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
distribute them with reason according to the rules of dutie in the vocation whervnto men are called 4. We ought to do almes to the end that our neighbour may be succoured with diuers reliefs marked by the Lord. In S. Mat. 25. Also to prouoke other faithfull men to well doing towards the poore following that which the Apostle sayth 2. Cor. 9. Afterwards to the end that such a worke may testifie of our Faith and pietie for the duties of Charitie are ordayned because that by them we shold make it known that wee feare God and desire to obay him For conclusion it is to the end that God may be glorified The fruites and profits of our almes are great and diuers Of the fruits and profits of Almes S. Paul protesteth that those that are liberall and charitable to the poore shall abound in all good works and our Lord promiseth that God will reward them openly The Psalmes of Dauid and the prouerbs of Salomon are full of excellent promises to this purpose Let vs adde one out of Esay in the 58. chap. vers 7. following The faste which I haue chosen is it not that thou breake thy bread to him that is hungrie and that thou cause those that are in poore estate to come to thyne house when thou seest him that is naked that thou euen couer him and that thou hide not thy selfe behind thy flesh Then shall thy light appeare like the break of day and thy health shall come presently thy righteousnesse shall goe before thee and the glory of the Lord shall embrace thee Then thou shalt call and the Lord shall heare thee thou shalt crie and hee shall say I am heere if thou take away the yoake from the middest of thee and ceasest from lifting vp thy fingar and from speaking euill If thou openest thy heart to him that is hungry and that thou satisfie the afflicted thy light shall come foorth in darkenesse and thy darkenesse shall he as the noone day and the Lord shall conduct thee continually and shall refresh thy soule in the great droughts and shall fatten thy bones and thou shalt be like a watered Garden and like a spring whereof the waters doe not faile and there shall come of thee people that shall build againe that which in time past was layd wast thou shalt set the foundations againe which were forsaken from age to age and thou shalt be called the repayrer of Breaches and the mender of the wayes that men may dwell in the country Yet another of the Prophet Daniell to the king of Babilon in the 4. chap. vers 27. Redeeme thy sinnes with righteousnesse and thy iniquities in shewing mercie to the poore Behold this shall be a prolonging of thy prosperitie But that which the King and Sauiour of the Church shall say at the last Iudgement to those that are charitable ought not to be omitted as hee himselfe hath declared it alreadie with his owne mouth in the 25. of S. Mathew vers 34. and following Then shall the King say to them on his right hand Come ye blessed of my Father take the inheritance of the Kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue mee meate I thirsted and yee gaue mee drinke I was a straunger and ye tooke me in vnto you I was naked ye clothed me I was sick ye visited me I was in prison ye came vnto me In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Of good workes Now and for the second part of our consideration of Charitie rising to the generall contemplation of the doctrine of good works necessarie to bee well vnderstood of Christians For the ignorance thereof causeth much darknes and confusion in many other articles of doctrine Let vs reduce the whole to certaine points 1. What good works we must do 2. How we can doe them 3. How they please God 4. What are the causes of them 5. Wherefore God addeth so many excelleÌ„t promises vnto theÌ„ 6. Of what persoÌ„s the workes are agreeable to god 1. What worke we must doe 1. As for the first point let vs consider who we are to whom it belongeth to do good works and who it is vnto whome wee desire to please in doing well Looking into our selues our corruption will come and meete vs That hath so darkned our vnderstandings that of our selues wee do not know what things please or displease God It were then a brutish furie for vs to vndertake to jnuent works wherewith to honour God if wee haue not expresse commandement to such a purpose seeing he himselfe sayth in vaine they honour mee teaching doctrine which are but the commandements of men Mathew 159. If wee contemplate God his holy Maiestie will come into our thoughts whereby wee shall take occasion to reuerence it in all humilitie to please and obay him according as he prescribeth by his word Let vs referre that to the sentence writteÌ„ in Ezekiell Chap. 20. ver 18.19 I say vnto their children in the desart walke not in the statutes of your fathers and looke not vppon their ordinaunces and defile not your selues in their Gods of doonge I am the Lord your God Walke in my statutes and keepe my ordinaunces and doe them Also in the 3. chap. vers 17. Sonne of man I haue set thee as a watch at the house of Israell thou shalt then hearken to the word of my mouth and shalt warne them in my name Wee gather of that which is aboue sayd that wee must not teach in the Church nor doe any other workes but those which God commandeth vs by his word whereof we haue the summary in the X. coÌ„mandements S. Paul speaking of things directly or indirectly opposed against the will which God hath manifested vnto vs 1. Tim. 4.1 calleth them the doctrines of Diuels 2. The christian man well resolued that he must doe good workes 2. How they must be done asketh in his infirmity how they can be done Let vs seeke out an answere vppon the which he may surely rely Our Lord sayd to his disciples Ioh. 15.5 Without me you can doe nothing He speaketh of holy actions and of workes truely good And the Apostle sayth Heb. 11.6 That without faith it is impossible to please God Also Rom. 8.14 That those are the children of God that are led by the spirit of him These testimonies shew euidently that three things are required in the accomplishing of good workes to wit the knowledge of Christ the faith which is in a liuely trust in this Sauiour and Mediatour by the which the sinner is iustified then the â—ification which is done when Iesus â—hrist powreth his spirit into vs by the â—eaching of the Gospell for without â—rist we are like vnto a dryed lop cut â—m the stocke But belieuing in him â—e gather new life and as sayth the â—ophet
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
hath done or suffered for vs And in generall all that is needfull for vs to beleeue and wherevpon we ought to ground and settle the hope of the everlasting life and happinesse Wherevpon may be jnfered that the doctrine of the Pope and of all his Pastors and Muncks of Papistry cannot availe any thing to edifie our Faith the which is not setled vpon the jnventions foolish traditions and vaine jmaginations of men But vpon the pure word of God the which ought to be layd open in the church to the people purely and simply without any mingling of dreames ravenings of men As saith the Prophet Ieremie Ierm 14. You must not mingle the chaffe among the good graine nor the drosse among the fine Siluer nor the water with the good wine Peter also willeth that if any one speake in the assembly 1. Pet. 4. let him speake like the words of God S. Paul exhorteth his Disciple to preach the word of God without adding or changing 2. Tim. 4. for as it written by the Prophet Psalm 12. The words of the Lord are pure words euen as the siluer which from the earth is tryed and purified seuen times in the fire for which cause nothing may bee mingled with it but it must needs corrupt it The third cause to wit the formall of Faith is Iesus Christ for as much as he is our Christ that is to say our Mediatour and jntercessor For in this quality hee is as it were the forme of our Faith the which hee quickneth and giveth a being therevnto as doth the shape to the matter which it shapeth and vnto the which it is applyed Now as we see all things take their being and denomination of their forme as the fire is named by it forme the fishes the beasts the birds and all things in generall are called according to the forme which â—hey beare Also so is Faith and calleth it selfe Christian because that Iesus Christ who is the forme thereof and wee are also for this reason called Christians because that wee are provided therewith which causeth that through Iesus Christ â—e are regenerate to be new creatures Moreover it is he that hath kept the commandement of God It is he who vndergoing the wrath and the malediction of the threatnings of God hath delivered vs from them Finally it is he that obtayneth the blessing set downe in the promise made to Abraham and to his posterity and who in doing so hath beene a meanes that the law the threatnings and the promises which are the three principall parts of the scripture were accomplished in his person and by consequent the Faith thereof healthfull to all belieuers Whereby wee may say of Iesus Christ that hee is ths forme Faith the which cannot subsist without the efficacy of the word nor the word haue her efficacy without him Therefore is it that we may say that Iesus Christ contaynes all the causes and parâ—s of Faith in himselfe for divers respects First the efficient because that as God he produceth it in vs by his spirit As he did in Paul when going jnto Damascus he called him and in his mercy did change him in an jnstant and made him of a furious persecutor of the Church a faithfull servant vnto him and it Afterwards that hee is also the matter of our Faith by reason of those things which he hath suffered for vs by the which paying our raÌ„some he hath fully satisfied to the justice of God for all our jniquities Againe that he is the forme of our Faith in as much as he is the Mediatour and jntercessour who by his merite keepeth vs perpetually in the grace of God his Father in the which resteth all our life salvation and beatitude And to conclude that he is also the end thereof because it is hee vnto whome we ought wholy to referre and attribute the praise and glory of our salvation which are the reasons for the which it is sayd Iohn 1. that in him consists all fulnesse of gifts and graces of God Also that God the Father hath giuen vs all things with him that is to say not only life but also the meanes whereby wee may attaine therevnto And that in him are all treasures of the knowledge wisedome and other graces and blessings of our God Which considering S. Augustine saith That in our selues we are nothing and that in him we are all things And the Apostle to the Hebrues Who is the cheefe and the accomplisher of our Faith who insteed of the ioy which he had in hand hath indured the crosse hauing despised the shame and is set at the right hand of the throne of God The finall cause which is the fourth and last of Faith is the glory of God and the salvation of men for the mercy of God manifesting it selfe in the remission of our sinnes and his vertue in the execution and in the accomplishment of his promises and his justice in the paine which Iesus Christ did endure vppon the crosse for vs and his power in the discomfiting of our enemies and his wisedome by the which he hath by death brought life by sinne justice by jnfirmitie force by darknesse light by wounds healing by lowlinesse exaltation and by hell whither Iesus Christ did descend Paradice and the kingdome of Heaven being I say all the vertues of God manifested and layd open in Iesus Christ all christian men apprehending them by Faith haue matter and cause to prayse and glorifie God for God doing that which is sayd hath shewed how glorious and wonderfull his name was Men then believing these things in their hearts and publishing them with their mouths cannot better magnifie the workes vertues and miracles of our God then in doing it CHAP. VI. ¶ Of the effects of Faith wherof the first is the reconciliation betweene God and man HAving spoken of the causes of Faith it is also needfull to declare the effects thereof which are great and admirable the first is the reconciliation betweene GOD and vs. For when we were as farre from GOD as the East might bee from the West that there was no creature vpoÌ„ earth more miserable then man in this estate Esay 58. to draw vs out of it to set vs againe in the hope of his grace and of our saluation from the beginning after that our first parents out of whose loynes wee came were departed froÌ„ God through their rebellion and disobedience God to prevent their ruine which was all apparant and very neere pleased to rayse them againe being so fallen That of them should come the seede which should bruse the head of the Serpent Gen. 3. The which promise he repeated since to Abraham Gen. 12. promising that of him a child should be borne that should bring an vniuersall blessing vppon all the Nations of the earth and againe since hath likewise repeated it to Dauid assuring him that from him should descend a King whose raigne should be
is healthfull to all men hath appeared teaching vs that denying vngodlinesse worldly lusts wee should liue soberly and righteously and godly in this present world looking for that blessed hope and appearing of the glory of the great God and our Sauiour Iesus Christ which gaue himselfe for vs that hee might redeeme vs from all vnrighteousnesse purge vs a peculiar people vnto himselfe zealous of good workes These parcels and jnfinite others sowed in the Scripture in diuers places sufficiently shew that the Faith of our vocation and justification and of the Light vnto the which it hath pleased him to call vs Ephe. 5. is to separate vs from the world and from all the polutions and filthinesse there abounding and not to communicate with the workes of darknesse but to walke in righteousnesse truth all the dayes of our life For why are wee called good trees An exhortation taken out of the names of the faithfull if it be not to bring forth good friute in season Why likewise are wee called good ground if it bee not to bring forth all sorts of good friutes euen when we are well tilled and sowed by the word of God which is euery day faithfully and purely administred vnto vs by his seruants Ephe. 5. Wherefore also are wee called the spowse of Christ if it bee not to verifie him by the sanctification which ought to shine and appeare in vs for it is the end that Iesus Christ set before him when hee deliuered himselfe for it to the end to sanctifie it clensing it by washing of water by the word to the end hee might make it a glorious Church hauing neither spot nor wrinkle nor any such thing but that it might bee holy and irreprehensible Moreouer God by his Prophet Esay Esay 56. foretelling what should be the state of the Church at the comming of Iesus Christ saith That there shal be no more Eunuke that shall be able to say by complaint that hee is a drye tree because that euery one of them should keepe his sabbaths and should chuse the things which hee would haue and should keepe his alliance Hee would teach thereby that in his Church there should be no barren or fruitelesse person that all should bee as sayth Dauid Psal 92. Such as be planted in the house of the Lord shall florish in the courts of the house of our God Gal. 5. 6 Also S. Paule sayth he not that Faith worketh by Charitie and that in Iesus Christ nether circumcision auaileth any thing nor vncircumcision but a new creature opeÌ„ly declaring that by Faith men are so renewed that they chaung their thoughts their affections their words their workes their manners and their whole life and conuersation the which they study to make comformable wholy to the will of God so as it is propouÌ„ded vnto vs in his Lawes and holy ordinances 1. Cor. 3. Why also are wee called temples of God if not by reason of the holy exersices which ought continually to be vsed in our hearts and vnderstandings why likewise are we called high Priests if it be not to giue vs to vnderstand 1. Peter 2 that our dutie is to offer vp our bodies a liuely sacrifice holy pleasing to God Rom. 12. which may bee 〈◊〉 â—easonable seruice And that wee do not conforme our selues to this world but bee transformed by the renuing of our sence to trye what is the good will of our God pleasant and perfect Wherfore also are we called his children js it not to render him the honour the feare and the obedience which true children owe to their Fathers and by that meanes to glorifie him for a wise childe is the glorie of his Father Our confession sheweth that which ought to be inseparablie ioyned to our Faith 1. Iohn 5. In our confession wee say that wee beeleeue in the holy Ghost not onely to assure that he is holy in himsefe hauing a holines essentially residing in him but also for the office which it doth to sanctifie all the elect and render them capable to doe all the good workes which they do and to shew in effect that they are separated from the world the which is steeped in malice and altogether giuen to wickednesse Wee also beleeue the holy catholicke Church that is to say that there is a companie of folkes who by the grace of God are separated from the wicked and consecrated to the seruice of God and that wee are of this nomber By meanes whereof our Faith obligeth vs to liue holyly in the obedience and feare of God so that if wee bee vicious and that our life bee disordinate in any kinde of manner we shew thereby that wee are hypocrites and that our confession is belyed by our works The Prophet Esay sayth that at the comming of Iesus Christ which is the cheife the foundation A sumptuous description of the Church and architect of the Church hee was to build a Temple to God his Father framed of all precious things as of Pearles Saphirs Emeralds Rubies Carbuncles 1. Tim. 3. Which is to instruct vs that the members of the Church of God ought to be rare precious and exquisite in all sorts of vertues To the end that the house of God which is the collom and vpholder of truth should not bee like an edifice builded of mud and slime but a stately pallace sumptuous and worthy of the greatnesse of the maiestie of our God who is the creator of heauen and Earth God sayth S. Iohn is light 1. Iohn 1. and in him is no darknesse at all If we say wee haue fellowship with him and walke in darkenesse we lye and do not the truth But if wee walke in the light as he is the light then haue wee fellowship one with an other and the bloud of Iesus Christ his sonne cleanseth vs from all sinne By that we see plainlie that we haue no society and acquaintance with the Father and the Sonne if we do not our dutie and jndeauour our selues to liue holily and conforme our selus with all our thoghts affections words and actions to his holy will which is layd before vs in his law which the same Apostle confirmes moreouer in his first Epistle chapt 3. vers 6. As many as abide in him sinne not whosoeuer sinneth hath not seene him neither knowne him Babes let no man deceaue you hee that doth righteousnes is righteous euen as he is righteous hee that committeth sinne is of the Deuill for the Diuell sinneth from the beginning for this purpose appeared the Sonne of God to loose the workes of the Diuell whosoeuer is borne of God sinneth not for his seed remayneth in him and hee cannot sinne because he is borne of God In this are the children of God knowne and the children of the Diuell whosoeuer doth not righteousnes is not of God nor he that loueth not his brother for if we would sinne willingly and liue
there waâ— much corruption many vices infirmities and imperfections in them and their liues through a disdaine and contempt they withdrew themselues from the Christian assemblies to make Monopoles among themselues in thâ— which those persons in the end founâ— not themselues more perefect and vertuous then were those whose company they had abandoned Now such kind of people not beleeuing the communion of Saints which is one of the principall articles of Faith and without â—he which it is vnpossible that wee can be members of the body of Iesus Christ to which Iesus Christ we must bee all vâ—ited cannot for this reason bee set in â—he reckoning or rancke of the faithfull And the Apostates Horrible confession of the Apostates who having tasted â—he word of God being jlluminated â—ea made partakers of the guifts of the â—oly Ghost revolt from the doctrine â—nd pure profession of the Gospel from â—he vse of the Sacraments and from all â—ther exercises of the pure Church â—ught not they to bee yet more reputed â—nfidels then all the rest hauing nothing â—se remayning wherevppon to ground â—hemselues to assure that they are Chriâ—ians provided that there remaine no â—arke thereof among them Yea the â—aptisme which they haue receaued in â—he Church and the Lords Supper the â—hich they haue often celebrated can â—ake them serue but for euident proofes â—nd testimonies to conuince and conâ—emne their wickednes Two extremities of Faith The first named Presumption which is the fift point also contrary to Faith Vicious extremities FAith like all other vertues hath two extremities which are vicious for vertue keepes alwayes a meane betweene those two And when it riseth or falleth more then it ought it degenerates and waxeth vice Presumption stifleth Faith Now the one of the extremities of Faith is Presumption the which looketh vppon vs that is to say when wee trust in our selues or in any thing that belongeth to vs. As if we would trust in the good workes which we do it were a presumption for the which the Pharisie in the Scripture was condemned Luc. 18. who was adorned with many faire and laudable vertues But because he gloried in them and in contemplation of them despised his neighbours Like the Publican who mee thinketh seemed not to be so vertuous and perfect as hee did by that meanes blot out all the shew and price of the vertues and graces which God had done him for as Tertullian sayth wee must abound in good workes In the Apologetike 1. Cor. 4. but not presume vppon them because wee must first know that we haue nothing but we haue receiued it and the glorie thereof belongeth to God who is â—he Authour of all that which is lawâ—able and commendable in vs. Esay 64. Moreâ—uer all our righteousnesse is but conâ—aminate by the corruption and vice which is in vs So that if they are vnâ—olded before the face of our God it is â—othing but filth and stinckingnesse In the booke of confessions Accursed is all our righteousnesse â—aith S. Augustine if it bee examined â—nd ivdged without the mercie of God which is the cause for the which the Aâ—ostle sayth Rom. 3. That all our glorie is exâ—luded not by the law of workes but â—y the law of Faith without that if wee consider what our condition is and â—he estate of our whole life we will acâ—nowledge and confesse that wee are â—othing in all our glorie Remedies against this Plague Psal 62. but a thing of â—othing as sayth the Prophet The Chilâ—ren of men are vanity the chiefe men are â—ars to lay theÌ„ vpon a ballaÌ„ce they are altogether Lighter then vanitie We musâ— not then make any accompt of all those things wherein men glorie as of their wisedome as of those of whome Dauiâ— spake Psal 12. Which sayd with our tongue wiâ—… we preuaile our lippes are our owne who 〈◊〉 the Lord ouer vs For we haue alwaieâ— knowne that all those high minds who trust in their owne determinations and who haue thought to get estimation by the greatnesse of their vnderstandings and to aduance themselues by the subtiltie of their wits vnto some high degree of honour and glorie haue still been brought downe by God who resisteth the proud whereof the Scripture furnisheth vs with examples inough of Achitophell Sobua Aman and others such like who thought that nothing could hinder them but that by their industrie they should attaine to what they did pretend the which the Prophet also teacheth vs saying The Lord breaketh the eounsell of the heathen and bringeth to naught the deuises of the people And wee must presume no more of our strength Our shield appertaineth to the Lord Psal 89. and our King to the holy one of Israell And also Psal 33. The King is not saued by the multitude of an hoast neither is the mightie man deliuered by great strength And in the 44. Psalme They inherite not the Land by their owne Sword neither did their owne arme saue them But thy â—ight hand and thine arme and the light of thy countenance because thou diddest â—auour them We ought not also to presume any thing of our righteousnes Iere. 2. Against the false opinion of our perfectioÌ„s â—s did the Synagogue which presumed â—o be pure and cleane By meanes wherof God sayd Because thou hast this opiâ—ion of thy selfe to be faultie in nothing I will call thee in question and when thy life shall be well tryed and examined it shall be known whether thou art so pure and cleane â—s thou thinkest We ought to take heed of receauing these false opinions in our minds that we are or can be so perâ—ect but that our jmperfections doe alwaies surmount all the perfections and â—ertue that is in vs. Psal 143. Enter not saith the Prophet into iudgement with thy seruant for in thy sight shall none that liueth be iuâ—tified There is speech of a history of Pericles who after hee had long administred the common wealth of Athens and managed the publique finances and reuenues was desirous to make vp his accompts to make knowen the fidelitie which he had vsed in his chargeâ— Alcibiades comming to see him and seeing him so busie about the matter abouesayd sayd vnto him that it were much better if hee did looke rather not to giue accompt then to giue it Which all faithfull and honest men ought to apply to themselues in regard of God and to beleeue that there is nothing more sure and expedient for them then not to enter in accompts with this Soveraigne Lord. But to say vnto him aâ— did the seruant who was jndebted tennâ— Thousand Talents Mat. 29. Lord haue patience and deale not rigorouslie with mee I confesse that I am indebted such a great sum as it is impossible for me to paye I haue â— goodwill to doe it but I want the meanes By meanes whereof I beseech thee that would please thee to forbeare mee and 〈◊〉 vse
specifieth in particular in the formularie of the sentence propounded to his disciples and which hee will pronounce at the latter day There is no speech of contracts of lending and borrowing of buying and selling and other such like whereby the contractours ought to know in their consciences whether they followe the rule of Charitie but Iesus Christ speaketh of giuing by consequent condemneth vsuries rapines and cruelties so oftē taxed in the whole Scripture and bringeth his to the practise of this holie and precious sentence Act. 20.35 That it is a happier thing to giue then to receaue a sentence that condemnes almost all the Christians that liue in the world at this day Rules of chariti◠There resteth three rules to propound to Christians in the exercise of the workes of charitie 1. The word of God 2. Faith 3. Charitie it selfe jn these three rules is inclosed the means to acquite our selues of our duties As for the world let vs take for example that which Salomon sayth Prou. 5.15 Drinke the water of thy Cesternes and the liuely waters out of the middest of thy well let the springs runne out let them bee for thee onely not for the strangers that are with thee He will first that euery one should haue the vse of his goods to his owne commoditie according as his condition requireth Afterwards hee treateth of the liberalitie of him that hath much and will haue them to bee liberall towards those that haue little that he hoard it not vp but that he distribute some part of it to others Finally in regard of the possession that men should auoyd bad husbandry and prodigalitie for feare least they should fall into want Faith regardeth the commandement and the promise of God By the commaundement the christian man is sollicited to shew himselfe charitable and by the fathers promise is enticed to discharge his dutie cheerefully and with alacrity As for Charitie it is mooued with the commodities and jncommodities of our neighbours reioycing with the ioyefull lamenting with the sorrowfull suffering with some by christian compassion and bearing the burthen of another with a sincere and cordiall affection Of almes the speciall worke of christian Charitie Now before we rise to the contemplation of the doctrine of good works we will adde a consideration of the speciall worke of a christian which we call Almes which the Latines did call Eleemosina from the Greeke word Eleemosyne deriued from the verbe Elleeo which signifieth I haue pittie and compassion to shewe the spring from whence almes done to our neighbours ought to come and the faults committed by those that doe no almes but in vaine glorie in reproach in iniuries in despight in grudging perforce and for fashion sake c. S. Iohn declareth in fewe woordes many things in the 3. chap. of his first Epistle vers 17. He that hath the goods of this world and shall see his brother in necessity and shutteth vp his compassion from him how dwelleth the loue of God in him He shutteth vp his compassion from the afflicted that sheweth him no pittifull affection that turneth his backe towards him that thrusteth him from him and skorneth him sending him backe emptie that doth not assist him speedily cheerefully and sufficiently according to his small power But whosoeuer with a true compassion supplyeth to his neighbours necessities it may bee sayd to them that he openeth his compassion towards them And this word sheweth an intimate charitie which is as it were fastened to the most noble interiour parts of the bodie a vehement pittie and mercy which is to be compared to those of mothers towards their little children which they loue and cherish tenderly and with an vnspeakeable care Then how execrable are the cruell and vnpittifull men who so many wayes dishonour the precious name of a christian and boast of vaine titles diffamed before God by reason of their furious insolencies towards the poore What volume might serue to the description of their mischiefs if not Gods bookes Apoc. 20.12 Those surely will suffice for S. Iohn sayth there That those that are dead shall bee iudged by the things written in the bookes according to their workes What wee must consider in doing of Almes For to vnderstand what it is to doe almes let vs consider the causes which ought to stirre vs vp to doe it 2. What affection he ought to haue that doth almes 3. The meanes which is to be kept therein The causes which ought to stirre vs vp therevnto 4. To what ends we must be almoners 5. The fruites of this worke of Charitie 1. For the first article whereof hath been spoken before the profession of christianity the commandement of God aswell in the Law as in the Gospell the example of the head of the Church and of diuers members thereof in many ages the dignitie and worth of the almes done in faith and sincere affection the consideration of the poore neighbour the threatnings of God against those that are cruell are very pricking goads to put forward all good christians in the way of their dutie The wrath of God is vpon the couetous and such as are enemies to the poore hee curseth them sends backe their prayers as sayth Salomon Prou. 21.13 strips such vnthankefull ones of their gifts curseth their posteritie 2. As for the affection of him that doth almes 2. Of the affection to do charitie let him first flye hipocrisie and vaine glory enemies of the true faith of the feare of God of loue towards neighbours afterwards let him be mooued with sincere loue and dilection towards God and the poore body which he is to succour proceeding in all this deede cheerefully and sincerely These affections are as the salt of almes before God who desireth to haue cheerefull and glad giuers who do not open their purse in chiding of the poore but who present to their soueraigne their purse and their heart making themselues friendes with vnlawfull riches and a good treasure in Heauen Hee delighteth much in such offrings Heb. 13.16 It is good lending to him with assurāce of profit or interest of one 100. peeces for one Of the meane to be held therein and of eternall life 3. As touching the meane he that hath much let him not be a nigard he that hath little let him giue cherefully of that little like vnto the poore widow who giuing but a myte was preferred by Iesus Christ before the rich who cast Siluer by handfuls into the box of the Temple Secondly it is fitting that there be some counterpoyze betweene the giuer and the poore receauer the one adorned with free charity and alacrity the other with acknowledgement and thanksgiuing Thirdly one may vse discretion Regarding the houshould of Faith then others according to the rule of S. Paul Gal. 6.10 Finally let them haue regard to their faculties that they doe not waste them all at once but to remaine maister of them to the end they may