others in the earth but in Heaven it is jnfallible and alwaies certaine to hold the vessell during the storme so that it cannot make shipwracke And as saith S. Augustine This hope maketh the great and horrible tempests to seeme little and the little ones none Which wee see in Iob who sayth that he hoped in God although hee saw his arme stretched out against him and ready to strike to kill him and ouerthrow him quite We see also the effect of this hope in Dauid who was neuer astonyed whatsoever aduersity befell him as may bee seene in the 27. Psalme The Lord is my light and my saluation whome shall I feare The Lord is the strength of my life of whome shall I be affrayd When the wicked euen mine enemies and my foes came vpon me to eate vp my flesh they stumbled and fell Also Thou preseruest mee from trouble Psal 32. thou compassest mee about with ioyfull deliuerance Psal 62. Also My soule keepeth silence vnto God of him commeth my saluation And following In God is my saluation and my glorye the rocke of my strength in God is my trust And that which maketh this hope of the Christian man can neuer bee confounded is that it sets before it alwayes his head who is in Heaven and who can now no more be suncke by floods or deluges of water how great and fearefull soeuer they be Now though a man should be vp to the necke in water and that his head were still aboue water all the other members could not be drowned the head being eminent and floating vppon the superficies of the water also the Church in generall and euery member thereof in particular could not be drowned nor ouerflowne their head being alwayes eleuated ouer all the stormes tempests in the world which he commaundeth with a greater power then euen a King doth his subiects For the obedience which it beareth him is as suddaine as the commaundement which he giueth them which is not found among men in what degree of authoritie soeuer they bee in the world Faith is ioyned with the Spirit of regeneration FAith is also joyned with the holy Ghost The spirit of regeneration ioyned with Faith as sayth the Apostles in the Epistle to the Galathians Chap. 3. verse 2. This onely would I know of you whether yee receiued the spirit by the deedes of the lawe or by the hearing of the fayth Are yee such fooles that after yee haue begun in the Spirit yee would now end in the flesh for otherwise without the spirit Faith were not sufficient to regenerate vs and to make vs new creatures Yea without the vertue of the Spirit Fayth could not be produced nor begotten in vs as sayth the Apostle hauing the spirit of Faith according as it is written I haue beleeued therefore haue I spoken also wee beleeue and therefore wee speake Psal 116. Why he is called the spirit of Faith he calleth himselfe the spirit of Faith because he is the Authour of it For the knowledge which the faithfull haue of the promises of God commeth of the holy Ghost also doth the trust which is in the heart the which commeth of it selfe which are the two parts of Faith And euen as elsewhere this Spirit calleth it selfe the Spirit of feare of jntellegence of prudence according to the graces and gifts which hee imputeth vnto vs and produceth in vs also for this same reason doth he cal himselfe the Spirit of Faith because hee is the beginning the encreasing and the consūmation of it Now this spirit is a Spirit of life without the which Iesus Christ who is the life the way and the truth cannot reside nor dwell in vs. And although that our aduersaries thinke and say Miserable vanitie of the vnbeleeuers that it is a rashnesse and ouerwauing in the faithfull man to vaunt that hee is indued with the Spirit of God which dwelleth in him Yet neuerthelesse hee ought not to doubt but it maketh his residence in him as in his Temple As the Apostle sayth that if any haue not the Spirit of Christ hee is not his Rom. 8. and who is it that can assure vs that wee are the children of God but this Spirit of adoption Gal. 4. Effects of the spirit of regeneration by the which wee crie Abba Father And which witnesseth with our spirit that we are the children of God and by consequent his heires which is likewise the principall cause of all the good workes that we do and of all the good thoughts and affections which wee haue that this Spirit which the scripture compareth vnto water the which beeing powred vpon a drie Land causeth the seedes to spring and fructifie which we are cast vppon it As sayth the Apostle Gal. 5. That the fruite of the Spirit is Charitie ioye peace a patient Spirit Louingnesse goodnesse Loyaltie softnesse Temperance How also should wee resist the flesh with the lustes and workes thereof that is to say adulterie whoredom filthinesse jnsolencie jdolatry prisonings enmitie strife spitefulnesse anger quarrels diuisions sects enuies murders drunkenesse gluttonie and other like things which cannot inherit the Kingdome of God were it not for the vertue and force of this Spirit wherewith wee are armed how also could we hould firme against so many temptations assaults which are continually presented vnto vs by Satan the world tyrants hereticks hipocrites other enemies of the Church if we were not clothed with this vertue Also who would comfort vs in the middest of so many aduersities and tribulations wherewith our poore life is besieged whiles wee liue in this world were it not this comforter which is giuen vs of the Father by the meanes of his Sonne Iohn 14. How also in the desarts of this world should we be able to finde and follow the straight way if it were not shewed vs by the Spirit and if it did not guide vs to keepe vs from straying moreouer hauing our spirits our reason our sences wrapped vp in darknesse how could wee without this Spirit know the truth without the which wee cannot bee saued Iohn 15. How also should wee be able to reioyce and haue peace and tranquilitie in our consciences amongst so many occasiōs that we haue to be sorrowfull seeing so many disorders and confusions which are in the world manifest contempt of God in the most part of those with whome we liue so many blasphemies so many sacrileges so many ingratitudes so many jmpieties and abhominations if this spirit did not jnteriorly vphold vs and did not fill our hearts with joye in the middest of so many sorrowes griefes and lamentations which euery day bringeth vnto vs 1. Cor. 12. Also how could wee open our mouthes to confesse the name of Iesus and to sing the prayses of God if it were not opened vnto vs by the Spirit as sayth Dauid Psal 51. Deliuer mee from bloud O God which art the God of my
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
some men call historicall the which is nothing else but the simple knowledge of the things spoken of in the Scriptures as well of the old as of the new Testament The which knowledge onely is not sufficient to make a man faithfull for we see that the Rabbines among the Iewes haue great knowledge in texts of the Scripture and some true jntelligence of many places thereof the which neverthelesse are not reputed faithfull for all that In the Papistry likewise wee see many Monckes and Doctors of Sorbonne and of other Vniversities that can well alleadge and compare divers places of holy Scripture in their sermons and writings the which most an end they pull as it is sayd by the haires to make them to serue for proofe and confirmation of their errours and lyes Nevertheles they are so farre from being faithfull that there are no people more contrary nor more enemies to the true Faith of Iesus Christ nor that do resist and fight with greater furie and courage against the Evangelicall verity then they It is not then jnough to read the holy Scriptures to remember that which is therein spoken of for to ground a firme Faith by the which we may be justified in the judgement of God and be agreeable vnto him The second kind is of those that haue a faith like vnto that of Divels Iames. 2. who by reason of the subtilty of their spirits and of the long time since their creation are not jgnorant of the holy scriptures which we see in the history of the Evangelists which say that Satan addressing himselfe to Iesus Christ Mat. 4. to trye if he could make him turne and to snatch from him the faith and perswasion that he had that he was the sonne of God alleadgeth places of scripture vnto him to wit of the 91. Psalme wherein hee shewed that hee had some knowledge thereof but hee was not faithfull though being destitute of the feare of God of the hope of Salvation and of a true confidence in his promises All which things are necessarily and essentially of the nature of true faith So that if these things are not joyned vnto it it cannot in any wise subsist Wee see also that many heretickes as Arius Macedonius Valentine Marcion Apollinaris Nestorius Eutiches and divers others had the Scriptures in hand which they did pervert and corrupt being jnduced therevnto by the evill spirit who vrged them and made them obstinate the which although they were in the Church marked with the Baptisme of Iesus Christ exercised in the texts of the Bible it selfe provided with Ecclesiasticall charge Nevertheles let not to be wicked and vnbeleevers as also the Apostle calleth them Apostates and straglers from the faith 1. Tim. 1. This second kind may seeme to some to be like vnto the former but there is great difference betweene those two the which may clearely be perceived by the collation of their effects for historicall faith doth not rejoyce trouble nor assure the consciences of those that haue it the which reading the histories other texts of the Bible are no more moued in their hearts with the reading ther of thē if they read some profane history or other treatise of Philosophy because they did not apply the reading thereof to the end true vse whereto it ought to be applyed which is to rule and ordaine the estate of the affections passions desires and all humane actions but doe content themselues that they haue well remembred what they haue read to set it before them as occasion is offered in such company as they shall be in and shew thereby that they are not ignorant of Theologie but the faith of Divels and the reprobate represents vnto them the threatnings judgments and dreadfull face of God which doth sometimes so astonish and fright them that they tremble and quake seeking every where for rest and remedie to their torment which they cannot find so that of some them that cannot vndergoe it sincke vnder the burthen and fall into despaire as we may see by the examples of Caine Sem and Iudas The third is the faith of Myracles whereof mention is made in S. Mathew Mat. 7. where it is sayd that many shall say vnto Iesvs Christ at the day of judgement Lord Lord haue wee not prophesied through thy name and through thy name haue cast out Divels and done many great worker through thy name and then I will confesse openly vnto them depart from me yee that that worke jniquity By the which woords Iesus Christ rejecteth thē which he would never haue done had they been provided with a true faith with the which it is vnpossible to displease God It is also spoken of in the first Epistle to the Corinthians 1. Cor. 13. Iohn 1. 1. Cor. 5. Ephe. 2. where the Apostle speaketh in this manner If I haue all faith so that I can remooue Mountaines and haue not charitie I am nothing Which he would not say of a true faith the which maketh a man the child of God and a member of the body of Iesus Christ and Citizens of heavenly Cittie It is also spoken of in the 2. Epistle to the Thessalonians 2. Thes 2. where the Apostle saith Then shall the wicked bee reuealed whome the Lord shall consume with the spirit of his mouth and shall destroye with the brightnesse of his comming Euen him whose comming is after the working of Satan in all power and signes and woonders of lying and in all deceauablenes of vnrighteousnes in them that perish because they receaued not the loue of the truth that they might be saued which sheweth jnough that faith and the facultie to doe miracles is not alwayes jnoyned with the Spirit of regeneration and sanctification for Iudas who was of the nomber of the Apostles had that power to doe miracles although that Iesus Christ saith of him that he was a Divell The fourth kind of Fith whereof is spoken in the Scripture is a Temporall faith wherewith those men were prouided for a while of whome mention is made in St. Luke Luk. 8. where it is spoken of those vpon whom the seed fell who receaved it for a time euen with joye but hauing not taken roote in their hearts withdrew themselues in time of temptation Simon the Sorcerer was of this number of whome it is spoken in the Acts That he beleeued and was baptized Act. 8. Heb. 6. Also were those whereof mentions is made by the Apostle who hauing tasted the word of God and the powers of ths Age to come finally fell backe and returned to their vomit like vnto the Dog and to wallow themselues in their filthines like vnto the Sowe 2. Pet. 2. Such men for some time haue belieued the promises of God and continued in the faith and an jndifferent perswasion of the truth of them with some joye and rest that they felt as is very likely in their hearts And neverthelesse their Apostacy
all the world not to bee slothfull in enquiring and seeking after the meanes to know what appertaineth to their salvation Psal 90. Teach vs to nomber our dayes that wee may applie our hearts vnto wisedome Returne O Lord how long and bee pacified toward thy seruants But what auaileth it to some to rest in that Censure of those that are prophane Mat. 17. seeing the commaundement of God is so cleare and so expresse addressed to all persons indifferently and without exception This is my welbeloued Sonne in whome I am well pleased hearken vnto him Moreouer if we belieue Iesus to be our Christ that is to say our King high priest and Prophet were it not a great fault to refuse to bee instructed by his doctrine seeing hee is our Prophet or to bee reconciled to God by his Sacrifice beeing our high Priest Priest according to the order of Melchizedeck Also Comfort for the poore faithfull to whome did Iesus Christ excising his ministerie vppon earth principally addresse himselfe to preach the word of God his Father Was it not to the little ones to obscure vnknowne vile and contemptible persons as beeing more capable to receiue it and to profit therin yea speaking to his Father yea he thankes his Father for it saying O Father Lord of Heauen and Earth I giue thee thankes that thou hast hidden these things from the wise and learned and hast reuealed to little Children It is so Father because that such was thy pleasure All things were giueÌ„ me of my Father and none know the son but the Father and also none know the Father but the Sonne and he vnto whome the Sonne will reueale it Come vnto mee all yee that labour and are heauie loaden and I will ease you Take my yoake vpon you and learne of me that I am kind and louing of heart and you shall finde rest to your soules for my yoake is easie and my burthen is light Moreouer if God promiseth to powre his Spirit vppon all persons generally Ioel. 2. great meane and small vppon the Fathers and the children vpon the Lords and the seruants vpon the sonnes and daughters which is the onely meanes by the which our spirits being lightened become capable to vnderstand the secrets and misteries of God Dutie of the faithfull why should men hinder the people to studie in the word of god to know it doth it not belong to all the children of a Familie to haue the knowledge of all the things contayned in their Fathers Will as well to know what goods hee leaueth them as the charge wherevnto it bindeth them To conclude seeing that God commaundeth vs in the Scripture Esay 55. Amos. 5. To heare his voyce to liue wee must obay him and not hope to haue life by any other meanes then by Faith and knowledge of his word For it was it whereby the world was created in the beginning and kept euer since in his being and the means also by the which the Church is animated to hope to liue eternally ¶ The Second point contrary to Faith is Infidelitie THe other thing contrary to Faith Two sorts of Infidelitie is Infidelitie whereof there be two â—orts The first of those to whome God hath not done the grace to coÌ„municate his word as we see at this day in many Regions Provinces in this world the word of the Gospell hath neither been heard nor preached in the Indies Miserable Infidels in America in the east Tartara among the Scithians and other Barbarians which haue no other religion but that which they forge and jmagine in their minds in whome wee may acknowledge the profound and admirable judgement of our God who hath pittie on whome he will haue pittie and hardeneth those that he will harden And that in such examples wee acknowledge the great graces and fauours of our God whome it hath pleased jnduced by his onely will to jlluminate vs in a true straight knowledge of his word although hee was not at all obliged vnto vs and that in vs there was nothing more commendable then in them whome he hath suffered and suffereth still to perish in their jgnorance Ephe. 2. Detestable Infidels The other sort of infidelitie is of those which reiect the woord of GOD and despise it as the Turkes the Atheists the Philosophers the Libertines the which giue no more authority to the scriptures rather lesse then they doe to the liberall Sciences mocking at the simplicity of those who render themselues so ready to belieue the things the which cannot be grounded vpon any naturall reason The Iews likewise who reiect the new Testament which neveerthelesse is the interpretation of the old and without the which it is impossible to know the figures and sacraments in the which the truth of the secrets and misteries of God is couered and wrapped and who besides are mortall enemies of Iesus Christ which is the principall and the matter and substance of the Law of the Prophets and of the whole scripture may for this reason bee set in the rancke of jnfidels although they boast to haue and to approoue the old Testament the which not being by them vnderstood can stand theÌ„ in no more steed then a booke closed and shut vp or which being open â—s written in an vnknowne tongue And euen as good meat cannot nouâ—ish a body vnlesse it bee not taken and eaten or which being taken is not well digested so the word of God cannot bee profitable to their saluation being not well vnderstood nor by them referred to her end which is Iesus Christ ¶ The Third thing contrarie to Faith is Heresie HEresie also is a kind of Infidelity though it seeme that it is grounded vpon the word The opinionate and Hereticks are more execrable then the Infidels although that indeed it hath no other foundation but his onely opinion vpon the which it is â—etled Now there is nothing more contrary to Faith the which ought to be certaine and resolute of all that it apprehendeth then opinion which is alwayes doubtfull and vncertaine and most an end coÌ„trary to the truth Whervpon we must hold the hereticks and all those that hold sects a part for jnfidels whether they reiect the scriptures wholy or in part as Marcion and the Manicheans or that they reproue the true and wholesome knowledge and interpretations of them which cannot be but good and assured being conformable to the analogie of Faith ¶ The fourth thing contrary to Faith THe Schismatickes are also contrary to Faith Into what danger the Schismaticks pluÌ„ge themselues wheÌ„ through any discontentment or repyning they depart from the vniuersall Church because that aâ—… the things that are there done doe noâ— please them As we see it happened to the Novatians and Donatists who seeing that there was not such a perfection in the Church as they would haue desired and that many were there tollerated and suffered although
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
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
mind 5. Patience submitting themselues to the conduct and wise will of God 6. Godly feare opposed against all carnall prophane infame trust and against seruile feare 7. Religious obedience ruling humane obedience 8. The repentance for hauing offended God 9. True conversion and amendment of life 10. The loue of God 11. Zeale and vehement desire to serue and obay him 12. Trust in him 13. Hope to obtaine infallibly all that he hath promised vs. 14. Fervent and interiour invocation of his name often accompanyed with prayers sighings groanings humble submissions of soule and body before his holy majestie 15. Affectionate praise and thankesgiuing with heart and mouth for so many good things receaued of bounty and mercy As for the vertues recommended in the second Commandement In rhe second the most part are comprehended with those of the first vnder the words of justice pietie adoration religion and jnvocation Our bodies and soules appertaine vnto God therefore is it required that the one and the other should render vnto him interiourly and exteriourly The thought ought to conceaue no jdols nor the hand bring them forth He that in his soule rendereth the honour that belongeth vnto him doth not prostrate his body for a religious adoration before any other but God To him onely ought we to be bound and revnited As with the heart also with our mouth we ought to call vpon him The exteriour exercise pure and simple of true religion is here recōmended and opposed to the prophanations of jdolaters who vse a diuine seruice after their owne fashiō By consequent a christian doth a good worke who harkeneth deuoutly to the word of God who meditates vppon it religiously who assisteth and practiseth with reuerence the administration of the Sacraments who distinguisheth wisely the worke of man frō the worke of the holy Ghost who maketh not words nor corruptible elements jdols but who worshippeth God in spirit and truth who doth not include the seruice of God in exteriour ceremonies voyd of faith charity and repentance and who make no account of mens inventions substistuted in stead of the ordinances of the true God in breefe who is religious deuout truely humble not superstitious jdolatrous hipocrite a justifier a temporiser and who fitteth to the humors and wills of euery one in the matter of religion In the .3 The third commandement requireth of Christians that they glorifie God in their words which they doe when they speake holily in reuerence and feare of his Maiesty and of his workes This is comprehended vnder diuers sorts 1. Whether we treat of diuinity in words or in writing wee ought to ayme at the instruction of our neighbours to our owne edification to the sinceere and free profession of our Faith Mat. 10.32 2. To maintaine the glorie of God against the prophaners and blasphemers thereof Leuit. 5.1 Luc. 25. Iohn 2.20 3. To call vpon God with a feruent affection 4. To call him to witnesse and iudge in judgement and without when there is question of important affaires and which cannot be decided by the testimonie of men but requireth an oath and solemne swearing 5. To giue him thanks for his good deedes to praise and blesse him with Psalmes and spirituall Canticles 6. To magnifie his wisedome power iustice and mercie in our conduct and saluation 7. To make him solemne promises for an acknowledgement of his extraordinarie fauours publick and particular 8. To giue occasion to others by our good example to glorifie him with vs. 9. To wish with all our hearts Gods blessing towardes our neighbours 10. Carefully to seeke and take all occasions of good discours with our neighbours to their edification and comfort and to the glory of God In the fourth The fowrth commaundement requireth of Christians that they frequent the holy assemblies to bee instructed and comforted by the doctrine of truth to pray to God all together to the end he may giue power to his word to sing his prayses to giue him thanks for the good things receaued of his grace to demaund all sorts of blessings of him to inlarge themselues in extraordinarie almes to receiue the holy Sacraments to talke together of the doctrine which they haue gathered out of the sermons to studie attentiuely all that day in the books of the holy Scripture to visite those that are sicke and otherwise afflicted The seruants of the Church do a good worke If they preach the word of God faithfully if they pronounce the prayers deuoutly in the names of all the Faithfull that hearken vnto them if they duely administer the Sacraments duely The magistrates sanctifie that day well indeed who so rule that it be not at all prophaned that all things bee done duely in holy and conuenient order in the assemblies of the Faithfull that the children bee well instructed kept in modestie and all good dutie that the pastours of the Church bee entertainned charitably heard reuerently and knowne in their vocation The vertues recommended in the six commandements of the second table In the fift ought no more to bee omitted The end of them is the conservatton of charitie towards our neighbours So then the vertues of the first commandement which is the first of the second table haue respect and touch the duties of Children wiues men and mayde servants disciples Faithfull hearers subiects young folkes poore and idiots towards their Fathers and Mothers husbands maisters and mistresses schoolemaisters pastors magistrates ould men wise and rich reciprocally the duties of all the sayd superiours towards their inferiours All these duties cōprehend many excellent vertues and good workes contained in the word Honour and in the other which beholdeth it to wit to loue to support worthyly to teach and command There is none so little in the world who hath not the meanes to abound in good works It is an excellent worke to be able to bee a good childe a prudent wife a faithfull seruant a diligent disciple an attentiue hearer an obedient subiect a modest young man ignorant desirous to learne poore humble a wise Father a carefull mother a louing maistet a prudent mistresse a studious Schoole-maister a true preacher a iust Magistrate a discreet ould man a gracious wise man and a charitable rich man It sufficeth vs to marke in a word these vertues amply described in the bookes of Salomon and in the Epistles of the Apostles The vertues of the inferiours consisteth in reuerencing their superiours in their thoughts affections countenances words and works Those of the superiours in shewing an honest and good example of life to their inferiours to instruct them well to prescribe vnto them what they haue to doe to admonish them when they faile fitly to chastise those that commit faults not to spare the faulty to maintaine those that are innocent in all affaires to haue a remembrance and care of the seruice and of the glorie of God to procure all good to those that are commited to their charge