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
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
and falling from the Church and the doctrine therof did shew at last that in them there was no true faith Iames. 2. The fift kind of Faith is that which is called dead by S. Iames by reason of the likenesse it hath to a dead body for as after the separation of the soule the body which remaineth being dead hath neither mooving nor feeling also a dead faith hath no feeling of the benefits and graces of God to poyse and esteeme them according to their value wherein they are like vnto Hogs that eat vp the Mast which falleth from the Oake and neuer looke vp whence it commeth Those people are prophane who thinke neither on God nor Iesus Christ nor vpon his word nor vpon his Sacraments the which hee hath ordayned in his Church for the exercising nourishing and jncreasing of the faith of his children despise publike exhortations prayers thanksgivings and confessions Breefe they shew themselues in all their behaviours to bee Libertines and disordinate never having before their eyes nor in their memory the great debt which they owe vnto God for so many graces and favours by them receaved and which they daily receaue at his hands and as they are without feeling of the aboue-said things so are they vnprovided of all good motions For there is no man amongst thē that jmployeth him selfe to doe well nor confirme himselfe to the will of God but are rather contemners of all the admonitions and advertisments which are given them people altogether given to the world slaues to their flesh and to the lusts therof who neither serue God nor make shew of it If these people thinke they haue faith they deceaue themselues as doe those that call a carkas or a dead body a man CHAP. III. ¶ Of true Faith by the which Christians are iustified which is the sixt and last kind of Faith BEfore we enter into the diffinition of the true Faith which justifieth him that hath it we must take our subject a little higher and declare what is the office and dutie of a christian man which is to know what hee ought to wayt for from God and what God requireth of him That which the faithfull wayt for from God is their salvatiō everlasting life That God which requireth of him is a trust in his goodnes a feare of his Majestie and an obedience to his will The which three things are taught him by the word of God the which being divided into three parts that is to say the promises the commandements and the threatnings by the promises it teacheth the Christian man to trust in God and vppon him to set all his hope and to wayt from him all comfort ayde and blessing in all his affayres and necessities and by the commandements teacheth him what obedience he ought to render to God and the readinesse and great care which he ought to shew therein and by the threatnings the feare which he should haue to offend him and to doe or commit any thing that may displease him Now Faith sets before it selfe these three kinds of words And even as the object of the sight is the colour and the sound is the object to the hearing also the object of Faith is the word of God the which it looketh vppon continually ayming at it as at a marke and thereto bending her whole sight and her jntention from the which word shee can never so little stray but shee must loose her selfe because that to bee sure shee must of necessity rest vpon a word that is certaine and such a one as is the only word of God Therefore is it that honest folkes doe with good right condemne the faith of Papists who depend altogether of the Pope and beleeue jndifferently all that hee sayth vnto them and all that he teacheth them Because that beeing a lying and variable man filled with jgnorance as are others it cannot be but his word and his doctrine must bee doubtfull and subject to warranties But the Christian Faith which is assayled in so many sorts and which hath so many assaults to withstand and so many devises to prevent hath great need to bee vpheld by a word that is firme and which cannot bee easily shooke with all the temptations wherewith it is assayled Then for to know what Christian Faith is it is needfull to giue a breefe and succinct definition thereof CHAP. IIII. ¶ A definition of Faith THe Christian Faith is a certaine knowledge and firme perswasion which the elect by the vertue of the holy Ghost haue every one in themselues of the vndoubted verity of all the things contayned in the word of God as well in the old as in the new Testament joyned with a true and perfect trust of their salvarion propounded vnto them in the Evangelicall promise by the grace of God and ratyfied by the satisfaction made for their sinnes vnto his justice by the death and obedience of his sonne in their name wherevppon followeth in their hearts a perpetuall joye and consolation and an assurance against all dangers and temptations and a resolued will to walke before his face and to acknowledge towards him all their life time so great a benefit by a loue feare and obedience which they vowe vnto him and doe striue to render him for ever The which definition we must now declare in particulars We say first that Faith is a certaine knowledge of the word of God Psal 102. Rom. 3. 2. Cor. 1. Psal 100. Psal 138. because there is no other word wherevppon it may be well grounded to be assured and certaine seeing that God alone is jmmoueable and permanent for ever and true everlastingly so that in him there is never yea and no and it is one of the reasons for the which the Hebrewes named him Iehoua because it is his property to bee true and to maintaine his truth for ever alwayes to effect whatsoever he sayth and promiseth at the time by him appoynted All men then to be well jnformed and assured thereof ought to haue an expresse and cleare knowledge of the word of God which teacheth it vnto vs whereby wee may perceaue the great errour and abuse of the Pope and of his Cardinals Archbishops Bishops Curats and other Pastors of papistry who to deceue the simple people make thē belieue that to be faithful it is not required that they shold haue a clear distinct knowledge of the word of God and that it is sufficient that for that matter they referre themselues to their Pastors who shall answere for them before God But this surety is not sufficient for being their guides as blind or more blind then they are they cannot misse in following thē but they must both fall together according to the saying of Iesus Christ wherto may be joyned that which Esay faith Mat. 15. Esaie 29. What can a Booke profit a man if it be shut or if it bee open and bee in an vnknowen tongue and not vndestood It cannot
profit him no more then the light of the Sun at noone day doth to a blind man and to a man that hath no eyes to apprehend it Wherefore the elect must be very curious in searching hearing reading and meditating of the word of God which are the meanes to haue the knowledge thereof Iesus Christ also exhorteth euery one of vs thervnto when he saith Iohn 5. Search the Scriptures which maketh sufficient testimony of me And S. Paul conformably where he saith in the Epistle to the Romaines Rom. 15. That all that which is written is written for our comfort And in the 2. Epistle to Timothie 2. Tim. 3. That all Scripture diuinely inspired is profitable to teach to exhort counsaile and reprooue and to make a man perfect in good workes Wherefore God did also command every one in times past Deut. 6. That hee should write his Law vpon the postes of his house and in all places where it might continually shew it selfe before their eyes to the end that contemplating it assidually they should by that meanes haue a desire to loue it and to shut it vp in their hearts and in their vnderstandings Whereof wee see a good example in Dauid who speaking of the Law and word of God sayd thus Psal 119. Thy testimonies haue I taken as an heritage for euer for they are the ioye of mine heart Thy woord is a Lanthorne vnto my feet and a light vnto my pathes It followeth in the definition that it is a firme perswasion of that which is contained in Scriptures Because that to beleeue it is not jnough that wee know the things contained in the holy Scripture but wee must also approone it without any doubting and not resemble the Accademiques who are jrresolute of all the things which they read or which are read vnto them and yet lesse to the Atheists who doe openly mocke at the woord of God whereof they make yet lesse account then of the other Sciences the which they thinke are grounded vpon some humane reason It followeth That the Elect c. Expresse mention is made of the Elect in the definition because it is onely they and no other that are capable of Faith as it is written in the first chapter which the Apostle Paul writ to his Disciple Titus where it is sayd Paul the seruant of God and an Apostle of Iesus Christ according to the faith of the Elect of God and the knowledge of the turth which is according to godlynesse Whereby it appeares that Faith doth onely appertaine to those that from all eternity haue been elected and chosen of God and since by him separated from the world to be brought vnto the Church and by degrees to attaine to the possession of glory and everlasting life the which God from the beginning hath promised and prepared for his children The which may also appeare by that which is written in the Acts of the Apostles where it is sayd that S. Paul having preached in Antioch of Pisidie Act. 13.3 those that were predestinate to eternall life did beleeue the word of the Lord which he had spoken vnto them For to shew that in this great multitude of people that were come thither and had assembled themselues to heare there were but the Elect onely that receaued the word by him pronounced and profited thereby Iesus Christ also when he sayd that his sheepe heare his voyce and that all that his Father hath giuen him Iohn 10. come vnto him sheweth thereby that those onely heare and beleeue the Gospell who haue beene predestinated and since created and called to this end S. Iohn also in his Catholicke chapter 4. confirmes it saying That those onely beleeue the word of God that are of God that is to say whome he hath ordayned and destinate to that end When also Iesus Christ speaking to Pylate of his kingdome of the which he was examined sayd That his kingdome was not of this world Iohn 18. and that all that were of the truth were his and heard his voyce giveth sufficiently to vnderstand therby that vnto all grace is not jndifferently given to yeeld themselues docible and attentiue to heare beleeue and follow the truth but onely to those that God the Father hath disposed therevnto and the reason for the which Iesus Christ said That he was come into the world not to be serued Mat. 20. but to serue and to deliuer vp his life to paye the ransome of many sheweth that sufficiently for when he sayth many he sheweth therby that his death is not for all which it should be neverthelesse if by Faith every one could apprehend it Luk. 1. As much sayth Zacharie thereof in his Canticle Blessed be the Lord God of Israell for he hath visited and redeemed his people Wherevpon is to bee noted that he speaketh specially of his people that is to say of those whome he hath elected and reserued to himselfe particularly and not of all in generall Considering what hath been sayd that there are none but the Elect that are capeable of Faith we must not wonder if we see so many despisers of the word of God which is the word of life and Science of Salvation others that hate and abhorre it as a savour of death others that blaspheme and persecute it cruelly with fier and water and all the cruellest and most horrible torments that they can jnvent or jmagine Also on the other side we must not maruaile if wee see the Elect after they haue receaued and beleeued the word of God the which hath takē deep roote in them to be firme constant against all temptations and jnvincible against all the sleights threatnings and promises that can bee made them to divert and turne them from the Faith which God by his spirit hath jnspired and continued in their hearts It followeth in the definition Every one in themselues which haue been jnsorted to giue to vnderstand that every one ought to haue his Faith proper and particular for to apprehend Iesus Christ with all his graces and blessings and to enjoye the effect and accomplishment of the gratious and Evangelicall promises as writeth the Prophet That the iust shall liue by his faith Abac. 2. that is to say by a Faith not borrowed but which is resident in him For even as it is requisite for every one to haue his particular soule to animate and quicken his body the which cannot liue by the soule of an other Also it is requisite for all men generally that every one of them haue particularly a proper Faith jnfused in his heart by the grace of God to quicken it from whence it followeth that those that do not heare nor meditate nor conferre any whit of the word of God to haue the jntelligence thereof cannot haue Faith of the which the word Faith is as the soule without the which Faith is dead And as the fire kindled in a Lamp cannot be long entertained
everlasting and permanent for ever 2. Sam. 7. Now this promise was occasion to Adam Abraham and Dauid and to all their posterity to beleeue and conceaue a certaine and assured hope of salvation perswading themselues that God offering himselfe so benignely vnto them did shew that he was not willing to destroy theÌ„ although that by their rebellion they had well deserved it but was content againe to gather to loue and to embrace them and even to bind himselfe as straightly vnto them as by marriage wee see man and wife joyned and vnited together Gen. 17. It is that which the Scripture sayth speaking so often of the alliance betweene God and his Church the which hath beene brought to passe by the mutuall promises which are made betweene God and it God promising it that he will bee her God and it promising to God that it will be his people the which allyance is the greatest happiest that ever was treated or brought to passe in the world for therin wholy coÌ„sisteth the assurance of our beatitude as sayth the Prophet Psalm 33. Blessed is that Nation whose God is the Lord euen the people that hee hath chosen for his inheritance Psalm 89. Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord They shall reioyce continually in thy name and in thy righteousnesse shall they exalt themselues Blessed are the people that be so Psal 144. yea blessed are the people whose God is the Lord. For as the body liveth and is happy whiles the soule remaines in it of which it receaveth mooving feeling and all the force and vigour which is in it also and more happy is the Church that is joyned with God of whome as of it soule it receaueth all the good and the happinesse that it can haue desire and hope for And to the contrary as the soule separated from the body that body is no more any thing but a stincking and jnfectious rottonnes also that Church which is sequestred from her God is nothing else but all misery and vanity Now the greatnes of the felicity which falleth vnto vs by the allyance which we haue with God may bee yet better knowen by the comparison of the allyance which the jdolaters haue with their jdols Psal 115. Who haue eyes but see not mouths but speake not eares but heare not hands but feele not and feet but goe not The trust in which jdols is altogether vaine as sayth the Prophet Psal 135. They that make them are like to them so are all that trust in them But wee beeing vnited with God hee by his jnfinite wisedome hath the care of vs and of our affayres and by his providence doth provide for all our necessities and preserveth vs from all dangers And by his charity and the loue which hee beareth vs can never forsake vs so that having once contracted allyance with vs we are assured that it shall be permanent for ever and shall continue towards vs without any jnterruption for ever and ever as it â—s written by the Prophet Psal 23. Doubtlesse kindnesse and mercie shall follow me all the dayes of my life and shall remaine a long season in the house of the Lord. Psal 30. In his fauour is life My mercy will I keepe for him for euermore Psal 89. and my couenant shall stand fast with him And that which ought yet to make this allyance more recommendable vnto vs is that God with whome wee are allyed is alwayes present to know and to provide for all our affayres as it is written The Lord is thy keeper the Lord is thy shaddow at thy right hand The Sunne shall not smite thee by day nor the Moone by night Also Psal 33. Behold the eyes of the Lord is vppon them that feare him and vpon them that trust in his mercy CHAP. VII ¶ The second effect of Faith is the remission of sinnes THe second effect of Faith is the resion of sinnes by the which the hinderance that men could not be reconciled with God was taken away For God being perfectly just and we to the contrary most sinfull and vnjust in every fashion there was no meanes to vnite vs vnto him but that the sinne and vnjustice which was in vs must first be abolished 2. Cor. 6. And as sayth the Apostle What fellowship hath righteousnes with vnrighteousnes or what communion hath light with darkenes or what concord hath Christ with Beliall either what part hath he that belieueth with an Infidell or what agreement hath the Temple of God with Idols for as the Philosophers say two things that are quite contrary cannot agree in one and the same subject It was then needfull that the sinne which was in vs should be abolished before we could be capable to come neere vnto God and to bee joyned with him Now this abolishment was done for the remission of our sinnes the which God gaue vs by his grace and by the meanes of the satisfaction which Iesus Christ made for it by his death the which satisfaction is allowed and jmputed vnto vs by the faith which we haue in him And it is the article of Faith which we protest to beleeue in the end of our confession saying I belieue the remission of sinnes Wherevpon wee must note one thing which S. Bernard sayth that is to say Even as the grace of God continueth towards vs for ever and that the efficacy and vertue of the death of Iesus Christ is perpetuall also is the remission and abolition of all our jniquities which come thereof perpetuall without being any whit jnterrupted So that as it is written in the Epistle to the Hebrewes Heb. 9.10 That we are continually sprinckled with the bloud of Iesus Christ the which is neuer clutterd but is alwaies fresh to be powred vppon vs to wash vs and to cleanse vs froÌ„ all our filthines And we may say of this bloud and of the remission of sinnaes which is therein established that it is the Asile the freedome of Christians whither they must alway haue their recourse to bee warranted and to saue their life when they haue chanced to commit any criminall cause And that may be very well fitted to this purpose which S. Augustine sayth in his booke of the Cittie of God making a comparison between the Church and Roome in this poynt that is to say that as to people and edifie the Citie of Roome in her beginning by the aduise of Romulus the first building that was there set vp was the place of Libertie and Freedome after the framing wherof hee caused a Proclamation to bee made in all the places thereabouts that who so euer found himselfe to haue committed any capitall crime retyring himselfe into this pace of Freedome he should obtaine his fauour and should be receaued into the place of Citizen and defended by the Inhabitants against all those that should
change those persons vnto whom it is given And although that this changing be not perfect all at once neverthelesse it advanceth every day by little and little in those that are truely faithfull 1. Cor 5. Ioh. 15. and who are curious altogether to purge the old Leuin which remayneth yet in them and to wash their feet as sayth Iesus Christ and to take the leeze out of the vessell vntill that it be quite empty and made cleane as we see that the Apostle did 1. Cor. 9. whome as he writeth to the Corinthians did runne in the listes to beare away the price and brought his body into slauery to the end that in some fashion after he had preached to others himselfe was not found vnreceaueable Phil. 3. which hee yet sayth elsewhere I trye if by any meanes I might attaine vnto the resurrection of the dead Not as though I had already attained it either were already perfect but I follow if that I may comprehend that for whose sake also I am comprehended of Christ Iesus Brethren I count not my selfe that I haue attained to it but one thing I doe I forget that which is behind and indeauour my selfe to that which is before And follow hard toward the marke for the price of the high calling of God in Christ Iesus The exercise of the truly faithfull It is the exercise of those that are truely faithfull continually to thinke vpon a new life and a true repentance In so much that it may be a studie and exercise in the which he continues from the beginning of his regeneration vntill the consummation and conclusion of his life in such sort that by the temptations wherewith he is jncessantly exercised and prooved hee may be refined like vnto Silver or Gold in a fournace and as for the conservation of the body it is requisite that it bee continually exercised and aboue all thinges purged of the superfluous humors and excrements which therin are gathered every day also it is necessary that the soule and conscience of the truly faithfull bee cleansed with continuall repentance and that it bee as much or more carefull to weede and plucke vp the evill hearbs which doe alwayes pollute his soule as is a good Gardiner to cleanse his Garden of all nettles thistles and other weeds which spring therein For the duety of a Christian man is to jmploy all his life to put off the old man and to put on the new which is an exercise that cannot bee done without great toyle and difficulty because that the old man is a robe so fastened and stitched to a Christian that a man cannot get it off but by peecemeale and the new man is an other robe so straight that it cannot be put on but with great labour and paine Yet must we strayne our jndeauours and shew that wee are faithfull Rom. 6. by the participation which we haue in the death and resurrection of Iesus Christ abstracting from his death a vertue to mortifie our flesh and the lusts thereof and an other of his resurrection to walke in newnesse of life and not to thinke that wee can participate in the righteousnes of Iesus Christ to obtaine the remission of our sinnes but we must also shew by effect the participatiō which we haue in the holynes of his Spirit For we cannot be just but we must be holy nor be holy but wee must be just because that Iesus Christ is never vnfurnished nor parted from his spirit and doth not justifie vs but at the same time and by the same meanes hee sanctifieth vs so that at the very jnstant that we are jncorporated in Iesus Christ for to be his members we are also consecrated to God to be his temple where he dwelleth by his holy spirit ¶ The fift effect of Faith Obedience THe other effect which Faith produceth in vs is the obedience which wee striue to render to God when by Faith we haue been regenerated as S. Paul sheweth to the Romanes chap. 1. verse 5. sayjng By whome we haue receaued grace and Apostleship that obedience might be giuē vnto the Faith for his name among all the Gentiles It is also sayd in the Epistle to the Hebrewes Heb. 11. That Abraham by Faith when hee was called obeyed God to goe out into a place which he should receaue for inheritance and hee went out not knowing whither hee went which are two places that shew sufficiently that Faith beejng planted in our hearts it disposeth them to render perfect obedience to the will of God Also we see that the elect before they bee called and regenerated by Faith they are ordinarily called in the holy Scripture Rebels dissobedient and Enemies of God Ephe. 2. Rom. 5. But after their regeneration they are called Servants and the children of God by reason of the will and desire which they haue to obay and serue him Now there is nothing more pleasing and agreeable vnto God then obedience the which he preferres before all sacrifices whereof wee haue a notable example in Saul 1. Sam. 15. who was rejected and depriued of his kingdome with all his posterity vnto whome neuerthelesse it was established by the ordinance of God only because that he had disobeyed God preferred his owne opinion before the commandement which was given him wholly to destroy the Amalekites But one onely example might suffice to shew how pleasing obedience is to God that is to say that which Iesus Christ hath rendered to God his Father in our name Phil. 2. the which was of such great efficacy and weight with God that it hath blotted out the disobedience of our first parents and hath restored vs to a more happie estate then that of Adams was pittifull and miserable wherinto by his disobedience he had precipitate himselfe and all his posterity as S. Paul sheweth in the Epistle to the Romanes chap. 5. vers 19. As by one mans disobedience many were made sinners so by that obedience of that one shall many also be made righteous And to the Phillipians chap. 2. vers 8. Hee humbled himselfe became obedient vnto the death euen to the death of the crosse wherfore God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus should euery knee bow both of things in Heauen and things in Earth and thinges vnder the Earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father And in the Epistle to the Hebrewes chap. 10. vers 6. In burnt offrings and sinne offrings thou hast had no pleasure Then I sayd Loe I come in the beginning of the booke it is written of me that I should doe thy will O God Aboue when he had sayd Sacrifice and offring and burnt offrings and sin offrings thou wouldest not haue neither haddest pleasure therein which are offered by the Law Then sayd hee Loe I come to doe thy will
we haue receaued a benefit which they haue not to wit that it hath pleased the Sonne of God to take the seed of Abraham and to associate our nature vnto him Heb. 2. which is a favour jncomparable and the greatnesse and price thereof vnspeakeable The graces which God hath done to man Then if now we will joyne to this favour the others particular which hee hath done vnto vs as to the Angels in their creation creating vs after his own jmage and likenesse giving vs a soule of celestiall beginning jmmortall provided with vnderstanding reason memorie will life jntelligeÌ„ce force vertue afterwards a body ful of life coÌ„structed builded with such jngenious art that the architecture and singularity of the building and the framing of the whole world is not greater then that of mans body and the jnfinite and jnnumerable commodities which he hath in all aboundance given vs for to entertaine and accommodate it as the light of the Sunne the Moone and the Stars to lighten vs the fire to warme vs and to serue Artificers to doe their workes the Aire to breath the water to drinke navigate and cleanse our filthynesse The earth to bring forth fruites and to nourish vs the hearbes and plants for Phisicke and to delight vs not onely by their sundry colours wherwith they are enameled but also by their odours and savours The Beasts to till to carry cloth nourish sustaine and giue vs pleasure Afterwards Their corporall goods if we consider their corporall goods as the members and the particular functions of every one of them as of the eye to see the eare to heare the tong to taste the nose to smell the hands to worke the feet to walke and the members in generall to apprehend the hot and cold the hard and soft by their feeling The spirituall if also we consider their mooving and feelings the addresse and dexteritie which every one of them hath to turne and mannage it selfe by the meanes of the muscles uerues and ligaments If also lifting our minds higher we come to consider the great and advantagious graces which GOD hath jmparted vnto vs more then to all other creatures as to discourse consult deliberate discerne vice from vertue the order of the confusion note the dayes the moneths and the yeares what proper to every season to be capable of the Arts and Sciences yea of the heavenly moovings of the regions and clymats of the earth to navigate from all parts to the Antipodes to discouer the Mynes and entrailes of the earth to refine the mettals and to penetrate to the secretest and profoundest things in the world wee shall thereby vnderstand what hath beene the bounty and liberality of God towards vs who hath so aboundantly and prodigally layd open all the treasures of his riches and most precious moovables vnto vs to make vse of them to his glory The goods proper to his elect But if wee come to calculate the goods which particularly hee imparteth to kis elect as the election vocation justificatioÌ„ sanctification glorification adoption of the Children euerlasting alliance Faith Hope Charity justice the spirit of adoption by the which they are illuminate consolate fortified guided conducted and gouerned in all their waies The Kingdome of Heauen life euerlasting that perfit and entire felicity which he hath promised and prepared for them in Heauen and other blessings which in greatnesse and nomber are jnfinite then euery one of them shal know how much we are bound to praise and thanke God And to the end that euery one of vs may the better dispose himselfe therevnto it shall be good A particular description of our goods that in particular wee remember continually some of the goods which God doth for vs euery day as first that wee liue mooue and are in him so that we haue neither Life nor breathing but from him wee cannot see without eyes nor heare with our eares nor smell with our nose nor taste with our tongue nor speake with our mouth nor disgest with our stomacke worke with our hands walke with our feet nor do any thing but by him Also we cannot feele neither hote nor colde nor Ioy nor sorrow nor Labour nor rest nor ease nor disease nor paine nor health without him which are all things without the which the nature of mankinde cannot subsist Afterwards if wee be strong to worke and to resist those that would offend vs that commeth from none but him Psalm 98. As it is written For thou art the glory of their strength and by thy fauour our hornes shall be exalted for our sheild appertaineth to the Lord and our king to the holy one of Israell Also if wee are nourished cloathed lodged and fitted with all things necessarie for vs and fit for the entertainment of this life and to auoyde the miseries thereof it is by his onely meanes that wee haue such a good Psal 23. as sayth Dauid The Lord is my shepheard I shall not want It is he that conducts vs and guides vs through all the ways which we addresse not only because wee should not stumble as sayth Dauid Plal. 91. For hee shall giue his angells charge ouer thee to keepe thee in all thywayes They shall beare thee in their hands that thou hurt not thy foote against the stone But also doth conduct and set vs in the way of his commaÌ„dements and causeth that wee do not decline from the obedience of his holy will neither to the right nor to the left as it â—s written in the 119 Psalme Psalm 119. Oh that my wayes were directed to keepe thy staâ—utes Then should I not be confounded when I haue respect vnto all thy commandements And also Incline myne heart vnto thy testimonies and not to couetousâ—esse Yea it is hee that doth direct our â—teps as hee writeth Psalm 37. The pathes of man â—re directed by the Lord for he loueth his â—ay Though hee fall hee shall not bee â—ut off for the Lord putteth vnder his hand It is hee in some that defendeth vs from all dangers as it appeares by â—hat which is written in the 91. Psalme Who so dwelleth in the secret of the most high Psalm 91. shall abide in the shadow of the almightie I will say vnto the Lord O myne hope and my fortresse hee is my God in him will I trust And also Psalm 95. O come let vs reioyce vnto the Lord Let vs sing aloud vnto the rocke of our Saluation It is hee when we are plunged in the gulfes of aduersitie and threatned of a totall ruine that against the opinion of all the world yea often of our selues draweth vs backe from the danger from whence it seemed that there was no issue Psal 40. as he sayth elsewhere I waited patiently for the Lord and he enclyned vnto me and heard my cry Hee brought me also out of the horrible pit out of the myrie clay and set my feete
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
thou art the same and thy yeares shall not faile The Children of thy seruants shall continue and their seed shall stand fast in thy sight A firme conclusion Wee then what changing soeuer we see although it seeme vnto vs that the Heauens the Earth and all the Elements doe threaten vs and that all creatures seeme to haue conspired our rujne neuerthelesse we ought not to judge of the nature of God as of creatures but to be resolute that the nature of God is invariable and that in his counsels his words and all his workes he is constant and permanent for euer and abyding alwayes like vnto himselfe By reason whereof we ought not to esteeme him according to our jmaginations and thaâ— he seemeth to shew and represent him selfe vnto vs in the estate of his creatures but alwaies to apprend him such as he is manifested in his word ¶ Vaine feare contrary to Faith What such a feare is VAine feare is also a thing that is coÌ„trary to Faith whereof S. Peteâ— 1. Pet. 3. maketh mention when hee sayth Be not ye affraid for any terrour of them neither bee ye troubled And Iesus Chrisâ— sayth Mat. 10. Feare ye not them that kill the bodie but are not able to kill the soule bâ— rather feare him which is able to destroy both bodie and soule in hell Are not twâ— little Sparrowes sold for a farthing and onâ— of them shall not light on the ground without your Father yea euen the haires of youâ— head are numbred feare ye not therefore ye are of more value the many Sparrowes In this sentence wee must note manâ— things to strengthen our Faith Wherefore wee ought little to feare men First that the power of Tyrants and enemieâ— of the Church is limited and goeth noâ— farther then the leaue and permission that God giueth them to effect his For although that God sometimes to exercise his children giueth them power to vexe and torment them in their bodies he alwaies preserues their soules and doth not at all suffer that their furie reach so farre as to endamage them in any thing in matters concerning their saluation Although that sometimes we see many Princes so outragious and transported with furie that they vndertake against the ordinance and expresse will of God to kill if it were possible for them the soules of their subjects constrayning them to goe to the Masse and jdolatrie The other poynt which we ought to note is Remedy against vaiâ— feare that our enemies cannot euen offend vs in our bodies without his prouidence no more then the Sparrowes which cannot fall vpon the earth but God doth appoint it Seeing then that the children of God are more deare and precious vnto him then not onely one but many Sparrowes wee must resolue that whereas God suffereth that we should fall into the hands of tyrants to afflict vs by prison by confiscations by banishments by fire and water all this being conducted by the counsell and prouidence of God it cannot bee but profitable and healthfull vnto vs. And for the last poynt wee ought well to laye before vs that which hee sayth That the haires of our head are all counted Mat. 10. and that not one of them cannot be diminished but by the expresse will of our God who cannot seeing his jmmense and infinite goodnes giue any thing of the estate of all his elect but it must be for their good and saluation The other thing which ought to furnish vs against this feare is the charity of our God the which as sayth S. Peter being well apprehended in our hearts and meditated in our minds will alwaies chase away all casuall feares which may happen vnto vs to trouble vs. For knowing that God hauing once receaued vs into his fauour continueth it towards vs for euer Rom. 8. And that there is no creature whatsoeuer whether it be death life Angels principalities power nor things present nor things to come nor height nor depth nor any other creature that is able to separate vs from the loue of God which hee beareth vs in Christ Iesus our Lord. What accident could happen vnto vs sufficient to astonish our hearts firmely perswaded of this dilection of our God There is yet another reason which ought wel to assure vs against all feares Third remedie that is to say the presence of our God who is neuer farre from vs but is alwayes at our right hand to vphold vs â—s sayth Dauid I will prayse the Lord Psal 16. who hath giuen me counsell my reines also teach mee in the nights I haue set the Lord alwaies before mee for hee is at my right hand therefore I shall not slide Wherefore my heart is glad and my tongue reioyceth my flesh also doth rest in hope For thou wilt not leaue my soule in the graue neither wilt thou suffer thine holie one to see corruption Exod. 4. Iere. 1. Mat. 28. It is the reason which God vsed to Moises to Ieremie and to all the Apostles to assure them against all feares and assaults which may bee giuen them by their enemies to hinder or stay them in the executon of their charge Feare not sayth he for I am with you They shall fight and giue you many assaults but I will maintaine you and place you euerie one like a furnished citie and like a Collom of Iron and like â— brasen wall vppon the earth against thâ— Kings of Iuda and her Princes against the high Priests and all the people of the earth that shall make warre against theâ— but they shall not ouercome thee for I aâ— with thee sayth the Lord to deliuer thee Let vs then thinke as saith S. Iohn 1. Iohn 2. That the word of God and his promise dwelling in our hearts by faith wee are strong anâ— inuincible against all temptations Besides 2. Tim. 1. That the spirit of God remaineth iâ— vs which is not a soft and weake spirit buâ— a spirit of force as saith the Apostle which will vphold vs against all temptations although that it seeme in appearance that we are verie infirme and weake But let vs thinke that the weake and feeble things of this world are sufficient to confound and beat down all the highest and the strongest that can be found and euen lead them prisoners in the obedience of Christ ¶ The euill conscience contrary to Faith THE euill conscience also Whence this contrarietie commeth is very contrary to Faith because it always â—ets the wrath of God before it and â—aith to the contrary doth alwaies set â—he grace of God before it For a man â—hat sinneth voluntarily although hee know that the reward of sinne is death and that the curse of the wrath of God are propounded in the law against all those that transgresse it That presupposed it is not possible but he must bee astonished and that in his heart he hath prickings gnawings and stingings which doe transperse it
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