5. Conflict between the flesh and the Spirit twofold 1. A striuing against sin p. 92. 2. A striuing against doubtings pag. 93. Vse Examine our selues by these inward signes whether we haue the true faith p. 94. 2. Outward ch 18. they are 4. 1. Patience p. 96. two-fold 1. In suffering afflictions pag. 97. therein two things 1. How our sufferings may please God Three things required thereunto ibid. 1. To suffer for the name of Christ p. 97. 2. To suffer for weldoing p. 98. 3. To suffer patiently ib. 2. Motiues to perswade to patience and they are three 1. The Scripture by 1. Testimonies p. 99. 2. Examples ibid. 2. The Necessity thereof p. 100. for Afflictions are 1. Trials of our faith and patience p. 101. 2. Meanes to cleanse our hearts from sinne ibid. 3. Without Afflictions wee cannot come to Heauen p. 102. 4. Without Afflictions wee are no sons of God p. 103. 3. The Benefit thereof for Afflictions are 1. A meanes to humble vs. p. 104. 2. A meanes to stirre vp the graces of God in vs. ibid. 3. A meanes to bring vs neerer vnto God ibid. 4. A Signe of Gods loue p. 105. Vse 1. Patiently to endure afflictions ibid. Vse 2. Against Impatience threefold 1. Murmuring against God pag. 106. 2. Limiting God p. 107. 3. Fainting vnder the Crosse ibid. 2. In suffering wrongs and iniuries from men chap. 19. And therin two things 1. The sorts and kindes of wrong pag. 108. three-fold To a mans 1. Body 2. Goods 3. Good name and that 1. Secretly p. 108. 2. Openly two waies By 1. Word p. 109. 2. Deed. ibid. 2. To suffer wrong patiently p. 110. where Motines thereunto 1. Testimonies of Scripture p. 110. 2. Examples of suffering wrong 1. In body p. 111. 2. In goods ibid. 3. In good name ibid. 4. In body goods and good name p. 112. Quest Whether is a Christian bound so to suffer and forbeare all wrongs as that in some cases he may not seeke to right himselfe by lawfull meanes p. 113. Answ Patience in suffering wrongs is to bee shewed two waies 1. In forbearing foure things 1. Rash anger hatred malice c. pa. 114. 2. Reprochfull speeches ib. 3. Priuate renenge ibid. 4. Suing at law about lesser wrongs pa. 115. and heere Rules are to bee obserued 1. Not to goe to law in the first place P. 115. 2. Not to hate the person of our enemie pa. 116. 3. Not to vse the rigour and extremity of law ibid. 2. In forgiuing wherein two things 1. To forgiue the party that hath done the wrong pag. 116. 2. Concerning the wrong done and therein three things 1. To passe by small offences pag. 117. 2. In greater wrongs to cleere our owne innocencie and then to put vp the wrong ibid. 3. In greatest wrongs a man may vse the benefit of Law so it be in a lawfull manner p. 118. Vse 1. Against priuate reuenge Where Reasons to disswade from Reuenge 3. 1. Reuenge more enrageth the aduersary p. 118. 2. Hee that reuengeth his owne cause vsurpeth Gods office p. 119. 3. Rather bee auenged on thy sins ibid. 2. Against those that goe to Law for small offences and the least iniuries ibid. 3. Against those that will not forgiue their enemies Where Reasons to mooue vs to forgiue and that freely For 1. God commandeth it p. 121. 2. Christ forgaue his enemies ibid. 3. Except we forgiue we cannot bee forgiuen ibid. 2. Reformation of life Chap. 20. p. 122. Vse 1. To giue testimony of our faith by a godly life For therby we 1. Glorifie God p. 124. 2. Adorne the Gospell of Christ ibid. 3. Stop the mouths of those which speake euill of the way of the Lord. ibid. Vse 2. Against those that say they haue faith and are not reformed in life pag. 125. 3. Workes of mercy chap. 21. Where of the extent â—f charity to all duties of mercy both corporall and spirituall p. 129. Vse 1. To giue testimony of our faith by our workes of mercy and deeds of charity p. 131. Vse 2. To reprooue 1. Coldnesse of charity p. 132. Discerned by foure things 1. Deferring the poore p. 132. 2. Giuing almes with an vnwilling minde ibid. 3. Stopping the eare at the cry of the poore ibid. 4. Chiding away the poore p. 133. 2. Want of Hospitality p. 134. Where the cause of the decay of Hospitality is enquired found to be 1. In generall Sinne. p. 135. 2. In particular 1. Contentions suing at law ibid. 2. Excesse in eating and drinking ibid. 3. Whoredome p. 136. 4. Pride in apparrell ibid. 5. Oppression ibid. 6. Sacriledge ibid. 4. Confession of Christ before men Chap. 22. two-fold 2. In time of peace two-fold 1. Not to be ashamed of the profession of the Gospell p. 138. For 1. God requireth it ibid. 2. God promiseth a reward vnto it p. 139. 2. To bee constant in our profession ibid. Vse To reprooue 1. Those that are fearefull to professe the Gospell by reason of disgracefull speeches vniustly cast vpon them that professe the Gospell ibid. 2. Those that are still doubtfull and not setled in iudgement for the truth of religion p. 141. 3. Lukewarme professours ibid. 4. In time of persecution two-fold 1. To stand to our faith when wee are called in question for it p. 142. 2. To stand in defence of our faith vnto the death p. 143. Vse Against temporary faith and formall profession pag. 145. THE ANALYSIS OF THE SECOND BOOKE Of the way to the Celestiall Paradise Concerning Repentance THE second book consisteth of two parts 1. The Preface containing two things 1. The order of the Treatise Chap. 1. pag. 149. 2. The partition of the Treatise pag. 150. 2. The subiect Matter wherein six things are to be considered 1. What Repentancâ—â— chap. 2. Wherein is declared that 1. Repentance is a gift of God p. 151. Vse Against those who thinke that they can repent when they please p. 153. 2. Thereunto are required three things 1. The feare of God p. 151. 2. A change of minde p. 152. 2. A turning from sin vnto God p. 153. 2. The parts of Repentance two ch 3. 1. Mortification pag. 155. 2. Viuification ibid. Vse To reprooue 1. Those who turne from no sinne p. 156. 2. Those who turne from one sinne to another ibid. 3. Those who turne to their sinnes againe pag. 157. 3. The Manner how a sinner may truely repent And what things are required therevnto ch 4. where consider 2 things 1. Six steps degrees wherby a sinner is going down towards Hell 1. An entising of the heart to a liking â—of sinne with a voluntary delight therin p. 159. 2. The hearts consenting vnto sinne ibid. 3. Doing euill ibid. 4. Continuance in euill ibid. 5. Custome in sinning ibid. 6. Obstinacy in sinning ibid. 2. Six steps degrees wherby a sinner ascendeth to Heauen Or six things required to true RepeÌ„tance 1. The knowledge of sin p. 160. wherin two things 1
without faith we cannot be saued True 3 Without faith we cannot be saued faith is so necessary that if a man haue the true faith he is saued he cannot perish but if he want the true faith he is damned he cannot be saued The Scripture witnesseth the truth of this Our Sauiour Christ saith g Mark 16. 16. he that beleeueth and is baptized shall be saued but he that beleeueth not shall be damned Againe he saith h Joh. 3. 18. he that beleeueth on him is not condemned but he that beleeueth not is condemned alreadie because he hath not beleeued in the Name of the onely begotten Sonne of God So great is the necessitie of true sauing Faith The consideration of this great necessitie of Faith is Vse profitable for instruction it teacheth vs to be carefull To get faith into our hearts by all meanes to get faith into our hearts If we would haue any true assurance that we are not still dead in sin but are quickned by the Spirit and liue in Christ if we would haue our workes our seruice and sacrifices to be acceptable to God or if we would escape condemnation and come to life euerlasting then it s necessarie that we labour to haue true sauing Faith for without faith as I haue proued we are but dead in sinnes and trespasses and haue no true life of grace in vs without faith nothing that we doe can please God and without faith we cannot be saued Seeing then that faith is so necessarie how doth it stand euery one in hand to labour for true sauing faith The Apostle to the Hebrews saith i Heb. 3. 18. 19. to whom sware he that they should not enter into his rest but to them that beleeued not So we see that they could not enter in because of vnbeliefe And hereupon he exhorteth to labour for true faith lest wanting faith we k Heb. 4. 1. 2. 3. come short of that euerlasting rest of our soules When Martha had receiued Christ into her house and was diligent in prouiding for him and her Sister Marie in the meane time was sitting at Christs feete hearing his word Martha was offended that her Sister should sit downe and not put to her helping hand whereupon Martha comes to Christ and saith l Luk. 10. 38. 39. 40. 41. 42. Lord doest thou not care that my sister hath left me to serue alone bid her therefore that shee helpe me And Iesus answered and said vnto her Martha Martha thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen that good part which shall not be taken away from her There are many both men and women like Martha verâ—e busie yea cumbred and troubled about many things the world ouercomes them and the cares of the world carrie away their minds that for the most part they neglect that which is most needfull That one needfull thing is with Mary to heare the word of Christ to get true faith that by true faith in Iesus Christ our soules may be saued and we may come to life euerlasting This one thing is needfull and whosoeuer they are that haue set their hearts to seeke the Lord to heare the word of Christ and to get true faith whereby they may saue their soules they haue made a good choice they haue with Mary chosen the better part euen that good part which shall not be taken away from them CHAP. XIII Of the benefits of Faith shewing what great good comes to a Christian through true sauing Faith HOw necessary true sauing Faith is hath beene shewed The seuenth thing in the treatise of Faith is 7 The benefits of true faith Which are diuerse concerning the benefit and good that comes thereby The benefits of true sauing Faith are exceeding great and many First I mention the benefit of Iustification True faith 1 Iustification apprehending Christ Iesus iustifieth a sinner in the sight of God acquitteth and dischargeth him from his sinnes and causeth him to bee accepted righteous not for his owne righteousnesse but for the righteousnesse of Christ imputed vnto him So witnesseth S. Paul to the Galatiaus a Gal. 2. 16. Knowing saith hee that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that wee might bee iustified by the faith of Christ and not by the workes of the Law The third and fourth chapters of the Epistle to the Romans stand vpon this argument affirming that we are iustified by Faith without the workes of the Law and proouing in the example of Abraham that righteousnesse is imputed vnto vs by Faith If it be obiected that S. Paul speaking of Iustification Obiect 1 by faith without workes speakes of workes done before a mans conuersion before he be regenerate and of those workes which goe before faith and not of those which follow after I answer that not onely the workes which are done Answ before faith are excluded from our Iustification before God but also workes done after faith euen in the state of grace for S. Paul writing both to the Romanes and Galatians writes to them that had receiued the Gospell and did now beleeue And speaking of Abrahams faith saith b Heb. 11. 17. By faith Abraham when hee was tryed offered vp Isaak Heere was a worke pleasing God namely the offering of his sonne Isaak when God commanded him and this was done by faith when Abraham had true faith it was a worke proceeding from faith and a fruit of faith But did this worke of Abraham iustifie him be fore God No c Rom. 4. 2 3. For if Abraham were iustified by workes as saith S. Paul he hath whereof to glory but not before God For what saith the Scripture Abraham beleeued God and it was counted vnto him for righteousnesse If it be further obiected out of S. Iames that workes Obiect 2 doe iustifie because S. Iames saith d Iam. 2. 21. Was not Abraham our father iustified by workes when he had offered Isaak his sonne vpon the altar And againe he saith e Verse 24. Yee see then how that by workes a man is instified and not by faith only I answer first there is a twofold Iustification the one Answ 1 before God the other before men The former Iustification before God or in the sight of God is by faith onely without workes and so we are iustified f Apprehensiuè apprehensiuely that is by apprehending the righteousnesse of Christ for our iustification for to speake properly only the Righteousnesse of Christ doth iustifie a sinner and faith is but the instrument whereby we lay hold on the righteousnesse of Christ for our iustification and of this Iustification it is that S. Paul saith g Rom 4. 3. Abraham beleeued God and it was counted to him for righteousnesse There is also a Iustification before men and this is by workes
proceeding from faith and so we are iustified h Declaratiuè declaratiuely that is our workes proceeding from faith doe declare before men that wee haue faith our good workes declare the truth of our faith and manifest that our faith is not in vaine Of which later Iustification S. Iames speakes saying i Iam. 2. 21. Was not Abraham our Father iustified by workes when he had offered Isaak his sonne vpon the altar Secondly I answer that there is a true faith working by loue knowne by the fruits of good workes and there is also a false fained faith a vaine and fruitlesse faith The former of these is commended by S. Iames in Abrahams faith whose faith wrought with his workes k Vers 22. Seest thou how faith wrought with his workes and this faith which is a working faith being fruitfull in good workes is that faith which we approue and allow of this is that faith which we maintaine and defend this is that faith which we preach and exhort all men to labour for And as for the other faith which is without workes wee doe with S. Iaâ—es hold that it is l Vers 17. 20. vaine yea a dead faith and therefore doth not iustifie a sinner either before God or men In breefe wee hold and teach that faith onely iustifieth but yet that faith which iustifieth is not alone but hath necessarily joyned vnto it the fruit of good workes For if faith want good wokes wee say with S. Iames that m Vers 26. as the body withâ—ut the spirit is dead so faith without workes is dead also And therefore I conclude with S. Paul n Rom. 3. 28. that a man is iustified by Faith without the deedes of the Law This is the first benefit of true sauing faith Iustification The second is Adoption whereas by nature wee are 2 Adoption children of wrath by grace through faith in Iesus Christ wee are made sonnes of God The Euangelist S. Iohn speakes thus of them that haue true faith in Iesus Christ o Joh. 1. 12. as many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue on his name And S. Paul to the Galatians saith p Gal. 3. 26. Yee are all the children of God by faith in Christ Iesus And this is an exceeding great priuiledge for if we be children and sonnes of God then as the Apostle saith wee are q Rom. 8. 17. heires heires of God and ioynt-heires with Christ The third is the purifying of the heart Faith purifieth 3 Purifying the heart the heart S. Peter speaking of the faith of the Gentiles saith that God r Acts 15. 9. put no difference betweene vs and them purifying their hearts by faith Å¿ Matth. 5. 8. Blessed are the pure in heart saith our Sauiour for they shall see God Now t Fide mundantur corda vt possit videri Deus Bern. the hearts of men are purified as one saith by faith that they may see God Man by nature is corrupt and the heart polluted with filthinesse of sinne which filth is not washed away but by Faith in Iesus Christ For true faith apprehending Christ for iustification is a meanes to purifie the heart Faith purgeth out the corruption and filthinesse of sinne it cleanseth the heart from euill thoughts earthly cogitations and fleshly Iusts it purifieth the heart from infidelitie superstition ignorance from pride hypocrisie rancour grudging hatred malice and enuie For these defile a man and make the heart vncleane from which the heart is purified by Faith The fourth is a good and happie life for we liue by 4 A happie life Faith as saith the Prophet Habakkuk u Habb 2. 4. How we liue by faith the iust shall liue by his faith Now we liue by Faith two manner of wayes First spiritually concerning the soule of which S. Paul saith x Gal. 2. 20. I liue by the faith of the Sonne of God Secondly concerning the affaires of this present life for Faith doth teach and direct a man in the course of his life what to doe and how to liue As first concerning a mans vocation and calling faith teacheth a man to walke diligently in his vocation and calling and to depend vpon God for a blessing vpon his labours Secondly faith teacheth a man to commit his wayes to the Lord and to referre the successe of his affaires and businesse to God and to waite vpon God for the bringing of his things to passe Thirdly â—n afflictions and crosses faith will teach a man to rest vpon God for deliuerance to be patient and not to seeke helpe by vnlawfull meanes Fourthly faith will make a man depend vpon the prouidence of God and trust God not onely for himselfe but for his children after him Thus the iust man liues by faith The first benefit is victorie ouer the world of which S. Iohn saith y 1. Iohn 5. 4. this is the victorie that ouercoÌ„meth the world Victorie ouer the world euen our faith Now whatsoeuer is in the world is of three sorts it is either about the pleasures and delights of the world or about riches and wealth of the world or about honours and preferments in the world Which S. Iohn brings to these three heads z 1. Ioh. 2. 16. the lust of the flesh the lust of the eyes and the pride of life Now a Christian hath much adoe to striue against these that he be not intangled and ouercome either by ambitious seeking of honours or greedie desire of profits or sinfull delights of the pleasures of the world But faith helpes a man to get victory ouer all these An example whereof we haue in Moses whose faith the Apostle commending saith a Heb. 11. 24. 25. 26. By faith Meses when he was come to yeeres refused to be called the sonne of Pharoahs daughter here was his contempt of honour chusing rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season here was his victorie ouer earthly pleasures and sinfull delights Esteeming the reproach of Christ greater riches then the treasures in Egypt here was his victorie ouer transitorie and deceitfull riches Thus by Faith Moses ouercame the world The sixt is victorie ouer our great aduersarie the Deuill 6 Victorie ouer the Deuill Of this S. Paul saith b Ephe. 6. 16. aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked Where Faith is reckoned as a speciall part of the armour of God to defend our soules against spirituall wickednesse And S. Peter appointeth faith as a powerfull meanes to driue away the Deuill c 1. Pet. 5. 8. 9. your aduersarie the Deuill as aroaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith The last benefit which we receiue through true faith 7 Saluation
it hath beene for swearing and lying and slandering for railing and reuiling and filthy speaking are thy hands the same for hurting thy neighbour or any thing that is his are they as heauy vpon thy poore neighbour as they haue beene through violence oppression vnmercifulnesse or by any manner of vnâ—ust and vnconscionable dealing and perceiuest thou no change is there no reformation nor amendment of life is thy heart as corrupt as before thy eye as wicked as before thy tongue as diuellish as before and thy hands as cruell and catching as before iudge heereby in what a dangerous state thou remainest as long as thou thus remainest not changed not renewed nor reformed For whosoeuer findes in himselfe no alteration from euill nor reformation of his former euill course nor any good change of life hee is no new creature and if he be not a new creature then he is not in Christ if hee be not in Christ then hath hee no true faith in Christ whosoeuer hath not true faith in Christ cannot be saued So that without reformation there is no saluation By this then the prophane wicked vngodly man may see his danger the common ordinary swearer the prophaner of the Saboth the contemner of Gods Word the disobedient the cruell malicious and vnmercifull man the proud the formcator and adulterer the drunkard the couetous the oppressour the vsurer and extortioner the false accuser the slanderer c these and such like may all see their fearefull and dangerous state none of which as long as they are such can say truely that they are in Christ neither haue they true faith in Christ because they are not new creatures for had they true faith in Christ they would shew some good signe of their faith and this is a plaine and euident signe of faith to bee a new creature to forsake our old conuersation and hence-forward to liue in newnesse of life The consideration whereof ought to bee of force to rowze vp the dull spirits of all such as are yet a sleepe in sinne to awaken them and cause them earnestly to goe about this great and necessary worke of Reformation of life knowing this that our new-reformed life giues euident testimony of our faith in Christ CHAP. XXI Of workes of Mercy WOrkes of mercy are the third outward 3 Workes of Mercy signe and marke of true iustifying faith By workes of mercy and deedes of charity I vnderstand such workes as come a 1 Tim. 1. 5. out of a pure heart and of a good conscience and of faith vnfained as saith S. Paul For the faith whereof I entreat is that which as S. Paul saith b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c Iam. 2. 17. dead faith And that works of mercy and deedes of charity proceeding from a heart purified by faith and from such a one as is iustified by faith in Christ are good outward signes and euident testimonies of true iustifying faith the Scripture witnesseth S. Paul to Titus saith d Tit. 3. 17. These things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good workes S. Iames demands of vaine men which boast of faith without workes e Jâ—m 2. 14 15 16 17. What doth it profit my brethren though a man say he hath faith and haue not workes can faith faith saue him if a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be thou warmed and filled notwithstanding yee giue them not those things which are needfull to the body what doth it profit euen so faith if it hath not workes is dead being alone If a man see a poore Christian naked and cold and hungry and say vnto him alas poore soule get thee to the fire and warme thee but doth not bring him to the fire if hee say get thee clothing to couer thee but giues him no garment if he say get thee meat and fill thy belly but giues him no meat these faire words profit the poore creature nothing at all these pitifull words doe neither warme him nor feede him nor cloath him Now if such a man say hee hath faith he is much deceiued his faith is a vaine and vnprofitable faith for hee sheweth no good signe of his faith by his workes Mary that deuout woman after that she had heard Christ preach and vpon hearing beleeued the Gospell and had true faith in the Sonne of God brought the f Matt. 26. 7. box of very precious oyntment and powred it on the head of Iesus as hee sate at meat And Christ testifieth of her saying g Vers 10. shee hath wrought a good worke vpon mee Zacheus after that the Lord had graciously looked vpon him after that he was conuerted and beleeued begiones to doe good workes to deale his goods to the poore h Luk. 19. 8. Behold Lord the halfe of my goods I giue to the poore before this we heare nothing of Zacheus giuing to the poore or if hee gaue any thing it was little auaileable to him he remaining in impenitency and vnbeleefe but being conuerted and beleeuing Christ now wee heare of his good workes now hee bestoweth almes now he giues to the poore yea now hee deales his goods liberally to the poore Halfe his goods he giues to the poore good workes are sayd to be i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l Ephes 2. 10. Wee are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Good workes are not the procuring nor the deseruing cause of saluation but they are the effects and fruits of true faith m Matt. 12. 33. The tree is knowne by his fruit saith our Sauiour a good tree is knowne to bee a good tree by the good fruit it beareth the good fruit which it beareth giues euident testimony to all men that it is a good tree now good workes are good fruits whereby a good christian giues euident testimony and a demonstratiue signe of his true sauing faith But here I would haue it vnderstood that I limit not workes of mercy deedes of charity only to giuing of The extent of Charity to all duties of mercy both corporall and spirituall almes to feeding the hungry and cloathing the naked c But I extend workes of mercy in the largest sence to all the duties of loue charity to our neighbour to the charitable helping and succouring of any one and euery one that is in any present misery distresse in any neede of helpe
whether corporall or spirituall In regard of corporall and bodily helpe to performe those duties required by our Sauiour n Mat. 25. 35. c Christ himselfe as giuing meate to the hungry drinke to the thirsty taking in the stranger lodging the harbourlesse cloathing the naked visiting the sicke going to them that are in prison also burying the dead lending freely c. and in regard of the soules of men to shew our charity by instructing them that are ignorant admonishing them that walke in an vngodly way in meekenesse to winne them to forgiue offences to comfort them that mourne and to pray one for another c. Furthermore it is to be obserued that these workes of mercy and deedes of charity are to be shewed not onely to our neere neighbours but to them also that are a far off if need require and not only to our friends such as wish vs well and loue vs but euen to our enemies So our Sauiour commands vs o Luk. 6. 35. 36. loue your enemies and be mercifull as your father also is mercifull Now our heauenly Father is mercifull not only to the p Math. 5. 45. good but to the euill not only to the iust but to the vniust and S. Paul chargeth vs thus q Rom. 12. 20. If thine enemie hunger feed him if he thirst giue him drinke this is the extent of our charity But it may be demanded If euery Christian be necessarilie bound to giue testimony of his faith by works Wheâ—her the poorer sort of people be bound to doe workes oâ— mercy of mercy and deedes of charity what then shall become of poore Christians for their are many poore christians which are scaâ—ce able to maintaine themselues yea manie that haue neede sometimes to aske almes and to be relieued by others How then shall such poore ones giue testimonie of their faith by workes of mercie Iâ— must be remembred that workes of mercy are of Answ two sorts corporall and spirituall mercie stands not altogether in giuing an almes and relieuing the bodily wants but mercy and compassion may be shewed to the soules of men in exhorting admonishing comforting of others and in praying one for another c. againe mercies corporall haue their degrees A rich man may giue a greater almes a poore man a lesser yet both acceptable to God if both proceed from a heart purified by faith and be giuen with a cheerefull and willing mind It s necessariâ— then that euery christian poore rich one and oâ—her in some sort and in some degree shew some mercie and charity whereby he may testifie the truth of his faith He that hath much may giue more liberally as the rich men which r Marâ— 12. 41. Cast mony into the treasurie of their superfluity and abundance he that hath not much to giue may giue a pennie and he that is not able to giue a penny may with the poore widdow giue Å¿ verse 42. two mites which make a farthing And if a man be destitute of siluer and gold then he must giue such as he hath a peece of bread if he haue not bread then a cup of drinke yea a t Math. 10. 42. cup of cold water giuen to a poore member of Christ shall not be vnrewarded as Christ himselfe hath promised And the Scripture saith u 2. Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath not according to that he hath not And yet more if any christian be so poore and destitute for outward things that he is not able to shew any corporall mercy to otherâ— yet euery christian though neuer so poore may must shew spirituall mercy as farre forth as he is able instructing admonishing and comforting others and he must not cease to pray for others who haue extended their charity to him as S. Paul did for Onesciphorus x 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine But when he was in Rome he sought me ought very diligently and found me the Lord grant vnto him that he may find mercy of the Lord in that day The consideration of this that workes of mercy in Vse 1 the sence deliuered are outward signes and euident To giue testimonie of our faith by our works of mercie and deedes of charitie testimonies of true iustifiing and sauing faith serues First to teach vs if we haue true faith in deede to giue testimonie of our faith by our workes of mercie and deeds of charitie by feeding the hungrie cloathing the naked lodging strangers visiting the sicke helping the helpelesse comforting the comfortlesse and such like And this is necessarie for as good works are fruits of faith as hath beene formerlie prooued so are they also euident signes and good testimonies of our pure and sound religion So saith S. Iames y Iam. 1. 27. pure religion and vndefiled before God and the Father is this to visit the fatherlesse and the widdowes in their affliction and to keepe himselfe vnspotted of the world Whosoeuer is truly religious his pure and true religion should appeare in this that he is religious not in show of words but in the substance of workes not so much in the tongue as in the hand not so much in talking as in doing Timothie is commanded by S. Paul to z 1 Tim. 6. 17. 18. 19. charge them that are rich in this world that they doe good that they be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life If through the blessing of God men be rich in goods they ought also to be rich in good workes and seeing that God of his goodnesse hath giuen them much goods it ought to be their care to doe much good For this is expected at our hands both from God and men that hauing true faith being truly religious we should abound in loue one towards another and be fruitfull in good workes a Iam. 1. 27. Visiting the fatherlesse and widdowes in their affliction as sayth S. Iames. b Isa 1. 17. Relieuing the oppressed iudging the fatherlesse and pleading for the widdow c Isa 58. 7. dealing our bread to the hungrie bringing the poore that are cast out to our house when we see the naked to couer him and that no man hide himselfe from his owne flesh as saith the Prophet Esay Secondly the consideration of this that workes of Vse 2 mercie are a signe of true faith serues to reproue First coldnesse of charitie There is great need for vs 1 Against coldnesse of charitie to whom the dispensation of the Gospell is committed to open our mouths to crie aloud and to speake against this coldnesse of charitie For we liue in euill dayes
to the p Gen. 19. 1. c. two Angels which came to Sodome at euen in the likenesse of two men And Iob was a man giuen to hospitalitie for he saith that he did q Iob 31. 17. not eat his morsell himselfe alone but the fatherlesse did eat thereof Now vpon diligent inquirie what shouldbet he cause The cause of the decay of Hospitalitie in our Land that hospitality is much decaied in our land I can finde no other cause but Sinne and the iudgement of God vpon men and their houses for Sinne. If this be too generall 1 In generall Sinne. an answere I come to particulars and affirme that first one cause of the decay of auncient hospitalitie is contentious suing at law from whence it commeth 2 In particular to passe that both he that sueâ—h and he that is sued he that troubleth and he that is troubled is made more 1 Contentious suing a law vnable to maintaine hospitalitie It were good that such would be warned by that saying of the Apostle r Gal. 5. 15. If yee bite and deuoure one another take heed ye be not consumed one of another Secondly another cause is excesse in eating drinking 2 Excesle in cating and drinking gluttonie and drunkennesse whereby many are brought to such a poore state and beggerly condition that they are not able to keepe hospitalitie Of this Solamon saith Å¿ Pro. 23. 20. 21. Be not amongst Wine-bibbers amongst riotous eaters of flesh for the drunkard and the glutton shall come to pouertie The third cause is Whoredome Iob saith of Whoredome and Adulterie t Ioh. 31. 12. it is a fire that consumeth to destruction 3 Whoredome and will root out all a mans encrease The voluptuous riotous prodigall mispends so much in reuelling banquetting drinking and whoring that all that he can rake and scrape from his poore ract-tenants is not sufficient to maintaine himselfe much lesse to keepe hospitalitie The fourth is Pride in apparell when men weare apparell 4 Pride in apparell past decencie and goe farre aboue their degree This Pride is a deuourer They carry so much wealth vpon their owne backes that the poore are robd and pincht both of backe and bellie The fift is violence and oppression when men enter 5 Oppression vniustly into the possessions and inheritance of other men this puls downe the iudgement of God vpon their owne heads u Isa 5. 8. 9. Woe vnto them sayth the Prophet Esay that ioyne house to house that lay field to field till there be no place that they may be placed alone in the midst of the earth in mine eares saith the Lord of hosts of a truth many houses shall be desolate euen great and faire without inhabitant All faire and stately houses are not so happie as to enioy the end of their building habitation much lesse hospitalitie The sixt is Sacriledge worldly and vnconscionable 6 Sacriledge minded men thinke if they can with-hold and keepe any thing backe from Church-men those sheaues and those tithes will helpe well towards the maintenance of their house-keeping and make them more able to keepe hospitalitie but it s quite contrarie for the tithes and sheaues vniustly with-held and vnconscionably taken from the Church are so laid vp in the barnes and garners of those that spoile the Church that they secretly though the iust iudgement of God eat into and consume the rest of their wealth and substance Like as x Iosh 6 19. And Chap. 7. 21 24. 25. Achans wedge of gold which he tooke being consecrated vnto the Lord was the cause of the destruction of all that he had And although many Lay-men haue great yearly-profites comming in by vniust gathered tithes yet see the iudgement of God vpon them they are thereby neuer a whit the richer but rather in poorer state then their auncestours who kept as great or greater hospitalitie then they doe and yet robd no Churches So that their deuouring of consecrated things doth no whit helpe their hospitality and it hinders Church-men from keeping that hospitalitie which otherwise they might and ought Against this Sacriledge the Lord himselfe complaines by the Prophet Malachie y Mal. 3 8. 9. Will a man robbe God Yet ye haue robbed me But yee say wherein haue we robbed thee In tithes and offerings Ye are cursed with a curse He saith not barely ye are cursed but ye are cursed with a curse He doubleth the curse to shew the certaintie and greatnesse of the curse Whosoeuer robs God of his tithes and offerings drawes a curse vpon himselfe when he binds vp the sheafe vniustly taken he binds in the curse and when he layes it vp in his barne he layes vp the curse with it and the cursed sheafe eats in and spreads it selfe into the rest of the sheaues and corne and substance like the plague of Leprosie infecting all the rest These are the true causes of the decay and present want of Hospitalitie Now if there be no Hospitalitie then mercie and compassion is not shewed to the poore and needie to the strangers to the fatherlesse and widdowes and if mercy and charitie be not shewed at least in some sort and in some measure more or lesse as euery mans abilitie will extend I demand then Where is Faith Is that true Faith that hath no workes Can that Faith saue Nay For z Iam. 2. 17. Faith as St Iames sayth if it hath not workes is dead being alone And * Ver. 26. as the body without the spirit is dead so faith without workes is dead also CHAP. XXII Of confession of Christ before men and of the profession of the Gospell THe fourth and last outward signe of true sauing Faith is the Confession of Christ before men 4 Confession of Christ before men with constancy and boldnesse standing to our faith and profession for the loue of Christ S. Paul makes this a signe of his faith saying to the Corinthians * Ex his discimus confessionis matrem esse fidem Calu. We hauing the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also beleeue and therefore speake a 2. Cor. 4. 13. From hence we learne that faith is the mother of confession Faith breedes confession according to that saying of S. Paul to the Romanes b Rom. 10. 10. With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation And this Confession of Christ is two-fold Two-fold The one in time of peace 1 In time of peace Two-fold The other in time of persecution The Confession of Christ in time of peace is two-fold The first is not to be ashamed of the profession of the 1 Not to be ashamed of the profession of the Gospell For Gospell but to make an open confession and manifest profession thereof And this is necessary For First God requireth
helpeth vs in our prayers three wayes I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and supplications Now the Spirit of God helpeth vs in our prayers three waies First teaching vs to pray aright to aske things lawfull and according to the will of God For we know not 1 Teaching vs to pray aright saith the Apostle what we should pray for as we ought but the spirit it selfe maketh intercession for vs with groanings which cannot be vttered Secondly in praying we haue manie distractions 2 Causing vs to attend to the things which we pray for wandring thoughts vaine imaginations which trouble vs and draw away our mindes and herein the Spirit helpeth our infirmities the Spirit helpeth vs to withdraw our minds from the world and to draw vp our hearts vnto God and causeth vs to be more attentiue vpon the things that we pray for Thirdly many are the afflictions tribulations and 3 Stirring vp the heart to pray with sighs and groaning temptations of the godly they haue many perturbations which so trouble and distemper them of times that they finde a marueilous vnfitnesse to pray and if they set themselues to pray cannot pray as they would herein the Spirit helpeth our infirmities in this case the spirit it selfe maketh intercession for vs with groanings which cannot be vttered that is the Spirit doth stirre vp in the soule deuoutly affected holy sighes and spirituall groanings which crie alowd in the eares of the Lord. This hath vse First for instruction to teach vs before we pray to Vse 1 pray for the assistance of Gods good spirit to be with Before we pray to craue the assistance of Gods holy spirit vs to guide and direct vs to aide and helpe vs in praying to teach vs what to pray for and how to pray and to helpe vs from wandring in our thoughts while we are praying Secondly for consolation to the children of God Vse 2 when as in regard of afflictions and temptations they The righteous receiue comfort that the good spirit of God helpeth them to pray finde an vnfitnesse to pray and in regard of their infirmities they haue many distractions and wandring thoughts in praying or by reason of great griefe and heauinesse of heart they cannot vtter words or cannot expresse their mindes in such words as they desire from hence they may gather consolation comfort to their troubled soules the Spirit of God is our helper the Spirit helpeth our infirmities the Spirit causeth vs to pray and crie c Rom. 8. 15. Abba father and if words faile then the Spirit stirres vp deuotion in the heart causing the heart to pray and crie alowd The Spirit it selfe maketh intercession for vs with groanings which cannot be vttered CHAP. XIX Of the second helpe and furtherance of Prayer Fasting REligious Fasting is the second helpe and furtherance 2 Religious fasting Therein three things of Prayer In handling whereof I will First shew the right manner of obseruing a Fast Secondly I will set downe the right vse and the chiefe ends of Fasting Thirdly I will make it manifest that such fasting in the right manner and to the right end is a great helpe and furtherance to our prayers To the first In the right manner of obseruing a Fast 1 The right manner of obseruing a true fast To which foure things are required that it may please God there are foure things required First when we fast either publiquely or priuately it is required that we abstaine from all meate and drinke so long as the fast is continued The greeke word which signifieth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fast is asmuch in signification as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat giuing vs thereby to vnderstand that all the time of 1 To fast from all meate our appointed fast we must not eate Thus we finde Dauid fasting till night and would eat nothing till the Sunne was downe for c 2. Sam. 3. 35. when all the people came to cause Dauid to eate meat while it was yet day Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe Notwithstanding herein there must be a respect had of the constitution of the bodie how the bodie is able to continue and hold out the set time of the fast without fainting whtrefore one saith d Dometur caro non interimatur let the flesh be tamed not destroyed For God doth not require that we should destroy the flesh and hurt the body with fasting but onely that we tame the flesh and humble the body Secondly in fasting we must abstaine not onely from 2 To abstaine from all sinne all meat but likewise from all sinne for want of which abstinence from sin the Lord dislikes of the abstinence from meat the people say c Isa 58 3. 4. wherefore haue we fasted and thou seest not Wherefore haue we afflicted our soule and thou takest no knowledge And the Lord answereth them behold in the day of your fast you find pleasure and exact all your labours Behold ye fast for strife and debate and to smite with the fist of wickednesse The Lord reproued them for fasting on this manner Chrysostome saith f Non ciborum abstinentia ieiunium oporatur sed abstinentia peccatorum Chry. ad pop Antioch Hom. 22. It is not the bare abstaining from meates that makes the good fast but abstaining from sinnes as well as from meats Not onely the stomacke should fast from meats but all the members of the bodie should fast from sinne the heart should fast from hatred and malice and enuie the tongue should fast from blasphemous words from slanderous speeches and from all corrupt and filthie communication the eyes should fast from beholding vanitie the eares should fast from receiuing tales the hands should fast from working wickednesse and the feete should fast from walking the pathes of vnrighteousnesse When we fast we should not taste of the bread of malice that 's sowreleauened bread nor touch the daintie meat of carnall pleasure that 's a surfetting meat but we ought to abstaine from euill thoughts sinfull words and wicked deeds for these are all vncleane meat and defile a man as saith our Sauiour g Mat. 15. 19. 20 out of the hart proceed euil thoughts murders adulteries fornications thefts false-witnesse blasphemies These are the things which defile a man Thirdly in the day of our fast we ought to be exercised 3 To be exercised in doing of good Two-fold in doing of good doing workes of Pietie and Charitie First workes of Pietie spending that day in holy 1 To doe works of pietie and religious duties as praying and praising God reading the Scriptures meditating vpon the word of God and his workes as did Cornelius for he saith vnto Peter h Act. 10. 30. foure dayes agoe I was fasting
vntill this houre and at the ninth houre I prayed in my house by which it is euident that Cornelius did not onely fast but also prayed when he fasted he spent the day of his fast in holy thoughts in heauenly meditations and deuour prayer Secondly vpon the day of our fast we ought to doe workes of Charitie to feed the hungrie to cloath the 2 To do workes of charitie naked to reliue the oppressed c. i Isa 58. 6. 7. Is not this the fast that I haue choson saith the Lord to loose the bands of wickednesse to vndoe the heauie burdens and to let the oppressed goe free and that ye breake euery yoake Is it not to deale thy bread to the hungrie and that thou bring the poore that are cast out to thy house When thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh That is a good fast when as to our fasting we ioyne mercie and charitie No man should fast out of a couetous minde to spare the more but so much as he spareth by fasting he should giue to the poore Lastly if our fast be a priuate fast we must fast in secret 4 To fast in secret and not like the Pharisies desire to be seene and knowne of men that we fast It is sufficient that our fasting be knowne vnto God of this our Sauiour Christ saith k Math. 6. 16. 17. 18 when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appeare vnto men to fast verily I say vnto you they haue their reward But thou when thou fastest annoint thy head and wash thy face that thou appeare not vnto men to fast but vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly This of the right manner of fasting The second thing in fasting is the right vse and end 2 The right end of fasting Twofold of fasting The ends whereunto fasting serueth are two The first is to tame the flesh and to bring the bodie vnder S. Paul sayth l 1 Cor. 9. 27. I keepe vnder my bodie and bring it 1 To tame the flesh into subiection and how he kept vnder his bodie and how he brought it into subiection he sheweth when he saith I was m 2 Cor. 11. 27. in wearinesse and painfulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse By these meanes Paul humbled his bodie and brought it vnder The second end of fasting iâ— to humble the soule Of 2 To humble the soule which Dauid saith n Psal 35. 13. I humbled my soule with fasting When the Lord humbleth vs with any crosse and affliction we should then humble our soules vnder the hand of God by fasting weeping and mourning as saith the Lord by the Prophet Ioel o Ioel. 2. 12. therefore also now saith the Lord turne ye euen to me with all your heart and with fasting and with weeping and with mourning These are the right ends of fasting The third thing which I obserued in a religious fast 3 Fasting how a helpe and furtherance to Prayer is that fasting after the right manner and for the right ends is a great helpe and furtherance to our prayers For First Fasting is a meanes to prepare vs the better to prayer and to stirre vp our deuotion the more in calling 1 Stirring vp our deuotion vpon the name of the Lord it is said of p Luk. 2. 36. 37. Anna an auncient widdow in Israel that shee serued God with fastings and prayers night and day She both fasted prayed the more diligently that shee fasted the more deuoutly shee prayed So Dauid saith q Psal 35. 13. I humbled my soule with fasting and my prayer returned into mine owne bosome The humbling of his soule with fasting gaue good successe to his Prayer Wherefore S. Chrysostome saith that r Jeiunium est schola precum Chry. de â—eiuâ— fasting is the Schoole of Prayer For by fasting we learne to pray The leane fowle ouerflieth the Hawke whereas the fat one is soone ouertaken so the soule of a Christian that is humbled with fasting doth more easilie mount vp towards heauen by diuine contemplation and heauenly meditation and more easily escapeth the temptation and snare of the Deuill Secondly fasting is a verie great helpe and furtherance 2 Helping to get the masterie ouer some great sinne to Prayer As when a sinner hath committed some great sinne hainous transgression or is troubled with some raigning sinne it may be that Prayer alone will not serue to obtaine remission and to driue out that rebellious master-sinne but to the end that such a sinner may more fully expresse his true and vnfained repentance by godly sorrow and heartie mourning for his sinnes that he may the more humbly confesse his sins and more earnestly crie and call for mercie that he may turne away the displeasure of almighty God and that he may obtaine mercie and finde fauour with God hee must ioyne to his Prayer fasting So Å¿ 2. Sam. 12. 16. Dauid besought God for the child and Dauid fasted and went in and lay all night vpon the earth Dauid prayed for the child when it was sicke Dauid besought God for the childe and to the end that his prayer might be more effectuall he humbled his soule with fasting Fasting was a meanes to helpe and further his prayer Some sinnes are like that kinde of Deuils which could not be cast out but by t Mat. 17. 21. Prayer and fasting Some sinnes will not easily be cast out of men hearts but with much adoe with much sorrow and manie teares with fasting and praying Now whereas fasting performed after a right manner Vse and to right ends is such a helpe and further ance to praier Against those who cannot endure to fast the consideration hereof serues to reprooue manie in our age and time who cannot away with fasting And they are specially of two sorts either belly-gods whose mindes are so much vpon their belly and take so great delight in pampering the flesh that nothing almost can so disquiet and discontent them as that their hoâ—low paunch should misse it vsuall filling or they are nice and daintie ones such as fare delicately and feed curiously fasting say they is an enemie to health it filles the bodie full of winde vpon which manie iâ—firmities may grow but remember ô man whosoeuer thou art consider that Diues who u Luk. 16. 19. fared sumptuously euery day is now in x Ver. 23. 24. hell in torments and cannot obtaine so much as a drop of water to coole his tongue And heare all ye nice and daincie ones who are so afraid of hurting your bodies with fasting are you so good Physicians for your bodies and haue you no skill nor care to phisicke your