God nor Baal they can well away with either religion but care greatly for neither 3. And a third sort goe so iust betweene a ciuill and religious life that euen while they professe religion it is verie hard to say whether nature or religion giueth the stroake to their actions but zeale to the truth haue they none vnto which lukwarme Laodiceans being neither hote nor cold that couÌ„sell of the holy Ghost is fit Be zealous and amend for else the Lord will spue them out of his mouth 4. Some are zealous but either without knowledge or beyond the right vnderstanding of the word affection leading it and not iudgement at least rightly enformed and this tendeth but to their owne and the hurt of the Church 5. Some are zealous in and for wickednesse Zealous persecutors as Paul before his conuersion on such fellowes as were those fortie that tooke an oath that they would not eate nor drinke till they had slaine Paul Zealous railers against God against his word his ministers and seruants against the strict obseruation of the Sabbath against the most conscionable duties of watching against sinne or of working of righteousnesse vnto which they are sworne enemies themselues and in others account it mere follie and madnesse all their zeale is against zeale But let vs whome God hath taken into his schoole to teach vs better things be careful to raise this grace out of the ashes of it and consider 1. how zealous the Papists be in their owne inventions and for the traditions of their fathers and shal not we for the truth 2. the more resistance it hath the greater is the glorie to hold it out 3. how that cold Christians haue but cold comfort from God in themselues and from their best workes because they come short of this precept which requireth that euerie Câ—ristian be zealous of good workes Vers. 15. These things speake and exhort and rebuke with all authoritie See that no man despise thee The Apostle here repeateth the precept which he gaue to Titus in the beginning of this chapter contracting and reducing the speciall offices of a faithfull minister to three heads 1. doctrine These things speake 2. exhortation and exhort 3. reproofe and rebuke Secondly he prescribeth the manner how he shall performe all these with all authoritie Thirdly because Titus was young and want of yeares might seeme to denie him that authoritie which was meete for an Euangelist he backeth him herein in the last words let no man despise thee Which words although they may be conceiued as a charge to his hearers yet I take it rather to be a precept to himselfe that he should not suffer any to contemne him Quest. But how could Titus or how can any other Minister hinder men from despising them seeing the world is euerie where so full of mockers Answ. There will indeede alwaies be mockers of the best Ministers and despisers of their persons yet must the Minister so carrie his doctrine with power and authoritie and his life with grauitie and integritie as he giue no cause of iust contempt of himselfe nay rather that hereby he get himselfe reuerence that not the best onely but euen those which are not the verie worst who with religion and conscience haue put off all forehead and humanitie may beginne to feare and stand in awe of him which course seemeth to be closely commended to Titus So was Timothie commanded to free his youth from contempt 1. Tim. 4.12 Let no man despise thy youth but how shall hee effect this the next words shewe vs But become vnto them which beleeue an example in word in conuersation in loue in spirit in faith in purenesse Hauing spoken before of teaching exhortation and reproofe in their seuerall places we will onely note in this former part what it is that the minister is tyed vnto in his teaching exhortation and reproofes and in the performance of euerie part of his ministeriall office namely vnto the word These things saith our Apostle for this purpose hath the Lord in great wisedome furnished the Scriptures to make the man of God able both to teach instruct and improoue so as he neede goe no further to seeke for profitable things Which teacheth such as will stand in Gods counsell to fetch from hence all their doctrines all their proofes all their exhortations and all their reproofes for so shall they be iust so shall they be powerfull to worke a worke of edification and so shall they be vnresistable in the consciences of men These things if men would tie themselues vnto they should encrease men with the encreasings of God in spirituall wisedome watchfulnesse and the feare of God Then should we not meet with so many pretors for sinne and libertie to the flesh straining their wittes to legitimate bastardly broods of opinions which the Scripture neuer acknowledged hers Nor so many who in their reproofes glad the hearts of the impenitent and make heauie the hearts of those to whom the Lord hath spoken peace who strike at the best things and men and so as soone as euer they haue deliuered a truth in thesi least they should leaue it while it is true misapply it in the hypothesis girding at godlinesse as too much scrupulositie and precisenesse accounting conscience an hypocrite and the feare of God dissembling before men Hence are discouered as sinnefull all reproofes of sinne by iesting enterluding and stage representations in which fooles make a mocke of sinne and open a publike schoole of all lewdnesse and iniquitie and if any deuill or sinne be cast out there it is by Belzebub the Prince of the deuils Further all reproofes by satyrizing and by slanderous libells and secret calumniations all which commonly wrecke themselues rather vpon the persons then sinnes of men are here reprooued which although they be indeede sharpe and biting meanes yet hath the Lord appointed fitter and sharper arrowes to smite his enemies withall euen sound and sufficient conuictions out of the word which is able to wound and daunt kings themselues and prescribed them also to be publikely drawne and shot in such graue reuerent and seemely sort as is befitting 1. both the persons and calling of the reproouer 2. the things themselues which are weightie and serious as also 3. the presence of God and his congregation whose matters are debated and whose sentence against sinne is in denouncing and executing Small wisedome therefore it is for men in these cases of the saluation and damnation of men to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle or professed iester then either the errand of the Lord or a messenger from the Lord of hosts The second point is the manner of deliuering doctrine exhortation and reproofe with all authoritie Doctr. The word of God must be deliuered in such manner as the maiestie and authoritie of it be still reserued vnto it 1. Pet. 4.11 If any man
it and the sunne rising it presently vanisheth away If they cleaue to the Church for a while they do not with full purpose of heart cleaue vnto the Lord. If they abstaine from euill it is more in regard of man then of God or their care is but to cut off the wash boughs of sin but they leaue the bole stumpe standing to stoppe the courses of more shamefull and grosse sinnes but not to damme vp the fountaine If they doe any good they are drawne to it not for the loue of God directly but for some wordly respect and the ende is rather feare fauour praise of men then the glorie of God as Ananias If they humble themselues before God it is for corne and oyle If they howle vpon the beds of their sorrowes it is for their sickenes and not for their sinne affecting deliuerance but not repentance If they worship yet wish they there were no God to worshippe as Herod pretended to worship Christ but intended to kill him If they thrust themselues into the companie of good men it is not to better themselues but to credit their actions they can desire them to pray for them as Pharaoh Simon Magus but cannot pray for themselues If they professe religion it is not for religions sake but some other thing accompanying it Ephraim is as an heifer that delighteth to thresh because treading out the corne the oxe must not be musled but eate at his pleasure but could not away with plowing the yoke was too heauie and the commoditie too light so some outward commoditie prouoketh the hypocrite to professe religion but he cannot abide to plowe vp his heart Iudas will carrie Christs bagge till he can gaine more by him Thus turne the hypocrite any way he will be found swan-like which of all foules hath the whitest feathers but the blackest flesh vnder them except wee shall fitlier compare them with Christ to the foxe who hath this qualitie that his skinne is better then his flesh a shewe he hath of godlines but wanteth the power he hath a name that he liueth but is indeede dead seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life both which is wanting vnto him whose sinne lyeth vnder a cloake and liueth in his soule as in a closet from which the hypocrite will not be parted 3. The third note or character is in a further degree of the sinne in that they are said rebellious to Gods commandement and disobedient to the doctrine of God The word giueth vs to discouer two vices in these titular Christians 1. infidelitie 2. rebellion or in one word the want of the obedience of faith True it is they make a great shew of faith but the Apostle distinguisheth of faith one kind is fained another is vnfained the former may be ioyned with much knowledge much talke of pietie but neuer with a pure heart and good conscience as the latter Now this vnfained faith beeing the mother and mistresse of vnfained obedience and the onely roote whence this fruit can budde and blossome whosoeuer are destitute of the former cannot but be barren of the latter what are the fruits of vnbeleefe see Act. 17.5 2. Thess. 3.2 Heb. 3.12 And although hypocrites which taking on them the names of Christians make a great shew of holinesse in externall seruice in some ceremonies or wilworship that a man would meruaile that the Scripture should ascribe rebellion vnto them yet looking nearer vnto their seruice it will appeare no better For in all that obedience of theirs which they make such account of they depart from the word if not in whole yet in some part yea in such a part as maketh it rebellion which cannot properly be said of the imperfect obedience of Gods children whose best actions cannot abide the triall of the law for besides that the best of their obedience is wanting in that which the word requireth not beeing fruits of faith whereby only they become acceptable euen in doing that which God commandeth they become rebellious and that either by adding something of their owne as Iehu whose fact though commanded and much commended yet was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vpon his house yea made the whole kingdome of Israel to cease Or else by detracting something from the word to which yet they seeme to giue absolute obedience as Saul who although he obeyed the word and made his boast of doing the commandement yet because he did not all the word is charged of rebellion 1. Sam. 15.13 This consideration meeteth with the excuses of such whited toomes who scorne to be called rebells because they heare the word and yeeld something vnto it they belong to God and will serue him so neere as he giueth them leaue but yet some lusts may not be left some sweet morsell shall be held vnder the tongue and they cannot endure such a continuall martyrdome as mortification is But those we see are not onely rebellious who stand out and openly belch out blasphemies against God and his word such as say we will not haue this man to rule ouer vs come let vs cast away his cords from vs the word of the Lord spoken by thee Ieremie we will not doe but those also who secretly in their course depart from the word with pretence of obedience such as take the word into their mouthes but hate to be reformed The fourth character of an hypocrite is yet in a further degree of the sinne and goeth neere the detection of him when after long custome in sinne and cracking his conscience checking him he becomes as a crazie pitcher which is vnfit to hold water so is he reprobate to euery good dutie now can he doe nothing but rush into sinne thick and threefold and dowse himselfe ouer head and eares in impietie And how can he be other for faith he neuer had any and if any zeale remaine it putteth him forward to sinne at least that which cannot please God his corrupt conscience hath so long accused him and borne him harmelesse in the outward ceremonie and formall worship that it is either brawnie and fencelesse and so workeles or if it set it selfe on worke it is still to make him more reprobate to good duties as wearie to heare the word ashamed to pray confounded and sometimes condemned in himselfe for his present waies and iustly for although he seemed sometimes to shine among the starres yet his present courses suite not with such practises as he had better neuer to haue bin acquainted with then euer to haue growen weary of Which alas we know to be the case not of a few who seeme to haue receiued the sentence which passed against the figge tree presenting Christ with leaues but not with fruite neuer more fruite growe on thee for how soone are they withered Nay more it is to be feared
vnregenerate men can performe and glorie in yea and that also which many of the heathen haue beene famous for seeing this must be a fruiâ— of the true knowledge of God reuealed in his word and performed by 〈◊〉 in the doer This vertue is the maintainer of all humane societie â—hen no mans bodie goods name are depriued of their due but haue all offices of loue performed them according to Gods will when superiours deale iustly with inferiours and inferiours acknowledge the superioritie of the other in and for God so masters with seruants equals with equals buyers with sellers and sellers with buyers which shall suffice to haue noted in generall seeing the particular workes of it are infinite The second point is the rules of practise the chiefe of which are these fowre First that rule of Christ which is the whole lawe and the Prophets Whatsoeuer ye would that men should doe to you doe ye likewise vnto them and on the contrary wouldst not thou then be circumvented deceiued by false waights or measures detracted in thy name c. doe not thou so to others the verie light of nature bindeth this on thee Secondly let no man seeke his owne things but the common good rather as euerie member in the bodie serueth to the good of the whole A deuillish rule is that euery man for himselfe and God for vs all for it is an enemie to all iustice which bindeth me to tender my neighbours yea mine enemies bodie goods name comming in my way as well as mine owne and farre different from Pauls rule let euerie man be seruant to an other for good Thirdly be readie to distribute and lend freely to the poore looking for nothing againe for there is iniustice as well in with holding that which Gods word hath made an other mans due as in purloyning his right from him Now the word commanding to giue to the poore according to euerie ones abilitie and to lend to the poore members of Christ if neede require freely to be hard hearted and straite handed in these cases is to be vniust in deteyning from the right owners that which God hath made theirs Let rich men especially thinke that they are not Lords but stewards vnder the Lord to distribute to the necessities of their fellowe seruants Fourthly walke diligently in thy calling idlenes is an open iniustice and the idle person should not eate for he eateth and drinketh other mens Beware here of excessiue pastime and recreation a neare friend to idlenes calling a man out of that calling wherein he is bound to walke diligently through the sixe dayes Besides the encrease of goods by gaming is a notable kinde of theft for it is the encreasing of a mans selfe with the damage and hurt of others by such a meanes as God neuer sanctified to such purpose so also he that decreaseth his wealth thereby is a starke theefe both to himselfe as also to his wife children the Church the poore whom hereby he robbeth of their right That rule of the Apostle must be remembred as a speciall meanes of righteousnesse Let him that stole steale no more but rather labour that which good is Now that we might the better practise these rules we haue sundrie motiues in the word of God 1. God hath appointed his kindnes vnto vs thus to be recompenced and herein will haue vs manifest the estimation we haue of his grace seeing therefore he hath set ouer his whole grace thus to be answered in our righteous dealing we in buying selling reporting and hearing reports in magistracie and subiection must shew what price we set on Gods mercie and this we do when all our dealings with men are a part of our obedience vnto God himselfe 2. This righteousnesse is called a brestplate whereby the heart is defended both against the assaults of Satan for euen hereby we make our election sure and lay vp good foundations as also against the slanderous tongues of men Hence Iob accused of hypocrisie cleared himselfe through the whole 31. chapter of his booke professing that he would neuer part with this righteousnesse which both proceeded from and â—estified the faith and vprightnesse of his heart 3. God hath made one man the store-house of an other and caused men not to liue as beasts euerie one to shift for himselfe but in societie for a more publike good for which cause he hath distinguished the seuerall callings and conditions of life in which he hath laid a peice of euerie mans welfare out of himselfe in some other so as he that liues not to others as well as himselfe liueth out of a lawfull calling For example in the magistrate the fatherles haue the right of a father the widowe of an husband the blind of eyes the lame of feet and so in other callings although not so publike 4. Whosoeuer would haue Gods image restored and renewed vpon him must exercise righteousnesse God is truth it selfe his image standeth in righteousnesse inward and outward wouldst thou be like vnto God practise this vertue in word and deede And this was Satans sinne he stood not in truth and righteousnesse but was a lyer and murtherer from the beginning vnto whome vniust dealers or speakers conforme themselues And godly First the proper worke of pietie will appeare in this definition Godlines is a grace whereby God is rightly worshipped both inwardly and outwardly I say rightly worshipped that I might both include the knowledge of the true God as he hath reuealed himselfe in his word and faith loue and a sincere heart as also exclude all false worship either of a false God or of the true God in a false manner whether in Pharisaicall hypocrisie or Laodicean coldnes and lukewarmenes I adde both inwardly For 1. God is a spirit 2. the inside must be washed first 3. all oblations sacrifices fasts almes vowes are reiected as abhominable without this Isai. 1.10 And also outwardly For 1. God requireth the whole strength 2. himselfe hath instituted diuerse outward actions of religion as the hearing of the word receiuing of Sacraments prayer obseruation of his Sabbaths wherein we must professe our selues to be his and wherein we cannot be wanting without some degree of contempt against himselfe 3. God hath created redeemed gouerneth and giueth his law to the whole man yea to euery member how it should be ordered both in his worship and out of it also The second point is the rules of practise and the principall are fiâ—e 1. Learne to knowe God as he hath reuealed himselfe in his word and reioyce more that thou knowest God shewing mercie iudgement and righteousnesse in the earth then in wisedome wealth or strength for all such reioycing as this is not good and will not hold out 2. Walke with God and this is done two wayes First by the light of his word Secondly by the sight of himselfe To doe the former thou must giue vp thy owne reason will wisedome affections
sort of men as farre deceiued as the former are secure persons who beeing baptized into the name of Christ as yet neuer came vnto him but plod on in all dirtie and sinnefull waies with many pretenses vnderpropping themselues but neuer examining duly whether they be right or no. And because the waies of this error are infinite we shall not do amisse in discrying some few of them and tracing them we shall not find them so vnfrequented but that infinite numbers of secure men and women shall be found in euery of them who all of them are still deceiued and as they were borne so they liue in errour Of these I will mention fiue sorts all in seuerall pathes but neuer one in the right 1. Are superstitious persons who take vp a voluntarie religion which hath some shew of wisedome and humblenesse of minde worship God they thinke they doe but it is vncommanded deuout they are but resist the truth as those deuout women who resisted Paul What a number of Popish minded men wander after vanitie they looke at antiquitie at consent of numbers and multitudes of men who are readie inough to betake them to their owne inuentions Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages and see thousands who are set downe or kneeling before their Idols besides numbers that are wilfull prisoners cheined in their own bands and wicked vowes of pouertie single life abstinence and such like And what ground haue they for all this they haue learned the protestation of the Iewes We will doe whatsoeuer goeth out of our owne mouth we will offer to the Queene of heauen as we haue done euen we our Fathers our Princes and our people for then we had store of all things and euery thing was cheape Nay as though the truth were impropriate vnto them they are so zealous in their way that if Peter or Paul should stand against their traditions they would thinke they did God good seruice to kill them as Christ foreprophecied a pregnant marke of a Popish and Antichristian spirit to hate and cast out the brethren for the name of Christ and yet to say Let God be glorified yet sit they downe here most securely as in a good way whereas alas all is deceit this beeing the way which is good in a mans owne eyes but the issues of it are death and the end of it is foreprophecied in the place of Ieremie alledged that the Lord will watch ouer such persons for euill and not for good and consume them with sword and famine and sundrie destructions 2. Sort are generall or Catholike Protestants of all any or no religion these content themselues with the Iewes to say the Temple the Temple the Couenant Abrahams seed c. so these finde a religion established and they loue it because it is crowned and bringeth in abundance of prosperitie with it they hate Poperie also because the lawes hate it but neuer knew nor care to know what the power and life of godlinesse euer meant to whom the Lord may say as to them Say not the Temple the Temple trust not in lying words we haue the Word Sacraments Prayer Peace c. but get the power of godlinesse if you would not beguile your owne soules Amend your waies and workes execute iudgement oppresse not the stranger fatherlesse and widowe follow not after other Gods 3. Sort are a rable of idle Protestants whose carnall hearts turne the grace of God into wantonnesse Charge his conscience with his sinnes strike him downe for his vnlawfull courses or neglect of good duties he can saue his head with the doctrine of free iustification without works or tell you that the best man sinneth seauen times a day or that we are concluded vnder sinne that God might haue mercie on all or that where sinne aboundeth grace aboundeth much more and that we are not saued by the workes of the law but O vaine man saith Iames dost thou imagine a sauing faith without repentance and works of pietie and loue dost thou professe an holy religion and by the loosenes of thy life makest that holy way of God euill spoken of did not the latter end of the former Chapter teach vs that Christ died not only to set vs free from the curse of sinne but from the courses of iniquitie that we should become zealous of goodworkes Christ saueth no other and therefore deceiue not thy selfe The fourth sort may well carrie the title of craftie Christians as also of free-will Protestants who for the present walke in a secure path and will not yet be acquainted with repentance for their sinne they thinke it fit to be knowne and practised and so they meane hereafter but in the meane time because their sinne is not vnpardonable and God calleth at all houres and they may as well afterward repenting find forgiuenesse therefore are they deafe against all our doctrine of repentance all the meanes we vse auaile not for their good but by Gods iust iudgement to their hardning blinding and further damnation and this is as fearefull as flie and as generall a deceit as any of the former What meane those many exhortations seeke the Lord while he may be found and to day if yee will heare his voice harden not your hearts and this is the acceptable time the which gratious inuitations while men haue put off how hath the seueritie of the almightie cut them off suddenly by strange deaths and this most deseruedly in that they had so long abused the time of his patience Rev. 3.21 The Lord gaue Iezabel a time to repent but she repented not and what was the issue of it Behold I will cast her into a bed of sorrow and great affliction So the Lord would haue purged the impenitent Iew but he would not be purged therefore saith the Lord Thou shalt not be purged till I haue caused my wrath to come vpon thee The fifth sort of secure persons may be called sensible Protestants who by outward things iudge themselues highly in Gods bookes and many both rich and poore tread in this path Rich men need not seeke for further ground of Gods fauour then that their hand hath found out riches and they are increased in their possessions and prospered in their labours And how can it be other seeing vengeance must pursue the wicked and if they were so they could not be prospered so long and diuersly as they are Thus Dauid obserued of wicked rich men their houses were peaceable without feare and because they are not in affliction like other men pride compasseth them as a chaine they seeke not after God nor sound and setled peace in him but little knew they the end of that fat pasture he learned at the sanctuarie that they were lifted vp aboue other as fellons on the ladder to come downe with a greater mischeife and breaknecke But more merueilous it is that corrections and afflictions should
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
as an other Some there are that seeme very religious can come to Church go in the count and companie of Christians and religious persons but verie vnmercifull ouergrowne with couetousnesse and in priuate for a pennie aduantage discharge all religion till Church time againe Others are mercifull inough but carelesse of religion altogether some are iust in their dealings but vncleane or intemperate others are temperate but vniust lyars swearers and no fidelitie in them The Apostle Iames meeteth with all these teaching vs 1. that pure religion standeth not onely in harmelesnes and keeping ones selfe vnspotted but in visiting the fatherles and widow that is the frequent practise of workes of mercie and charitie many say if I were rich I would do thus and thus but art thou a Christian art thou religious then though thou beest poore thou art mercifull Paul commended the Macedonians that beeing but poore yet they were rich in liberalitie toward the Saints 2. in cap. 2.10 that he that offendeth in one point of the law is guiltie of all and he that saith thou shalt not commit adulterie saith also thou shalt not kill now if thou dost no adulterie yet if thou killest thou art a transgressor of the law Vse 3. If a Christian must employ himselfe in euery good work then must men so cast and contriue their courses that neither duties of pietie hinder the duties of their calling nor these stand in the way of the other And he that hath the heart of the wise to know time and iudgement forecasteth both wisely and knoweth one of these to be subordinate but not opposite vnto the other Hence must Christians forecast and remember the Sabboath before hand and so order and husband their times and seasons that there may be place and time and oportunitie for euery good worke in the week-day and especially for the best workes whether publike exercises of religion or priuate prayers and exercises in the family Which wise managing of affaires because men are wanting in therefore sometimes the Sabboath must be encroched vpon and Gods seruice iustled out for some carnall matters other times weeks exercises are neglected because this inconuenience or losse in the calling was not seasonably and prudently preuented the priuate seruice of God also in the family must now and then be laid downe for a time or turne because some other domestical distraction hath deuoured the time allotted for it Let no man then seperate those duties which the Lord hath coupled if thou beest readie to the duties of thy particular calling forget not the duties of the generall if thou wouldst be seruiceable to men forget not in the meane time thy seruice of God If thou canst be diligent to prouide for thy selfe and thy family set sometime apart to looke out to enquire into and releeue the necessities of Gods children family abroad But woe to such knots of companionship tied fast by the deuil to sporting gaming or other vngodly lusts that neither the duties of their calling on the weekeday nor religious exercises on the Sabboath can obtaine them Doctr. 2. That euery Christian ought to keepe in himselfe a fitnes and readinesse to euery good worke is plaine in the Scriptures For 1. in duties of pietie we are enioyned not only to come to the house of God but to take heede to our feete and to wash our hands in innocencie before we compasse the Altar and first to sanctifie our selues before God and reconcile our selues to men and then bring our gift If we preach we must doe it readily and of a readie minde for then we haue reward If you heare you must be swift to heare and readie to heare rather then offer the sacrifice of fooles 2. In performance of duties of loue and mercie vnto men we are called to readinesse in distributing 1. Tim. 6.18 and mindfulnesse to distribute Heb. 13.16 3. In priuate duties when God giueth vs peace and opportunitie we must serue him with cheerefulnesse and good hearts Deut. 28.47 4. In priuate iniuries we must be ready to receiue yea to offer reconciliation and to forgiue which is another good worke and so in the rest Reasons 1. We herein become like vnto God whose nature is to accommodate himselfe to our good whose readinesse to giue bountifully and forgiue freely is hereby shadowed 2. Hereby we also bewtifie and as it were guild our duties when they come off without delaies without grudging murmuring or heauinesse but as from men inuâ—ed to weldoing 3. Hereby we may laie hold of Christian consolation in that this readie and willing mind is accepted where often power of doing good is wanting and indeed the regenerate often want power and abilitie vnto good but to want will and desire is dangerous Vse Whosoeuer would finde this grace in himselfe must trie it by the companions of it As 1. there must be a good heart cheerefully and willingly disposed vnto and in the doing of good 2. Thess. 2.17 The Lord must first mooue and perswade the heart for so the word signifieth as well as to comfort and then establish his to euery good word and worke Hence are we exhorted to do euery thing heartily as to the Lord. The Lord would haue none to offer any thing to the building of the tabernacle but whose heart incouraged him and whose spirit made him willing If thou findest not thine heart accompanying thy duties but thou doest thy religious duties for necessitie law fashion or for some sinister end and thy duties of loue with a straite heart or an euill eye thinking any thing bestowed too good or too much thou hast slaine thy action before the birth it was neuer quickned it hath no life noâ— soule God who loueth only a cheerefull giuer will not endure it 2. He that is continually readie to euery good worke cannot but be abundant in good workes the phrase little differing from that 1. Tim. 5.10 The widow that hath beene continually giuen to euery good worke for else this readinesse could not be other then an idle preparation Dost thou continue in prayer in all things giue thankes hast thou bin diligent in trayning vp thy family in Gods feare hast thou with Onesephorus often refreshed the Saints doth the loynes of many blesse thee and the blessing of the poore and widow returne vpon thee shew me the â—oats and garments thou hast made shew me the knowledge and feare of God in thy family expresse the faith thou professest by such fruits of faith as these are and then hast thou profited in this precept els thou as yet commest short of it 3. In such a partie will be a forgoing and departure with things of price yea the best thing he hath will not be too deare to purchase that dutie which he seeth God requiring at his hands which if it be wanting because many good works are costly a man cannot be ready to euery good worke Now to apply the