Sol.
• * 1.41

  Osee 2.21.
• * 1.42

  God decreeth the meanes as well as the end of any thing.
• * 1.43

  Heb. 10.36.
• * 1.44

  Iob.
• * 1.45

  Patience is ta∣ken two waies.
• * 1.46

  Iob. 6.12.
• * 1.47

  Rom. 2.4.
• * 1.48

  Rom. 2.7. Heb. 10.36. Psal. 9.18.
• * 1.49

  Aug in l. de pa∣tientia▪ c. 5.
• * 1.50

  Iob. 1.22.