mind 5. Patience submitting themselues to the conduct and wise will of God 6. Godly feare opposed against all carnall prophane infame trust and against seruile feare 7. Religious obedience ruling humane obedience 8. The repentance for hauing offended God 9. True conversion and amendment of life 10. The loue of God 11. Zeale and vehement desire to serue and obay him 12. Trust in him 13. Hope to obtaine infallibly all that he hath promised vs. 14. Fervent and interiour invocation of his name often accompanyed with prayers sighings groanings humble submissions of soule and body before his holy majestie 15. Affectionate praise and thankesgiuing with heart and mouth for so many good things receaued of bounty and mercy As for the vertues recommended in the second Commandement In rhe second the most part are comprehended with those of the first vnder the words of justice pietie adoration religion and jnvocation Our bodies and soules appertaine vnto God therefore is it required that the one and the other should render vnto him interiourly and exteriourly The thought ought to conceaue no jdols nor the hand bring them forth He that in his soule rendereth the honour that belongeth vnto him doth not prostrate his body for a religious adoration before any other but God To him onely ought we to be bound and revnited As with the heart also with our mouth we ought to call vpon him The exteriour exercise pure and simple of true religion is here recōmended and opposed to the prophanations of jdolaters who vse a diuine seruice after their owne fashiō By consequent a christian doth a good worke who harkeneth deuoutly to the word of God who meditates vppon it religiously who assisteth and practiseth with reuerence the administration of the Sacraments who distinguisheth wisely the worke of man frō the worke of the holy Ghost who maketh not words nor corruptible elements jdols but who worshippeth God in spirit and truth who doth not include the seruice of God in exteriour ceremonies voyd of faith charity and repentance and who make no account of mens inventions substistuted in stead of the ordinances of the true God in breefe who is religious deuout truely humble not superstitious jdolatrous hipocrite a justifier a temporiser and who fitteth to the humors and wills of euery one in the matter of religion In the .3 The third commandement requireth of Christians that they glorifie God in their words which they doe when they speake holily in reuerence and feare of his Maiesty and of his workes This is comprehended vnder diuers sorts 1. Whether we treat of diuinity in words or in writing wee ought to ayme at the instruction of our neighbours to our owne edification to the sinceere and free profession of our Faith Mat. 10.32 2. To maintaine the glorie of God against the prophaners and blasphemers thereof Leuit. 5.1 Luc. 25. Iohn 2.20 3. To call vpon God with a feruent affection 4. To call him to witnesse and iudge in judgement and without when there is question of important affaires and which cannot be decided by the testimonie of men but requireth an oath and solemne swearing 5. To giue him thanks for his good deedes to praise and blesse him with Psalmes and spirituall Canticles 6. To magnifie his wisedome power iustice and mercie in our conduct and saluation 7. To make him solemne promises for an acknowledgement of his extraordinarie fauours publick and particular 8. To giue occasion to others by our good example to glorifie him with vs. 9. To wish with all our hearts Gods blessing towardes our neighbours 10. Carefully to seeke and take all occasions of good discours with our neighbours to their edification and comfort and to the glory of God In the fourth The fowrth commaundement requireth of Christians that they frequent the holy assemblies to bee instructed and comforted by the doctrine of truth to pray to God all together to the end he may giue power to his word to sing his prayses to giue him thanks for the good things receaued of his grace to demaund all sorts of blessings of him to inlarge themselues in extraordinarie almes to receiue the holy Sacraments to talke together of the doctrine which they haue gathered out of the sermons to studie attentiuely all that day in the books of the holy Scripture to visite those that are sicke and otherwise afflicted The seruants of the Church do a good worke If they preach the word of God faithfully if they pronounce the prayers deuoutly in the names of all the Faithfull that hearken vnto them if they duely administer the Sacraments duely The magistrates sanctifie that day well indeed who so rule that it be not at all prophaned that all things bee done duely in holy and conuenient order in the assemblies of the Faithfull that the children bee well instructed kept in modestie and all good dutie that the pastours of the Church bee entertainned charitably heard reuerently and knowne in their vocation The vertues recommended in the six commandements of the second table In the fift ought no more to bee omitted The end of them is the conservatton of charitie towards our neighbours So then the vertues of the first commandement which is the first of the second table haue respect and touch the duties of Children wiues men and mayde servants disciples Faithfull hearers subiects young folkes poore and idiots towards their Fathers and Mothers husbands maisters and mistresses schoolemaisters pastors magistrates ould men wise and rich reciprocally the duties of all the sayd superiours towards their inferiours All these duties cōprehend many excellent vertues and good workes contained in the word Honour and in the other which beholdeth it to wit to loue to support worthyly to teach and command There is none so little in the world who hath not the meanes to abound in good works It is an excellent worke to be able to bee a good childe a prudent wife a faithfull seruant a diligent disciple an attentiue hearer an obedient subiect a modest young man ignorant desirous to learne poore humble a wise Father a carefull mother a louing maistet a prudent mistresse a studious Schoole-maister a true preacher a iust Magistrate a discreet ould man a gracious wise man and a charitable rich man It sufficeth vs to marke in a word these vertues amply described in the bookes of Salomon and in the Epistles of the Apostles The vertues of the inferiours consisteth in reuerencing their superiours in their thoughts affections countenances words and works Those of the superiours in shewing an honest and good example of life to their inferiours to instruct them well to prescribe vnto them what they haue to doe to admonish them when they faile fitly to chastise those that commit faults not to spare the faulty to maintaine those that are innocent in all affaires to haue a remembrance and care of the seruice and of the glorie of God to procure all good to those that are commited to their charge
vppon the rocke and ordred my goings In briefe as the Church singeth Psal 119. They haue often tymes afflicted me from my youth may Israell now say they haue oftentimes afflicted me from my youth but they could not preuaile against me And also They came about me like bees Psal 118. but they were quenched as a fire of thornes for in the name of the Lord I shall destroy them Thou hast thrust sore at mee that I might fall but the Lord hath holpen me The Lord is my strength and song for he hath been my deliuerance The right hand of the Lord hath done valiantly Even when God doth tempt vs by tribulations and adversities which hee sendeth vs as by pouerty sicknesse wars famine pestilence His goodnes towards vs in aduersitie jnfinite other euils which hee sendeth to his Church to exercise and jnduce it to watch and pray although it seeme that in them God treateth vs hardly and in an other fashion then a Father should his Children Notwithstanding in such exercises we ought yet to acknowledge the great favours which through his goodnesse he sheweth vs having the care to chasten and continue vs within our dutie by his fatherly correction that wee bee not condemned with the world which he hath abandoned to the wicked desires thereof 1. Cor 11. It is sayd of the Persians that they had a custome among them that when a malefactor was condemned to bee whipped for some cryme by him committed he was bound to kisse the rods after he had byn whipped and to go before the Iugde to present himselfe vpon his knees to giue him thankes for the punishment which he had ordayned by his sentence shewjng thereby that one of the greatest goods that can happen vnto vs is to be corrected when we faile as to the contrary the greatest evill that can happen to a man is when their faults are dissembled because that by the vnpunishing of them they perseuere and grow so strong in evill that at the last he is altogether desperate Now the favours which God doth vs are great and in great nomber Psalm 40. as sayth Dauid O Lord my God thou hast made thy woonderfull woorkes so many that none can count in order to thee thy thoughts towards vs. And also Psal 71. My mouth shall dailie rehearse thy righteousnesse and thy saluation for I know not the nomber The spring frō whēce issue all the goods which god doth for vs But yet besides that we ought in them to acknowledge the great benificence of our God If wee will consider whence it commeth that he jmparts thē vnto vs so abundātly we shall find that they are all gratis and that he is not stirred vp therevnto but of his onely goodnesse on the one part and of the pittie which he hath of our wretchednesse and misery on the other part Psal 44. as it is written They inherited not the land by their own sword neither did their owne arme saue them but thy right hand and thine arme and the light of thy countenance because thou diddest fauour them And we must yet acknowledge an other favour in that hee giueth vs the right vse thereof For we see an jnfinite sort that abuse thereof and turne them wholly to an other purpose then that for the which God hath giuen them the which sheweth well that by reason of the corruption and vice which is in vs wee cannot make good vse of his graces nor apply thē to their vses nor yet know the end for the which he gaue them vnto vs and wherevnto they ought to tend What graces also doth he vnto vs when through his mercy hee deliuereth vs from so many miseries and euils that compasse vs about by reason of the sinne that is in vs Also when in so long a patience hee waiteth for the time wherein we should turne vnto him to confesse our faults and jmplore the assistance of his great mercy giuing vs leasure to repent although we be vnworthy thereof seejng the onely jngratitude which wee vse towards him ought to bee a sufficient cause not onely to withdraw his beneficence from vs and close his hand of bounty quite from vs but also rujnate and exterminate vs wholly Wherein hee sheweth that which is sayd of him that Psal 103. The Lord is full of compassion and mercie slow to anger and of great kindnesse And who hath his eye alwayes rather turned to his promises to execute them thē to his threatnings to remēber them and wee see by experience the truth of that which Ose the Prophet sayth of him Ose 11. That if hee were a man passionate with choller and furie as men are ordinarily against those that do them any displeasure wee had long since beene reduced to the state of Sodome and Gomorrha that is to say to nothing and that there should remaine nothing else of vs but a stincking remēbrance of our name and a marke of the judgement of God most horrible and fearefull vppon vs but it is well for vs that we haue to doe with so patient and so gracious a God and who doth not onely quite vs Tenne or Twelue talents which we owe him but ten and twelue millions Mat 19. Yet is there one thing to obserue to acknowledge the greatnesse of the benificence of our God to wit that we would neuer acknowledge his goods if hee did not giue vs the grace to knowe them and wee would not thanke him for them if hee did not open our mouthes to thanke him as it is written Deliuer me from bloud O God Psal 51. which art the God of my saluation and my tongue shall sing ioyfully of thy righteousnesse Open thou my lippes O Lord and my mouth shall shew forth thy prayse Seeing then that hee doth vs so many fauours in so many sorts ought wee not to say with Dauid Psal 116. What shall I reuder vnto the Lord for all his henefits towards mee I will take the Cup of Saluation and call vppon the name of the Lord. ¶ The First propertie of Faith NOw hauing treated the definition wee must close our eyes and open our eares the parts the causes and the effects of Faith It remaines consequently to declace the properties thereof whereof the first is to close the eyes and open the eares as sayth S. August according to the definition which the Apostle giueth of it in the Epistle to the Hebrues Heb. 11. That Faith is a substance of those things which men hope for and a demonstration of those things which men see not For the sences as well of the body as are the eyes and the eares as of the soule as are the jmagination the reason and humane prudence are altohether enemies of Faith as the Scripture teacheth vs that carnall prudence is enemie to God Rom. 8. and altogeather rebellious to his word wherevnto it cannot subiect it selfe And that the reason is but
all the world not to bee slothfull in enquiring and seeking after the meanes to know what appertaineth to their salvation Psal 90. Teach vs to nomber our dayes that wee may applie our hearts vnto wisedome Returne O Lord how long and bee pacified toward thy seruants But what auaileth it to some to rest in that Censure of those that are prophane Mat. 17. seeing the commaundement of God is so cleare and so expresse addressed to all persons indifferently and without exception This is my welbeloued Sonne in whome I am well pleased hearken vnto him Moreouer if we belieue Iesus to be our Christ that is to say our King high priest and Prophet were it not a great fault to refuse to bee instructed by his doctrine seeing hee is our Prophet or to bee reconciled to God by his Sacrifice beeing our high Priest Priest according to the order of Melchizedeck Also Comfort for the poore faithfull to whome did Iesus Christ excising his ministerie vppon earth principally addresse himselfe to preach the word of God his Father Was it not to the little ones to obscure vnknowne vile and contemptible persons as beeing more capable to receiue it and to profit therin yea speaking to his Father yea he thankes his Father for it saying O Father Lord of Heauen and Earth I giue thee thankes that thou hast hidden these things from the wise and learned and hast reuealed to little Children It is so Father because that such was thy pleasure All things were giueÌ„ me of my Father and none know the son but the Father and also none know the Father but the Sonne and he vnto whome the Sonne will reueale it Come vnto mee all yee that labour and are heauie loaden and I will ease you Take my yoake vpon you and learne of me that I am kind and louing of heart and you shall finde rest to your soules for my yoake is easie and my burthen is light Moreouer if God promiseth to powre his Spirit vppon all persons generally Ioel. 2. great meane and small vppon the Fathers and the children vpon the Lords and the seruants vpon the sonnes and daughters which is the onely meanes by the which our spirits being lightened become capable to vnderstand the secrets and misteries of God Dutie of the faithfull why should men hinder the people to studie in the word of god to know it doth it not belong to all the children of a Familie to haue the knowledge of all the things contayned in their Fathers Will as well to know what goods hee leaueth them as the charge wherevnto it bindeth them To conclude seeing that God commaundeth vs in the Scripture Esay 55. Amos. 5. To heare his voyce to liue wee must obay him and not hope to haue life by any other meanes then by Faith and knowledge of his word For it was it whereby the world was created in the beginning and kept euer since in his being and the means also by the which the Church is animated to hope to liue eternally ¶ The Second point contrary to Faith is Infidelitie THe other thing contrary to Faith Two sorts of Infidelitie is Infidelitie whereof there be two â—orts The first of those to whome God hath not done the grace to coÌ„municate his word as we see at this day in many Regions Provinces in this world the word of the Gospell hath neither been heard nor preached in the Indies Miserable Infidels in America in the east Tartara among the Scithians and other Barbarians which haue no other religion but that which they forge and jmagine in their minds in whome wee may acknowledge the profound and admirable judgement of our God who hath pittie on whome he will haue pittie and hardeneth those that he will harden And that in such examples wee acknowledge the great graces and fauours of our God whome it hath pleased jnduced by his onely will to jlluminate vs in a true straight knowledge of his word although hee was not at all obliged vnto vs and that in vs there was nothing more commendable then in them whome he hath suffered and suffereth still to perish in their jgnorance Ephe. 2. Detestable Infidels The other sort of infidelitie is of those which reiect the woord of GOD and despise it as the Turkes the Atheists the Philosophers the Libertines the which giue no more authority to the scriptures rather lesse then they doe to the liberall Sciences mocking at the simplicity of those who render themselues so ready to belieue the things the which cannot be grounded vpon any naturall reason The Iews likewise who reiect the new Testament which neveerthelesse is the interpretation of the old and without the which it is impossible to know the figures and sacraments in the which the truth of the secrets and misteries of God is couered and wrapped and who besides are mortall enemies of Iesus Christ which is the principall and the matter and substance of the Law of the Prophets and of the whole scripture may for this reason bee set in the rancke of jnfidels although they boast to haue and to approoue the old Testament the which not being by them vnderstood can stand theÌ„ in no more steed then a booke closed and shut vp or which being open â—s written in an vnknowne tongue And euen as good meat cannot nouâ—ish a body vnlesse it bee not taken and eaten or which being taken is not well digested so the word of God cannot bee profitable to their saluation being not well vnderstood nor by them referred to her end which is Iesus Christ ¶ The Third thing contrarie to Faith is Heresie HEresie also is a kind of Infidelity though it seeme that it is grounded vpon the word The opinionate and Hereticks are more execrable then the Infidels although that indeed it hath no other foundation but his onely opinion vpon the which it is â—etled Now there is nothing more contrary to Faith the which ought to be certaine and resolute of all that it apprehendeth then opinion which is alwayes doubtfull and vncertaine and most an end coÌ„trary to the truth Whervpon we must hold the hereticks and all those that hold sects a part for jnfidels whether they reiect the scriptures wholy or in part as Marcion and the Manicheans or that they reproue the true and wholesome knowledge and interpretations of them which cannot be but good and assured being conformable to the analogie of Faith ¶ The fourth thing contrary to Faith THe Schismatickes are also contrary to Faith Into what danger the Schismaticks pluÌ„ge themselues wheÌ„ through any discontentment or repyning they depart from the vniuersall Church because that aâ—… the things that are there done doe noâ— please them As we see it happened to the Novatians and Donatists who seeing that there was not such a perfection in the Church as they would haue desired and that many were there tollerated and suffered although
forriners but Citizens with the Saints and of the houshold of God Built vpon the foundation of the Apostles and Prophets c. Ephes 2.19 By an other elegant similitude he sheweth in the same Epistle that all the liuely members of Iesus Christ are joyned to their head by Charitie saying Following the truth in loue we grow vp vnto him which is the head that is Christ By whome all the body being coupled and knit together by euery ioynt for the fourniture thereof according to the effectuall power which is in the measure of euery part receaueth increase of the body vnto the edifying of it selfe in loue Ephes 4.15.16 From that which is sayd we gather that Charity is the jnfallible marke of christians according to the sentence of the soueraigne Doctour A definition thereof By this shall all men know that you are my Disciples if you loue one another Io. 13.35 Let vs theÌ„ say that charitie is a guift of God who by his holy spirit for the loue of IESVS CHRIST doth inflame the hearts of his children with an ardent dilection which they beare him by reason of his infinite mercy towards them in their election vocation justification sanctification glorification hoped for according to his infallible promises of the which dilection proceedeth the humble and free desire to render him obedience and to witnesse by all good dueties a sincere amity to all men especially to the houshould of faith with whome we rejoyce that they were receaued into favour grace and haue obtained pardon for their sinnes remaining bound with a brotherly affection with them by reason of the loue of God our Father S. Augustine sayd in one of Epistles that charity is a vertue by the which we loue those things that are to be loued which agreeth very fitly with our charity towards God who loued vs euen when we were his enemies The Lord sayd of the woman sinner that her sinnes which had beene great were forgiuen her for addeth he she hath loued much Luk. 7.47 By this doe we know that we loue the children of God when we loue God and keepe his commandements For this is the loue of God that we keepe his commandemeÌ„ts and his commandements are not grieuous 1. Iohn 5.2.3 Who so loueth others hee hath accomplished the Law for that which is said Thou shalt not kill Thou shalt not commit adulterie c. and if there be any other commaundement it is summarily comprehended in this point to wit Thou shalt loue thy neighbour as thy selfe Loue doth not euill to his neighbour therefore is Loue the fulfilling of the Law Rom. 13.8.9.10 The properties thereof are excellently described by the Apostle in these words Her properties Loue suffereth long it is bountifull Loue envieth not loue doth not boast it selfe it â—s not puffed vp it doth no vncomely thing â—t seeketh not her owne things it is not provoked to anger it thinketh not evill it reioyceth not in iniquitie but reioyceth in the â—ruth it suffereth all things it belieueth all things it hopeth all things it endureth all things 1. Cor. 13.4 c. What a patterne for vs all God who is Charity it selfe giue vs the grace that all the dayes of our liues we may cast the eye of our thoughts vpon this faire and liuely picture to learne to walke in charitie renouncing all impatience furie enuie arrogancy jmpudency couetousnesse violence malignity jniquity lying cruelty jnfidelity profanenesse jmpiety crimes directly contrary to christian charitie Let vs in order see some effects of charity Her effects which shew what shee is 1. It is the testimonie of Iustification already apprehended following that which the Lord sayd to the Woman sinner whereof hath byn spoken before 2. It is not altogether perfect in this present life but shall bee in the life eternall namely after the resurrection Charitie sayth S. Paul 1. Cor. 13.8 doth neuer fall away whereas as for the Prophesies they shall be abolished and as for the languages they shall cease as for knowledge it shall be abolished 3. Whether wee consider the houshold of Faith or other men Charity is well ordered To this purpose it is sayd Gal. 6.10 Whiles we haue time let vs doe good to all principally to the houshould of Faith 4. A seruile feare doth much hinder mens consciences in the execution of that which appertaineth to their dutie and in the exercises of patience whereto Charity remedieth as saith S. Iohn in his 1. Epistle chap. 4. ver 18. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnesse and he that feare this not perfect in loue 5. The rule of indifferent workes and actions is Charity witnes the acts of the Counsell at Ierusalem the circumsicion of Timothie and such like in the christian primitiue Church To the weake saith S. Paul I became as weake that I might winne the weake I am made all things to all men that I might by all meanes saue some 1. Cor. 9.22 6. Charity is the end of the commandement of the law 1. Tim. 1.5 Mathew 22.37 c. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind This is the first and the great commandement And the second is like vnto that Thou shalt loue thy neighbour as thy selfe 7. It may be sayd that charitie is superiour and inferiour to Faith but in diuers respects inferiour by reason of iustification of her originall and of her measure For we are iustified by Faith Rom. 3.27 not by charity the which sheweth That we are iustified Iames. 2.18.21 From faith commeth charity and that which faith apprehendeth is assured and accomplished but charitie hath her progressions and increasings in summe faith is the measure of it and hee to whome God sheweth most mercy more that man loueth God and his neighbours Why charitie is the greatest But on the other side Charity is superiour 1. Because it shall neuer fall away and shall not be abolished in the life eternall but shall there be more accoÌ„plished 2. As it is a happier thing to giue then to receaue charitie imparteth the goods and guifts which it hath receaued and faith apprehendeth and keepeth the goods which God doth promise and present vnto it 3. In the righteousnesse begunne in those that are iustified in Iesus Christ who regardeth properly sanctification and regeneration Charitie hath â—he advantage ouer faith Whence it commeth that wee are iustified by faith not by charitie But it folâ—oweth not therefore that we are iustifiâ—d by Charitie although it bee greater â—hen Faith and Hope For in iustificaâ—ion there is no question to weigh the qualities of these vertues to say this is more proper to iustifie man than the oâ—her two but in them is considered the office the nature and the property of â—aith which consisteth in that onely which it apprehendeth and applyeth to â—he person which belieueth this righteâ—usnes of
may be sayd in a word that his person his offices and benefits are nothing but Charitie Who so reuerenceth this sauiour in the qualitie of a gift of God ought to follow him as an example and patron of vertue And who so doth otherwise looseth the gift and beareth the name of a christian in vaine yea to his great condemnation This jmitation doth not consist in equalitie nor in perfection but in a feruent desire a holy will and a perseuerant continuance The obiect of charitie The obiect of Charitie is our neighbour who standeth in neede of our helpe which belongeth vnto him both in word and deede according to the law Thou shalt loue thy neighbour as thy selfe Iesus Christ being demanded of a Pharisie who was our neighbour teacheth him what he knew not in the discription of the Samaritanes charitie towards the Iew that was sore wounded Luc. 10.29 c. There he sheweth that wee ought to acknowlege for our neighbour euery person that hath neede of our helpe Degrees of neighbourhood true it is that the degrees of neighbourhood are diuers and this diuersitie maketh men to varie and often to redouble the obligation There is a double neighbourhood the one is naturall the other spirituall the naturall draweth vs to all men as well Faithfull as infidels The spirituall is proper to the children of God and bindeth them the more The naturall As for the naturall it is compounded of three degrees 1. Wee are neighbours the one to the other by order of creation for in regard of the substance of our originall wee are all come of Adam by consequent neighbours in him 2. One man is neighbour to an other because he is a man endowed with a body and soule and hauing been all first created in our first Father after the Image of God whereof yet some trace doth appeare yea in the miserable sinners so farre foorth that after the deluge God condemning murder expresly sayth these words whosoeuer hath shedde mans bloud by man his bloud shall bee shed for God made man after his owne Image Genes 9.6 3. In regard of the common life and of the societie of men wherein one bodie hath neede of the helpe and assistance of the other the rich men no lesse sometimes more then the poore In this societie are found diuers particular degrees part of consanguinitie of affinitie of publicke and domestick charge part of diuers necessities and difficulties which present at all times in the course of humane life This naturall association of the children of Adam together ought sufficiently to teach them to loue one another which the Philosophers haue well comprehended according as their books witnesse wherein they shew that the vse of reason speech was giuen to man to the end that the one might tell the other what he iudgeth conuenient to require and to giue ease The Spirituall The spirituall societie is of Christians among themselues wherevnto they are drawne by a fouer-fowld necessitie 1. Of regeneration seeing they are borne the children of God by the seede of his holy word 2. Of the misticall body being made members of that body whereof Christ our Sauiour is the head 3. Of the common vocation for wee haue been called in vnitie of spirit by the bond of peace 4 Of a happie life because wee shall enioye together eternally in common and without diuision the celestiall inheritance and the glory prepared therein This Spirituall coniunction sheweth sufficiently how christians ought to be affectionate the one towards the other Can any thing be found better then to see the children of God allied and knit together by band of perfection what body is more agreeable to behold then that misticall body holding together so wel in whole and in euery part indiuisibly conioyned There is no sauour so sweet smell so odoriferous meat so pleasing in tast nothing so delightfull to the eye harmonie so pearsing the soule by the eare of the world that is worth the speaking of if men compare them with the excellencies of the good things inclosed in the mutuall dilection and loue of Christians the one towards an other All the pastimes honours and worldly goods are as nothing that vanisheth in the aire in comparison of this concord What dignitie may be paraleld to that of the brethren of Iesus Christ who being assured one day to be made partakers of his eternall glory and societie take pleasure to loue each other on earth whosoeuer is not stirred by this naturall and spirituall band of humane societie to loue his neighbour is vnworthy of the name of a man and ought not to bee found or seene in any rancke amongst Christians There are fower ends of the works of Charity Diuers ends of the workes of charitie 1. The first is the glory of God for God is glorified in the good works of his children 2. The second consisteth in the mutuall releefe of the members of the misticall body of Iesus Christ 3. The third is the edification of our neighbours For when one seeth an other affected to brotherly charitie such an example doth comfort and incite them to their duty 4. The fowrth is the recompence promised to him that shall giue a glasse of cold water to one of the least of the disciples or members of the Lord. It seemeth by that which S. Luc. writeth in the 6. chap. verse 37. that Iesus Christ recommendeth fower sorts of Charitie to his 4. Sorts of workes of charitie Which all christians are bound to remember incessantly 1. The first is that wee should neuer judge sinisterly of our neighbour but rather haue him in good estimation hoping still of his amendment from good to better Not that this commaundeth christians to shut their eyes and make no difference betweene truth and lying betweene honest and wicked men But onely it is required that the Faithfull amiably affected towards their neighbours should not suffer themselues to be tickled with curious enuie in penetrating farther then pietie requireth into the behauiours of their neighbours but should retaine themselues and curb short their precipitate judgements 2. The second that we should not vse to our confusion that which is the common saying A foolish judge a briefe judgement in condemning our neighbours absent or present without hearing him and speaking of him at randome but rather to speake gently of him without slaunder expounding that which wee vnderstand according as charitie requireth 3. The third is to pardon the faults committed against vs to such as shall aske vs pardon following the promise of the Lord forgiue and it shall bee forgiuen you as if he should say as you shall deale with your neighbours God will deale with you And hee himselfe declareth it very expresly by a good similitude in the verse following in these words With what measure you meate shall bee measured vnto you 4. The fowrth requireth that wee should in effect assist our neighbours which the Lord
Those that wayte vpon the Lord â—her new strength their wings growe â—aine like Eagles they shall rune and shall â— waxe weary they shall walke and shall â— labour at all Esay 40.31 So then â—thout the knowledge of Iesus Christ â—e trust in him and viuification by the â—ly spirit men cannot desire to doe â—od workes lesse effect and acâ—…mplish them Therefore they abuse â—…emselues daungerously that thinke â—at the Pagans vnbeleeuers and proâ—e men whose hearts are not purified â— the truth of the Gospell accepted by â—th and who doe not beleeue in the â—nne of God manifested to the Church â— the doctrine of the Prophets Evanâ—elists and Apostles can doe workes â—easing and agreeable to God And â—ose that maintaine that the naturall â—an can of his owne will render obedience to God and others who jmaginâ— a concurrance of the value of the worâ— man and of the workes with the dignâ—ty and perfection of him that commaâ—deth them and those that without câ—ryng whether the person pleaseth Goâ— or no teach that what he doth thinkinâ— he doth well it is agreeable to God 〈◊〉 farre that it is euen to boast themselueâ— before the seate of his justice of thâ— which they speake most vnworthily â— without a convenient respect of the satisfaction obedience and justice of Iesus Christ confounding miserably thâ— cause of saluation with the demonstration of the grace receaued and the sigâ— of justification 3. How good woorkes please god 3. It is demanded how good workâ— please God Ans They please becausâ— of Iesus Christ in whome those thaâ— please God are elected and welbeloued To speake this more amply wee musâ— first remember that the party that doâ— the good works is already reconciled â— agreeable vnto God by the meanes oâ— his onely Sonne Secondly that such a party justified by faith during his abyding in the world cannot satisfie to all that which the diuine law requireth To the contrary it cryeth euery day vnto the Lord pardon mee my sinnes Thirdly the party justified deploreth with Dauid and S. Paul his misery before God resisteth his euill affections growing from day to day in those that are least jmparfect prayeth that God would not impute so many filthinesses and jmperfections which appeare on euery side vnto him In the fowrth place although that the partie iustified by Faith acknowledgeth his defaults this neuerthelesse abides resolute in him that God requireth obedience although jmperfect and that the same is pleasing vnto him for the loue of Iesus Christ as sayth S. Peter you are an holy Priesthoode to offer vppe spirituall sacrifice acceptable to GOD by Iesus Christ 1. Peter chap. 2. vers 5. It followeth vppon that which we haue now sayd that our obedience doth not please by reason of the worke done or for any worthinesse that is therein or because it is done which it is not either be reason of the degree or ranck of the partie that did the worke For the good woorkes of Cornelius the Centurion did please God no lesse then the good workes of S. Peter the Apostle 4. Why we ought to doe good workes As for the fowrth point many vnderstanding that man is iustified before God by Faith onely without works do make iniquity of the causes which ought to inflame and prick vs forward to good works This question must be answered by the scriptures which propound three important causes to wit The necessitie of them Necessitie Dignitie Reward Let vs breefely speake of these three Necessitie is distinguished into fiue articles to wit of Commandement of dutie of Faith of repentance and of exemption from punishment euery one which ought sufficiently to stirre vs vppe to do well First the creature must necessarily obay to the Cteator Then when the Lord seriously and seuerely commandeth that wee obay him who seeth not that Christians ought of all necessitie to studie to do good works Walke sayth hee Ezech. 20.19 in my commaundements and S. Paul This is the will of God that is to say your sanctification 1. Thessalo 4.3 In regard of the necessity of the dutie the Apostle noteth it Rom. 8.12 in these words Wee are debtours not to the flesh to liue according to the flesh For if you liue according to the flesh you die but if by the spirit you mortifie the deeds of the body you liue Also 1. Corinth 6.19 Know you not that your body is the Temple of the holy ghost which is in you the which you haue of God and are not your owne for you were bought with a price then glorifie God in your body and in your spirit for they are Gods It is commanded to all the faithfull carefully to keepe and entertaine Faith S. Paul sheweth the necessity thereof saying 1. Tim. 1.18.19 Fight a good fight hauing faith and a good conscience which some haue put away and as concerning faith haue made shipwracke And in the 5. chap. ver 8. If there be any that prouideth not for his own and namely for them of his houshold he denieth the faith and is worse then an infidell The necessity of repentance is conformed by this protestation of the Lord As surely as I liue I desire not the death of a sinner but that he turne from his wickednesse and liue When a sinner leaueth his wicked course he is quickned by the holy Ghost to the end he may walke in newnesse of life for regeneration the beginning of that life which is a new light and a restauration of the jmage of God in those that are justified As for the necessity to auoyd his chastisements Dauid giueth vs warning jnough therof when hee sayth God chastiseth the sonnes of men because of their iniquities Psal 89.33 The second cause named Dignity The dignitie of them consisteth in this poynt that the belieuers are the children of God temples of the holy Ghost pallaices wherein Christ dwelleth whose members and co-heires they are What a wickednesse were it if they should resemble the enemie of their Sauiour What danger it is to defile the Temple of the Lord bearing therein the filthinesse of Satan And what crueltie to driue away the holy Ghost out of his accustomed lodging Seeing then that the propertie of the children of God is to follow their heauenly father who cryeth vnto them Bee yee holy as I am holy and that they are eleuated and called to be holy who seeth not that it soueraignely appertaineth vnto the Saints during their soiourning in this world to doe good woorkes The â—…ware of them The third cause called Reward oftentimes promised to those that are obedient Moyses shall be a witnesse thereof vnto vs of whome the Apostle saith Heb. 11.26 That in his labours hee had a respect vnto the recompence of reward The children of God are not mercenaries and life euerlasting is not a reward of varlets but an inheritance of children the recompence which they expect is of the good will of him that loued them from before
the foundation of the world They acknowledge themselues vnprofitable seruants avouch that in all good workes they haue done but a small parcell of their dutie that their addresse good thoughts sufficiency and force is of God who maketh in them both the willing and doing according to his good pleasure boasting in nothing but his mercie and to accomplish the law accept of grace But because that this good Father hath vouchsafed to promise them a reward they receiue it of his free goodnesse and the more he giueth them the lesse they lift vp themselues and lesse they alleadge their seruices and the more they condemne in their minds the pride of the justifiing hipocrits and the more they crie to their Soueraigne Enter not into iudgement with thy poore seruants for no man liuing shall be iustified before thy face if he presume vppon himselfe vppon his aduantages and dignities One only Iesvs Christ is our merite our wisedome our righteousnesse sanctification and redemption And also the Faithfull as Abraham Moyses Dauid S. Paul and all the rest haue well knowne that godlinesse had the promises of this present life as well as of the life to come and therefore asking of God their dayly bread which comprehendeth all the necessarie aydes and succours whiles they are in this world If he graunt them vnto them they accept of them as voluntarie rewards of his liberall fauour and render him thanksgiuing for them They haue to vphould their hope in this behalfe infinite declarations of the good will of their heauenly Father who protesteth that the least good deedes of his childâ—en shall bee followed with rich and ample rewards yea euen in this present life 5 Now because that the good works done by Christians 5. Why good workes haue so many large promises are the indeauours of faithfull seruants and of good children Also that they are neither pure nor perfect considering their weakenes and imperfection the first question is Why God addeth so many great promises to good workes their are fiue reasons 1. To the end that the accomplishment of the promises may be an euident testimony of the prouidence of God who would haue men to know that the corporall good things comming from him are dispersed by hap hazard but are distributed of his grace and goodnesse to his children according to the saying of Moyses to the Israelites Deut. 30.20 Hee is thy life and the length of thy dayes Dauid promiseth that those that are good shall be glutted in time of famine Psalme 37.19 and sayth in Psal 34.11 that those that seeke the Lord shall want no good thing 2. It sheweth that God will conserue and keepe his Church in the world yea in the middest of all his enemies so doth hee recompence the pietie of his as the Apostle 1. Tim 4.8 sayth expresly 3. God will haue the corporall necessities to sharpen Faith patience prayer the hope of his and that in their refuge to his grace they goe from force to force 4. Also that the promises of traÌ„sitorie goods aduertise the Faithfull of the certaintie of their salvation Faith by the which wee embrace Iesus Christ and accept of the reconsiliation which hee hath made for vs ought alwaies to goe before the requests that wee make for bodily goods It is in fauour of the onely and welbeloued sonne that we haue the promise of blessing in heauen and earth according as he himselfe sayth of it Iohn 16.23 All that you shall aske of my Father in my name shall be giuen vnto you 5. The Lord will haue all men to know that his Church is subiect to afflictions and neuerthelesse is miraculously preserued in the middest of dangers as in times past in Egipt and in Caldea as also Daniell in the Lions denne and his companions in the fierie fournace to the end that this admirable protection of the people of God and all his excellent deliuerances might be euident testimonies of the presence of the Lord among his people As Moyses sayd Nom. 14.13 Thou hast made this people by thy might to rise out of the middest of the Egiptians And Iosua to the Israelites You shall know that the mightie liuing God is in the middest of vs. Ios 3.10 that all the earth may vnderstand that there is a God in Israell Ezechias also amongst other words of his prayer sayth O Lord our God deliuer vs from the hand of Sauchirill that all the Kingdomes of the earth may know that thou only art the Lord. 6 what mens obedience pleaseth God 6. Resteth the sixt and last question seeing all men are sinners it is demanded what mens obedience pleaseth God because it is written That God doth not heare sinners Ioh. 9.31 Answere is made to that by distinction of two sorts of sinnes There is one sinne committed wittingly willingly and with the whole consent of the sinner against his owne conscience in prophane despight of the trtuth manifested in the law or in the gospell of the which the sinner is sufficiently convinced The good christians are warranted from this horrible danger There are also sinnes committed by the corrupt and vicious affections by foolish confidence jgnorance euill custome to great presumption of strength vehemence of vnbrideled passions forgetfulnesse doubts mistrusts in the execution of the which the sinners feele the combats goarings gnawings heauinesses shames despights frights and feares wherevpon followeth at length a sorrow according to God then repentance faith converting to God changing of life 2. Cor. 7. 10. The sinners of the first ranke are in a very dangerous estate those of the second are not deplored nor desperate God knoweth those that are his and sheweth himselfe maruailous in his justice and compassions For the last article of our consideration touching christian Charity Of the vertues commanded and recommended to all Christians Let vs treate of the vertues commended and recommended to all christians in these words Thou shalt loue thy God and thy neighcour It shall be following the order of the tenne Commandements leauing to whome lyst to vndertake the exact explication of the morall law the which requireth a volume Wee doe not pretend to speake any more of the vices opposed against the vertues for it is enough at this time to put christians in mind whereunto they ought to applye themselues when question is made of the duty of charity The vertues commended and recommended in these words of the first precept In the 1. Commandement of the law Thou shalt haue none other Gods but me are two Piety or true Religion and righteousnes consisting in the knowledge of the true God to the end to render and attribute vnto him all that which belongeth to him 2. Faith which giueth to God prayse of truth flying from jnfidelity jncredulity Atheisme superstitious and false religions heresie prophanesse stupidity Apostasie 3. Religious adorations as well of the heart as of the whole body referred to the onely true God 4. Humility of the