but it must goe out if care bee not had to powre fresh oyle into it to preserue it also without the word of God Faith cannot subsist nor be long vnprovided for of this nouriture but it must be in prison and become as it were sluggish and finally it must dye and be altogether extinguished for wee see it happens ordinarily to those that are negligent in exercising themselues in the meditation of the word of God as it doth to the water the which although it be of cold nature is neverthelesse subceptible of the heat when it is set neere the fire but when it is taken from it first it cooleth by little and little and at length commeth to it former coldnesse and so returning to it first nature the heat quencheth and dyeth all together It followeth in the definition That Faith is an jndubitable knowledge of all things contained in the word of God as well in the old as in the new Testament Which is added to reprooue the errours of the Manicheans of Marcion and of other hereticks which did not receaue nor approue none of the bookes of the Bible but those onely which did not seeme contrary to their heresies Also for to reject the errours of the Iewes who doe not approoue the Bookes of the new Testament and likewise of the Libertines who say that men must not abide in the earth which is but for children and such as bee yet in their rudiments but that men must suffer themselues to bee conducted by I know not what fantasticall spirit the which can bring forth nothing but prodigious railyngs and such monsters as those that haue beene seene in our time in the citie of Munster in West-phalia and elswhere where these Organs and Instruments of of Satan haue been able to gather disciples together Now we must aboue all things take heed to that and altogether approue all the books in the which the spirit of God hath pleased to reveale and discouer his will and to esteeme that there is not any superfluous or vnprofitable word therein and that there is never a portion what a one soever it be in the scripture that it is dry or barren which wee experiment when after we haue prayed to God wee apply our selues attentiuely to meditate therevppon and that to contemplate the secrets and mysteries of God which are therin covered and wrapped vp wee will vnfold them like vnto a Tapistry that wee may see therin discovered the great singularity and art of the workeman who did make and weaue it It followeth in the definition that the same Faith is joyned with a true and perfect trust of their salvation propounded vnto them in the Evangelicall promise and by the grace of God which ought diligently to be obserued in the nature and essence of Faith for it sufficeth not to beleeue in God and in Iesus Christ that wee know them in their workes to admire and adore them but this knowledge which we haue of them and to depend of them in all our affaires and necessities to haue our recourse vnto them to be succoured and ayded in all dangers And finally when we haue experimented their favour and care which they haue had to helpe vs we must giue them thankes and glorifie their holy name which S. Paul teacheth vs plainly in the 3. chapter of the Epistle to the Ephesians the 12. verse where he sayth By which Iesus Christ wee haue boldnesse and and entrance in with confidence by Faith vnto him Also in the Epistle to Hebrews chap. 4. All the faithfull are exhorted to goe with boldnesse vnto the throne of grace that we may obtaine mercy and find grace to helpe in the time of need Iesus Christ also in S. Iohn exhorting the Apostle to beleeue in him Iohn 14. and in God his Father doth not meane to exhort them onely to know the essence or the will of the one or the other but also to put their whole trust in them And when in Esay chap. 28. it is sayd That who so euer beleeueth in God shall neuer bee confounded It ought not to be vnderstood only of the knowledge which we ought to haue of the certainty and verity of the doctrine and word pronounced and preached but also of the trust vnto the which such a knowledge doth conduct vs to referre our selues with all our affayres to God and to his providence Which Dauid teacheth vs in many places as in the 2. Psalme where hee exhorteth the Princes and great Lords to do homage to Iesus Christ saying Serue the Lord in feare reioyce in trembling Kisse the Sonne least he be angry and yee perish in the way when his wrath shall suddainly burne Blessed are all they that trust in him And in the 3. Psalme at the end thereof Saluation belongeth vnto the Lord and thy blessing is vpon thy people And in the 5. Psalme And let all them that trust in thee reioyce and triumph for euer and couer thou them And in the 32 Psalme Many sorrows shall come to the wicked but he that trusteth in the Lord mercy shall compasse him And in the 25 Psalme Let me not be confounded I trust in thee but let them be confounded that trangresse without cause And in the 34 Psalme The Lord redeemeth the soules of his Seruants and none that trust in him shall perish Wee may see by these percels and jnfinite others which are in the Scripture that this terme of Faith is not simply taken onely for the knowledge of the truth of the word of God but principally for the trust hope and assurance which we have of the effect of the promises of God of his grace and favour of the loue and affection which he beareth vs and of his care of vs and of all our affaires to conduct them happily according as our good and salvation requireth It followeth that this Faith is propounded vnto them in the Evangelicall promise by the grace of God Wherevpon we must note two things first that the subject and principal foundation vpon the which Faith is built is not the Law nor the commandements which propound nothing else but a curse vpon those that transgresse them nor yet the threatnings which propound nothing but the wrath of God to those that withstand them which may rather affright and astonish then comfort and assure wherefore the faithfull man must not haue a regard to the Law or to threatnings of God to assure himselfe of his grace and by consequent of his salvation which dependeth thereon but he must keepe his eyes fixed vppon the promise of God which is the ground and the foundation wherevpon the whole building and edifies of his Faith may rest and be well vpheld which is the cause that the Apostle sayth in Romaines the 10. That Faith commeth by hearing and hearing by the word of God to wit the woord of Faith the which was preached by the Apostles And in the 4. hee sayth it more expresly Therefore by
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
all the world not to bee slothfull in enquiring and seeking after the meanes to know what appertaineth to their salvation Psal 90. Teach vs to nomber our dayes that wee may applie our hearts vnto wisedome Returne O Lord how long and bee pacified toward thy seruants But what auaileth it to some to rest in that Censure of those that are prophane Mat. 17. seeing the commaundement of God is so cleare and so expresse addressed to all persons indifferently and without exception This is my welbeloued Sonne in whome I am well pleased hearken vnto him Moreouer if we belieue Iesus to be our Christ that is to say our King high priest and Prophet were it not a great fault to refuse to bee instructed by his doctrine seeing hee is our Prophet or to bee reconciled to God by his Sacrifice beeing our high Priest Priest according to the order of Melchizedeck Also Comfort for the poore faithfull to whome did Iesus Christ excising his ministerie vppon earth principally addresse himselfe to preach the word of God his Father Was it not to the little ones to obscure vnknowne vile and contemptible persons as beeing more capable to receiue it and to profit therin yea speaking to his Father yea he thankes his Father for it saying O Father Lord of Heauen and Earth I giue thee thankes that thou hast hidden these things from the wise and learned and hast reuealed to little Children It is so Father because that such was thy pleasure All things were giueÌ„ me of my Father and none know the son but the Father and also none know the Father but the Sonne and he vnto whome the Sonne will reueale it Come vnto mee all yee that labour and are heauie loaden and I will ease you Take my yoake vpon you and learne of me that I am kind and louing of heart and you shall finde rest to your soules for my yoake is easie and my burthen is light Moreouer if God promiseth to powre his Spirit vppon all persons generally Ioel. 2. great meane and small vppon the Fathers and the children vpon the Lords and the seruants vpon the sonnes and daughters which is the onely meanes by the which our spirits being lightened become capable to vnderstand the secrets and misteries of God Dutie of the faithfull why should men hinder the people to studie in the word of god to know it doth it not belong to all the children of a Familie to haue the knowledge of all the things contayned in their Fathers Will as well to know what goods hee leaueth them as the charge wherevnto it bindeth them To conclude seeing that God commaundeth vs in the Scripture Esay 55. Amos. 5. To heare his voyce to liue wee must obay him and not hope to haue life by any other meanes then by Faith and knowledge of his word For it was it whereby the world was created in the beginning and kept euer since in his being and the means also by the which the Church is animated to hope to liue eternally ¶ The Second point contrary to Faith is Infidelitie THe other thing contrary to Faith Two sorts of Infidelitie is Infidelitie whereof there be two â—orts The first of those to whome God hath not done the grace to coÌ„municate his word as we see at this day in many Regions Provinces in this world the word of the Gospell hath neither been heard nor preached in the Indies Miserable Infidels in America in the east Tartara among the Scithians and other Barbarians which haue no other religion but that which they forge and jmagine in their minds in whome wee may acknowledge the profound and admirable judgement of our God who hath pittie on whome he will haue pittie and hardeneth those that he will harden And that in such examples wee acknowledge the great graces and fauours of our God whome it hath pleased jnduced by his onely will to jlluminate vs in a true straight knowledge of his word although hee was not at all obliged vnto vs and that in vs there was nothing more commendable then in them whome he hath suffered and suffereth still to perish in their jgnorance Ephe. 2. Detestable Infidels The other sort of infidelitie is of those which reiect the woord of GOD and despise it as the Turkes the Atheists the Philosophers the Libertines the which giue no more authority to the scriptures rather lesse then they doe to the liberall Sciences mocking at the simplicity of those who render themselues so ready to belieue the things the which cannot be grounded vpon any naturall reason The Iews likewise who reiect the new Testament which neveerthelesse is the interpretation of the old and without the which it is impossible to know the figures and sacraments in the which the truth of the secrets and misteries of God is couered and wrapped and who besides are mortall enemies of Iesus Christ which is the principall and the matter and substance of the Law of the Prophets and of the whole scripture may for this reason bee set in the rancke of jnfidels although they boast to haue and to approoue the old Testament the which not being by them vnderstood can stand theÌ„ in no more steed then a booke closed and shut vp or which being open â—s written in an vnknowne tongue And euen as good meat cannot nouâ—ish a body vnlesse it bee not taken and eaten or which being taken is not well digested so the word of God cannot bee profitable to their saluation being not well vnderstood nor by them referred to her end which is Iesus Christ ¶ The Third thing contrarie to Faith is Heresie HEresie also is a kind of Infidelity though it seeme that it is grounded vpon the word The opinionate and Hereticks are more execrable then the Infidels although that indeed it hath no other foundation but his onely opinion vpon the which it is â—etled Now there is nothing more contrary to Faith the which ought to be certaine and resolute of all that it apprehendeth then opinion which is alwayes doubtfull and vncertaine and most an end coÌ„trary to the truth Whervpon we must hold the hereticks and all those that hold sects a part for jnfidels whether they reiect the scriptures wholy or in part as Marcion and the Manicheans or that they reproue the true and wholesome knowledge and interpretations of them which cannot be but good and assured being conformable to the analogie of Faith ¶ The fourth thing contrary to Faith THe Schismatickes are also contrary to Faith Into what danger the Schismaticks pluÌ„ge themselues wheÌ„ through any discontentment or repyning they depart from the vniuersall Church because that aâ—… the things that are there done doe noâ— please them As we see it happened to the Novatians and Donatists who seeing that there was not such a perfection in the Church as they would haue desired and that many were there tollerated and suffered although
obediēce his death his sacrifice his resurrectiō his victory his praier intercession all this tends to no other end Comparison to this purpose but to vphold our Faith And euen as the beames of the Sunne spred ouer all the world haue alwaies the reflection towards the Sun whence they issue as also all the lines of a circle tend and returne from the circumference to the center whence they part also all the promises the law the threatnings and in generall all the parts of the scripture are referred and reported to Iesus Christ who is the whole substance therof Also for to furnish and strengthen our Faith on euery part we must remēber the properties which are attributed to our God as his omnipotency his infinite mercy his eternall truth his soueraigne wisedome and finally his justice All the which things considered serue much to the faithfull man Assured consolations for the confirmation and assurance of his Faith For considering his misery to remedie it he opposeth the mercy of God Considering his weakenesse hee opposeth his almightinesse Considering his vanity and lying hee opposeth his verity Considering his jgnorance he opposeth his jmmoueable and infinite wisedome Finally considering his justice hee opposeth to assure himselfe the death the curse all the paynes of hell which he hath indured and suffered for vs so that all the stay that is necessary to sustain strengthen his Faith he seeketh it not in himselfe nor in his woorkes but in Iesus Christ who is the meanes of the grace of the allyance and of all the promises of God We must now know where our Faith resideth and where shee hath herseat The seat of Faith That is in the heart as sayth the Apostle Men beleeue with the heart to righteousnes and confesse with the mouth to saluation Then the Schoolmen deceaue and mistake themselues when they put it in the vnderstanding and that they say that the onely knowledge which we haue of the Bible and the approbation of all that is contained therein is the Faith of a Christian man Errour of the schoolmen although hee bee not affectionate to the thinges contained therein Wherein they deceaue themselues greatly For a man must to be faithfull haue a heate and flame in his heart that may bee warme and fill vp his zeale So that he may shew outwardly that which hee feeleth within as we see in the examples of all truely faithfull that euer were which no more then the new wiues cannot containe in themselues the knowledge which they had of the promises of God and of the saluation which he had brought into the world but they must needes shewe it by their boylings and make it knowen by the changing of their manners and of their liues Error of the most part of Christians that they were new creatures It is not then onely in bookes where Christian Faith consisteth that is to say to discourse well and discreetly of the holy Scripture It is no more in the countenance nor in the ceremonies by the obseruation whereof a man may counterfait faine to be a Christian Finally it is not in the eare where Faith consisteth but in the affectiō which we beare to the word of God which wee haue heard by the eare and in the trust which we put therein without the which it is jmpossible that wee can hold firme and resist the temptations and assaults which may be giuen vs by our enemies to shake our Faith ¶ The first question to know whether the reprobate can be furnished with Faith or no. THe Schoolemen say that all men jndifferently Error of the scholemen refuted aswell elect as reprobate are capable of Faith But in that they agree not with the scripture which speaking of the elect sayth of them Mat. 13. To you it is giuen to know the secrets and misteries of the kingdome of God and not to them Iohn 10. And also Iesus Christ speaking of his sheepe sayth of them My sheepe heare my voyce Then addressing his speech to the reprobate he sayth to thē But you heare it not because you are not of God S. Iohn also addeth Iohn 4.6 He that is of God heareth vs and belieueth the woord which we preach but he that is not of God heareth vs not but reiecteth vs. It is the reason for the which the Apostle calleth Faith Tit. 1.1 the Faith of the elect willing thereby to teach that those onely and no other are subceptible of Faith For there is none but them vnto whome God hath promised to take away the hardenesse and obstinacie of their stony and hardned hearts and to giue them a heart of flesh that is to say soft and flexible Wee see also in this gradation on which S. Paul Rom. 8. maketh to the Romaines that the vocation and Iustification are workes of Faith and of the Spirit of God proceeding from the election and predestination which are the spring thereof Mat. 13. Moreouer the word of God can it profit any where else but in the Land which is good and well tilled Which it is not without the vertue and operation of the holy Ghost which is not cōmunicated but to those onely that are of God that is to say that appertaine to his election Therefore is it that S. Iohn hauing sayd that hee hath giuen that right to bee made the children of God Iohn 1.12 to wit to those that beleeue in his name addeth which are not borne of blood nor of the will of the flesh nor of the will of man but are borne of God And it is that which he sayth to Moyses Which the Apostle alleadgeth in the Epistle to the Romanes Rom. 6. That God hath pittie on whome he will haue pittie and hardeneth whome soeuer he will harden And it is also the reason wherefore Iesvs Christ sayd that none could come to him Iohn 6 if hee were not drawne thither by his Father And also he sayd that whosoeuer had heard and learned of the Father should come to him and not any other To this purpose S. Augustine among the rules which he giueth to refute the error of the Pellagians hee sayd one that is notable to wit grace is not giuen to all and those to whome it is not giuen is not because it is by them reiected but onely because of the just judgement of God who being free in all his counsailes and being bound to no bodie hath giuen it to whome he pleased ¶ The Second question whether Faith bee perfect in this world Our perfection consisteth in the knowledge of our Imperfection IT is also demaunded whether Faith in this world can be perfect and whether men by their studie and exercise can attaine to that degree of perfection so that Faith may finde it selfe in any one accomplished with all her points Answere There was neuer any man in the world in whome the vertues of what sort soeuer they
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