Faith is the Inheritance giuen that it might be by grace that the promise might be sure to all the seed not to that onely which is of the Law but to that also which is the Faith of Abraham which is the father of vs all These two percels evidently shew that Faith regards principally the promise of the grace which God offereth in his Sonne Iesus Christ to all those that shal acknowledge him for their Saviour and Mediatour and we must not seeke any other meanes wherevppon to ground the hope of our salvation for there is no other name vnder Heaven by the which wee can bee saued The other poynt that we must obserue is that the grace of God that is to say his good will and affection towards vs is the only cause that hath jnduced him as well to make vs a promise of life as to jmpart the gift of Faith by the which we embrace him For that he hath taken out of our hearts the naturall hardnesse and obstinacy which was therein and hath mollyfied them to the end that being tender and soft they might be capable to receaue their promise to bee there printed and jngraven this proceeds not nor comes of any thing else than of his onely grace and favour which it hath pleased him to doe vs as it is written in the Epistle to the Ephesians Ephc. 2. That Faith is a gift of God and in the Epistle to the Philippians Philip. 1. It hath beene giuen vnto you to beleeue sayd the Apostle vnto them Also the spirit of God is called the spirit of Faith in the 2. Epistle to the Corinthians 2. Cor. 4. to giue vs to vnderstand that he is the onely author of Faith as hee is of counsell of feare of vnderstanding of prudeÌ„ce of wisdome all which gifts are attributed vnto him in the scripture as to him who is the only author and cause of them Which may yet appeare in considering the two members of Faith which are the knowledge of the word of God Cor. 2. Mat. 6. Iohn 1. which is in the vnderstanding and the trust which is in the heart For as for the vnderstanding of it selfe it is but darknesse and is altogether vncapable to vnderstand the things that are of God spirituall And as for the heart being naturally obstinate and rebellious it cannot in any wise submit and subject it selfe to the will of God to trust in him and to call vpon him whereof followeth Gen. 6. that man being by nature enclined to jgnorance in his vnderstanding part and to rebellion and obstinacy in his heart he cannot be for these reasons susceptible nor capable of Faith If God by his spirit doth not take away these too lets which are in him by nature to render him plyable to heare and to trust to that which he promiseth him It followeth in the definition that this faith is ratified by the satisfactioÌ„ made to the justice of God by the death obedieÌ„ce of his Son Whervpon we must note that the promise of grace and salvation could not bee accomplished towards vs but that first the justice of God must be fully and jntirely satisfied For as God for his glory was willing by his promise to lay open vnto vs the riches of his mercy and to demonstrate it vnto vs by the pitty and compassion which he hath had of vs to the end that hee might therein be glorified also was it his will that his justice should be satisfied and that man should be acquitted towards it of that which hee ought Now the debts are that hee should suffer everlasting death for disobaying to the will of God and that he should yeeld a perfect and jntire obedience to his Majestie wherof he was a creature and a servant which was vnpossible vnto him By meanes whereof the Sonne of God was faine to effect the everlasting decree of his father who had determined and ordayned to saue the men which hee had chosen and reserved amongst the rest to come into the world and take our nature vppon him and by that meanes make himselfe mortall to render a perfect and entire obedience vnto the will of God vnto the death yea the death of the crosse the which was joyned with a curse wherewith he charged himselfe to discharge vs and to pay by that meanes that which he ought not and to render as sayth the Prophet that which he had not taken Psal 69. In the obedience then of Iesus Christ wee ought to consider first that it was in our name and for our sakes that it was rendered to God and that this death which hee hath suffered was not because hee had deserued it Heb. 7. For as sayth the Apostle he was jnnocent jmpoluted and separeted from sinners who onely are bound vnto death because that the reward of sin is death Rom. 6. That then which hee hath rendered vnto the just judgement of God and which hath deliuered him into the hands of them which condemned him was not for his amisse but for ours and that of all the elect whose pledge and warranty he was And we must note that this death which Iesus Christ did once suffer as perfect God and perfect man was of an jnfinite force and vertue to purge sinnes which were jnfinite because they were committed against the Majesty of God who is everlasting jmmence and jnfinite and also that it is sufficient to acquite all his children of the judgement of God and of all their sinnes without any exception how great and how many so ever they be in what time and age soever they were committed The other poynt which we must note in the obedience of Iesus Christ is the perfect and jntire observation of all the commandements of God his father in the which he hath not left out one only poynt but all hath been accomplished by him The which hee hath likewise done in the name of the elect who by reason of the naturall corruption and vice rayning in them were altogether vncapable whiles they liue in this world to obserue the Law of God and to render him a perfect justice the which consisteth in a perfect loue which they ought to beare him but they cannot not knowing him perfectly by reason â—lso of the desires of the flesh which are in them which turne them from louing God and their neighbour perfectly as they are bound The third poynt or reason which is to be considered in the perfect obedience of Iesus Christ is the ordinary remission of sinnes which wee commit every day the which are covered by his obedience in such sort that they come not in accompt in his judgemeÌ„t For even so as Phyloctetes covered the stinckingnes of his lothsoÌ„e infectious vlcers with the perfumed robes wherewith he clothed himselfe also the elect being by Faith clothed with the odoriferous justice of Iesus Christ although they were stincking in themselues they are neverthelesse a good savour vnto God
hath done or suffered for vs And in generall all that is needfull for vs to beleeue and wherevpon we ought to ground and settle the hope of the everlasting life and happinesse Wherevpon may be jnfered that the doctrine of the Pope and of all his Pastors and Muncks of Papistry cannot availe any thing to edifie our Faith the which is not setled vpon the jnventions foolish traditions and vaine jmaginations of men But vpon the pure word of God the which ought to be layd open in the church to the people purely and simply without any mingling of dreames ravenings of men As saith the Prophet Ieremie Ierm 14. You must not mingle the chaffe among the good graine nor the drosse among the fine Siluer nor the water with the good wine Peter also willeth that if any one speake in the assembly 1. Pet. 4. let him speake like the words of God S. Paul exhorteth his Disciple to preach the word of God without adding or changing 2. Tim. 4. for as it written by the Prophet Psalm 12. The words of the Lord are pure words euen as the siluer which from the earth is tryed and purified seuen times in the fire for which cause nothing may bee mingled with it but it must needs corrupt it The third cause to wit the formall of Faith is Iesus Christ for as much as he is our Christ that is to say our Mediatour and jntercessor For in this quality hee is as it were the forme of our Faith the which hee quickneth and giveth a being therevnto as doth the shape to the matter which it shapeth and vnto the which it is applyed Now as we see all things take their being and denomination of their forme as the fire is named by it forme the fishes the beasts the birds and all things in generall are called according to the forme which â—hey beare Also so is Faith and calleth it selfe Christian because that Iesus Christ who is the forme thereof and wee are also for this reason called Christians because that wee are provided therewith which causeth that through Iesus Christ â—e are regenerate to be new creatures Moreover it is he that hath kept the commandement of God It is he who vndergoing the wrath and the malediction of the threatnings of God hath delivered vs from them Finally it is he that obtayneth the blessing set downe in the promise made to Abraham and to his posterity and who in doing so hath beene a meanes that the law the threatnings and the promises which are the three principall parts of the scripture were accomplished in his person and by consequent the Faith thereof healthfull to all belieuers Whereby wee may say of Iesus Christ that hee is ths forme Faith the which cannot subsist without the efficacy of the word nor the word haue her efficacy without him Therefore is it that we may say that Iesus Christ contaynes all the causes and parâ—s of Faith in himselfe for divers respects First the efficient because that as God he produceth it in vs by his spirit As he did in Paul when going jnto Damascus he called him and in his mercy did change him in an jnstant and made him of a furious persecutor of the Church a faithfull servant vnto him and it Afterwards that hee is also the matter of our Faith by reason of those things which he hath suffered for vs by the which paying our raÌ„some he hath fully satisfied to the justice of God for all our jniquities Againe that he is the forme of our Faith in as much as he is the Mediatour and jntercessour who by his merite keepeth vs perpetually in the grace of God his Father in the which resteth all our life salvation and beatitude And to conclude that he is also the end thereof because it is hee vnto whome we ought wholy to referre and attribute the praise and glory of our salvation which are the reasons for the which it is sayd Iohn 1. that in him consists all fulnesse of gifts and graces of God Also that God the Father hath giuen vs all things with him that is to say not only life but also the meanes whereby wee may attaine therevnto And that in him are all treasures of the knowledge wisedome and other graces and blessings of our God Which considering S. Augustine saith That in our selues we are nothing and that in him we are all things And the Apostle to the Hebrues Who is the cheefe and the accomplisher of our Faith who insteed of the ioy which he had in hand hath indured the crosse hauing despised the shame and is set at the right hand of the throne of God The finall cause which is the fourth and last of Faith is the glory of God and the salvation of men for the mercy of God manifesting it selfe in the remission of our sinnes and his vertue in the execution and in the accomplishment of his promises and his justice in the paine which Iesus Christ did endure vppon the crosse for vs and his power in the discomfiting of our enemies and his wisedome by the which he hath by death brought life by sinne justice by jnfirmitie force by darknesse light by wounds healing by lowlinesse exaltation and by hell whither Iesus Christ did descend Paradice and the kingdome of Heaven being I say all the vertues of God manifested and layd open in Iesus Christ all christian men apprehending them by Faith haue matter and cause to prayse and glorifie God for God doing that which is sayd hath shewed how glorious and wonderfull his name was Men then believing these things in their hearts and publishing them with their mouths cannot better magnifie the workes vertues and miracles of our God then in doing it CHAP. VI. ¶ Of the effects of Faith wherof the first is the reconciliation betweene God and man HAving spoken of the causes of Faith it is also needfull to declare the effects thereof which are great and admirable the first is the reconciliation betweene GOD and vs. For when we were as farre from GOD as the East might bee from the West that there was no creature vpoÌ„ earth more miserable then man in this estate Esay 58. to draw vs out of it to set vs againe in the hope of his grace and of our saluation from the beginning after that our first parents out of whose loynes wee came were departed froÌ„ God through their rebellion and disobedience God to prevent their ruine which was all apparant and very neere pleased to rayse them againe being so fallen That of them should come the seede which should bruse the head of the Serpent Gen. 3. The which promise he repeated since to Abraham Gen. 12. promising that of him a child should be borne that should bring an vniuersall blessing vppon all the Nations of the earth and againe since hath likewise repeated it to Dauid assuring him that from him should descend a King whose raigne should be
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
incessantly and that hee feeleth in his conscience an vlcer which tormenteth and hindereth him from resting at his ease By meanes wherof if wee will retaine Faith and enioye the comforts which it bringeth vs we must necessarily walke roundly and applye our selues to doe all things which God in his law hath shewed vs to be agreeable vnto him to the end that our conscience doe not accuse nor reprooue vs nor presse jmportune nor condemne vs. For if our heart reprooue vs as saith S. Iohn God is greater then our heart to reprooue vs. ◠Iohn 3. So that the man that will not make shipwracke of his Faith as some haue done as saith the Apostle must indeauour to walke alwayes in all his waies in a good whole and wholesome conscience 1. Tim. 1. Psal 119 as Dauid singeth Blessed are those that are vpright in their way and walke in the Law of the Lord. And also speaking of the faithfull man Psal 112. Surely he shall neuer be mooued but the righteous shall bee had in euerlasting remembrance He will not be affraid of euill tydings for his heart is fixed and beleeueth in the Lord. Remedies for this euill Euery one must then indeauour to conforme himselfe and all his actions to the will of God doing according to the portion and measure of grace which hath been imparted vnto him that which is contained in his Law Psal 15. For as saith Dauid He that shall conuerse in this sort and would go thus need not feare to be ouerthrowne but such a man God will blesse He shall receaue a blessing from the Lord Psal 24. and righteousnes from the God of his saluatiō This is the generation of them that seeke him of them that seeke thy face that is Iacob If then we will appeare before the face of God in assurance let vs walke before him in all feare Let vs flie from euill and follow that which is good Let vs withdraw our selues from vice and apply our selues to the exercise of piety as much as we can We see that our first parents whilest they continued in the obedience of God they were familiar with him and spake with as great assurance as one fellow doth with an other But when they had disobeyed him and eaten of the fruit of the tree of knowledge of good from evill against his will they began to decline fly frō his face and to haue him in such great horrour that there was nothing more fearefull vnto them then to find themselues in his presence Which happened vnto them of nothing else but by the disobedience which they had borne to God of the euill conscience which followed which made them thus timerous and fearefull ¶ Hypocrisie contrary to Faith Whence commeth this contrarietie HIpocrisie is also contrary to Faith because it setteth onely the appearance of things before it and Faith to the contrary preposeth always the truth of them Iohn 18. as saith Iesus Christ when Pylate demaunded him Art thou King Iesus answered Thou sayest it that I am King I was borne for it and for that I am come into the world to giue testimonie of the truth Whosoeuer is of the truth heareth my voyce By these words hee teacheth vs that the faithfull regardeth alwayes the truth and setteth it before them whereas to the contrary the Hipocrite contenteth himselfe with the appearance The one loueth the things that are of massie gould and the other the things guilded onely Conferēce differēce betweene Faith and hipocrisie Esay 29. Which is the cause that God who is true also loueth the truth and roundnesse in all things and abhorreth hipocrisie as it is written in Esay This people draw neere me with their lips but their heart is farre from me And Iesus Christ in S. Mathew Euery one that sayth Lord Lord Mat. 7. shall not enter into the kingdome of Heauen but he that doth the will of my Father which is in Heauen Many shall say to me in that day Lord haue we not prophesied of thy name And haue we not cast forth Diuels in thy name And haue we not done many vertues in thy name And then will I say openly vnto them I know you not depart from me ye doers of iniquity And also in S. Iohn Iohn 8. reproouing the word of the Iewes who sayd they were the children of Abraham and of God said vnto them If you were the chilrren of Abraham you would doe the workes of the children of Abraham Now you seeke to put me to death that am a man who haue told you the truth the which I haue heard of God Abraham did not that you do the workes of your Father And the Father that you come of is the deuill and you will doe the desires of your Father He was an homicide from the beginning and hath not perseuered in the truth for the truth is not in him Euery time that he preferreth lies he speaketh of his owne for he is a lyar and the father of lyes And because I say the truth you beleeue me not It is also the cause for the which in the gospell of S. Mat. Mat. 23. he reproueth the Scribes and Pharisies that they were Hypocrites because they did onely clense the outside of the cup and the dish but that within they were full of rapine and excesse And addeth farther that they were like vnto white sepulchers which seemed faire without but within are full of dead mens bones and of al filthinesse Likewise also sayth hee you shew your selues iust men outwardly but within yee are full of hipocrisie and iniquitie The Apostle sayth to the Romaines That he is not a Iew who is so outwardly and that is no circumcision which is made outwardly in the flesh but hee is a Iew which is so inwardly And circumcision is that which is in the heart and minde not in the letter whereof The prayse commeth not to men but to God Dauid also speaking of those that shall bee lodged and shall converse in the Tabernacle of the Lord sayth Psal 15. it shall bee Hee that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart And in the 24. Psalme Who shall ascend into the moūtain of the Lord who shall stand in his holy place Euen hee that hath innocent hands and a pure heart which hath not lift vp his mind vnto vanitie nor sworne deceitfully Wee must not thinke that that those hypocrits who are like vnto brokers whose commodities are not loyall rather nothing but old patcherie and deceit can be agreable to God who loueth integritie simplicitie and roundnesse in all things And doth not as men who affect flatterie and paye themselues easily with false coyne and when it is well stamped although it be falsly metled ¶ Superstition is contrary to Faith SVperstition is also contrary to Faith The nature of Superstition because it is alwayes in doubt and floting like
Those that wayte vpon the Lord â—her new strength their wings growe â—aine like Eagles they shall rune and shall â— waxe weary they shall walke and shall â— labour at all Esay 40.31 So then â—thout the knowledge of Iesus Christ â—e trust in him and viuification by the â—ly spirit men cannot desire to doe â—od workes lesse effect and acâ—…mplish them Therefore they abuse â—…emselues daungerously that thinke â—at the Pagans vnbeleeuers and proâ—e men whose hearts are not purified â— the truth of the Gospell accepted by â—th and who doe not beleeue in the â—nne of God manifested to the Church â— the doctrine of the Prophets Evanâ—elists and Apostles can doe workes â—easing and agreeable to God And â—ose that maintaine that the naturall â—an can of his owne will render obedience to God and others who jmaginâ— a concurrance of the value of the worâ— man and of the workes with the dignâ—ty and perfection of him that commaâ—deth them and those that without câ—ryng whether the person pleaseth Goâ— or no teach that what he doth thinkinâ— he doth well it is agreeable to God 〈◊〉 farre that it is euen to boast themselueâ— before the seate of his justice of thâ— which they speake most vnworthily â— without a convenient respect of the satisfaction obedience and justice of Iesus Christ confounding miserably thâ— cause of saluation with the demonstration of the grace receaued and the sigâ— of justification 3. How good woorkes please god 3. It is demanded how good workâ— please God Ans They please becausâ— of Iesus Christ in whome those thaâ— please God are elected and welbeloued To speake this more amply wee musâ— first remember that the party that doâ— the good works is already reconciled â— agreeable vnto God by the meanes oâ— his onely Sonne Secondly that such a party justified by faith during his abyding in the world cannot satisfie to all that which the diuine law requireth To the contrary it cryeth euery day vnto the Lord pardon mee my sinnes Thirdly the party justified deploreth with Dauid and S. Paul his misery before God resisteth his euill affections growing from day to day in those that are least jmparfect prayeth that God would not impute so many filthinesses and jmperfections which appeare on euery side vnto him In the fowrth place although that the partie iustified by Faith acknowledgeth his defaults this neuerthelesse abides resolute in him that God requireth obedience although jmperfect and that the same is pleasing vnto him for the loue of Iesus Christ as sayth S. Peter you are an holy Priesthoode to offer vppe spirituall sacrifice acceptable to GOD by Iesus Christ 1. Peter chap. 2. vers 5. It followeth vppon that which we haue now sayd that our obedience doth not please by reason of the worke done or for any worthinesse that is therein or because it is done which it is not either be reason of the degree or ranck of the partie that did the worke For the good woorkes of Cornelius the Centurion did please God no lesse then the good workes of S. Peter the Apostle 4. Why we ought to doe good workes As for the fowrth point many vnderstanding that man is iustified before God by Faith onely without works do make iniquity of the causes which ought to inflame and prick vs forward to good works This question must be answered by the scriptures which propound three important causes to wit The necessitie of them Necessitie Dignitie Reward Let vs breefely speake of these three Necessitie is distinguished into fiue articles to wit of Commandement of dutie of Faith of repentance and of exemption from punishment euery one which ought sufficiently to stirre vs vppe to do well First the creature must necessarily obay to the Cteator Then when the Lord seriously and seuerely commandeth that wee obay him who seeth not that Christians ought of all necessitie to studie to do good works Walke sayth hee Ezech. 20.19 in my commaundements and S. Paul This is the will of God that is to say your sanctification 1. Thessalo 4.3 In regard of the necessity of the dutie the Apostle noteth it Rom. 8.12 in these words Wee are debtours not to the flesh to liue according to the flesh For if you liue according to the flesh you die but if by the spirit you mortifie the deeds of the body you liue Also 1. Corinth 6.19 Know you not that your body is the Temple of the holy ghost which is in you the which you haue of God and are not your owne for you were bought with a price then glorifie God in your body and in your spirit for they are Gods It is commanded to all the faithfull carefully to keepe and entertaine Faith S. Paul sheweth the necessity thereof saying 1. Tim. 1.18.19 Fight a good fight hauing faith and a good conscience which some haue put away and as concerning faith haue made shipwracke And in the 5. chap. ver 8. If there be any that prouideth not for his own and namely for them of his houshold he denieth the faith and is worse then an infidell The necessity of repentance is conformed by this protestation of the Lord As surely as I liue I desire not the death of a sinner but that he turne from his wickednesse and liue When a sinner leaueth his wicked course he is quickned by the holy Ghost to the end he may walke in newnesse of life for regeneration the beginning of that life which is a new light and a restauration of the jmage of God in those that are justified As for the necessity to auoyd his chastisements Dauid giueth vs warning jnough therof when hee sayth God chastiseth the sonnes of men because of their iniquities Psal 89.33 The second cause named Dignity The dignitie of them consisteth in this poynt that the belieuers are the children of God temples of the holy Ghost pallaices wherein Christ dwelleth whose members and co-heires they are What a wickednesse were it if they should resemble the enemie of their Sauiour What danger it is to defile the Temple of the Lord bearing therein the filthinesse of Satan And what crueltie to driue away the holy Ghost out of his accustomed lodging Seeing then that the propertie of the children of God is to follow their heauenly father who cryeth vnto them Bee yee holy as I am holy and that they are eleuated and called to be holy who seeth not that it soueraignely appertaineth vnto the Saints during their soiourning in this world to doe good woorkes The â—…ware of them The third cause called Reward oftentimes promised to those that are obedient Moyses shall be a witnesse thereof vnto vs of whome the Apostle saith Heb. 11.26 That in his labours hee had a respect vnto the recompence of reward The children of God are not mercenaries and life euerlasting is not a reward of varlets but an inheritance of children the recompence which they expect is of the good will of him that loued them from before