A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. X.

Of the reasons which may moue vs to imbrace charity.

§. Sect. 1 Of the excel∣lency of cha∣rity.

ANd thus haue I shewed what is that charity both towards our selues and our neighbours, which is required in the second Table: In the next place I will set downe some reasons which may moue vs to imbrace it, all which will reduce vnto these their heads, the excellency, vtility, and necessity of it. The excellency of this charity herein appeareth, in that our Sauiour Christ maketh it the summe of all other duties and vertues required in the second Table; so that if we haue charity, we haue all morall vertues; if that bee wanting, we are destitute of them all. Yea, the Apostles, not without the direction of his holy Spirit, doe seeme to goe further, making this chari∣ty the epitome and summe of the whole Law; He that loueth another (saith Paul) hath fulfilled the Law. If ye fulfill the royall Law (saith Iames) accor∣ding to the Scripture, thou shalt loue thy neighbour as thy selfe, ye doe well. Where either by a Synecdoche of the whole for the part, we are, as some doe, to vnderstand the second Table onely, or because true obedience to

it, doth necessarily inferre our obedience to the first, in that it is an inse∣parable fruit and vndoubted signe of it, it may not vnfitly comprehend our totall obedience to the whole Law. Secondly, in that the Apostle pre∣ferreth it before those chiefe and fundamentall vertues, Faith and Hope, and that both, because if we consider them meerely in themselues, it is of a more excellent nature, and also in respect of the extent, both of latitude and time; for whereas they respect our selues only and our owne saluation, this extendeth to the good and saluation of many others: and whereas they continue onely for this life, charity attaineth to its greatest perfecti∣on in the life to come, and shall euer remaine as a principall part of our euerlasting ioyes. And thus also the Apostle Peter commendeth charity vnto vs aboue all other duties; Aboue all things (saith he) haue feruent charity among your selues, for charity shall couer the multitude of sinnes. Fi∣nally, the Apostle sheweth the excellencie of charity, whereas hee exhor∣teth vs aboue all things to put on Charity, as being the bond of perfectnesse, or the most perfect bond, seeing wee are thereby vnited vnto Christ our Head, and as fellow-members one with another. For howsoeuer we are thus vnited first and principally by the Spirit of God and a liuely faith, yet this bond of vnion is perfected and made more firme and strong, by this grace of charity, which transforming and changing vs into the very nature of the things beloued, doth cause vs to become one with them, and so inseparably vnited, that nothing in the world, no not death it selfe, is of sufficient force to pull vs asunder.

§. Sect. 2 Of the profit of charity, in respect of our neigh∣bours.

Secondly, charity is to be imbraced of vs as the most profitable vertue, both to others and our selues. To others, because it maketh vs willing and ready to performe all Christian duties of holinesse and righteousnesse, which we desire of others to be done vnto vs; for it suffereth with all pa∣tience and long-suffering all wrongs and iniuries, and seeketh to gaine them who are thus iniurious, by all duties of loue. It is so kind, that be∣ing prouoked, it seeketh not reuenge, but laboureth to ouercome euill with goodnesse. It enuieth not the prosperity of those that are aboue vs, but cau∣seth vs to reioyce with them in all their happinesse. It is not puffed vp with pride, nor vaunteth it selfe aboue those who are inferiour vnto vs, either in vertues, or in those rewards, with which God in this life crowneth them. It doth not behaue it selfe vnseemely, but obserueth a iust decorum, and a modest and sober course in all conditions. It seeketh not her owne, but ioynt∣ly aduanceth our neighbours good, in many things departing from her owne right, when greater benefit may redound to others; it is not easily prouoked to vniust anger, but beareth with many faults for their better re∣formation, in consideration of humane frailty and infirmity. It thinketh no euill, nor intendeth hurt vnto any, neither is it suspicious to take any thing in the worst part, which may admit of a more fauourable interpretation. It reioyceth not in iniquity, nor sporteth it selfe in other mens falls and infir∣mities, but rather in the sense of humane frailty; it lamenteth their sinnes, and desireth their repentance and reformation, that they may bee saued. And contrariwise it reioyceth, when as they approoue their profession of truth in their practice of righteousnesse. It beareth all things with meekenesse and patience, and reuengeth not iniuries, but leaueth vengeance to God,

vnto whom it belongeth. It beleeueth all things credible, and easily admit∣teth all iust apologies and excuses, which tend to the manifesting of inno∣cency in others, or at least, lesse faultinesse. It hopeth all things, and when there is no apparance of good in our righteousnesse, expecteth their re∣formation and amendment, and despaireth not of their future repentance. Finally, it indureth all things, and couereth a multitude of euils, and is not wearied in well-doing, but continueth constant in doing and suffe∣ring all things which may any waies tend to the good of our neigh∣bours.

§. Sect. 3 Of the profit of charity in respect of our selues.

And as it is profitable to all others; so most of all vnto our selues. For it replenisheth our hearts with all sound ioy and true comfort, as it is an infallible signe of all good in vs, and belonging vnto vs, of all grace in this life, and glory and happinesse in the life to come. For hereby wee are assured that God loueth vs, and hath sent his holy Spirit to dwell in vs: If we loue one another (saith the Apostle) God dwelleth in vs, and his loue is perfect in vs. Hereby we know that we dwell in him, and hee in vs, because he hath giuen vs of his Spirit. It is an vndoubted signe, which assureth vs of our regeneration and new-birth. Let vs loue one another: for loue is of God: and euery one that loueth, is borne of God. Of our illumination by the Spirit, and of sauing knowledge: for euery one that loueth, is borne of God, and knoweth God, as it followeth in the same place. And againe; He that loueth his brother, abideth in the light, and there is no occasion of stumbling in him. It assureth vs of faith; for faith worketh by loue, as the Apostle speaketh; and that by it we are truly iustified before God: for if we bee so charitable, as to forgiue men their trespasses, then hath the Lord promi∣sed that he will forgiue vs our trespasses. So also it is an infallible note of our adoption; for in this the children of God are manifest, and the children of the diuell: whosoeuer doth not righteousnesse, is not of God, neither he that loueth not his brother; and assureth vs that we are the true Disciples of Iesus Christ, if in this we follow his example, and doe his will. For this is his Comman∣dement, that we loue oue another, as he hath loued vs. And by this shall all men know that we are his Disciples, if we haue loue one to another. It is an vndoubted signe of all other graces dwelling in vs, and principally of our loue of God; for euery one who loueth him that begate, loueth him also that is begotten of him. And if any man say, I loue God, and hateth his brother, he is a lyer: for he that loueth not his brother whom hee hath seene, how can he loue God whom hee hath not seene? And of the truth of our Religion; for if wee loue not onely in word and tongue, but in deede and truth, we may hereby know that we are of the truth, and shall assure our hearts before God. It expelleth all ser∣uile feare, and bringeth peace of conscience; for there is no feare in loue, but perfect loue casteth out feare. Yea it is a notable meanes also of outward peace with men, whilst it beareth with infirmities, passeth by offences, and couereth a multitude of sinnes. Finally, it assureth vs of euerlasting happinesse: for we know that we haue passed from death to life, because we loue the brethren.

§. Sect. 4 Of the necessi∣ty of charity.

Lastly, the necessity of charity may mooue vs to imbrace it. For with∣out charity humane society cannot subsist and stand, seeing it is the maine bond whereby they are combined and knit together. Neither is it alone a

chiefe motiue to make men entertaine mutuall fellowship and enter∣course one with another, but also a principall meanes to make them to continue with delight and comfort in this societie. For charity couereth a multitude of sinnes, and causeth vs to passe by many frailties and infirmi∣ties, and either not to see and take notice of them, or by extenuating and excusing them, to make them pardonable and easie to bee disgested. Whereas if charity be wanting, there will easily creepe in iealousies, sus∣pitions, sinister interpretations, iniuries both offered and reuenged, deadly hatred, and implacable contentions; for as the Wiseman saith, Hatred stirreth vp strifes, from whence must needes follow diuisions, and vtter breaking vp of all society. For if two cannot walke together, vnlesse they be agreed, (as the Prophet speaketh) with what bond can innumerable multitudes be knit together, if charity be wanting, and in stead thereof, heart-burnings and contentions be admitted? And as without charity there can bee no communion betweene man and man, so neither be∣tweene man and God, which principally consisteth in fruition, and frui∣tion in loue; seeing we cannot loue God, vnlesse we also loue one another, as the Apostle telleth vs. We cannot without it haue any assurance that we belong to God, or that we are his children by adoption and grace; yea rather we may conclude that we are the children of the deuill, seeing the Apostle Iohn maketh the hauing or not hauing of charity, a prime marke of difference, whereby they may bee discerned the one from the other. Againe, all our other graces and gifts, though they make neuer so glori∣ous a shew, yet if charity be wanting, are all of no value. If we could speake with the tongues of men and Angels, and haue not charity, we should become as sounding brasse, or a tinkling Cymball. If we had the gift of Prophecie, and vn∣derstood all mysteries and all knowledge; yea if we had all faith (namely, of working miracles) and could remooue mountaines, and had not charity, we were nothing. And though we could bestow all our goods to feed the poore, and could giue our bodies to be burned, and had not charity, it would profit vs nothing. Furthermore, where there is not charity, there faith also is wanting, or in stead of it, a dead faith, which hath no operation, for faith worketh by loue; and if we haue a liuing faith, the Apostle Iames telleth vs, that we may shew it by our workes: among which, the workes of mercy and charity haue a chiefe place: Whereas if these be wanting, our faith is (as he com∣pareth it) like a body without breath, and no better then a stinking car∣case in Gods estimate. Finally, charity is most necessary, if euer we meane to attaine to eternall saluation, or to escape hellish destruction; seeing the sentence of life or death shall at the day of Iudgement be pronoun∣ced, according to the workes of charity, either performed or neglected by vs, as being the chiefe outward euidences, whereby our inward grace of faith, apprehending Christ vnto saluation, may, to the iustifying of Gods righteous Iudgements, be vnto all demonstrated and declared.

Notes

• Mat. 22. 39.
• Rom. 13. 8.
• 1. Cor. 12. 31. & 13. 13.
• 1. Pet. 4. 8.
• Col. 3. 14.
• Cant. 8. 6.
• 1. Cor. 13. 4.
• Verse 5.
• Verse 6.
• Verse 7, 8.
• 1. Ioh. 4. 12, 13. Gal. 5. 22. 1. Iohn 4. 7.
• 1. Iohn 2. 10.
• Gal. 5. 6.
• Mat. 6. 14.
• 1. Iohn 3. 10.
• Iohn 15. 12.
• Iohn 13. 35.
• 1. Iohn 5. 1. 1. Iohn 4. 20.
• 1. Iohn 3. 18, 19. Iam. 1. 27.
• 1. Iohn 4. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gregor. Nazian. Pro. 10. 12. 1. Pet. 4 8. 1. Iohn 3. 14. & 4. 17.
• Pro. 10. 12.
• Pro. 10. 12.
• Amos 3. 3.
• 1. Ioh. 4. 20.
• 1. Ioh. 3. 10.
• 1. Cor. 13. 1, 2, 3.
• Gal. 5. 6.
• Iam. 2. 18.
• Verse the last.
• Mat. 25. 34, 41.