may be sayd in a word that his person his offices and benefits are nothing but Charitie Who so reuerenceth this sauiour in the qualitie of a gift of God ought to follow him as an example and patron of vertue And who so doth otherwise looseth the gift and beareth the name of a christian in vaine yea to his great condemnation This jmitation doth not consist in equalitie nor in perfection but in a feruent desire a holy will and a perseuerant continuance The obiect of charitie The obiect of Charitie is our neighbour who standeth in neede of our helpe which belongeth vnto him both in word and deede according to the law Thou shalt loue thy neighbour as thy selfe Iesus Christ being demanded of a Pharisie who was our neighbour teacheth him what he knew not in the discription of the Samaritanes charitie towards the Iew that was sore wounded Luc. 10.29 c. There he sheweth that wee ought to acknowlege for our neighbour euery person that hath neede of our helpe Degrees of neighbourhood true it is that the degrees of neighbourhood are diuers and this diuersitie maketh men to varie and often to redouble the obligation There is a double neighbourhood the one is naturall the other spirituall the naturall draweth vs to all men as well Faithfull as infidels The spirituall is proper to the children of God and bindeth them the more The naturall As for the naturall it is compounded of three degrees 1. Wee are neighbours the one to the other by order of creation for in regard of the substance of our originall wee are all come of Adam by consequent neighbours in him 2. One man is neighbour to an other because he is a man endowed with a body and soule and hauing been all first created in our first Father after the Image of God whereof yet some trace doth appeare yea in the miserable sinners so farre foorth that after the deluge God condemning murder expresly sayth these words whosoeuer hath shedde mans bloud by man his bloud shall bee shed for God made man after his owne Image Genes 9.6 3. In regard of the common life and of the societie of men wherein one bodie hath neede of the helpe and assistance of the other the rich men no lesse sometimes more then the poore In this societie are found diuers particular degrees part of consanguinitie of affinitie of publicke and domestick charge part of diuers necessities and difficulties which present at all times in the course of humane life This naturall association of the children of Adam together ought sufficiently to teach them to loue one another which the Philosophers haue well comprehended according as their books witnesse wherein they shew that the vse of reason speech was giuen to man to the end that the one might tell the other what he iudgeth conuenient to require and to giue ease The Spirituall The spirituall societie is of Christians among themselues wherevnto they are drawne by a fouer-fowld necessitie 1. Of regeneration seeing they are borne the children of God by the seede of his holy word 2. Of the misticall body being made members of that body whereof Christ our Sauiour is the head 3. Of the common vocation for wee haue been called in vnitie of spirit by the bond of peace 4 Of a happie life because wee shall enioye together eternally in common and without diuision the celestiall inheritance and the glory prepared therein This Spirituall coniunction sheweth sufficiently how christians ought to be affectionate the one towards the other Can any thing be found better then to see the children of God allied and knit together by band of perfection what body is more agreeable to behold then that misticall body holding together so wel in whole and in euery part indiuisibly conioyned There is no sauour so sweet smell so odoriferous meat so pleasing in tast nothing so delightfull to the eye harmonie so pearsing the soule by the eare of the world that is worth the speaking of if men compare them with the excellencies of the good things inclosed in the mutuall dilection and loue of Christians the one towards an other All the pastimes honours and worldly goods are as nothing that vanisheth in the aire in comparison of this concord What dignitie may be paraleld to that of the brethren of Iesus Christ who being assured one day to be made partakers of his eternall glory and societie take pleasure to loue each other on earth whosoeuer is not stirred by this naturall and spirituall band of humane societie to loue his neighbour is vnworthy of the name of a man and ought not to bee found or seene in any rancke amongst Christians There are fower ends of the works of Charity Diuers ends of the workes of charitie 1. The first is the glory of God for God is glorified in the good works of his children 2. The second consisteth in the mutuall releefe of the members of the misticall body of Iesus Christ 3. The third is the edification of our neighbours For when one seeth an other affected to brotherly charitie such an example doth comfort and incite them to their duty 4. The fowrth is the recompence promised to him that shall giue a glasse of cold water to one of the least of the disciples or members of the Lord. It seemeth by that which S. Luc. writeth in the 6. chap. verse 37. that Iesus Christ recommendeth fower sorts of Charitie to his 4. Sorts of workes of charitie Which all christians are bound to remember incessantly 1. The first is that wee should neuer judge sinisterly of our neighbour but rather haue him in good estimation hoping still of his amendment from good to better Not that this commaundeth christians to shut their eyes and make no difference betweene truth and lying betweene honest and wicked men But onely it is required that the Faithfull amiably affected towards their neighbours should not suffer themselues to be tickled with curious enuie in penetrating farther then pietie requireth into the behauiours of their neighbours but should retaine themselues and curb short their precipitate judgements 2. The second that we should not vse to our confusion that which is the common saying A foolish judge a briefe judgement in condemning our neighbours absent or present without hearing him and speaking of him at randome but rather to speake gently of him without slaunder expounding that which wee vnderstand according as charitie requireth 3. The third is to pardon the faults committed against vs to such as shall aske vs pardon following the promise of the Lord forgiue and it shall bee forgiuen you as if he should say as you shall deale with your neighbours God will deale with you And hee himselfe declareth it very expresly by a good similitude in the verse following in these words With what measure you meate shall bee measured vnto you 4. The fowrth requireth that wee should in effect assist our neighbours which the Lord
and falling from the Church and the doctrine therof did shew at last that in them there was no true faith Iames. 2. The fift kind of Faith is that which is called dead by S. Iames by reason of the likenesse it hath to a dead body for as after the separation of the soule the body which remaineth being dead hath neither mooving nor feeling also a dead faith hath no feeling of the benefits and graces of God to poyse and esteeme them according to their value wherein they are like vnto Hogs that eat vp the Mast which falleth from the Oake and neuer looke vp whence it commeth Those people are prophane who thinke neither on God nor Iesus Christ nor vpon his word nor vpon his Sacraments the which hee hath ordayned in his Church for the exercising nourishing and jncreasing of the faith of his children despise publike exhortations prayers thanksgivings and confessions Breefe they shew themselues in all their behaviours to bee Libertines and disordinate never having before their eyes nor in their memory the great debt which they owe vnto God for so many graces and favours by them receaved and which they daily receaue at his hands and as they are without feeling of the aboue-said things so are they vnprovided of all good motions For there is no man amongst thē that jmployeth him selfe to doe well nor confirme himselfe to the will of God but are rather contemners of all the admonitions and advertisments which are given them people altogether given to the world slaues to their flesh and to the lusts therof who neither serue God nor make shew of it If these people thinke they haue faith they deceaue themselues as doe those that call a carkas or a dead body a man CHAP. III. ¶ Of true Faith by the which Christians are iustified which is the sixt and last kind of Faith BEfore we enter into the diffinition of the true Faith which justifieth him that hath it we must take our subject a little higher and declare what is the office and dutie of a christian man which is to know what hee ought to wayt for from God and what God requireth of him That which the faithfull wayt for from God is their salvatiō everlasting life That God which requireth of him is a trust in his goodnes a feare of his Majestie and an obedience to his will The which three things are taught him by the word of God the which being divided into three parts that is to say the promises the commandements and the threatnings by the promises it teacheth the Christian man to trust in God and vppon him to set all his hope and to wayt from him all comfort ayde and blessing in all his affayres and necessities and by the commandements teacheth him what obedience he ought to render to God and the readinesse and great care which he ought to shew therein and by the threatnings the feare which he should haue to offend him and to doe or commit any thing that may displease him Now Faith sets before it selfe these three kinds of words And even as the object of the sight is the colour and the sound is the object to the hearing also the object of Faith is the word of God the which it looketh vppon continually ayming at it as at a marke and thereto bending her whole sight and her jntention from the which word shee can never so little stray but shee must loose her selfe because that to bee sure shee must of necessity rest vpon a word that is certaine and such a one as is the only word of God Therefore is it that honest folkes doe with good right condemne the faith of Papists who depend altogether of the Pope and beleeue jndifferently all that hee sayth vnto them and all that he teacheth them Because that beeing a lying and variable man filled with jgnorance as are others it cannot be but his word and his doctrine must bee doubtfull and subject to warranties But the Christian Faith which is assayled in so many sorts and which hath so many assaults to withstand and so many devises to prevent hath great need to bee vpheld by a word that is firme and which cannot bee easily shooke with all the temptations wherewith it is assayled Then for to know what Christian Faith is it is needfull to giue a breefe and succinct definition thereof CHAP. IIII. ¶ A definition of Faith THe Christian Faith is a certaine knowledge and firme perswasion which the elect by the vertue of the holy Ghost haue every one in themselues of the vndoubted verity of all the things contayned in the word of God as well in the old as in the new Testament joyned with a true and perfect trust of their salvarion propounded vnto them in the Evangelicall promise by the grace of God and ratyfied by the satisfaction made for their sinnes vnto his justice by the death and obedience of his sonne in their name wherevppon followeth in their hearts a perpetuall joye and consolation and an assurance against all dangers and temptations and a resolued will to walke before his face and to acknowledge towards him all their life time so great a benefit by a loue feare and obedience which they vowe vnto him and doe striue to render him for ever The which definition we must now declare in particulars We say first that Faith is a certaine knowledge of the word of God Psal 102. Rom. 3. 2. Cor. 1. Psal 100. Psal 138. because there is no other word wherevppon it may be well grounded to be assured and certaine seeing that God alone is jmmoueable and permanent for ever and true everlastingly so that in him there is never yea and no and it is one of the reasons for the which the Hebrewes named him Iehoua because it is his property to bee true and to maintaine his truth for ever alwayes to effect whatsoever he sayth and promiseth at the time by him appoynted All men then to be well jnformed and assured thereof ought to haue an expresse and cleare knowledge of the word of God which teacheth it vnto vs whereby wee may perceaue the great errour and abuse of the Pope and of his Cardinals Archbishops Bishops Curats and other Pastors of papistry who to deceue the simple people make thē belieue that to be faithful it is not required that they shold haue a clear distinct knowledge of the word of God and that it is sufficient that for that matter they referre themselues to their Pastors who shall answere for them before God But this surety is not sufficient for being their guides as blind or more blind then they are they cannot misse in following thē but they must both fall together according to the saying of Iesus Christ wherto may be joyned that which Esay faith Mat. 15. Esaie 29. What can a Booke profit a man if it be shut or if it bee open and bee in an vnknowen tongue and not vndestood It cannot
forriners but Citizens with the Saints and of the houshold of God Built vpon the foundation of the Apostles and Prophets c. Ephes 2.19 By an other elegant similitude he sheweth in the same Epistle that all the liuely members of Iesus Christ are joyned to their head by Charitie saying Following the truth in loue we grow vp vnto him which is the head that is Christ By whome all the body being coupled and knit together by euery ioynt for the fourniture thereof according to the effectuall power which is in the measure of euery part receaueth increase of the body vnto the edifying of it selfe in loue Ephes 4.15.16 From that which is sayd we gather that Charity is the jnfallible marke of christians according to the sentence of the soueraigne Doctour A definition thereof By this shall all men know that you are my Disciples if you loue one another Io. 13.35 Let vs theÌ„ say that charitie is a guift of God who by his holy spirit for the loue of IESVS CHRIST doth inflame the hearts of his children with an ardent dilection which they beare him by reason of his infinite mercy towards them in their election vocation justification sanctification glorification hoped for according to his infallible promises of the which dilection proceedeth the humble and free desire to render him obedience and to witnesse by all good dueties a sincere amity to all men especially to the houshould of faith with whome we rejoyce that they were receaued into favour grace and haue obtained pardon for their sinnes remaining bound with a brotherly affection with them by reason of the loue of God our Father S. Augustine sayd in one of Epistles that charity is a vertue by the which we loue those things that are to be loued which agreeth very fitly with our charity towards God who loued vs euen when we were his enemies The Lord sayd of the woman sinner that her sinnes which had beene great were forgiuen her for addeth he she hath loued much Luk. 7.47 By this doe we know that we loue the children of God when we loue God and keepe his commandements For this is the loue of God that we keepe his commandemeÌ„ts and his commandements are not grieuous 1. Iohn 5.2.3 Who so loueth others hee hath accomplished the Law for that which is said Thou shalt not kill Thou shalt not commit adulterie c. and if there be any other commaundement it is summarily comprehended in this point to wit Thou shalt loue thy neighbour as thy selfe Loue doth not euill to his neighbour therefore is Loue the fulfilling of the Law Rom. 13.8.9.10 The properties thereof are excellently described by the Apostle in these words Her properties Loue suffereth long it is bountifull Loue envieth not loue doth not boast it selfe it â—s not puffed vp it doth no vncomely thing â—t seeketh not her owne things it is not provoked to anger it thinketh not evill it reioyceth not in iniquitie but reioyceth in the â—ruth it suffereth all things it belieueth all things it hopeth all things it endureth all things 1. Cor. 13.4 c. What a patterne for vs all God who is Charity it selfe giue vs the grace that all the dayes of our liues we may cast the eye of our thoughts vpon this faire and liuely picture to learne to walke in charitie renouncing all impatience furie enuie arrogancy jmpudency couetousnesse violence malignity jniquity lying cruelty jnfidelity profanenesse jmpiety crimes directly contrary to christian charitie Let vs in order see some effects of charity Her effects which shew what shee is 1. It is the testimonie of Iustification already apprehended following that which the Lord sayd to the Woman sinner whereof hath byn spoken before 2. It is not altogether perfect in this present life but shall bee in the life eternall namely after the resurrection Charitie sayth S. Paul 1. Cor. 13.8 doth neuer fall away whereas as for the Prophesies they shall be abolished and as for the languages they shall cease as for knowledge it shall be abolished 3. Whether wee consider the houshold of Faith or other men Charity is well ordered To this purpose it is sayd Gal. 6.10 Whiles we haue time let vs doe good to all principally to the houshould of Faith 4. A seruile feare doth much hinder mens consciences in the execution of that which appertaineth to their dutie and in the exercises of patience whereto Charity remedieth as saith S. Iohn in his 1. Epistle chap. 4. ver 18. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnesse and he that feare this not perfect in loue 5. The rule of indifferent workes and actions is Charity witnes the acts of the Counsell at Ierusalem the circumsicion of Timothie and such like in the christian primitiue Church To the weake saith S. Paul I became as weake that I might winne the weake I am made all things to all men that I might by all meanes saue some 1. Cor. 9.22 6. Charity is the end of the commandement of the law 1. Tim. 1.5 Mathew 22.37 c. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind This is the first and the great commandement And the second is like vnto that Thou shalt loue thy neighbour as thy selfe 7. It may be sayd that charitie is superiour and inferiour to Faith but in diuers respects inferiour by reason of iustification of her originall and of her measure For we are iustified by Faith Rom. 3.27 not by charity the which sheweth That we are iustified Iames. 2.18.21 From faith commeth charity and that which faith apprehendeth is assured and accomplished but charitie hath her progressions and increasings in summe faith is the measure of it and hee to whome God sheweth most mercy more that man loueth God and his neighbours Why charitie is the greatest But on the other side Charity is superiour 1. Because it shall neuer fall away and shall not be abolished in the life eternall but shall there be more accoÌ„plished 2. As it is a happier thing to giue then to receaue charitie imparteth the goods and guifts which it hath receaued and faith apprehendeth and keepeth the goods which God doth promise and present vnto it 3. In the righteousnesse begunne in those that are iustified in Iesus Christ who regardeth properly sanctification and regeneration Charitie hath â—he advantage ouer faith Whence it commeth that wee are iustified by faith not by charitie But it folâ—oweth not therefore that we are iustifiâ—d by Charitie although it bee greater â—hen Faith and Hope For in iustificaâ—ion there is no question to weigh the qualities of these vertues to say this is more proper to iustifie man than the oâ—her two but in them is considered the office the nature and the property of â—aith which consisteth in that onely which it apprehendeth and applyeth to â—he person which belieueth this righteâ—usnes of
specifieth in particular in the formularie of the sentence propounded to his disciples and which hee will pronounce at the latter day There is no speech of contracts of lending and borrowing of buying and selling and other such like whereby the contractours ought to know in their consciences whether they followe the rule of Charitie but Iesus Christ speaketh of giuing by consequent condemneth vsuries rapines and cruelties so oftē taxed in the whole Scripture and bringeth his to the practise of this holie and precious sentence Act. 20.35 That it is a happier thing to giue then to receaue a sentence that condemnes almost all the Christians that liue in the world at this day Rules of chariti◠There resteth three rules to propound to Christians in the exercise of the workes of charitie 1. The word of God 2. Faith 3. Charitie it selfe jn these three rules is inclosed the means to acquite our selues of our duties As for the world let vs take for example that which Salomon sayth Prou. 5.15 Drinke the water of thy Cesternes and the liuely waters out of the middest of thy well let the springs runne out let them bee for thee onely not for the strangers that are with thee He will first that euery one should haue the vse of his goods to his owne commoditie according as his condition requireth Afterwards hee treateth of the liberalitie of him that hath much and will haue them to bee liberall towards those that haue little that he hoard it not vp but that he distribute some part of it to others Finally in regard of the possession that men should auoyd bad husbandry and prodigalitie for feare least they should fall into want Faith regardeth the commandement and the promise of God By the commaundement the christian man is sollicited to shew himselfe charitable and by the fathers promise is enticed to discharge his dutie cheerefully and with alacrity As for Charitie it is mooued with the commodities and jncommodities of our neighbours reioycing with the ioyefull lamenting with the sorrowfull suffering with some by christian compassion and bearing the burthen of another with a sincere and cordiall affection Of almes the speciall worke of christian Charitie Now before we rise to the contemplation of the doctrine of good works we will adde a consideration of the speciall worke of a christian which we call Almes which the Latines did call Eleemosina from the Greeke word Eleemosyne deriued from the verbe Elleeo which signifieth I haue pittie and compassion to shewe the spring from whence almes done to our neighbours ought to come and the faults committed by those that doe no almes but in vaine glorie in reproach in iniuries in despight in grudging perforce and for fashion sake c. S. Iohn declareth in fewe woordes many things in the 3. chap. of his first Epistle vers 17. He that hath the goods of this world and shall see his brother in necessity and shutteth vp his compassion from him how dwelleth the loue of God in him He shutteth vp his compassion from the afflicted that sheweth him no pittifull affection that turneth his backe towards him that thrusteth him from him and skorneth him sending him backe emptie that doth not assist him speedily cheerefully and sufficiently according to his small power But whosoeuer with a true compassion supplyeth to his neighbours necessities it may bee sayd to them that he openeth his compassion towards them And this word sheweth an intimate charitie which is as it were fastened to the most noble interiour parts of the bodie a vehement pittie and mercy which is to be compared to those of mothers towards their little children which they loue and cherish tenderly and with an vnspeakeable care Then how execrable are the cruell and vnpittifull men who so many wayes dishonour the precious name of a christian and boast of vaine titles diffamed before God by reason of their furious insolencies towards the poore What volume might serue to the description of their mischiefs if not Gods bookes Apoc. 20.12 Those surely will suffice for S. Iohn sayth there That those that are dead shall bee iudged by the things written in the bookes according to their workes What wee must consider in doing of Almes For to vnderstand what it is to doe almes let vs consider the causes which ought to stirre vs vp to doe it 2. What affection he ought to haue that doth almes 3. The meanes which is to be kept therein The causes which ought to stirre vs vp therevnto 4. To what ends we must be almoners 5. The fruites of this worke of Charitie 1. For the first article whereof hath been spoken before the profession of christianity the commandement of God aswell in the Law as in the Gospell the example of the head of the Church and of diuers members thereof in many ages the dignitie and worth of the almes done in faith and sincere affection the consideration of the poore neighbour the threatnings of God against those that are cruell are very pricking goads to put forward all good christians in the way of their dutie The wrath of God is vpon the couetous and such as are enemies to the poore hee curseth them sends backe their prayers as sayth Salomon Prou. 21.13 strips such vnthankefull ones of their gifts curseth their posteritie 2. As for the affection of him that doth almes 2. Of the affection to do charitie let him first flye hipocrisie and vaine glory enemies of the true faith of the feare of God of loue towards neighbours afterwards let him be mooued with sincere loue and dilection towards God and the poore body which he is to succour proceeding in all this deede cheerefully and sincerely These affections are as the salt of almes before God who desireth to haue cheerefull and glad giuers who do not open their purse in chiding of the poore but who present to their soueraigne their purse and their heart making themselues friendes with vnlawfull riches and a good treasure in Heauen Hee delighteth much in such offrings Heb. 13.16 It is good lending to him with assurāce of profit or interest of one 100. peeces for one Of the meane to be held therein and of eternall life 3. As touching the meane he that hath much let him not be a nigard he that hath little let him giue cherefully of that little like vnto the poore widow who giuing but a myte was preferred by Iesus Christ before the rich who cast Siluer by handfuls into the box of the Temple Secondly it is fitting that there be some counterpoyze betweene the giuer and the poore receauer the one adorned with free charity and alacrity the other with acknowledgement and thanksgiuing Thirdly one may vse discretion Regarding the houshould of Faith then others according to the rule of S. Paul Gal. 6.10 Finally let them haue regard to their faculties that they doe not waste them all at once but to remaine maister of them to the end they may