A learned and comfortable sermon of the certaintie and perpetuitie of faith in the elect especially of the prophet Habakkuks faith. By Richard Hooker, sometimes fellow of Corpus Christi College in Oxford.
and thirdly why they that doe, doe it many times with small assurance. Now because nothing can be so truly spoken but through misvnderstāding it may be depraved;
and Thirdly why they that do, do it many times with small assurance. Now Because nothing can be so truly spoken but through misunderstanding it may be depraved;
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therefore to prevent if it bee possible, all misconstruction in this cause, where a small errour cannot rise but with great danger, it is perhaps needful ere we come to the fourth point, that something bee added to that which hath beene alreadie spoken concerning the third.
Therefore to prevent if it be possible, all misconstruction in this cause, where a small error cannot rise but with great danger, it is perhaps needful ere we come to the fourth point, that something be added to that which hath been already spoken Concerning the third.
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That which we know either by sense, or by infallible demonstration, is not so certaine as the principles, articles, and conclusions of Christian faith.
That which we know either by sense, or by infallible demonstration, is not so certain as the principles, Articles, and conclusions of Christian faith.
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and doe we not see how the spirit everie where in the scripture proveth matters of faith, laboureth to confirme vs in the thing which wee beleeue, by things whereof we haue sensible knowledge? I conclude therefore that wee haue lesse certainety of evidence concerning things beleeved,
and do we not see how the Spirit every where in the scripture Proves matters of faith, Laboureth to confirm us in the thing which we believe, by things whereof we have sensible knowledge? I conclude Therefore that we have less certainty of evidence Concerning things believed,
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Of these who doth doubt at any time? Of them at sometime who doubteth not? I wil not here alleage the sundry cōfessions of the perfectest that haue lived vpon earth concerning their great imperfections this way;
Of these who does doubt At any time? Of them At sometime who doubteth not? I will not Here allege the sundry confessions of the perfectest that have lived upon earth Concerning their great imperfections this Way;
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yet is there in him such a sure adherence vnto that which he doth but faintly and fearefullie beleeue, that his spirit having once truely tasted the heavenly sweetnesse thereof, all the worlde is not able quite and cleane to remoue him from it:
yet is there in him such a sure adherence unto that which he does but faintly and fearfully believe, that his Spirit having once truly tasted the heavenly sweetness thereof, all the world is not able quite and clean to remove him from it:
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but he striveth with himselfe to hope against all reason of beleeving, being setled with Iob vpon this vnmoueable resolution, Though God kill me I will not giue over trusting in him.
but he striveth with himself to hope against all reason of believing, being settled with Job upon this Unmovable resolution, Though God kill me I will not give over trusting in him.
Now the mindes of all men being so darkned as they are with the foggie dampe of originall corruption, it cannot be that any mans heart living should be either so enlightned in the knowledge,
Now the minds of all men being so darkened as they Are with the foggy damp of original corruption, it cannot be that any men heart living should be either so enlightened in the knowledge,
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If anie such were, what doth let why that man should not be iustified by his owne inherent righteousnes? For righteousnesse inherent being perfect will iustifie.
If any such were, what does let why that man should not be justified by his own inherent righteousness? For righteousness inherent being perfect will justify.
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as it is if it bee not at all mingled with distrust and feare, what is there to exclude other Christian virtues from the like perfections? And then what neede we the righteousnes of Christ? His garment is superfluous;
as it is if it be not At all mingled with distrust and Fear, what is there to exclude other Christian Virtues from the like perfections? And then what need we the righteousness of christ? His garment is superfluous;
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But let them beware who challenge to themselues a strength which they haue not, least they loose the comfortable support of that weakenes which indeed they haue.
But let them beware who challenge to themselves a strength which they have not, lest they lose the comfortable support of that weakness which indeed they have.
Some shew although no soundnes of ground there is which may bee alleaged for defence of this supposed perfection in certainety touching matters of our faith:
some show although no soundness of ground there is which may be alleged for defence of this supposed perfection in certainty touching matters of our faith:
secondly, that the spirit which God hath given vs to no other end but only to assure vs that we are the sonnes of God, to embolden vs to call vpon him as our father, to open our eies and to make the truth of things beleeved evident vnto our minds, is much mightier in operation then the common light of nature, whereby we discerne sensible things:
secondly, that the Spirit which God hath given us to no other end but only to assure us that we Are the Sons of God, to embolden us to call upon him as our father, to open our eyes and to make the truth of things believed evident unto our minds, is much Mightier in operation then the Common Light of nature, whereby we discern sensible things:
frō such a doubting as that whereof the Prince of Samaria is attainted, who hearing the promise of suddaine plentie in the middest of extreame dearth answered, a Though the Lord would make windowes in heaven, were it possible so to come to passe? But that Abraham was not void of al doubting, what need we any other proofe then the plain evidēce of his own words, Gen. 17. v. 17. The reason which is taken frō the power of the spirit were effectuall,
from such a doubting as that whereof the Prince of Samaria is attainted, who hearing the promise of sudden plenty in the midst of extreme dearth answered, a Though the Lord would make windows in heaven, were it possible so to come to pass? But that Abraham was not void of all doubting, what need we any other proof then the plain evidence of his own words, Gen. 17. v. 17. The reason which is taken from the power of the Spirit were effectual,
if God did worke like a naturall agent, as the fire doth inflame, and the sun inlighten, according to the vttermost ability which they haue to bring forth their effects.
if God did work like a natural agent, as the fire does inflame, and the sun inlighten, according to the uttermost ability which they have to bring forth their effects.
Even so, ô Lord, it hath pleased thee, even so it is best and fittest for vs, that feeling still our owne infirmities, we may no longer breath then pray, Adiuva Domine. Help Lord our incredulitie.
Even so, o Lord, it hath pleased thee, even so it is best and Fittest for us, that feeling still our own infirmities, we may no longer breath then pray, Adiuva Domine. Help Lord our incredulity.
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Forasmuch therefore as the matter is waightie, deare and pretious which we haue in hand, it behoveth vs with so much the greater charines to wade through it, taking speciall heed both what wee build, & whereon we build:
Forasmuch Therefore as the matter is weighty, deer and precious which we have in hand, it behooveth us with so much the greater chariness to wade through it, taking special heed both what we built, & whereon we built:
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There was in Abakkuk, that which S ▪ Iohn doth call the seed of God, meaning therby, the first grace which God powreth into the hearts of them that are incorporated into Christ;
There was in Abakkuk, that which S ▪ John does call the seed of God, meaning thereby, the First grace which God poureth into the hearts of them that Are incorporated into christ;
an adversarie vnto sinne, we doe therefore thinke we sirv not both otherwise, and also by distrustfull and doubtfull apprehending of that, which we ought stedfastly to beleeue,
an adversary unto sin, we do Therefore think we sirv not both otherwise, and also by distrustful and doubtful apprehending of that, which we ought steadfastly to believe,
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Yet they which are of God doe not sinne either in this, or in any thing any such sinne as doth quite extinguish grace, cleane cut them of from Christ Iesus:
Yet they which Are of God do not sin either in this, or in any thing any such sin as does quite extinguish grace, clean Cut them of from christ Iesus:
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yet even then when it is at the weakest, so strong, that vtterly it never faileth, it never perisheth altogether, no not in them, who thinke it extinguished in themselues.
yet even then when it is At the Weakest, so strong, that utterly it never Faileth, it never Perishes altogether, no not in them, who think it extinguished in themselves.
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Men in like agonies vnto this of the Prophet Abakkuks are through extremitie of griefe many times in iudgement so confounded, that they finde not themselues in themselues.
Men in like agonies unto this of the Prophet Abakkuks Are through extremity of grief many times in judgement so confounded, that they find not themselves in themselves.
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that iudging by comparison either with other men or with themselues, at some other time more strong, they think imperfection to be a plaine deprivation, weakenes to be vtter want of faith. An other cause is;
that judging by comparison either with other men or with themselves, At Some other time more strong, they think imperfection to be a plain deprivation, weakness to be utter want of faith. an other cause is;
Hence an error groweth when men in heavines of spirit suppose they lacke faith, because they finde not the sugered ioie and delight which indeed doth accompanie faith,
Hence an error grows when men in heaviness of Spirit suppose they lack faith, Because they find not the sugared joy and delight which indeed does accompany faith,
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Happier a great deale is that mans case whose soule by inward desolation is humbled then he whose heart is through abundance of spirituall delight lifted vp and exalted aboue measure.
Happier a great deal is that men case whose soul by inward desolation is humbled then he whose heart is through abundance of spiritual delight lifted up and exalted above measure.
will you make mee thinke otherwise then I find, thē I feel in my self? I haue throughly considered and exquisitely sifted all the corners of my heart,
will you make me think otherwise then I find, them I feel in my self? I have thoroughly considered and exquisitely sifted all the corners of my heart,
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Whence commeth this but from a secret loue and liking which they haue of those things that are believed? No man can loue things which in his owne opinion are not.
Whence comes this but from a secret love and liking which they have of those things that Are believed? No man can love things which in his own opinion Are not.
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we haue no sooner given our assent to the law that it cannot faile, but the next conceit which wee are ready to imbrace, is, that it may, and that it doth fail.
we have no sooner given our assent to the law that it cannot fail, but the next conceit which we Are ready to embrace, is, that it may, and that it does fail.
yet how soone and how easily, vpon how small occasions are we changed, if wee bee but a while let alone and left vnto our selues? The Galathians to day for their sakes which teach them the truth in Christ, content if need were to pluck out their own eies,
yet how soon and how Easily, upon how small occasions Are we changed, if we be but a while let alone and left unto our selves? The Galatians to day for their sakes which teach them the truth in christ, content if need were to pluck out their own eyes,
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Againe, the desire of our ghostly enimy is so vncredible, and his means so forcible to overthrowe our faith, that whom the blessed Apostle knewe betroathed and made handfast vnto Christ, to them he could not write but with great trembling:
Again, the desire of our ghostly enemy is so uncredible, and his means so forcible to overthrow our faith, that whom the blessed Apostle knew betrothed and made handfast unto christ, to them he could not write but with great trembling:
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This simplicitie the serpent laboreth continually to pervert, corrupting the mind with many imaginations of repugnancie and contrariety betweene the promise of God,
This simplicity the serpent Laboureth continually to pervert, corrupting the mind with many Imaginations of repugnancy and contrariety between the promise of God,
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but Sathan to corrupt this simplicitie of faith, entangleth the mind of the woman with an argument drawn from common experience to the contrarie. A woman that is olde;
but Sathan to corrupt this simplicity of faith, entangleth the mind of the woman with an argument drawn from Common experience to the contrary. A woman that is old;
Sara now to be acquainted againe with forgottē passions of youth ▪ The word of the promise of God by Moses and the Prophets made the Saviour of the world so apparent vnto Philip, that his simplicitie could conceaue no other Messias,
Sarah now to be acquainted again with forgotten passion of youth ▪ The word of the promise of God by Moses and the prophets made the Saviour of the world so apparent unto Philip, that his simplicity could conceive no other Messias,
the subtilty of Sathan casteth a mist before his eies, putteth in his head against this, the common conceaved perswasion of all men concerning Nazareth; Is it possible that a good thing should come from thence? This stratagem he doth vse with so great dexteritie, the minds of all men are so strangely ensorceled with it, that it bereaveth thē for the time of all perceavance of that which should releeue them and be their comfort,
the subtlety of Sathan Cast a missed before his eyes, putteth in his head against this, the Common conceived persuasion of all men Concerning Nazareth; Is it possible that a good thing should come from thence? This stratagem he does use with so great dexterity, the minds of all men Are so strangely ensorceled with it, that it bereaveth them for the time of all perceavance of that which should relieve them and be their Comfort,
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Had Nathaniel never noted, how God doth choose the base things of this world, to disgrace them that are most honorably esteemed? The Prophet Abakuk knewe that the promises of grace, protection,
Had Nathaniel never noted, how God does choose the base things of this world, to disgrace them that Are most honorably esteemed? The Prophet Habakkuk knew that the promises of grace, protection,
he knewe that whē the thing we aske is good, and yet God seemeth slowe to grant it, he doth not deny but defer our petitions, to the end we might learne to desire great things greatly: all this hee knewe.
he knew that when the thing we ask is good, and yet God seems slow to grant it, he does not deny but defer our petitions, to the end we might Learn to desire great things greatly: all this he knew.
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beholding the Lords owne Royall Seat made an heape of stones, his temple defiled, the carkases of his servants cast out for the soules of the aire to devoure,
beholding the lords own Royal Seat made an heap of stones, his temple defiled, the carcases of his Servants cast out for the Souls of the air to devour,
the conceit of repugnancie betweene this which was obiect to his eies, and that which faith vpon promise of the law did looke for, made so deepe an impression and so strong, that he disputeth not the matter,
the conceit of repugnancy between this which was Object to his eyes, and that which faith upon promise of the law did look for, made so deep an impression and so strong, that he disputeth not the matter,
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Sir you must learne to strengthē your faith by that experience which heretofore you haue had of Gods great goodnesse towards you, per ea quae agnoscas praestita, discas sperare promissa.
Sir you must Learn to strengthen your faith by that experience which heretofore you have had of God's great Goodness towards you, per ea Quae agnoscas praestita, discas sperare Promissa.
His present mercy is still a warrant of his future loue, because whom he loveth he loveth vnto the end ▪ Is it not thus? Yet if wee could reckon vp as many evident, cleere, vndoubted signes of Gods reconciled loue towards vs as there are yeares,
His present mercy is still a warrant of his future love, Because whom he loves he loves unto the end ▪ Is it not thus? Yet if we could reckon up as many evident, clear, undoubted Signs of God's reconciled love towards us as there Are Years,
That which one somtimes told the Senators of Rome, Ego sic existimabam, P.C. vti patrem saepe meum praedicantem audiveram, qui vestram amicitiam diligenter colerent, eos multum laborem suscipere, caeterùm ex omnibus maximè tutos esse.
That which one sometimes told the Senators of Rome, Ego sic existimabam, P.C. vti patrem saepe meum praedicantem audiveram, qui vestram amicitiam diligently colerent, eos multum laborem suscipere, caeterùm ex omnibus maximè tutos esse.
As I haue often heard my father acknowledge so I my selfe did ever thinke, that the friends & favourers of this state, charged themselues with great labor,
As I have often herd my father acknowledge so I my self did ever think, that the Friends & favourers of this state, charged themselves with great labour,
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as many as haue entred their names in the mysticall booke of life, eos maximum laborem suscipere, they haue taken vpon them a laboursome, a toilesome, a painefull profession, sed omnium maximè tutos esse, but no mans security like to theirs.
as many as have entered their names in the mystical book of life, eos maximum laborem suscipere, they have taken upon them a laboursome, a toilsome, a painful profession, sed omnium maximè tutos esse, but no men security like to theirs.
Simon, Simon, Sathan hath desired to winnow thee as wheat ; Here is our toile: but I haue praied for thee that thy faith faile not ; this is our safety.
Simon, Simon, Sathan hath desired to winnow thee as wheat; Here is our toil: but I have prayed for thee that thy faith fail not; this is our safety.
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And are not theirs as vaine, who thinke that God wil keepe the cittie, for which they themselues are not carefull to watch? The husbandman may not therefore burne his plough,
And Are not theirs as vain, who think that God will keep the City, for which they themselves Are not careful to watch? The husbandman may not Therefore burn his plough,
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nor the Marchant forsake his trade, because God hath promised, I will not forsake thee ▪ And do the promises of God concerning our stabilitie, thinke you, make it a matter indifferēt for vs to vse or not to vse the meanes whereby, to attend or not to attend to reading, to pray or not to pray that we fal not into temptation? Surely if we looke to stand in the faith of the sonnes of God, we must hourely, continually be providing and setting our selues to striue.
nor the Merchant forsake his trade, Because God hath promised, I will not forsake thee ▪ And do the promises of God Concerning our stability, think you, make it a matter indifferent for us to use or not to use the means whereby, to attend or not to attend to reading, to pray or not to pray that we fall not into temptation? Surely if we look to stand in the faith of the Sons of God, we must hourly, continually be providing and setting our selves to strive.
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if Lyons, beasts ravenous by nature and keene with hunger, being set to devour, haue as it were religiously adored the very flesh of the faithfull mā, what is there in the world that shal change his hart, overthrow his faith, alter his affection towards God,
if Lyons, beasts ravenous by nature and keen with hunger, being Set to devour, have as it were religiously adored the very Flesh of the faithful man, what is there in the world that shall change his heart, overthrow his faith, altar his affection towards God,
