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
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
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
the same And in the 121. Psalme The Lord shall preserue thee from all euill he shall keepe thy soule The Lord shall preserue thy going out and thy comming in from henceforth and for euer It followeth in the definition that this Faith is followed with a resolute will to walke before his face which is the end of reconciliation with God the which is brought to passe by the Faith which we haue in Iesus Christ as it appeares by that which is written in the Epistle of S. Paul to Titus Tit. 2.11 chapt 2. verse 11. There hath appeared the grace of God which is healthfull to all men teaching vs that denying vngodlynesse and worldly lusts we should liue soberly and righteously and godly in this present world looking for that blessed hope and appearing of the glory of the great God and our Saviour Iesus Christ And in Zacharies Canticle Luke 1. That hee would performe the oath which he sware to our Father Abraham for giue to vs. That wee being deliuered out of the hands of our enemies might serue him without feare in holinesse and righteousnesse before him all the dayes of our Life And in the 12. to the Romaines I beseech you therefore brethren by the mercifulnes of God that ye giue vp your bodies a quicke sacrifice holy and acceptable vnto God which is your reasonable seruice And be not ye fashioned like vnto this world but be yee changed in your shapes by the renuing of your minds that ye may proue what is the good and the acceptable and perfect will of God And Dauid in the 130. Psalme But mercy is in thee that thou mayest be feared All which passages and jnfinite more that are in the holy Scripture shew vnto vs that the end of our redemption is not to giue vs leaue and licence to doe evill abusing of the grace of God But that it is to make our light shine before men by good workes that they may bee jnduced by our example and by the doctrine of our life to glorifie God CHAP. V. HAving defined Faith and declared by particulars all the parts therof it now remaines to know the causes that doe produce it All effects haue ordinarily foure causes the efficient the materiall the formall and the finall As for the efficient of Faith it is produced and jngendered of the grace of God as it is written in the Epistle to the Ephesians chap. 2. verse 8. By grace yee are made safe through faith and that not of your selues it is the gift of God The which grace by the Spirit of God disposeth the hearts and the vnderstandings of men jnteriourly and secretly taking away the naturall obscurity and darknesse of the vnderstanding to make it capable of the knowledge of the word of promise and the hardnesse and obstinacy of heart that it may bee prepared with more alacrity and good will to follow that which the jlluminated vnderstanding doth set before it And even as for the ptoducement of all the fruites of the earth it is first requisite that the earth be good and well tilled secondly that the husbandman bee skilfull in his art to wit to stirre the earth and giue it all necessaries thirdly that the seed which is cast vpon it be good and well covered and watered with the dew of Heaven so must man be prepared to receaue the jncorruptible seed of the word of God by the spirit of God who doth regenerate change his heart of stone into a heart of flesh Afterwards that the Minister which is the husbandman be fit for to sowe it with a graine that is pure and entire and which is mingled neither with Darnell nor any other evill seed So by the concurrence of these three things that is to say the Spirit of God which regenerates man and prepares it selfe for his salvation the good and faithfull Minister who doth faithfully dispence the misteries of God and the jncorruptible seed of the word which is purely and sincerely administred Faith is produced in the heart of a faithfull man the which is not done but at Gods appoynted time for men are called to the knowledge of their salvation diversly and at divers times some sooner some later And before Gods prefixed time be past we see that the elect as well as the reprobate are rebellious and contrary to the word of God whereof we haue a notable example in the Scripture of S. Paul who before the time of his vocation was not onely an enemy but also a blasphâ—mer and furious persecutor of the Church of God But when the time which God had appointed to call him and to bring him jnto the Church was come then in a moment he was transformed from a Wolfe which hee was before to a Lambe It is even like vnto a peece of woode which is layd vpon a harth being greene one cannot kindle it but if it be drye so soone as it is put jnto the fire and that it is blowed it conceaues a flame and so kindleth TheÌ„ to the producing of Faith two things are required the preparation of the heart which is made by the spirit of God and the word the which doth jnflame the heart of man as soone as it is disposed to receaue it And even as to see bodily it is requisite first that the aire be jnlightened for by night men cannot see though they haue eyes and secondly that both men and beasts haue a liuely faculty for otherwise they could not see were it even at noone day so for to see and contemplate spirituall things the ayre must first be jnlightened by the preaching of the word of God and secondly that men haue eyes that are capable to receaue this light As for the materiall cause they are those thinges which Iesus Christ hath done and suffered for vs as the obedience which hee hath rendered to God his father and the accomplishment of the law the satisfaction payment which hee hath made to Gods justice for our debts the death the curse the wrath and judgement of God which he hath sustayned and the hell that is to say the abisme or bottomlesse pit of all the misery wheÌ„rein he hath been plunged for vs and for this only end to free vs from them It is the onely matter substance subject and argument of our Faith The fruits also that do arise of it as the establishmeÌ„t of the chuâ—ch the coÌ„munioÌ„ of Saints the remission of sins the resurrectioÌ„ of the body the life everlasting are the principall parties and as it were mater wherwith our faith is builded But because the word of God written in the Bible touching these matters in the bookes of the Prophets and Apostles is of a large extent and of difficult apprehension the Apostles and the successors being assembled haue promised for it and comprehended in a short sommary all that wee ought to beleeue for our salvation And haue contayned in twelue little articles all the things which Iesus Christ
way vnto the Lord and trust in him and hee shall bring it to passe And hee shall bring forth thy righteousnesse as the light Psalm 37. and thy iudgement as the noone day wayt patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way not for the man that bringeth his enterprise to passe Cease from anger and leaue of wrath fret not thy selfe also to doe euill for euill doers shall bee cut off and they that wayt vppon the Lord they shall inherite the land Which is no small good to the faithfull man who from thence draweth tranquility and peace of conscience For bejng tossed with adversities which beate against him incessantly the one after the other as the waues of the Sea doe against rockes he hath great need to be vpheld that he be stedfast and firme and constantly to repulse the temptations wherewith hee is assaulted on every side Plal. 16. Whereto nothing is so fit as alwayes to looke vpon God and to go vnder his conduct and to hope from him a good and happy issue of all that wee see Psalm 30 and although that â—he businesse be very confused and jntricate that yet hee is able to determine of them and to draw forth a good order out of all these disorders which we see And even as Marriners floating by night at Sea behold alwayes the North pole to conduct them and to keepe them from gojng out of their course so in this world wee must alwayes haue our eyes fixed vppon God that he may prosper and governe vs well in all our affaires Psal 141. and say to him as saith the Prophet O Lord that art my portion Psalm 119. I haue determined to keepe thy words Psalm 56. For thou hast deliuered my soule from death and also my feet from falling that I may walke before God in the light of the liuing And also But I will sing of thy power Psalm 59. and will prayse thy mercie in the morning for thou hast beene my defence and refuge in the day of my trouble Vnto thee O my strength will I sing for God is my defence and my mercifull God O how happy is man when hee can say and feele in his heart as doth the Prophet Psalm 16. The Lord is the portion of mine inheritance and of my cup thou shalt maintaine my lot The lines are fallen to mee in pleasant places yea I haue a faire heritage I will praise the Lord who hath giuen me counsell my reines also teach wee in the night I haue set the Lord alwaies before me for he is at my right hand therefore I shall not slide Wherfore mine heart is glad my tongue reioyceth my flesh also doth rest in hope Surely there is no other meanes to content our mind then the possessioÌ„ which wee haue of God when wee loue him and that by Faith we enjoye him wholly relying vppon him and recommending all our affaires vnto him which cannot choose but bee well conducted and come to a good end when he pleaseth to jmbrace them which is the cause for the which the Prophet sayd My soule keepeth silence vnto God Psal 62. of him coÌ„meth my saluation he is my strength and my saluation and my defence therefore I shall not much be mooued And also Psal 111. I will praise the Lord with my whole heart in the assembly and congregation of the iust the workes of the Lord are great and ought to bee sought out of all that loue him And a little after The workes of his hands are trueth and iudgement all his statutes are true Whence coÌ„meth it that men trouble themselues so Censure of our imprudencie when they see any alteration in their affaires and that that which they pretend doth not alwaies happen according to their desire but that they thinke not vppon the prouidence of God which ruleth ouer all things and which disposeth of them according to his wisedome and counsaile which is incoÌ„prehensible vnto vs although we should worship them and assure our selues in our hearts that hee doth nothing but by weight nomber and measure Rom. 11. And therefore the Apostle considering it with astonishment and admiration crieth out O the deepenes of the riches both of the wisedome and knowledge of God how vnsearchable are his judgements and his wayes past finding out for who hath knowne the minde of the Lord and who was his counsellor Or who hath giuen him first and hee shall be recompenced for of him and through him and for him are all things to him be glorie for euer Amen This onely sentence were sufficient alwaye to keepe our mindes in rest jf first we consider that all things come from God and that therfore they cannot chuse but be good because that from the soueraigne good there can come no good euill and they returne to God that is to say to his glory the which ought to be more deere and pretious vnto vs then any other thing Often times we find in the scripture the exclamations which the prophets vse vppon the good hope of those that rely vppon God that is to say that worship him and depend wholy vpon him Like vnto the saying of Dauid And in the 32. Psalme Many sorrowes shall come to the wicked but hee that trusteth in the Lord mercy shall compasse him And in the 84. Psalme Blessed are they that dwell in thine howse they will euer praise thee Blessed is the man whose strength thou art and in whose heart are thy wayes And toward the end of the same Psalme For the Lord God is the Sun and shield vnto vs the Lord will giue grace and glory and no good thing will hee withold from them that walke vprightly O Lord of Hostes blessed is the man that trusteth in thee And in the 25. Psalme Vnto thee O Lord I lift vp my soule my God I trust in thee Let mee not bee confounded Let not mine enemies reioyce ouer mee Dutie of the faithful in their afflictions Then when we see that wee are opprest and that the most part of the world conspireth against vs and do league themselues to bring vs to ruine wee ought alwaies to remember our selues and lyft vp our eies towards God euen as the servant when hee is awde hath alwaies his eye vppon his maister and the mayde servant vppon her mistresse when shee perceiueth her selfe to bee threatned of any daunger Psal 123. and to assure our selues of the loue which hee beareth vs by the which hee is induced to haue pittie vppon vs and likewise of the care which hee hath to prouide for all our necessities when time shall require for hauing both the tymes and the seasons in his hands and power according to the which hee doth all workes and disposeth of euery one according as he knoweth the occasion to be fit and conuenient Act. 1. Psalm 94. hee will not misse to
darknesse which cannot in any wise comprehend the light and the sences vaine and giuen to all Vanitie 1. Cor. 2. Which is the cause for the which it is written Mat. 16. that there is none but the Spirituall man that is able to know iudge and discerne spirituall and diuine things and that the flesh and bloud cannot comprehend them and much lesse raise and teach them which is the cause why Dauid sayd Psal 36. With thee is the well of life and in thy Light shall wee see light Psalm 92. And also An vnwise man knoweth it not and a foole doth not vnderstand this And yet elsewhere Psal 25. What man is he that feareth the Lord him will he teach the way that he shall choose Examples We see that in all the examples of the faithfull which the Scripture doth propound to vs as well in the old as in the new TestameÌ„t Which we may note first in Adam Adam who hauing been shamefully driuen out of the earthly paradise and depriued of all the pleasure which there he had without hauing any more hope to recover it againe was notwithstanding raised againe by the promise which God made him Genes 3. so that hee was not drowned in despaire although hee had great and most ample occasions seejng that because of his rebellion and disobedience hee was fallen jnto an jnfinite miserie and so pittifull and lamentable estate that it was jmpossible to comprehend and expresse it For considering as it is very likely the darknes that was entered into his spirit the disorder in his heart the vanity that had seased on his sences and in generall the corruption that was spred ouer all his members seejng besides that hee was no more so to familiar with God as hee was woont and that his presence was fearefull vnto him and hee was astonyed at his word seejng also the curse which vppon his occasion was powred not onely vppon all the earth the which although it was tilled brought forth nothing but weeds and thistles but also vppon all the elements and all the creatures the which by his meanes were falne and brought to seruitude and corruption seejng also the disorder which at once was entred into his house and his eldest sonne of whome perhaps he hoped the restitution of the ruines which had happened vnto him to haue risen against his yonger brother and to haue slaine him cruelly without hauing any cause neither true nor apparant all this together was it not sufficient to câ—st him headlong into a gulfe of despaire and to take all hope from him euer to get out of it if he had not been vpheld by the Faith of the promise which God had made him But looking vpon it jntentiuely and closing his eyes from the consideration of all other thinges that might abate or beat him downe hee remayned firme in the perswasion which he had conceaued in his heart of the veritie and certitude of the promise which God had made him and combated by this meanes all the jmaginations and all the discourses which his reason then blinded could propound vnto him to cause him to doubt thereof Noe likewise Second example in Noe. after God had advertised him that within 120. yeares he was determined to drowne the world had as may well be thought many fansies in his mind which might make him doubt thereof as the length of the time the clearenesse of the dayes the temporall prosperitie which continued vppon the whole earth the mocking of those that jeasted at this threatning when he foretold it them in the name of God besides all which things he might thinke that God who was jnfinitely mercifull and patient and who jnduced by his onely goodnes had created the world and with it endued man with his owne jmage and likenesse could neuer be brought to that poynt to vndoe and cast downe such a building as that was Yet neverthelesse he persevered in believing stedfastly Gods threatnings the which to avoyd he built the Arke according to his commandement to saue himselfe and his family and the seed of all the creatures of the earth Wherein we see when having closed his eyes to all the considerations that might divert him he setled himselfe at the only word of God by the Faith whereof hee was saued as sayth the Apostle from the deluge which drowned the world Abraham bejng very aged receiued a promise from god by the which he assured him that he should haue a child by his wife Sara who neverthelesse was barren and besides vncapable to conceaue as well by reason of her age as of naturall meanes which failed her for conceaving Neverthelesse this patriarke closed his eyes at all this and had no regard to his body already benummed seejng hee was almost an hundred yeares old nor yet to the matrix of Sara already benummed and made no doubt of the promise of God in mistrust but was strengthened by Faith Rom. 4. and believed in hope against all hope giving glory to God and knowing certainely that hee that had promised him was also able to doe it Dauid bejng arriued in Sauls campe 4. example in Dauid who was affrighted with the fierce words and threates of this jnorme and fearefull Gyant Golyah 1. Sam. 17. who with his looke onely made all Israels campe to tremble was mooved with a zeale of the glory of God whome hee saw blasphemed with the barking of this Mastiffe and presented himselfe couragiously to revenge the opprobrie of Israell and vndertooke to kill him without regarding his youth nor the little experience which he had in warre nor that hee was naked and without defensiue weapons nor to the weakenesse of his body nor on the other part to the greatnesse of the Gyant nor to the force and strength of his armes nor to the armour wherewith he was clad and covered nor to the buckler nor to the speare nor to his fierce and cruell countenance approached to him without any astonishment with his sling and a stone the which he hit right in the forehead of this great Colosse whose head hee cut off with his owne Sword and broght it as a trophy into Israels armie If men consider what was the occasion of so faire and glorious a victory which he brought backe vppon such a mighty enemie they will find that it was the Faith onely which hee had in the name of God and by the which shutting his eyes to the consideration of all the things that might moove or turne him froÌ„ such an enterprise he setled himselfe in the only preswasion which he had of the verity of the promise of God and of his assistance vnder the conduct whereof he doubted not at all to affront his enemie Fift example in Iosua and Caleb The spies which were sent by Moyses into the land of Canaan to the end they should bring him and the Princes of Israell word what was the scituation therof what
amongst them to suffer martyrdome and the cruellest torments that the wicked could jmagine then to purchase Bishopricks and Ecclesiasticall dignities Faith is like vnto the Iron the which the more it is beaten the harder it is Seemely comparisons and more pistoll proofe The waters the more they are pressed the stronger they are and the more jmpetuous Which wee see jn the Sea betweene two rocks and in Riuers vnder the arches of a Bridge So it is with Faith the which neuer sheweth her force better then when it is pressed as the grape in the presse and the mustard seede when iâ— is brused in a morter Like to an Ayme a little tree whereof no accompt is made to burne florisheth in the desart places in hart of winter when by the sharpenesse and rigour of the season all other flowers cease and are dead also the Church of God which is a people vile and contemptible to the world and esteemed as the superfluitie â—nd sweeping of howses neuer sheweth â—t better the flower and vertue of Faith â—hen in the midst of the hard and sharp â—easons and when all other trees and plants seeme to be altogether dead Which is an admirable thing for wee see that when the weather is faire and that all the seasons do their dutie all the fruites of the earth grow and come forward to the sight of the eye But to â—he contrary Faith doth neuer prosper well but in fowle weather and when â—t seemeth that all things are contrary to â—t for it is a thing that experience alwaies and in all ages verified that the peace the rest and ease haue beene meanes to whyther corrupt and to degenerate the Church as euery man may see plainely in papistrie and that to the contrary the persecutions warres and other euill visages which it hath had of her enemies haue been the cause to make it florish Euen as we see the Larkes waxe fatte in cold weather Other good comparisons also the Church is neuer in better case then when it is set vpon by diuers tribulations and aduersities And euen as when a towne is besieged and that the enemies haue taken the counterskarfe the ditch and the rampart those that are within in retyring fortifie themselues againe and strengthen theÌ„selues with courage because they see they are more pressed to driue back the enemie and regaine that which they had gotten of them so Faith when it seeth it selfe rudely assaulted withdraweth herselfe from her dungeon and in her strong place that is to say to the grace of God and there it refresheth it selfe and taketh a new vigour to resist the enemie couragiously and to driue him backe ¶ Of things conioyned vnto Faith IT is now tyme to declare the things which are so conioyned and vnited vnto Faith that they cannot bee separated from it as are the Spirit of God Charitie Hope Slaunders of Sophists against the pure doctrine of Faith refuted perseuerance good workes because that the Schole diuines saye that Faith and good workes are things diuided so that the one may be without the other whereby they take occasion to callumniate and defame vs saying that wee preach nothing but Faith and say nothing of good workes as if they were vnprofitable and they goe farther saying that it seemes that wee would bring into Kingdomes and common wlealths a licentiousnesse and loosenesse so that euery one may haue no other rule to ordaine the state of his Life and manners but his sences and appetites Now it is very needefull to reiect and confute such a slaunder which is directly against the honour and glory of God and the health and preseruation of all Estates in the world For what were it if such a confusion were once established that euery one might liue at his pleasure and at his fancy hauing neither law nor reason to controle his manners and his actions were it not altogether to ouerthrow the order which god loueth and will haue established in all things For as sayth Philon there is nothing fayre nor pleasant in disorder and confusion Wherevpon we may inferre that there is nothing more displeasing and abhominable before God then to liue disordinately And to the contrary that there is nothing more agreeable then to see thinges well ruled and measured and altogether conformed to holy Lawes and ordinances which hee hath caused vs to publish to this effect Libertines justly detected Let vs then protest that wee will not in any wise approoue the pernicious and diuelish error of the Libertines who will liue at their pleasure without being at all subiect to blame correction and reprehension nor will not bee reprooued nor bridled in their disordinate affections could willingly wish that they were let run by aduenture after their appetites like a horse without a bridle and a shippe without a Rudder Now as for vs wee declare and protest againe before God and men that the greatest greefe and torment that we haue in our minde is to see in that manner the greatest part of men dissolute and disordered And the occasions which they giue to the Ignorant and jnfidels so to blaspheme the name of God and the doctrine which we professe as they do ordinaryly I therefore beseech the readers of this treatise that they diligently note al the reasons that are heere deducted and discoursed to shew that Faith is neuer separated from good workes no more then the fire his brightnesse and light ¶ The first thing Ioyned to Faith The holy Ghost THe first shall be taken out of that which is written in the 7. of the Gospell according to S. Iohn verse 38. Hee that beleeueth on mee as the Scripture hath sayd out of his bellie shall flowe riuers of water of life But this he spake of the Spirit which they that beleeue on him should receiue for the holy Ghost was not yet there because that Iesus was not yet glorified Whereof may be gathered that by Faith wee receiue the Spirit of God which doth regenerate and sanctifie vs in such sort that wee by his meanes are made fitte ready lightsome to all the workes which the Apostles reciteth Gal. 5. The fruite of the Spirit is Charitie joye peace long suffering gentlenesse goodnesse Faith meekenesse temperance against such there is no Law The same repeateth to the Ephesians That wee are his workemanship created in Iesus Christ vnto good workes which God hath before ordained that wee should walke in them Ephe. 2. And also hee sharply reproueth those that liued disordinately in the Church calling them Louers of them selues couetous boasters proud blasphemers disobedient to parents vnthankfull vngodly without naturall affection truce breakers false accusers riotous fierce despisers of them that are good traitours headie high minded louers of pleasure more then louers of of God hauing a forme of Godlinesse but denyjng the power thereof Titus 2. And declaring the end of our regeneration hee sayth that the grace of God which
thy pittie towards me to the end I may be able to acquite my selfe Those also that trust in their riches Against the trust in Riches shew thereby that they are jnfidels and that their trust is vaine as was that of him spoken of in S. Luke Luc. 12. who hauing reaped and gathered a great abundance of all sorts of fruits sayd to his soule That it might rest and that it had goods inough for many yeares and that for this reason it should not care nor feare that the goods could faile And as he made these discourses in his mind hee was adjourned to appeare that present hower before the judgement seat of God to giue an accoÌ„pt of his administration Which is an example that sheweth vs plainely that all the trust that men set in their riches honours strength wisedome might and credite is vaine and deceitfull And as sayth the Prophet Esay 28. Against the hope in the Arme of the flesh That such people take lying to ground their hope vppon the which saith Iob may be compared to a cobwebbe which may be violated by the onely sleight of a Flye Let it not then bee therein nor in the arme and all the glory of the flesh that men settle their hope For that to speake properly is nothing else but to conceaue wind and after to bring forth some storme Which we see in the people of Israell which set their hope sometimes in the strength of the Egiptians Esay 20. somtimes in that of the Assirians wherin they haue alwayes beene deceaued and haue experimented in the end that this hope was pernicious vnto them and like vnto a Reed vppon the which a man cannot leane Esay 30.31 but he putteth himselfe in hazard to fall and there will come foorth a splintor to hurt and pricke his hand In the 20 Psalme the Chuch speaking of her selfe and her enemies sayth Some trust in Chariots and some in horses but we will remember the name of our God They are brought downe and fallen but wee are risen and stand vpright By the things which haue been spoken of it appeareth that there is nothing more contrary to the faith of a christian man nor that is more damageable vnto him then to put his trust in himselfe or in the other creatures nor which sooner precipitateth those that ground rely thervpoÌ„ that presume that by their means they might obtaine that which they desire and pursue for it is of God onely that the euents of our counsels bee they happie or vnhappie depend by reason whereof it is most requisite for vs to humble our selues alwaies vnder the mighty hand of God and acknowledge that all our felicite cannot depend of any other thing 1. Pet. 5. then of him and of his onely prouidence ¶ The other extremitie of Faith which is the sixt which is contrary to it THe other exttemitie of Faith is mistrust Mistrust directlie contrarie to Faith which is also contrarie to it to wit when wee mistrust and doubt of the truth of the promises of God and that wee thinke that therevppon wee ought not to assure our hope Whereof we haue a notable example in the King Achaz who hauing vnderstood that Razin King of Siria and Phaceas sonne of Romelea Esay 7. were leagued against him to destroy him and to substitute another in his place beganne to tremble like to the leaues of Trees when they are shaken by the wind insomuch that hee could not settle nor rest his minde what admonition soeuer the Prophet Esay made him and what assurance soeuer hee gaue him that their enterprise should come to nothing and that they were but smoaking firebrands whereof should come nothing but smoake Yet notwithstanding that all this that was sayd vnto him came from God it could not assure him nor make his minde peaceable Although that for the confirmation of the promise that God made him hee preposed an offer vnto him to demaund what signe hee would were it in Heauen or in Earth to assure him and to take away all the mistrust which hee had But hee would not yeild which did greatly offend God and was cause of the misfortunes and miseries which befell him afterward This mistrust proceedes of diuers causes 1. Cause of Mistrust Sometime it commeth of the length of the tyme which God setteth to accomplish and execute his promises as we see in Ieremie That the vnbeleeuers which were among the people said what wee haue so long looked for the peace and prosperitie which was promised vs by the Prophets and behould wee see nothing but troubles and confusion and that our affaires goe alwaies worse and worse which is the cause for the which the Prophet sayd Psal 125. For the rod of the wicked shall not rest on the lot of the ritghteous least the righteous put foorth their hand vnto wickednesse 2. Cause That commeth also sometimes of the violence and great impetuositie of the tempests the which present themselues before our eyes and which maketh vs often to forget the remeÌ„brance of things wherewith wee should bee vpheld and sustained against the force of such stormes whereof wee haue a notable example in S. Peter Mat. 14. A notable example Vnto whome Iesus Christ walking vppon the waters of the Sea commaunded him to come out of his boate and to come to him vppon the waters which hee did But when hee was in the mid way and that the windes began to rise and the waues to swell hee beganne to be affraide and to sincke into the water because that hee did not any more remember the words of Iesus Christ in the which if he had altogether setled himselfe the superficies of the water had alwayes been to him as a plancke and hee should haue gone vpon it as vpon the Land which is firme and solide But hauing forgotten it and euen doubting of the truth and certainty thereof hee began to sincke in the water in daunger to be drowned That was the cause to make him crye to Iesus Christ that hee would saue him and that hee was in daunger to perrish wherevpon Iesus Christ to make him knowe the cause thereof said vnto him Oh man of little Faith why hast thou doubted As if hee should haue sayd vnto him that the occasion of the daunger wherein hee found himselfe was that hee had not altogether assured himselfe of the word which he had spoken vnto him And to this purpose may bee fitted the apologie of the Hart A fit comparison to this effect vnto whome all the other beasts reproued his feare shewing him that being armed and furnished with such weapons and defences as were the hornes which he bare he ought to present himselfe couragiously to the combat against the most furious and saâ—agest beasts that could be found to whome hee answering sayd that they had reason to reprooue and tax him but that it happened vnto him because â—ee found himselfe
in daunger and heaâ—ing the crying of the dogs hee had quite forgot his strength bethought himselfe of nothing but to flye Remedie So happeneth it often to many faithfull who forgetting all their forces as the grace fauour promise and presence of God which ought to assure them they thinke of nothing but the perill which â—hey see and of their owne weakenesse The which causeth them to bee runâ—wayes and cowards It commeth also sometimes 3. Cause when we see no meanes whereby that which â—s sayd vnto vs can come to passe For being sensuall as wee are wee alwayes regard that which our sences can comprehend and as wee see the affaires disposed wee judge of the effects As wee may see in the example of Philip to whome Iesus Christ commaunded to cause that great multitude of people that followed him to sit downe Iohn 6. that he might giue them to eate Phillip answered Example in Phillip Two hundreth peniworth of bread would not suffice them if euery one should take neuer so little As if it had been impossible for Iesus Christ to nourish them without the ordinarie meanes This is common to all and euen to the wisest who can neuer perswade themselues that any thing can bee done if they doe not see that the meanes is disposed therevnto And neuerthelesse wee haue so many examples to the contrarie in the Scripture That is to say Remedie that God without ordinary meanes hath don his workes as in the beginning without matter without workmen and without tooles he built the world and all the creatures therein contained to shewe his omnipotencie and to assure our Faith by that meanes to the end it might rest vpon the onely word of God without disputing and discoursing in her mind of the meanes and of the fashion which God will make his worke but that shee content her selfe with his holy word remitting it selfe altogether vnto him or the manner how he will effect it This mistrust commeth also of the diâ—ersitie of the vsage of God to his serâ—ants 4. Cause and to those that dishonour and â—laspheme him Because that seeing â—hem so hardly intreated notwichstanâ—ing that they endeauour to obay him â—nd to do their dutie to serue him to â—he contrary those that despise him aâ—ound in all sortes of goods to be gentâ—y vsed to haue all their eases Examples Yea ofâ—en to be better then they can wish â—…en this temptation commeth to assaile â—he children of God who say as it is written in Malachi Malachi 3. That men serue God in vaine and what profit if wee â—eepe his obseruation and if wee liue â—n sorrow for the Lord of hosts Now wee say happie are the proud and euen those that do wickedly are praysed and if they tempted God they were deliuered Then those that feare the Lord â—pake one to the other and the Lord harkned and heard and hath written the memoriall booke before him for those that feare the Lord and that think vpon his name Remedie They shall be mine saith the Lord of hostes when I shall gather the treasure together and I will pardon them so as euerie one pardoneth his sonne that serueth him Conuert you and you shall see the difference betweene the iust and the infidels betweene the seruant of God and him that serueth him not This same temptation came to Dauid as it appeares in the 73. Psalme Yet God is good to Isreall euen to the purâ— in heart As for mee my feet were almost gone my steppes had well neere slipt for 〈◊〉 feared at the foolish when I saw the prosperitie of the wicked For there are no band in their death but they are lustie and strong c. It may also proceed from elsewhere 5. Cause That is to say when God seemeth to bee asleepe in our afflictions and to haue no care to mitigate them or to deliuer vs from them As we see in the complaynt which thâ— Church maketh Surelie for thy sake anâ— wee slaine continually Psal 44. and are counted â— sheep for the slaughter vp why sliepest thoâ— O Lord awake be not farre off for euer Wherefore hidest thou thy face and forgettest our miserie and our affliction For our soule is beaten downe vnto the dust our bellie cleaueth to the ground When God also sheweth himselfe angrie 6. Cause and his visage inflamed with chollor against his Church and that he seemeth rather â—n shew to be a roaring Lyon then a Father most benigne and kind then we tremble and haue our minds troubled with mistrust As wee see in the 77. Psalme I did thinke vppon God and was â—roubled I praied and my spirit was full of â—nguish Thou keepest mine eies waking I was astonied and could not speake Then â— considered the dayes of old and the yeres â—f ancient time I called to remembrance my song in the night I communed with nine owne hart and my spirit searched diâ—igentlie Will the Lord absent himselfe for euer and will he shew no more fauour Is his mercie cleane gone for euer doth â—is promise faile for euermore Against â—uch temptations Remedie the which are the vioâ—entest most furious that can bee presented to a faithfull man wee ought to gather all our forces together and hardeÌ„ our selues against such hard assaults arme our selues with the promises which God hath made vs and oppose them against them as that which is writen in Iosua Iosua 1. I will not leaue nor euer forsake thee Esay 49. And in Esay Although that the Mother should forget the fruit of her wombe I will not forget thee saith the Lord for I beare thee engrauen on the backe os my hand And that which is in S. Iohn Iohn 10. I hold my sheepe in my hand who shall take them from mee Is not my Father greater then all And I my Father are but one Also they shall not perish eternally Wee ought to call such promises to mind and take them to sustaine vs and to relye vppon them against the great sleights temptationâ— which happen vnto vs and to say with Dauid Psal 23. The Lord is my shepherd I shal not want He maketh mee to rest in greenâ— pasture and leadeth me by the still waters He restoreth my soule and leadeth me into the pathes of righteousnes for his namâ— sake Yea thought J should walke through the valley of the shaddowe of death I wiâ—… feare no euill for thou art with me thy roâ— and thy staffe they comfort mee Thoâ— doest prepare a table before me in the sight of mine aduersaries thou doest annoynt mine head with oyle and my cup runneth ouer And we ought alwayes to hold this for resolute that God what visage and countenance soeuer he sheweth vs neuer changeth but continueth all one as it is written in the 120. Psalme They shall waxe old as doth a garment as a vesture shalt thou change them and they shall be changed But
sorts 1. This word signifieth Faith by reason of the conuenience of them and because that true Fatth comprehendeth assured knowledge and trust Heb. 6.11 We desire that euery one of you should shew the same care for the full assurance of hope vntill the end 1. Pet. 3.18 Be alwaies ready to giue an answere to euery man that asketh you a reason of thâ— hope that is in you 2. Sometime it designeth the goods hoped for Gal. 5.5 Wee through the spirit wayte for thâ— hope of righteousnesse through Faith Colloss 1.5 For the hope sake which is layd vppe for you in heauen whereof yee haue heard before by the word of truth Titus 2.13 Looking for that blessed hope and appearing of that gloly of that mightie God c. 3. It is taken for the support and ayde which man perswadeth himselfe to finde in God or in his creatures Psal 65.6 Thou art the hope of all the endes of the earth and 142.6 I haue sayd thou art my retreat my hope or my portion Esay 20.5 They shall be confounded by reason of Cus which is their hope or that which they looke vppon This word properly taken signifieth a durable affection of heart raised by God by the which wee wayte for the good things difficult but possible to obtaine and such as not without cause wee desire to obtaine The Principall efficient cause of Hope is God who giueth it to his elect Rom. 15.13 c. Thâ—ss 2.16 Now as our Faith by the meanes of the word preached and heard commeth of the fidelitie and truth of God if you consider the neerest cause for certaine Hope proccedeth of Faith for being certaine of Gods truth wee giue credit to his word in the which hee promiseth vs excellent things in hope to receaue them at the time prescribed to giue them Heb 11.1 The Apostle sheweth the obiect of our Hope to wit saluation in heauen saying that wee are saued by Hope that the Hope which is seene is not Hope for why should any man hope for that which hee seeth Rom. 8.23 Whereby wee gather that Hope regardeth the things absent and to come also that it consisteth in the trust which wee haue to obtaine and possesse those things according to the decree and promise of God The subiect of Hope is such a one as that of Faith the which hath Hope for effect and fellow during the whole course of this present life Faith is the proper goods of the elect of God who accepâ— Iesus Christ for their onely sauiour anâ— mediator To them then belongeâ—… Hope the which sayth the Apostle Heb. 6.19 wee haue as an anchor oâ— the soule both sure and stedfast and â— entreth into that which is within the vaile The forme of our Hope is the trust which the holy Ghost giueth vs that wee shall not be tempted beyond our strength that the afflictions shall be mitigated that God will deliuer vs from all euils and daungers and will saue vs in his heauenly Kingdome The end is to stay vntill that according to the good pleasure of God wee be put in possession of the good things which he hath promised vs. If he be slack wayte thou saith Abacuck chap. 2. vers 3. for he will not faile to come and will not tarry Let vs then conclude of all that hath been sayd A definition of christiaÌ„ Hope that Christian Hope is a gift of God the Father to all the elect in Iesus Christ by the holy Ghost for the vpholding of their Faith consisting in a trust to obtaine the goods to come by the vertue of the which the same elect are assured that one day they shall be freed from all euils to enioye those goods in the Kingdome of heauen Her faire priuiledges In the writings of the Prophets and Apostles are found many goodly priuileges of this true Hope Wee will note some of them 1. It trusteth in God alone who is called the Hope of his people and Dauid in sundry places protesteth that hee hath put all his Hope in him 2. Remembring that malediction and curse is pronounced in the 17. Chap. of Ieremie against him that setteth his Hope in man and who taketh the flesh for his arme it taketh heede carefully of trusting in creatures 3. It is our Helmet against the mortall strokes of Satan as the Apostle speaketh of it 1. Thess 5.8 saying let vs be sober putting on the brestplate of loue and of the hope of saluation for an helmet 4. It is the Faithful coÌ„panion of afflictioÌ„ for righteousnesse and the ioye of the Faithfull as sayth S. Paul Rom. 5. 12. Experience bringeth Hope Also reioyce in Hope 5. It is confirmed by the remembrance of the goods receiued of God and by the reading of his word It conducteth vs to heauen it is liuely and immortall it vpholdeth vs inuincible it deliuereth vs from the feare of men maketh vs happie as infinite testimonies and examples verifie 6. Let vs adde that as there is but one Fayth also we haue but one hope You are called sayth S. Paul Ephe. 4.4 In one Hope of your vocatioÌ„ Also there is but one onely body one onely Spirit one onely Lord one onely Faith one Baptisme one onely God and Father of all one holy Ghost and one celestiall inheritance Wherevnto God of his mercie bring vs. FINJS A TREATISE OF CHRISTIAN CHARITY Then speciallie of the workes and exercises of the children of God THe Charitie of Christians towards God and their neighbours The excellency of christian Charitie that Charity which the Apostle calleth the end of the commaundement 1. Tim. 1.5 which commeth of a pure heart of a good conscience and of a faith vnfained is surely a precious guift of the Lord besides this heauenly wish Peace be with the brethren and charitie with faith from God the Father and from the Lord Iesus Christ Ephe. 6.23 Besides it is called the fruit of the Spirit Gal. 5.22 The fruit of the Spirit is Charitie ioye peace patience benignity goodnes loyaltie gentlenes temperance There we see a stately and diuine band of the Mother and her eight daughters Thirdly Charitie commeth of Faith for Charitie loueth and jmbraceth that which Faith sheweth maketh known vnto her so that Faith is as it were the Mother of Charity and of these two heauenly vertues commeth hope wherof we haue already spoken This Charitie whereof we speake is attributed to those whome closed and conioyned with that spirituall knot which S. Pauâ— calleth The bond of perfectnesse Colos 3.14 doe studie to keepe me Vnity of the spirit by the bond of peace Ephe. 4.3 forbearing the one the other in Charity and whome the same declareth that they appertaine to Iesus Christ Whose whole kindred is named in heaueÌ„ earth Ephes 3.15 These brethren kindred are those that by Christ haue in one selfe-same Spirit Entrance to the Father Ephe. 2.18 Wherevppon hee concludeth and sayth You are then no more strangers and
distribute them with reason according to the rules of dutie in the vocation whervnto men are called 4. We ought to do almes to the end that our neighbour may be succoured with diuers reliefs marked by the Lord. In S. Mat. 25. Also to prouoke other faithfull men to well doing towards the poore following that which the Apostle sayth 2. Cor. 9. Afterwards to the end that such a worke may testifie of our Faith and pietie for the duties of Charitie are ordayned because that by them we shold make it known that wee feare God and desire to obay him For conclusion it is to the end that God may be glorified The fruites and profits of our almes are great and diuers Of the fruits and profits of Almes S. Paul protesteth that those that are liberall and charitable to the poore shall abound in all good works and our Lord promiseth that God will reward them openly The Psalmes of Dauid and the prouerbs of Salomon are full of excellent promises to this purpose Let vs adde one out of Esay in the 58. chap. vers 7. following The faste which I haue chosen is it not that thou breake thy bread to him that is hungrie and that thou cause those that are in poore estate to come to thyne house when thou seest him that is naked that thou euen couer him and that thou hide not thy selfe behind thy flesh Then shall thy light appeare like the break of day and thy health shall come presently thy righteousnesse shall goe before thee and the glory of the Lord shall embrace thee Then thou shalt call and the Lord shall heare thee thou shalt crie and hee shall say I am heere if thou take away the yoake from the middest of thee and ceasest from lifting vp thy fingar and from speaking euill If thou openest thy heart to him that is hungry and that thou satisfie the afflicted thy light shall come foorth in darkenesse and thy darkenesse shall he as the noone day and the Lord shall conduct thee continually and shall refresh thy soule in the great droughts and shall fatten thy bones and thou shalt be like a watered Garden and like a spring whereof the waters doe not faile and there shall come of thee people that shall build againe that which in time past was layd wast thou shalt set the foundations againe which were forsaken from age to age and thou shalt be called the repayrer of Breaches and the mender of the wayes that men may dwell in the country Yet another of the Prophet Daniell to the king of Babilon in the 4. chap. vers 27. Redeeme thy sinnes with righteousnesse and thy iniquities in shewing mercie to the poore Behold this shall be a prolonging of thy prosperitie But that which the King and Sauiour of the Church shall say at the last Iudgement to those that are charitable ought not to be omitted as hee himselfe hath declared it alreadie with his owne mouth in the 25. of S. Mathew vers 34. and following Then shall the King say to them on his right hand Come ye blessed of my Father take the inheritance of the Kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue mee meate I thirsted and yee gaue mee drinke I was a straunger and ye tooke me in vnto you I was naked ye clothed me I was sick ye visited me I was in prison ye came vnto me In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Of good workes Now and for the second part of our consideration of Charitie rising to the generall contemplation of the doctrine of good works necessarie to bee well vnderstood of Christians For the ignorance thereof causeth much darknes and confusion in many other articles of doctrine Let vs reduce the whole to certaine points 1. What good works we must do 2. How we can doe them 3. How they please God 4. What are the causes of them 5. Wherefore God addeth so many excelleÌ„t promises vnto theÌ„ 6. Of what persoÌ„s the workes are agreeable to god 1. What worke we must doe 1. As for the first point let vs consider who we are to whom it belongeth to do good works and who it is vnto whome wee desire to please in doing well Looking into our selues our corruption will come and meete vs That hath so darkned our vnderstandings that of our selues wee do not know what things please or displease God It were then a brutish furie for vs to vndertake to jnuent works wherewith to honour God if wee haue not expresse commandement to such a purpose seeing he himselfe sayth in vaine they honour mee teaching doctrine which are but the commandements of men Mathew 159. If wee contemplate God his holy Maiestie will come into our thoughts whereby wee shall take occasion to reuerence it in all humilitie to please and obay him according as he prescribeth by his word Let vs referre that to the sentence writteÌ„ in Ezekiell Chap. 20. ver 18.19 I say vnto their children in the desart walke not in the statutes of your fathers and looke not vppon their ordinaunces and defile not your selues in their Gods of doonge I am the Lord your God Walke in my statutes and keepe my ordinaunces and doe them Also in the 3. chap. vers 17. Sonne of man I haue set thee as a watch at the house of Israell thou shalt then hearken to the word of my mouth and shalt warne them in my name Wee gather of that which is aboue sayd that wee must not teach in the Church nor doe any other workes but those which God commandeth vs by his word whereof we haue the summary in the X. coÌ„mandements S. Paul speaking of things directly or indirectly opposed against the will which God hath manifested vnto vs 1. Tim. 4.1 calleth them the doctrines of Diuels 2. The christian man well resolued that he must doe good workes 2. How they must be done asketh in his infirmity how they can be done Let vs seeke out an answere vppon the which he may surely rely Our Lord sayd to his disciples Ioh. 15.5 Without me you can doe nothing He speaketh of holy actions and of workes truely good And the Apostle sayth Heb. 11.6 That without faith it is impossible to please God Also Rom. 8.14 That those are the children of God that are led by the spirit of him These testimonies shew euidently that three things are required in the accomplishing of good workes to wit the knowledge of Christ the faith which is in a liuely trust in this Sauiour and Mediatour by the which the sinner is iustified then the â—ification which is done when Iesus â—hrist powreth his spirit into vs by the â—eaching of the Gospell for without â—rist we are like vnto a dryed lop cut â—m the stocke But belieuing in him â—e gather new life and as sayth the â—ophet