A treatise of faith divided into two parts. The first showing the nature, the…A treatise of faith diuided into two parts. The first shewing the nature, the…

How should the goodness of God be the object of our charity, but by being first the object of our faith. For therefore fore do we love the goodness of God, or love God for his goodness towards us, because first we believe the same, neither can we so love but by believing. For charity consisting simply in affection apprehends nothing in God of it self: but receiveth all from faith. The form is the beginning of actions, and that that giveth influence and life to another thing, must needs have a priority to that that receiveth it. But charity is not the beginning of the actions of faith, specially of the act of believing; the act of love hath no priority to belief, ⟨p. 42⟩but follows after it, and is quickened by it. For by faith we embrace the Word and receive Christ, when as charity compelleth us to love him, whom we know, embrace, and hold by faith. We first ta••• our meat, and then love it: faith is the spiritual taste of the soul, which feedeth upon the sweet and tender mercies of the Lord, before the heart be inflamed with love. Faith and love are different gifts and graces: and some effects are attributed to faith which agree not to charity; as faith is said to justify, to purify the heart, to overcome the world, to receive the promises. Charity may be called an accidental form of faith, that is, it is an instrument unto it for moving and stirring abroad in the performance of all duties recommended unto us, both to God and Man: but the life and soul of faith it is not, or the inward and essential form, whereby it hath life and being within it self, and whence proceedeth a motion and working that is proper to it self. If charity should be the form of faith, then faith hath two different forms, its proper and the form of love; then faith should be the only pure matter of love, then should it be obedient to love, and contained of it, as the matter is obedient to the form, and contained of it. The Body is an instrument for the soul to work by, and not the soul an instrument for the body to work by. The form worketh in the matter, and not the matter either in, or by the form, seeing the matter of every thing is passive only, and not active: And so it should be betwixt faith and love, if faith were as the body, and love as the soul. But charity is obedient to faith, faith governeth charity:

How should the goodnesse of God bee the obiect of our charitie, but by being first the obiect of our faith. For therefore fore doe we loue the goodnesse of God, or loue God for his goodnesse towards vs, because first wee belieue the same, neither can we so loue but by belieuing. For charitie consisting simply in affection apprehends nothing in God of it selfe: but receiueth all from faith. The forme is the beginning of actions, and that that giueth influence and life to another thing, must needes haue a prioritie to that that receiueth it. But charitie is not the beginning of the actions of faith, specially of the act of belieuing; the act of loue hath no prioritie to beliefe,