O God hee taketh away the first that he may establish the second By the which will we are sanctified euen by the offring of the body of Iesus Christ once made Dauid also teacheth vs in what recommendations wee ought to haue this obedience in the 19. Psalme when he sayth Psalm 19. The feare of the Lord is cleane and endureth for euer the iudgements of the Lord are truth they are righteous altogether And to shew the care to render this obedience to God he sayâ—h at the end of the same Psalme Let the words of my mouth the meditatioÌ„ of my heart be acceptable in thy sight O Lord my strength and my redeemer And in the 17. Psalme Stay my steppes in thy pathes that my feet doe not slide And in the 119. Psalme Make me to vnderstand the way of thy precepts I will meditate in thy wondrous workes And in the same part of that Psalme I will run the way of thy commandents when thou shalt enlarge mine heart And for to stir vs vp to render the obedience which we owe he propounds vnto vs in the same Psalme in the 12. part thereof the example of all creatures which haue neâ—er declyned from the purpose whereâ—ore God had ordayned them in their â—reation as it appeares by that which followeth O Lord thy word endureth for euer in Heauen thy truth is from geneâ—ation to generation thou hast layd the foundation of the earth and it abideth They continue euen to this day by thine ordinance for all are thy seruants Except thy law had been my delight I should now haue perished in mine affliction All these passages with jnfinite others which are scattered in the Scripture do sufficiently shew into what duetie the faithfull man ought to put himselfe to serue and obey God seejng that this obedience is the sole and onely meanes by the which we may be entertayned in his fauour and retaine his spirit with vs. If we should think to be the faithful servaÌ„ts of god that neverthelesse we should serue jdolatry the devill the world our flesh and the lusts thereof we should deceaue our selues Rom. 6. for as saith the Apost Know you not that to whome soeuer you giue your selues as seruants to obay his seruants you are to whome you obey whether it be of siâ— vnto death or of obedience vnto righteousnes Then the faithfull man must to shew that hee is such a one studie with all his might to honour God by his obedience and by the feare which he shal haue to offend him We desire of God every day that his Will bee done and yet there are few that vse this prayer that prepare themselues to doe it And doe lesse employ themselues to doe it so readily as it is done in Heaven For the Angels are compared to fire Ezech. 2. Psal 104. and to the wind and to such creatures as haue wings Heb. 1. to shew vnto vs the diligence and great promptitude which is in these messengers to receiue and execute the commandements of God without delaying or temporising any whit therein Wherevnto the consideration of our condition ought to induce vs that we are creatures servants and children of God and also besides the price and the number of the graces favours and benefits which he hath done doth vnto vs every day and which finally are propounded vnto vs by Fayth in the gospell ¶ The sixt effect of Faith Patience FAith also begetteth a Patience in all aduersities and causeth that the faithfull man taketh in good part and moderately all the afflictions and calamyties which happen vnto him for the which he blesseth and praiseth God acknowledging that they come from him for his good and salvation and alwaies to exercise and accustome him to the obedience of God to strengthen him in his duty Luk. 8. as saith S. Luke That the good seed which was fallen in good ground brought forth the fruite with patience S. Paul also in his Epistle to the Hebrues sayth that by Faith and patience Heb. 6. we receaue the promises for inheritance And in the Epistle to the Romanes Rom. 8. he sayth That by patience wee wayte for that which wee hope Now this patience is a singular and commendable vertue and the most acceptable that wee can offer to God as saith the Prophet Psalm 51. The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise And the reason for the which hee exhorteth all those that are faithfull patiently to attend from God a good and happie issue of all their aduersities saying Hope in the Lord Psal 27. be strong an hee shall comfort thine heart and trust in the Lord. And to confirme that he himselfe alleadgeth the experience and proofe which he hath had of it Psalm 40. saying I waited patiently for the Lord and he inclined vnto me and heard my cry he brought me also out of the mire and clay and set my feet vppon the rocke and ordered my going And S. Paul to the Romanes saith Rom. 5. that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashmed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs The which holy Ghost beeing a vertue from aboue and a Spirit of force as sayth the Apostle vpholding all christian and faithfull men that they cannot be swallowed vp of temptation were they neuer so furious and violent and remaines firme and immooueable against the winds the stormes and the â—empests and the waues the which beating against them do breake and disperse â—hemselues and bring foorth nothing but scumme It is that which the Prophet saith And as for me Psal 41. thou vphouldest me in mine integritie and doest set me before thy face for euer Psal 42. One deepe calleth an other deepe by the noyse of thy water spouts all thy waues and thy flouds are gone ouer me The Lord will graunt his louing kindnesse in the day and in the night shall I sing of him euer a prayer vnto the God of my life Psal 66. Thou hast caused men to ride ouer our heads we went into fier and into water but thou broughtest vs out into a wealthie place The Condition of the faithful We see therby that the condition of the faithfull man in particular and of all the Church in generall is to be like vnto a boate or to Noes Arke the which was exposed to the winds which tossed it to and fro without beeing drowned neuerthelesse yet it was so farre from sincking that the water which drowned all the Idolaters and jnfidels bare it vppon their backe to saue it from perill also the Church is vexed and tormented on euery side by Satan and his adherents and there is not one amongst theÌ„ but bends his peece against it to ouerthrow and cast it to the ground but
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
Euangelized that is to say that receaue the Gospell and the good tydings which Iesus Christ at his comming brought into the world Examples of humilitie Moyses Gen. 9.8 in Faith and Obedience All the great personages that euer were vpon earth were all furnished and adorned with this goodly vertue Moyses acknowledgeth that in his nature is but a heape of all vice and corruption and that his heart is jnclined to nothing but wickednesse Dauid confesseth that all men are nothing Plal. 92. in sum be all vanity The Children of men are vanity the cheife men are lyars to lay them vppon a ballance they are altogether lighter then vanitie Esay sayth Esay 95. that all the righteousnesse of men and all that is most apparant and jllustrious among them iâ— nothing else but old rags filthy and stinking and such as are the habits of beggars torne and tottered and couered with filth and vermine wherewith they cloath themselues ordinarily to stirre vp men to haue pittie and compassion on them to succour them with some almes Danil 9. Daniell confesseth and deploreth as well in his owne name as in all his fathers the great iniquitie wickednesse rebellions disobedience contempt and obstinacy whereof all were culpable and inbebted to the Iudgement of God Peter hauing acknowledged Iesus Christ and the great admirable vertues that were in him sayd Lord withdraw thy selse from mee who am a poore and wretched sinner vnworthie to appeare before thy face and to be in thy companie S. Paul acknowledgeth himselfe a blasphemer Tim. 1.11 a persecutor the most scelerate and wicked in the world and vnworthy of all the graces so great and in such great number which he had receaued of God All the Apostles yea all the Church of God desire of him euery day Mat. 6. pardon vs our offences as we pardon those that haue â—ffended vs. Acknowledging by his geâ—erall confession the infinite nomber of â—er sinnes which it were jmpossible to â—eckon by particulers as Dauid also â—aith Who can vnderstand his faults Psal 19. Dutie of the Christians â—lense me from secret faults We haue â—ll then great need to humble our selues before God to hold downe our heads â—owards the earth for shame griefe to see in vs such a disorder and confusion as wee see And to say with Iob Cursed was I when I sinned Iob. 9.10 but if I haue donne well yet shall not that make me lift vp my head nor looke the higher S. Augustine in his confessions Cursed be all our vnrighteousnesses if they bee examyned and Iudged without the pittie and mercie of God Psal 99. Seeing then as saith the prophet that the sinnes which greeue vs are as an jmmortable burthen which presseth vs downe Psal 143. Psal 130. we ought euery day continually to desire of God that he enter not into Iudgement with vs that he correct vs not in his anger and that he hould not his expresse region in the examination and condemnation of our sinnes Psal 96. But that he vnfold his greatest compassion ouer vs. And although that to shew his liberality and bountie towards vs he hath communicated and enlarged many of his graces and blessings fit Comparison neverthelesse that ought not to lift vp our eye lids but wee ought alwayes to haue our head bended downwards like vnto the eares that are loaden with corne in a good yeare and to acknowledge that that proceedes not from vs but of his onely grace and favour which dojng we shall breake all the colour and anger of our God who seejng vs so abated will rayse vs againe by his goodnes and will forget all our faults and wee experiment that as the plants or young trees doe bend with the wind and yeelding vnto the will and jmpetuosity of them are preserued and maintayned an other which the great trees are not as the Oakes and Walnut-trees which by resisting of the stormes are many times beaten downe bruised and rent that also in humbling our selues wee shall avoyd the fury of God an other even â—s also we see in the thunder-bolts and â—n Artillerie whose furie is quenched when they come to encounter with the â—arth or a bag of Wooll which bejng â—oft giveth place to the blow ¶ The Eight effect of Faith it is the Mother of Prayer FAith also is the mother of Prayer in the which the truely faithfull exercise themselues jncessantly followjng the commaundement of Iesus Christ who exhorteth his Apostles and consequently all the faithfull to pray without end and without ceasing in Faith without the which wee cannot in any wise hope that our requests be heard of God nor likewise graunted For also the prayer which is made in doubt and jncertitude is displeasing to God as sayth S. Iames Iames. 2. That the vncertaine man must looke for nothing from God whatsoeuer he demandeth Rom. 10. And S. Paul demandeth How it is possible to call vppon God if first we doe not belieue and hope in him Now this prayer when it is well made and grounded vppon the promises of God and that then it is addressed vnto his Majestie it cannot choose but obtaine of him what it demandeth Wherfore Dauid sayd Psal 139. That prayer was his refuge in all aduersitie Wee haue in the holy Scripture jnfinite examples of the prayers that this good Prophet hath made to God for to obtaine of him some good and happy jssue in all his afflictions Psalm 3. I did call vppon the Lord with my voice and he heard me out of his holy mountaine I layd mee downe and slept and rose vp againe for the Lord sustained mee I will not bee affrayd for tenne Thousand of the people that should beset me round about And in the 18. Psalme where hee records the meanes that hee vseth to avoide the furie of his enemies that kept him besieged on every side he sayth that for to repulse and beat them backe he helped himselfe principally with prayer But in my troubles did I call vpon the Lord and cryed vnto my God he heard my voyce out of his Temple and my cry did come before him vnto his eares Then the earth trembled and quaked the foundations also the Mountaines mooued and shooke because he was angry Psal 18. And also Some trust in Chariots Psal 20. and some in Horses but wee will remember the name of the Lord our God They are brought downe and fallen but wee are risen and stand vpright Saue Lord let the King heare vs in the day that we call And in the 9. Psalme The Lord also will bee a refuge for the poore a refuge in due time euen in affliction And they that know thy name will trust in thee for thou Lord hast not failed them that seeke thee And in the same Psalme The wicked shall turne into Hell and all Nations that forget God For the poore shall not alwaies bee forgotten the
saluation and my tongue shall sing ioyfully of thy righteousnesse Open thou my lips oh Lord and my mouth shall shew forth thy prayse Moreover without this spirit wee could not loue God nor our neighbours because that the charitie of God is by it powred in our hearts as sayth the Apostle It is also the earnest the pledge token which God hath left to his children to assure them of eternall life Rom. 5. 2. Cor. 1. and of the rest of the joyes and comforts of the glory honour and of all that perfect and entire felicity which they ought finally to looke for in his kingdome not onely in regard of their soules but also of their bodies the which by the vertue and vigour of this spirit which is in them they shall be quickened at the day of the resurrection as was that of Iesus Christ as it is written 1. Cor. 15. The first man Adam was made a liuing soule and the last Adam was made a quickning spirit We may then well desire of God as did Dauid thaâ— hee would preserue vs this spirit and say to him as sayth the Prophet Psal 51. Creatâ— in me a cleane heart O God and renewe â— right spirit within me Cast me not away form thy presence and take not thine holy â—pirit from me Restore me to the ioye of â—hy saluation and stablish me with thy free spirit Let vs then diligently keepe our â—elues from grieuing it Exhortations and yet more from quenching of it by leading a disâ—olute and disordinate life 1. Thes 5. as many doe that are vicious and prophane hauing no regard to their guest who beâ—ng holy loueth all holynesse and cannot with a good eye behold any filthinesse or spot in those with whom it doth conuerse So that at the last if hee see â—hem to continue he is constrained to â—orsake them and to change his lodgâ—ng Which we see hath happened often and fresh in memory in these last warres where many hauing not as they should the conscience sound whole and for this reason 1. Tim. 1. being abandoned from the presence and ayde of this spirit which was departed from them haue made shipwracke of their faith and of all true piety to returne to their abhominations and to the filthynesse of Papistry Which we ought well to feare and to auoyd it follow the counsell of the Apostle who exciteth vs to crucifie our flesh Gal. 5. with all the affections and concupiscences thereof and to walke in spirit as we liue in spirit For as sayth the Apostle Ephe. 4. If wee are once filled with this spirit we shall flote vpon all the waues and floods of this world And shall neuer bee drowned nor suncke what stormes and tempests soeuer may stirre and threaten vs no more then a bushell or other wodden vesselâ— being vppon the water neuer goeth to the bottom being filled with wind Also wee being prouided and full of the spirit of God who is compared to the wind in the scripture can neuer bee ouerflowen nor couered vnder the waters being still vpheld by the hand of our God who will make vs to swimme on the top of the water as Noah and his children did during the deluge being inclosed in the Arke ¶ The first thing contrary to Faith is Ignorance How perilous the Ignorance of the truth to salvation is HAving deduced the things which are joyned and tyed to Faith it remaineth now to declare those that are contrary and opposite whereof Ignorance is the first for to haue faith it is needful that we haue a certain knowledge as well of God as of his goodnesse towards vs which wee cannot obtaine vnlesse wee first know his promises his alliance and Iesus Christ who is the procurer of it for those that ignore these things cannot any way bee faithfull As also the Apostle teacheth by the definition which hee giueth of Faith saying Heb. 11. Faith is a subsistence of things hoped for and a demonstration of things not seene And a little after By Faith wee vnderstand that the ages haue beene ordayned by the word of God to bee made a demonstration of invisible things Which sheweth well that we cannot beleeue the things that are reuealed vnto vs in the holy scripture but wee must haue a certaine knowledge of them and such a one as the Mathematicians may haue of their Theoremes by the mathematicke demonstrations the which being grounded vppon euident principles and and maximes cannot be but most certaine and jndubitable Also must Faith be grounded vpon the reuelation of the mysteries and secrets oâ— God contained in the scripture The grouÌ„d of Faith as welâ— of the old as of the new Testamant And for this reason all those that desire and pretend to be faithfull must be taughâ— and instructed in the scriptures ether by hearing or by reuelation or else by reading and meditation Otherwise theâ— are abused and deceaue themselues iâ— the opinion which they haue to beâ— Christians and faithful notwithstanding their jgnorance For as hath been said Faith cannot subsist without knowing the things which it belieueth and perswadeth it selfe as certaine and infallible Ierem. 31. Which is the cause that God willing to make a new allyance with hiâ— people promiseth them to bee theâ— God that is to say their Father protector tutour defendour buckler anâ— sufficiency prouided that the peoplâ— on their part will acknowledge him tâ— be such a one Iohn 18. Also Iesus Christ said tâ— this purpose that eternall life consistetâ— in that they acknowledge thee the onlâ— true God and him that thou hast senâ— Iesus Christ which are two euident notes to shew that we cannot be faithfull nor by faith hope for eternall life but we must know God and the good will which hee beareth vs and Iesus Christ who by his death and perfect obedience hath procured it for vs. Esay Censure of Ignorance for to vanquish and condemne the incredulity of the people of his time who were rebellious and obstinate in rejecting all the admonitions which were giuen them as well of their faults as of the meanes of their saluation hee sayd to them with a sower and sharpe reproch The Oxe knoweth his Lord Esay 1. and the Asse his Maisters manger But my people know not me at all Willing to giue the people to vnderstand which he had chosen and taken into his allyance that they were altogether prophane and vnfaithfull Osee 2. Ose likewise speaking of the cause for the which the people had been â—ed captiue sayd That they were extirminate banished exiled out of their country by reason of their jgnorance â—nd of the little duty that they had shewed in acknowledging God as they ought and his ordinances to be conformable vnto them and his graces and fauours to loue him to put their whole trust in him But Dauid sheweth that very clearely in the nynth Psalme when he sayth The Lord will
cannot bee but in such persons as are dowed with faith in Christ becausâ— that the one proceedeth of the other and is set vppon the same foundations Therefore also S. Paul prayed for the faithfull that God would open the eyeâ— of their vnderstandings to the end they might comprehend the hope of his vocation and the riches of the glory oâ— his inheritance among the Saints aâ— hath beene already shewed Let vs therâ— conclude seeing we are called to the hope of that euerlasting happie and glorious life no lesse then to belieue in Iesus Christ that hee sinneth no lesse that doth not in patience hope wayte for this celestiall inheritance then the other that beleeueth not in Iesus Christ The grouÌ„d of ChristiaÌ„ Hope Now seeing we are called to the hope of these euerlasting goods things they are then promised to vs that belieue in Iesus Christ And therefore it is reason that our hope should abyde grounded vpon the promises of God and all that which concerning them namely vpon Iesus Christ in whome they are ratified whom we accept for a sauiour These promises of eternall felicity to the belieuers are confirmed vnto them 1. By the solemne oath or vow of God which is added therevnto 2. By the precious bloud of Iesus Christ which is the seale thereof 3. By the admirable right according to the which it hath pleased God to adopt vs for his children and heires 4. By the holy spirit of the promise who hath marked all the faithfull for the possession of this inheriâ—ance in whose hearts the diuine promises are hidden and which dwelleth â—n them as an assured earnest or pledge â—f the inheritance promised and kept â—n Heauen 5. By the eternall immooâ—able and free election according to the which the Apostle affirmeth that all the â—elieuers in Christ were predestinated â—ot onely because they should be adopâ—ed to be called iustified and sanctified â—ut also to be sanctified 6. By the arâ—icle of the resurrection and ascension of â—he Lord and of his sitting at the right â—and of God his father which sheweth â—he truth of the promises made to him â—or our saluation and the power of the promise for that which God was able to effect in our head he wil also be able to doe it in his members as in effect he will accomplish it We haue the proofe thereof in that he quickened vs when we were dead in sinne he quickneth vs euery day by his grace hee hath raised and doth raise vs in newnesse of life Also in the resurrection of Iesus Christ set soone after at the right hand of the father So then seeing wee are called to the hope of this promised inheritance and which wee ought to waight with patience seeing it is commanded vs to hope so because of Iesus Christ seeing he that hath promised it vnto vs is True and Almighty to effect his promise let vs conclude that the hope which we haue to obtaine the celestiall inheritance is assured and most certaine euery way 7. For assurance of strengthening we haue our conformitie with our head in his sufferings and in the patience of his afflictions insomuch as we maintaine one selfe-same cause to wit the confession of the truth and profession of the Gospell Wherevpon the Apostle sayth that if wee suffer with Iesus Christ we shal also raigne with him 2. Tim. 2.12 Also Wee boast euen in tribulations knowing that tribulation bringeth patience and patience experience and experience hope Rom. 5.3.4 Also he ioyneth the resurrection of Christ to his death declareth that if we be dead with him wee beleeue that we shal also liue with him Ephe. 1.20 RoÌ„ 9.8 So theÌ„ persecutioÌ„ for righteousnesse is a most assured testimonie to the faithfull that they shall participate in the glory of their head and euerlasting life From thence it commeth that the Apostle reioyceth with the Phillippians because it hath been giuen vnto them for Christs sake not onely to beleeue in him but also to suffer for him Phil. 1.29 Wrighting to the Thessalonians we our selues sayth hee boast of you in the Churches of God because of your patience and Faith in all the persecutions and afflictions which you vndergoe the which are a manifest demonstration of the judgement of God that you may be reputed worthy of his Kingdome For the which also you suffer 2. Thessa 1.4.5 The same point of doctrine is treated in the 12. Chap. of the Epistle to the Hebrues And as it was needefull that the head of the Church should suffer and by the way of the crosse enter into glory also it is fitting that by many tribulations the members of his bodie should enter into the Kingdome of heauen Let vs then conclude that the sufferings for Iesus Christ doe maruailously confirme the hope of his raigne Hope is a singular guift Besides as Faith is a singuler gift of God so is hope for as much as by patience the beleeuers wayte for these great good things which haue been promised them Therefore S. Paul wished fervently that the Faithfull might haue the eyes of their vnderstanding opened to knowe what was the hope of their vocation and the excellencie of the riches of the glory of his inheritance among the Saints Ephe. 1.18 Let vs then also pray vnto the Lord that hee would more and more confirme in our hearts the hope of eternall life Let vs hope that hee will do it seeing his gifts and his calling is without repentance and that he goeth on to the end with the good worke which hee hath begun in his elect Let vs yet consider that the nature of hope agreeth altogether with that of Faith That is to say it is assured perpetuall liuely of efficacie in those that are regenerate hoping in God Seeing that hope proceedeth and dependeth of Faith which maintayneth it necessaryly hope is such as Faith is so that the faithfull truely hoping although that shooke with diuers sorts of temptations it neuer falleth by despairing altogether because that christian hope is setled vppon the solide and firme foundations aboue spoken of not vppon humane strength dignities or promises Such a hope is not idle but â—ssured of the felicitie she coÌ„taineth the â—aithfull in dutie causeth them to purâ—ue and desire to effect that which they â—now to be agreable to the Lord that â—hey do gently support afflictions â—aies and gates to attaine and enter inâ—o paradice that they know by their owne experience that affliction bringeth patience and patience experience and experience hope which maketh not ashamed Rom. 5.3 For those that hope in the Lord cannot bee confounded wherevpon it followeth that hope dependeth not of vs nor of our merits otherwise it were nothing but shame and confusion to vs. Summarie of the doctrine of Hope Let vs yet make some exact summarie of the doctrine towching christian hope The word of hope is taken in two sorts by a figuratiue and proper manner of speaking Figured in three
Iesus Christ which is offered â—nto vs in the Gospell Charity hath an â—ther charge and property it loueth â—esus Christ which faith hath receaued â—ccepted and embraced for an onely Sauiour Therefore wee doe not well â—nderstand when we say that charitie â—ustifieth becaused it is greater then â—aith For first we presvppose confused â—hat which is in debate that by the dignity of his vertues the sinner be iustified before God faith it selfe doth not â—ustifie vs if we vnderstaÌ„d it so We haue but one onely iustice to subsist before the iudgement of God that is Iesus Christ 1. Cor. 1.30 and 2. Cor. 5.21 Secondly that which is said is thought simply spoken in some respect Charity is not simply greater then faith but in regard of the during of the holynesse of life begunne in vs. Thirdlie it is as if one should say A King is greater and more raised in dignity aboue some industrious Goldsmith his subiect then he maketh a bowle or a chaine of gould better then this goldsmith The head is more excellent theÌ„ the feet we ought then to walke with our head and not with our feet As much may bee sayd of other excellent parts of the body in comparison of some lesse which haue their proper vse And although there be some dissemblance or vnlikelyhoode in these examples yet this is firme that as the sences and the members of the body haue their obiects and distinct offices so must wee distinctly assigne to Faith Hope and Charity that which is speciall and proper vnto them without confounding by our vnaptnes that which God will haue distinct and distinctly considered whether Charitie giueth forme to Faith Those haue also deceaued themselues that haue maintained that charity giueth forme to faith and hath finished it like as the matter receaueth accoÌ„plishment of her forme And it is a vaine jmagination to thinke and say that the forme of one distinct quality onely is another quality distinct of the forme by the definition thereof The forme of faith sheweth it selfe in the intelligence and apprehension of the promise of grace that of charitie in the loue of God and of our neighbours the one and the other worketh by their nature and efficacy besides who is the man of vnderstanding that will maintaine that the thing ingendered hath the forme of the Ingenderer Now faith ingendereth hope and charitie whereof shee is the next cause Therefore neither the one nor the other ought to bee taken for the forme of faith To conclude as the morall vertues are not the formes of vertues intellectuall so neither charitie nor hope ought to be called the forme of Faith Besides the guift of charitie is most necessary for vs How necessarie the gift of charitie is because that other guifts how excellent soeuer they bee are of no estimation nor vse if charitie be from them Though I speake sayth the Apostle 1. Corinth 13. with the tongues of men and Angels and haue not loue I am as sounding brasse or a tinckling Cymbale Againe without charity men cannot find peace nor agreement in any companie whatsoeuer Hatred bringeth discord but charitie couereth all faults Prou. 10.12 1. Pet. 4.8 He that loueth his brother hee abydeth in the light and there is no occasion of euill in him 1. Ioh. 2.10 We walke now by faith not in sight Charitie shall be accomplished and made greater in euerlasting life without changing of sort but faith shall haue her accomplishment seeing the good denounced and belieued of all present We see now through a glasse obscurely but then we shall see face to face now I know in part but then I shal know as I haue also beene knowne 1. Cor. 13.12 Hope also shall then bee abolished all euill being done away the teares wiped from our eyes which shall see the things present which wee hoped for for the hope which is seene is not hope for why should any one hope for that which he seeth But if we hope for that which we see not then we wayte for it in patience Rom. 8.23.24 Then as we now possesse by hope this inheritance which S. Paul calleth incorruptible which cannot contaminate nor wither also wee shall one day bee in effect coheires with Iesus Christ to enioye this inheritance indiuisiblie and eternally The doctrine of charity as also that of faith and hope amply expounded in the bookes of the Prophets and Apostles is precisely and articularly comprehended in the catechismicke questions and answeres And as wee must drawe the summarie of the doctrine of Faith and of hope out of the symbole or creede of the Apostles and the dominicall praier that of charitie is found in the Decalogue That which repugneth against the articles therein contained ought to bee detested as erroneous and pernicious For following the precept of the Apostle 2. Tim. 1 13. We must keepe the true patterne of the wholesome words and the good intent by the holy ghost which dwelleth in vs. It is fitting also to auoyd all prophane and vaine babblings and the contradicting of a science falsly so named 1 Tim 6 20. In the consideration of the 10. article propounded in the Title Let vs first treate of the workes of charitie towards our neighbours 2. Let vs rise to the contemplation of the doctrine of good workes 3. Let vs speake as shortly as may bee of the vertues commanded and recommended to all Christians vnder these words Thou shalt loue thy God with all thy heart and thy neighbour as thy selfe 1. In the consideration of the first point heare treated generally let vs see the reasons which ought to mooue vs to Charitie towards our neighbours Afterwards what kind of works of charitie are the principall Also the rules to the which all may be referred Now although that the commaundement of God our dutie the doctrine of Faith of repentance and of the judgements and punishments temporall and eternall ought to induce all christians to true obedience towards the Lord notwithstanding it shall suffice to touch that which ought to mooue vs to charitie the obiect then the end thereof The commaundement of God ought to haue great sway which beareth that we should loue our neighbour as our selues If this friendship proceedes of a pure heart the effect thereof followeth at neede Let vs ioyne to the commaundement of the Faith of the christian that obayeth That worketh by charitie and it cannot bee that the regenerate man can be guided by the spirit of enuie rancour and crueltie for the markes of the disciples of the Lord is that they loue one another in him whose example aboue al in the behoofe of Charitie to his neighbours is set before his to instruct them as he said expresly to them the night before hee died and doth there exhort them most affectionately according as S. Iohn repeateth it in the 13.14.15 16. Chap. and his first Epistle serueth for a commentary to the commandement and to this example of the maister of whome
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
specifieth in particular in the formularie of the sentence propounded to his disciples and which hee will pronounce at the latter day There is no speech of contracts of lending and borrowing of buying and selling and other such like whereby the contractours ought to know in their consciences whether they followe the rule of Charitie but Iesus Christ speaketh of giuing by consequent condemneth vsuries rapines and cruelties so oftē taxed in the whole Scripture and bringeth his to the practise of this holie and precious sentence Act. 20.35 That it is a happier thing to giue then to receaue a sentence that condemnes almost all the Christians that liue in the world at this day Rules of chariti◠There resteth three rules to propound to Christians in the exercise of the workes of charitie 1. The word of God 2. Faith 3. Charitie it selfe jn these three rules is inclosed the means to acquite our selues of our duties As for the world let vs take for example that which Salomon sayth Prou. 5.15 Drinke the water of thy Cesternes and the liuely waters out of the middest of thy well let the springs runne out let them bee for thee onely not for the strangers that are with thee He will first that euery one should haue the vse of his goods to his owne commoditie according as his condition requireth Afterwards hee treateth of the liberalitie of him that hath much and will haue them to bee liberall towards those that haue little that he hoard it not vp but that he distribute some part of it to others Finally in regard of the possession that men should auoyd bad husbandry and prodigalitie for feare least they should fall into want Faith regardeth the commandement and the promise of God By the commaundement the christian man is sollicited to shew himselfe charitable and by the fathers promise is enticed to discharge his dutie cheerefully and with alacrity As for Charitie it is mooued with the commodities and jncommodities of our neighbours reioycing with the ioyefull lamenting with the sorrowfull suffering with some by christian compassion and bearing the burthen of another with a sincere and cordiall affection Of almes the speciall worke of christian Charitie Now before we rise to the contemplation of the doctrine of good works we will adde a consideration of the speciall worke of a christian which we call Almes which the Latines did call Eleemosina from the Greeke word Eleemosyne deriued from the verbe Elleeo which signifieth I haue pittie and compassion to shewe the spring from whence almes done to our neighbours ought to come and the faults committed by those that doe no almes but in vaine glorie in reproach in iniuries in despight in grudging perforce and for fashion sake c. S. Iohn declareth in fewe woordes many things in the 3. chap. of his first Epistle vers 17. He that hath the goods of this world and shall see his brother in necessity and shutteth vp his compassion from him how dwelleth the loue of God in him He shutteth vp his compassion from the afflicted that sheweth him no pittifull affection that turneth his backe towards him that thrusteth him from him and skorneth him sending him backe emptie that doth not assist him speedily cheerefully and sufficiently according to his small power But whosoeuer with a true compassion supplyeth to his neighbours necessities it may bee sayd to them that he openeth his compassion towards them And this word sheweth an intimate charitie which is as it were fastened to the most noble interiour parts of the bodie a vehement pittie and mercy which is to be compared to those of mothers towards their little children which they loue and cherish tenderly and with an vnspeakeable care Then how execrable are the cruell and vnpittifull men who so many wayes dishonour the precious name of a christian and boast of vaine titles diffamed before God by reason of their furious insolencies towards the poore What volume might serue to the description of their mischiefs if not Gods bookes Apoc. 20.12 Those surely will suffice for S. Iohn sayth there That those that are dead shall bee iudged by the things written in the bookes according to their workes What wee must consider in doing of Almes For to vnderstand what it is to doe almes let vs consider the causes which ought to stirre vs vp to doe it 2. What affection he ought to haue that doth almes 3. The meanes which is to be kept therein The causes which ought to stirre vs vp therevnto 4. To what ends we must be almoners 5. The fruites of this worke of Charitie 1. For the first article whereof hath been spoken before the profession of christianity the commandement of God aswell in the Law as in the Gospell the example of the head of the Church and of diuers members thereof in many ages the dignitie and worth of the almes done in faith and sincere affection the consideration of the poore neighbour the threatnings of God against those that are cruell are very pricking goads to put forward all good christians in the way of their dutie The wrath of God is vpon the couetous and such as are enemies to the poore hee curseth them sends backe their prayers as sayth Salomon Prou. 21.13 strips such vnthankefull ones of their gifts curseth their posteritie 2. As for the affection of him that doth almes 2. Of the affection to do charitie let him first flye hipocrisie and vaine glory enemies of the true faith of the feare of God of loue towards neighbours afterwards let him be mooued with sincere loue and dilection towards God and the poore body which he is to succour proceeding in all this deede cheerefully and sincerely These affections are as the salt of almes before God who desireth to haue cheerefull and glad giuers who do not open their purse in chiding of the poore but who present to their soueraigne their purse and their heart making themselues friendes with vnlawfull riches and a good treasure in Heauen Hee delighteth much in such offrings Heb. 13.16 It is good lending to him with assurāce of profit or interest of one 100. peeces for one Of the meane to be held therein and of eternall life 3. As touching the meane he that hath much let him not be a nigard he that hath little let him giue cherefully of that little like vnto the poore widow who giuing but a myte was preferred by Iesus Christ before the rich who cast Siluer by handfuls into the box of the Temple Secondly it is fitting that there be some counterpoyze betweene the giuer and the poore receauer the one adorned with free charity and alacrity the other with acknowledgement and thanksgiuing Thirdly one may vse discretion Regarding the houshould of Faith then others according to the rule of S. Paul Gal. 6.10 Finally let them haue regard to their faculties that they doe not waste them all at once but to remaine maister of them to the end they may
distribute them with reason according to the rules of dutie in the vocation whervnto men are called 4. We ought to do almes to the end that our neighbour may be succoured with diuers reliefs marked by the Lord. In S. Mat. 25. Also to prouoke other faithfull men to well doing towards the poore following that which the Apostle sayth 2. Cor. 9. Afterwards to the end that such a worke may testifie of our Faith and pietie for the duties of Charitie are ordayned because that by them we shold make it known that wee feare God and desire to obay him For conclusion it is to the end that God may be glorified The fruites and profits of our almes are great and diuers Of the fruits and profits of Almes S. Paul protesteth that those that are liberall and charitable to the poore shall abound in all good works and our Lord promiseth that God will reward them openly The Psalmes of Dauid and the prouerbs of Salomon are full of excellent promises to this purpose Let vs adde one out of Esay in the 58. chap. vers 7. following The faste which I haue chosen is it not that thou breake thy bread to him that is hungrie and that thou cause those that are in poore estate to come to thyne house when thou seest him that is naked that thou euen couer him and that thou hide not thy selfe behind thy flesh Then shall thy light appeare like the break of day and thy health shall come presently thy righteousnesse shall goe before thee and the glory of the Lord shall embrace thee Then thou shalt call and the Lord shall heare thee thou shalt crie and hee shall say I am heere if thou take away the yoake from the middest of thee and ceasest from lifting vp thy fingar and from speaking euill If thou openest thy heart to him that is hungry and that thou satisfie the afflicted thy light shall come foorth in darkenesse and thy darkenesse shall he as the noone day and the Lord shall conduct thee continually and shall refresh thy soule in the great droughts and shall fatten thy bones and thou shalt be like a watered Garden and like a spring whereof the waters doe not faile and there shall come of thee people that shall build againe that which in time past was layd wast thou shalt set the foundations againe which were forsaken from age to age and thou shalt be called the repayrer of Breaches and the mender of the wayes that men may dwell in the country Yet another of the Prophet Daniell to the king of Babilon in the 4. chap. vers 27. Redeeme thy sinnes with righteousnesse and thy iniquities in shewing mercie to the poore Behold this shall be a prolonging of thy prosperitie But that which the King and Sauiour of the Church shall say at the last Iudgement to those that are charitable ought not to be omitted as hee himselfe hath declared it alreadie with his owne mouth in the 25. of S. Mathew vers 34. and following Then shall the King say to them on his right hand Come ye blessed of my Father take the inheritance of the Kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue mee meate I thirsted and yee gaue mee drinke I was a straunger and ye tooke me in vnto you I was naked ye clothed me I was sick ye visited me I was in prison ye came vnto me In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Of good workes Now and for the second part of our consideration of Charitie rising to the generall contemplation of the doctrine of good works necessarie to bee well vnderstood of Christians For the ignorance thereof causeth much darknes and confusion in many other articles of doctrine Let vs reduce the whole to certaine points 1. What good works we must do 2. How we can doe them 3. How they please God 4. What are the causes of them 5. Wherefore God addeth so many excelleÌ„t promises vnto theÌ„ 6. Of what persoÌ„s the workes are agreeable to god 1. What worke we must doe 1. As for the first point let vs consider who we are to whom it belongeth to do good works and who it is vnto whome wee desire to please in doing well Looking into our selues our corruption will come and meete vs That hath so darkned our vnderstandings that of our selues wee do not know what things please or displease God It were then a brutish furie for vs to vndertake to jnuent works wherewith to honour God if wee haue not expresse commandement to such a purpose seeing he himselfe sayth in vaine they honour mee teaching doctrine which are but the commandements of men Mathew 159. If wee contemplate God his holy Maiestie will come into our thoughts whereby wee shall take occasion to reuerence it in all humilitie to please and obay him according as he prescribeth by his word Let vs referre that to the sentence writteÌ„ in Ezekiell Chap. 20. ver 18.19 I say vnto their children in the desart walke not in the statutes of your fathers and looke not vppon their ordinaunces and defile not your selues in their Gods of doonge I am the Lord your God Walke in my statutes and keepe my ordinaunces and doe them Also in the 3. chap. vers 17. Sonne of man I haue set thee as a watch at the house of Israell thou shalt then hearken to the word of my mouth and shalt warne them in my name Wee gather of that which is aboue sayd that wee must not teach in the Church nor doe any other workes but those which God commandeth vs by his word whereof we haue the summary in the X. coÌ„mandements S. Paul speaking of things directly or indirectly opposed against the will which God hath manifested vnto vs 1. Tim. 4.1 calleth them the doctrines of Diuels 2. The christian man well resolued that he must doe good workes 2. How they must be done asketh in his infirmity how they can be done Let vs seeke out an answere vppon the which he may surely rely Our Lord sayd to his disciples Ioh. 15.5 Without me you can doe nothing He speaketh of holy actions and of workes truely good And the Apostle sayth Heb. 11.6 That without faith it is impossible to please God Also Rom. 8.14 That those are the children of God that are led by the spirit of him These testimonies shew euidently that three things are required in the accomplishing of good workes to wit the knowledge of Christ the faith which is in a liuely trust in this Sauiour and Mediatour by the which the sinner is iustified then the â—ification which is done when Iesus â—hrist powreth his spirit into vs by the â—eaching of the Gospell for without â—rist we are like vnto a dryed lop cut â—m the stocke But belieuing in him â—e gather new life and as sayth the â—ophet
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