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
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
Iesus Christ which is offered â—nto vs in the Gospell Charity hath an â—ther charge and property it loueth â—esus Christ which faith hath receaued â—ccepted and embraced for an onely Sauiour Therefore wee doe not well â—nderstand when we say that charitie â—ustifieth becaused it is greater then â—aith For first we presvppose confused â—hat which is in debate that by the dignity of his vertues the sinner be iustified before God faith it selfe doth not â—ustifie vs if we vnderstaÌ„d it so We haue but one onely iustice to subsist before the iudgement of God that is Iesus Christ 1. Cor. 1.30 and 2. Cor. 5.21 Secondly that which is said is thought simply spoken in some respect Charity is not simply greater then faith but in regard of the during of the holynesse of life begunne in vs. Thirdlie it is as if one should say A King is greater and more raised in dignity aboue some industrious Goldsmith his subiect then he maketh a bowle or a chaine of gould better then this goldsmith The head is more excellent theÌ„ the feet we ought then to walke with our head and not with our feet As much may bee sayd of other excellent parts of the body in comparison of some lesse which haue their proper vse And although there be some dissemblance or vnlikelyhoode in these examples yet this is firme that as the sences and the members of the body haue their obiects and distinct offices so must wee distinctly assigne to Faith Hope and Charity that which is speciall and proper vnto them without confounding by our vnaptnes that which God will haue distinct and distinctly considered whether Charitie giueth forme to Faith Those haue also deceaued themselues that haue maintained that charity giueth forme to faith and hath finished it like as the matter receaueth accoÌ„plishment of her forme And it is a vaine jmagination to thinke and say that the forme of one distinct quality onely is another quality distinct of the forme by the definition thereof The forme of faith sheweth it selfe in the intelligence and apprehension of the promise of grace that of charitie in the loue of God and of our neighbours the one and the other worketh by their nature and efficacy besides who is the man of vnderstanding that will maintaine that the thing ingendered hath the forme of the Ingenderer Now faith ingendereth hope and charitie whereof shee is the next cause Therefore neither the one nor the other ought to bee taken for the forme of faith To conclude as the morall vertues are not the formes of vertues intellectuall so neither charitie nor hope ought to be called the forme of Faith Besides the guift of charitie is most necessary for vs How necessarie the gift of charitie is because that other guifts how excellent soeuer they bee are of no estimation nor vse if charitie be from them Though I speake sayth the Apostle 1. Corinth 13. with the tongues of men and Angels and haue not loue I am as sounding brasse or a tinckling Cymbale Againe without charity men cannot find peace nor agreement in any companie whatsoeuer Hatred bringeth discord but charitie couereth all faults Prou. 10.12 1. Pet. 4.8 He that loueth his brother hee abydeth in the light and there is no occasion of euill in him 1. Ioh. 2.10 We walke now by faith not in sight Charitie shall be accomplished and made greater in euerlasting life without changing of sort but faith shall haue her accomplishment seeing the good denounced and belieued of all present We see now through a glasse obscurely but then we shall see face to face now I know in part but then I shal know as I haue also beene knowne 1. Cor. 13.12 Hope also shall then bee abolished all euill being done away the teares wiped from our eyes which shall see the things present which wee hoped for for the hope which is seene is not hope for why should any one hope for that which he seeth But if we hope for that which we see not then we wayte for it in patience Rom. 8.23.24 Then as we now possesse by hope this inheritance which S. Paul calleth incorruptible which cannot contaminate nor wither also wee shall one day bee in effect coheires with Iesus Christ to enioye this inheritance indiuisiblie and eternally The doctrine of charity as also that of faith and hope amply expounded in the bookes of the Prophets and Apostles is precisely and articularly comprehended in the catechismicke questions and answeres And as wee must drawe the summarie of the doctrine of Faith and of hope out of the symbole or creede of the Apostles and the dominicall praier that of charitie is found in the Decalogue That which repugneth against the articles therein contained ought to bee detested as erroneous and pernicious For following the precept of the Apostle 2. Tim. 1 13. We must keepe the true patterne of the wholesome words and the good intent by the holy ghost which dwelleth in vs. It is fitting also to auoyd all prophane and vaine babblings and the contradicting of a science falsly so named 1 Tim 6 20. In the consideration of the 10. article propounded in the Title Let vs first treate of the workes of charitie towards our neighbours 2. Let vs rise to the contemplation of the doctrine of good workes 3. Let vs speake as shortly as may bee of the vertues commanded and recommended to all Christians vnder these words Thou shalt loue thy God with all thy heart and thy neighbour as thy selfe 1. In the consideration of the first point heare treated generally let vs see the reasons which ought to mooue vs to Charitie towards our neighbours Afterwards what kind of works of charitie are the principall Also the rules to the which all may be referred Now although that the commaundement of God our dutie the doctrine of Faith of repentance and of the judgements and punishments temporall and eternall ought to induce all christians to true obedience towards the Lord notwithstanding it shall suffice to touch that which ought to mooue vs to charitie the obiect then the end thereof The commaundement of God ought to haue great sway which beareth that we should loue our neighbour as our selues If this friendship proceedes of a pure heart the effect thereof followeth at neede Let vs ioyne to the commaundement of the Faith of the christian that obayeth That worketh by charitie and it cannot bee that the regenerate man can be guided by the spirit of enuie rancour and crueltie for the markes of the disciples of the Lord is that they loue one another in him whose example aboue al in the behoofe of Charitie to his neighbours is set before his to instruct them as he said expresly to them the night before hee died and doth there exhort them most affectionately according as S. Iohn repeateth it in the 13.14.15 16. Chap. and his first Epistle serueth for a commentary to the commandement and to this example of the maister of whome
our vnderstanding prefirring his loue before all other loues Louing nothing but in him and ruling the loue which we beare to all things whether to our Father to our wiues children kindred neighbours goods heritages and other things to to bee loued by that which wee beare to God who beeing our soueraigne creator Father and protector of whome we hold wholy all the good which we possese and hope for ought to be preferred before all creatures whatsoeuer they be the loue whereof should in no thing preiudice that of the creator Then the couetous who loue their goods and riches better then him The ambitious who set him behind their honours and estates The voluptuous who would not leaue nor abate any thing of their pleasures to obay him and follow his will Those also that loue the world and themselues more then God and his word are not truely faithfull what opinion soeuer they haue to bee so and what apparance soeuer they haue of it from elsewhere Charitie hath also a regard to our neighbours Now euen as the faithfull man cannot bee prouided with a true Faith if he do not loue God so it is necessarie that hee loue his neighbour if hee will bee knowne to bee faithfull for as sayth S. Iohn If wee loue not our brother whome we see how can wee loue God that is invisible besides that our neighbours being our brethren and members of Iesus Christ as wee are it is not possible that wee can remember that in our selues but we shall be stirred vp to loue them and shew that we loue them by all the good offices that wee can do for them And it sufficeth not but wee must also loue vertue and our dutie to acquite vs towards God and our brethren of that which wee are obliged to them for we do not only owe them assistance in their necessities but also the care which wee ought to haue as well of them as of their salvation to procure it with all our might and by all the meanes wee can These Loues draw on others with them For if wee loue God How farre Charitie tendeth our neighbours our dutie and vertue wee shall loue all other things to be loued as the celestall and jncorruptible things wee shall loue the companie of the good and seeke after it wee shall loue the word of God to be jnstructed exhorted comforted reproued and edified in all knowledge and all feare of God wee shall loue the light to be guided in all our wayes and not stumble wee shall loue peace and order in all thinges in the Church in the gouernment in husbandry and in our selues we shall hate to the contrary the loue of the world that is to say of honours riches and vaine and corruptible pleasures wee shal also hate the loue of our selues by the which wee might be drawne to the loue of many things quite contrarie to the will of God yea we shall little loue this present life and all our temporall commodities which might turne vs from the loue and desire of the Kingdome of heauen and of those things that are helthfull for vs. And for conclusion wee shall altogether hate vice and all the occasions which may drawe or summon vs therevnto the which we shall abhorte as a plague and a contagious sicknesse The third thtng ioyned to Faith Hope accompanieth faith FAith also is jâ—dissolubly ioyned with a certaine hope by the which wee patiently wayt for the effect of the promise which is made vs for the difference which is betweene Faith and hope is taken from their obiects which are different The obiect of Faith is properly the word of promise The obiect of faith of hope which it regardeth and receiueth by Faith and perswade her selfe to be certaine and indubitable and the obiect of hope iâ— the effect of this promise which it waiteth for without doubting at all at such time as god hath appointed to effect and accomplish it And although that somtimes it be very long and that betweene the promise and the effect thereof there is a long space and respite neverthelesse setting before vs the jmmutable and everlasting truth of him that made the promise it vpholdeth it selfe and relyeth vpon it as vpon a pillar or collom to patience vntil the hower that it shal please God to make vs know and feele in effect that which hee hath promised without precipitating or ouerthrowing it selfe into temptation whereby it might be assaulted by the length of the time which God taketh to effect that which he sayth We see that by many examples which the scripture sheweth vs in many as first in Abraham Proofe by example of Abraham who wayted for the effect of the promise which God had made about twenty fiue yeares without wauering or being any whit shooke with any doubt or mistrust that he had either that God had forgotten him or chaunged his will The Patriarks likewise in Egipt Of the children of Iacob after the promise receaued of the jnheritance which God had promised to giue them stayd long before they were established in the possession and fruition therof neverthelesse they neuer doubted but it should come to passe in time and season knowing well that word of God is euerlasting and that the Heaven and Earth shall passe before the least jot oâ— litle poynt therof shal be obmitted buâ— all that is contained therin shal be accoÌ„plished For it is not so with the word of God as with that of men who bejng mutable and variable in their counsels desires and wils cannot for these reasons assure the hope which may bee set vpon their word But God who iâ— jmmutable and who continueth still the same in his nature cannot promise any thing but the effect must follow yea the promise and the effect in him are one selfe-same thing and residing in him at the same jnstant which is the cause for the which the Apostle sayth Rom. 5. That hope maketh not ashamed And Esay sayth also that whosoeuer hopeth in God shal neuer be deceaued â—sal 25. of that which he looketh for from him And Dauid sayth Vnto thee O Lord I lift vp my soule My God I trust in thee let me not be confounded Let not mine enemies reioyce ouer me Also Psal 40. I wayted patiently for the Lord and he inclined vnto mee and heard my cry he brought me also out of the horrible pit out of the myrie clay and set my feet vppon the rocke and ordered my goings And also Psal 144. He is my goodnesse and my fortresse my Tower and my deliuerer my shield and in him I trust which subdueth my people vnder me Now this hope Fruits of Hope as sayth Gregorie the diuine is a fit and soueraigne remedy for all the miseries and calamities that can arriue to a faithfull man how great soeuer they be Heb. 6. Because as saith the Apostle It is an anker the which being cast not as
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
the foundation of the world They acknowledge themselues vnprofitable seruants avouch that in all good workes they haue done but a small parcell of their dutie that their addresse good thoughts sufficiency and force is of God who maketh in them both the willing and doing according to his good pleasure boasting in nothing but his mercie and to accomplish the law accept of grace But because that this good Father hath vouchsafed to promise them a reward they receiue it of his free goodnesse and the more he giueth them the lesse they lift vp themselues and lesse they alleadge their seruices and the more they condemne in their minds the pride of the justifiing hipocrits and the more they crie to their Soueraigne Enter not into iudgement with thy poore seruants for no man liuing shall be iustified before thy face if he presume vppon himselfe vppon his aduantages and dignities One only Iesvs Christ is our merite our wisedome our righteousnesse sanctification and redemption And also the Faithfull as Abraham Moyses Dauid S. Paul and all the rest haue well knowne that godlinesse had the promises of this present life as well as of the life to come and therefore asking of God their dayly bread which comprehendeth all the necessarie aydes and succours whiles they are in this world If he graunt them vnto them they accept of them as voluntarie rewards of his liberall fauour and render him thanksgiuing for them They haue to vphould their hope in this behalfe infinite declarations of the good will of their heauenly Father who protesteth that the least good deedes of his childâ—en shall bee followed with rich and ample rewards yea euen in this present life 5 Now because that the good works done by Christians 5. Why good workes haue so many large promises are the indeauours of faithfull seruants and of good children Also that they are neither pure nor perfect considering their weakenes and imperfection the first question is Why God addeth so many great promises to good workes their are fiue reasons 1. To the end that the accomplishment of the promises may be an euident testimony of the prouidence of God who would haue men to know that the corporall good things comming from him are dispersed by hap hazard but are distributed of his grace and goodnesse to his children according to the saying of Moyses to the Israelites Deut. 30.20 Hee is thy life and the length of thy dayes Dauid promiseth that those that are good shall be glutted in time of famine Psalme 37.19 and sayth in Psal 34.11 that those that seeke the Lord shall want no good thing 2. It sheweth that God will conserue and keepe his Church in the world yea in the middest of all his enemies so doth hee recompence the pietie of his as the Apostle 1. Tim 4.8 sayth expresly 3. God will haue the corporall necessities to sharpen Faith patience prayer the hope of his and that in their refuge to his grace they goe from force to force 4. Also that the promises of traÌ„sitorie goods aduertise the Faithfull of the certaintie of their salvation Faith by the which wee embrace Iesus Christ and accept of the reconsiliation which hee hath made for vs ought alwaies to goe before the requests that wee make for bodily goods It is in fauour of the onely and welbeloued sonne that we haue the promise of blessing in heauen and earth according as he himselfe sayth of it Iohn 16.23 All that you shall aske of my Father in my name shall be giuen vnto you 5. The Lord will haue all men to know that his Church is subiect to afflictions and neuerthelesse is miraculously preserued in the middest of dangers as in times past in Egipt and in Caldea as also Daniell in the Lions denne and his companions in the fierie fournace to the end that this admirable protection of the people of God and all his excellent deliuerances might be euident testimonies of the presence of the Lord among his people As Moyses sayd Nom. 14.13 Thou hast made this people by thy might to rise out of the middest of the Egiptians And Iosua to the Israelites You shall know that the mightie liuing God is in the middest of vs. Ios 3.10 that all the earth may vnderstand that there is a God in Israell Ezechias also amongst other words of his prayer sayth O Lord our God deliuer vs from the hand of Sauchirill that all the Kingdomes of the earth may know that thou only art the Lord. 6 what mens obedience pleaseth God 6. Resteth the sixt and last question seeing all men are sinners it is demanded what mens obedience pleaseth God because it is written That God doth not heare sinners Ioh. 9.31 Answere is made to that by distinction of two sorts of sinnes There is one sinne committed wittingly willingly and with the whole consent of the sinner against his owne conscience in prophane despight of the trtuth manifested in the law or in the gospell of the which the sinner is sufficiently convinced The good christians are warranted from this horrible danger There are also sinnes committed by the corrupt and vicious affections by foolish confidence jgnorance euill custome to great presumption of strength vehemence of vnbrideled passions forgetfulnesse doubts mistrusts in the execution of the which the sinners feele the combats goarings gnawings heauinesses shames despights frights and feares wherevpon followeth at length a sorrow according to God then repentance faith converting to God changing of life 2. Cor. 7. 10. The sinners of the first ranke are in a very dangerous estate those of the second are not deplored nor desperate God knoweth those that are his and sheweth himselfe maruailous in his justice and compassions For the last article of our consideration touching christian Charity Of the vertues commanded and recommended to all Christians Let vs treate of the vertues commended and recommended to all christians in these words Thou shalt loue thy God and thy neighcour It shall be following the order of the tenne Commandements leauing to whome lyst to vndertake the exact explication of the morall law the which requireth a volume Wee doe not pretend to speake any more of the vices opposed against the vertues for it is enough at this time to put christians in mind whereunto they ought to applye themselues when question is made of the duty of charity The vertues commended and recommended in these words of the first precept In the 1. Commandement of the law Thou shalt haue none other Gods but me are two Piety or true Religion and righteousnes consisting in the knowledge of the true God to the end to render and attribute vnto him all that which belongeth to him 2. Faith which giueth to God prayse of truth flying from jnfidelity jncredulity Atheisme superstitious and false religions heresie prophanesse stupidity Apostasie 3. Religious adorations as well of the heart as of the whole body referred to the onely true God 4. Humility of the
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