But they say therefore of grace because of works Not of works lest any man should boast saith the spirit But of workes and yet a man shall boast in the Lord saith Bellarmine This may seeme to sound well to an ignorant eare to say God hath giuen this to me whereby I am iust but well considered vnder pretence of piety spoiles Christ of his glory Why doth not the Papist as well say he hath giuen me wherewith to redeeme my selfe for by the same wherewith we are iustified wee are redeemed as it is written being iustified by his blood Rom. 5.9 Behold the blood of him that is God and man iustifies vs and that redeemes vs for in vaine had Christ died for vs if by meat and drinke we our selues might haue purchased the Kingdome of God But the matter is farre otherwise for all saith S. August which are iustified by Christ are iust not in themselues but in him That which is Christs because it is his is most perfect that which is ours because ours is weake and vnperfect Iustly doth Hierome deride Câ—esiphon in the like case as we may these merit-mongers O blessed O happy men if that iustice which can be found no where but in heauen may be found with you only vpon earth Therefore let them boast of their good works of arrogance and superarrogance let vs in humility take vp that notable speech of Saint Ambrose I will not boast because I am iust but because I am redeemed I will not boast because I am voyd of sinne but that my sinnes are forgiuen Contrary boasting for that wee haue nor can finde iust cause in our selues nor warrant from the word we shall leaue to Enagrius Priscillian Iovinian the Messalians Pelagians and the rest of that rout which magnifying their own foolish fancies make the word of God of none effect The humble confession of the poore publican liketh vs well O Lord bee mercifull vnto me a sinner But for the further opening of the difference betweene the Papists and vs and for the more full cleering of our selues from their false accusation of vs you shall vnderstand that the Rhemists haue gathered two princip all conclusions against vs both out of these words of Paul If I haue all faith so that I can remoue mountaines and haue not charity I am nothing 1 Cor. 13. The first is that True faith may bee without loue works The second that Faith alone doth not iustifie without good works To the first we answere them that speech of Paul is nota categoricall proposition but an hypotheticall supposition as if it were possible that faith could bee without workes it were nothing Secondly the faith which Saint Paul here speaketh of is not a iustifyng or a sauing faith but a miraculous faith of which our Sauiour in the Gospell If yee had faith as much as a graine of mustard feed c. This he spake to the beleeuing Apostles and therefore cannot be vnderstood of a sauing faith as also S. Ambrose interpreteth that Text to doe wonders and to cast out Deuils by faith is nothing worth except a man be a follower of God by good conuesation thus he thus we There is a dead faith Iam. 2.20 There is a liuely faith Gal. 2.20 There is a faith of Deuils Iam. 2.19 There is a faith of Gods elect Tit. 1.1 There is an enduring faith Iohn 3.15 There is a perishing faith Luke 8.13 There is a faith which the world destroyeth 2 Tim. 2.18 There is a faith which destroyeth the world I Iohn 5.4 There is a faith whereby we beleeue a God Iam. 2.19 There is a faith whereby we beleeue in God Ioh. 14.1 According to the differences of faith in scripture there is a faith without workes and a faith with workes hence Diuines haue a fourefold consideration of faith as it is historicall miraculous temporarie iustifying Three of which kinds may be in the reprobate but that other iustifying faith can be in none but Gods eiect whereby we doe not only beleeue a God nor beleeue God only Credere 〈◊〉 Deo Deum in Deum but beleeue in God to which the promise of iustification of saluation is made of this faith once againe if they will heare vs we say it cannot be separated from charity but wheresoeuer it is it bringeth forth good works to the praise and glory of God of this in S. August words we conclude Inseparabilis est bona vita à fide quaper dilectionem operatur imo verò ea ipsa est bona vita in his booke de fide operibus Whereunto accordeth Irenaus lib. 4. cap. 14. to beleeue is to Doe as God will To the second conclusion viz. That faith alone iustifieth not We answere Although faith be not solitaria yet in our iustification it is sola A worthy Diuine of ours hath a worthy saying to this purpose Euen as the eye in regard of being is neuer alone from the head yet in respect of seeing it is alone for it is the eye only that doth see So faith subsisteth not without other graces of God as hope loue c. yet in regard of the act of iustification it is alone without all considered by it selfe To make this plaine we must know that the separating of things is or reall in subiecto the subiect mentall in anime the vnderstanding The first reall separation of faith and charity wee really wholly deny and Bellarmine honestly eleereth Luther Melancthou Chemnitius Calvin and other learned Protestants herein who he confesseth teach good works to be necessary to saluation de iustificat lib. 4. cap. 1. § ac primum confessio c. The second mentall separation which Is negatiue when in the vnderstanding one thing is denied another affirmed Is priuatiue when of things that cannot bee parted yet a man vnderstands one and omits the other Viz. Light and heat cannot be separated in fire yet a man may consider the light and not the heat Briefly negatiuely we doe not separate good works from fayth but priuatiuely we make them not concurring causes but effects and consequents of our iustification our assertion then faith considered without good workes doth iustifie Operasunt via non causa regnandi sayth Bernard and with Aug. Opera non pracedunt iustificandum sed sequuntur iustificatum not goe before but after iustification Euen as our Church speaketh the wheele turneth round Homily of good works nor to the end to be made round but because it is first made round therefore it turneth round so men are sanctified because first iustified not iustified because first sanctified neither is this conclusion ours alone but the Fathers and the Reformed Churches yea of some of the Papists and those also of the greatest Clerks among them as it may appeare viz. If we cast our eies backe to the ancient Doctors they are all for vs in this point Not according to the worth of our workes saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to beleeue onely saith Nazianzene Faith alone is sufficient saith Hierom. By beleeuing men are iustified saith Augustine and with these consort the rest Epiphanius Chrysostome Primasius and the whole sacred quire of Antiquity although yet wee are not ignorant that the Expurgatory Index of Spaine hath purposelywip't out of Chrysostome Hierom and Cyril most cleare testimonies for iustification by fayth But as Ambrose to the Arrians they haue blot out the letters but the fayth cannot be abolisht those blots condemne them more then the writing Next the Reformed Churches speake the same thing so the Church of England art 12. the Church of Saxony tit de mona obedientia the Confession exhibited to Charles the Fifth and explaned at Wormes anno 1540. Luther com ad Galat. cap. 5. vers 6. Melancthon loc com and Catechis Ieweâ— in Apolog. Caluin in Instit Chenonitius in Examinat Trident. Conc. Zanchius and all others in their Commentaries Lastly that their owne Rabbies haue so taught is easie to shew Cassander consultat de iustificat sayth That which is affirmed that men cannot be iustified before God by their strength merit or workes but that they are freely iustified by fayth was alwayes allowed and receiued in the Church of God and is at this day approued by all Ecclesiasticall writers The great Doctor of the Schooles The. Aquinas in Gallat Iacob 2 attributes iustification to works not as iustification is taken for an infusion of grace but as it is taken for an exercise manifestation and consummation of iustice So Caietan in Comment in Rom. 6. Behold the merit behold the righteousnesse whose wages is eternall life but to vs in respect of Iesus Christ it is a free gift What could either Luther or Calvin or any Protestant speake more plainly Lastly Arias Montanus a learned author how euer according to his time faulty in opinion in many things It followes saith he that faith is imputed for righteousnesse to him that works not in the law and that according to the purpose of the grace of God It is therefore a true conclusion that faith alone iustifieth as hath beene proued And secondly a loud lie a lewd slander Bellarmine himselfe being witnesse that our Gospell is carnall and the high way to Epicurisme So that we say with August nemo legem ita intelligis sed qui non intelligit no man so vnderstandeth the doctrine of our Church but he that wants vnderstanding We say that good works must make faith fat and without holinesse no man shall see God Luther but as for meritorious butchering of Kings vncleane chastity drunken fasts vncharitable charity selling of heauen to the rich and sending the poore to purgatory for want of money we are content if they will that they appropriate these to themselues We desire to be iustified by faith without any consideration had in the very matter to good works yet in all duties of religion and honesty dare iustifie our selues in comparison of them vnto the whole world though hereby we doe not iustifie our selues before God and will euermore labour to expresse our true faith of trusting in God by the deeds of mercy in doing of good Vse 2 A second vse hereof teacheth all men those whom God hath ioyned together no man may put asunder except withall he seuer himselfe from God a liuely faith must euer be accompanied with good works these two like our armes must embrace each other or like the two Cherubims must ioyntly looke to one mercy seat which is Christ We read in Nehemiah that the children of Israel being hindred from the reedifiing of Hierusalem by Sanballet the Horonite and by Tobiah the Ammonite laboured in the worke holding a sword in the one hand and a Trowell in the other So must all Gods Israell doe for that they haue many Horonites and Ammonites bodily and ghostly opposers of them they must hold the sword of faith fast in the one hand wherewith if need require they may bee able to resist all gainsayers and quit themselues like men and a Trowell in the other wherewith they may build laying vpon the foundation of faith the faire and comely buildings of good works that their light may bee seene by the good works of their hands and God which is in heauen may be glorified Thy Commandement O Lord saith Dauid is exceeding broad so is this Commandement of Doing good for as all learned Interpreters obserue this precept of Doing good comprehendeth and containeth in it all duties of the first table concerning piety toward God and all the rest of the duties of the second table touching charity toward our neighbours Neither is it any way a needlesse obseruation or vnprofitable that the works of the second table doe not only concerne our neighbors for although outwardly they be done to men and immediately as the proper obiect of them yet indeed they are done also to God and he is said more to delight in them then in all burnt sacrifice for if wee feed our brethren cloath the naked visit the sicke or any way be Doing good God taketh these things as done to himselse Hence it is that when any prescription is made in Scripture to men what they must doe vsually the workes of the second table are appointed not that they are better or to bee preferred before the works of the first table but for that they are the true bewrayers of them for euery hypocrite will say hee loueth God feareth God trusteth in God and the like because these are secret duties in the heart and of man cannot be iudged but looke how he liueth toward men and it may be soone seene that failing in the duties of the second table towards men the duties of the first table which he boasteth of in truth are not in him for if they were they would bring forth the other as it written Hee that saith he loueth God whom he neuer saw and hateth his brother whom he hath seene is a lyer 1 Iohn 4. This also as some obserue occasioned that question of the Prophet Psal 15.1 Lord who shall dwell in thy Tabernacle or who shall rest vpon thy holy hill to which question the Lord maketh this answere hee that leadeth an vncorrupt life plainely to be seene in his eschewing euill and Doing good as it followeth at large in that place All are not Israel that are of Israel all that liue within the pale of the visible Church are not of the Church According to that of Saint Hierome vpon that place multâ— sunt corporae quinon sunt side And of Turrecrematus multâ— sunt nomine qui non sunt numine many are shuffled among corne lewes outwardly but not inwardly deceiuing others often and most of all and worst of all themselues with a bare profession of Religion and an opinion without the practise of piety But we beloued are to know that the dwelling in the Tabernacle of the Church professing of the word frequenting the place of worship
giue thee when thou hast it by thee Our Sauiours action must be our imitation and hee sayth I must worke the workes of him that sent mee while it is called to day The night commeth wherein none can worke Ioh. 9.4 To day if you will heare his voyce The time past cannot bee recalled the time to come vncertayne the time present only ours He therefore spake not amisse that so spake Da tua dum tua sunt post mortem tune tua non sunt Death is the worlds strict dore-keeper who as we brought nothing will narrowly search vs that we shall carry nothing with vs wherefore while we haue time let vs diuide our goods and deale our dole with Zacheus that saluation may come to our house here and when we leaue our house we may goe to saluation hereafter Vse 3 So then to come to a third vse of the Doctrine propounded and proued me thinks here come within compasse of iust censure diuers Christians as they esteeme themselues to be sharply reproued First Nullifidians and Merit-mongers whom we leaue on the left hand as Paul left Cyprus Secondly carnall Gospellers and Solifidians on the right for neither of these doe either at all or at least this good aright In vain shall any thinks to come to heaven by the ladder of workes since in Christ neither circumcision nor vncircumcision auaileth any thing No religious order in the world but faith alone without trust in works auaileth before God Yet on the other side the heauens cannot bee scaled without a ladder which although it be Christ yet some of the lower staues and higher to are pinned fast with good workes whereby all slothfull and idle persons are excluded affirming that if faith alone iustifie then let vs barely trust in God but not be Doing of good not so ye carelesse generation enemies of grace for faith is operatiue working by loue faith is resembled to fire which is operatiue fire cannot be without heat and light the greater fire the greater heat the lesser fire the lesser heat no fire no heat no heat no fire But it may be said of too many and those as they take themselues none of the coldest Christians or professors amongst vs as one sometime of the Monks of his time that their fasts were fat and prayers leane their faith is hot their loue cold they say they trust in God better then others yet doe lesse good then others it may bee said of such as the witty Grecian spake of extreame tall men that they were Cypresse trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faire and tall but fruitlesse oh shame that the child of heauen should resemble hell which hath fire but that fire hath no light I feare we haue too may such firebrands of hell that haue a flashing fire of faith in their tongues but the fire of their faith makes not their loue boile Lazarus shall haue more diuinity then humanity twenty paternosters not one penny at their hands These mens light shineth not out before men and therefore are leauelesse trees empty clouds waterlesse wels like the sumptuos Sumptermule of that vaineglorious Cardinall seeming without wondrous rich but nothing within saue old shooes and rubbish or like Adonibezek want their thumbs but Gods Priest must haue not only the Vrim of science but Thummim of conscience on his breast and in his skirts not only bels a sounding profession but pomegranates also a fruitfull deuotion faith and loue on the altar of the heart must neuer goe out like that stone in Plinie which being once made hot could neuer be cold If it be otherwise and indeed so it is whatsoeuer they boast of their faith they are but hypocrites in the sight of God like that bestia pharmacopolae wherewith Iulian twitted Austen a beast pretended of great vertue ouernight that ere morning was come had deuoured her selfe or lastly like that cursed fig-tree therefore cursed because it was fruitlesse Thus in generall more particularly to runne through all degrees of men it is pitifull to see and therefore great reason to complaine that this practicall politicall part of Christian obedience not only in rectifying our owne courses and Doing good our selues but also in reprouing repressing and reforming the irregularities of others and the sinnes of the time is commonly neglected of all How many neuter-passiue Magistrates meale-mouthed Officers scar-crow Constables haue we now a daies that are so farre from Phineas his zeale to slay offenders ipso facto that they want Moses his courage to slay sinne in grosse offenders salvo iure and herein pardon my boldnesse for aures omnium pulso conscientias singulorum convenio I speake to the eares of all in generall and appeale to the conscience of euery one in particular if this bee not so many of them are so farre from reprouing that they are content with sinne and yeeld consent to it that so they may take vp sinne vpon warrant and commit it boldly and so goe to the Deuill by authority If this were not so why are not the hurts of the daughter of Iudah healed why are not the breaches of Sion stopped why are not recusants punished why is not the pot pulled from the nose of the drunkard why is not the Sabbath sanctified why are not our horrible blasphemers our shamelesse fornicators incorrigible drunkards and the like profane licentious liuers let blood with the sharpe razor of reprehension or struck downe with a downe-right blow of condigne punishment for their presumption What is there no balme in Gilead no Physitian there yes but they are like Iobs friends Physitians of no reckoning Rephaims by name Zamzummims indeed who whereas they should be patrons and patternes of piety and temperance as their places and callings require and as leaders of the Vantgard to stand in the forefront of Gods battell against all Caananites which cry downe holinesse in towne and country they either runne along with them or rather lead them into the race of riot or are busied in boo-thalling and foraging for themselues not caring for the ship of state in generall so they may be safe in the cock-boat of their owne fortunes in particular I am ashamed to thinke and speake how weakely the paralytick hands of our Magistrates are exercised in Doing of good in their places by brandishing the sword of iustice against the friends of Baal Balaam and Bacchus Resembling Ostriches which haue great feathers but no flight or Iupitera block cast among the frogs whom at first they feared for the greatnesse but despised afterward for the stilnesse So that as Demosthenes sometime complained that the power of their aduersary Philip King of Macedon was greatly augmented by the Athenians slothfulnsse So may the Ministers of God complaine that through the slothfulnesse remissenesse or wickednesse of many Magistrates the Kingdome of Satan is exceedingly enlarged Againe to put that part of the wallet which hangeth behind our backs into open sight how is this duty of Doing good
conuersation honest and harmelesse that the name of God may not be blasphemed among the Gentiles and not only so but that they may winne those that are without by their holy cariage and conuersation according to that of the Prophet Isaiab 61.9 Their seed shal be known among the Gentiles and their of spring among the people All that see them shall acknowledge them that they are the seed that the Lord hath blessed And if this reason bee not sufficient let me lead you yet further Reason 4 Because this is the commandement of God to the performance whereof we are inuited à praemio from the reward à periculo from the danger That God commands it without further reason why is sufficient reason for vs to do it And that it is the command of the highest it appeareth in many places Eschew euill and doe good To doe good forget not Date eleemosynam Luke 11.41 Charge the rich that they bee fruitfull in good workes and heere be doing good And in many places which command implies obedience if we go no further then the command it selfe for he that commanded it to be done is that mighty one high aboue all men and angels by whose command all things were made for dixit factuns est but that the Lord might leaue vs inexcusable and that euery mouth might be stopped he hath enforced the same by a double reason For hoofac vines do this A praemiâ— and thou shalt liue There is a reward greater then our seruice Againe he that looketh in the perfect law of liberty and continueth therein being not a forgetfull hearer but a doer of the worke the same shall bee happie in his deed which happinesse is no lesse then eternall life then which what reward can be greater Againe wee are exhorted by good workes on earth to lay vp for our selues treasures in heauen to bring somewhat into Gods exchequer as the Israelites to the Tabernacle whereof in singular confidence clayming an especiall interest in Gods fauour and expecting the promised recompence we may say with Nehemiah Remember me O God concerning this For albeit the glory of God bee the vltimus terminus of our cogitations actions well doing and principall motiue of our good workes and as it were the primum mobile of our obedience yet as Aquinas in the actions of our obedience whilest we seeke the aduancement of Gods glory in the first place we may as a secondary obiect or adiunct respect our owne commodity and haue an eie to our owne reward for shall Iob or any one serue God for nothing But as S. Augustine saith in Pal. 100. Nisi Deus per misericordiam parceret non inueniret quos per iustitiam corenaret Except God should spare in mercy he should finde none to crowne in iustice For as conscious to our selues of our many imperfections in our best actions of defects and faults in the end matter maner or measure of our obedience we must supplicate and say misericordia tua meritum meum thy mercie is my merie pardon me according to thy great mercy In hope and expectation of which infinite reward we must in our seuerall callings dailie be doing good exercising our selues in works of piety and pity that so our soules as fields of sincerity being daily more and more charged with the deeds of mercy we may at length be accomplisht with the erest and crowne of eternall glory as himselfe hath promised Matt. 5. Blessed be the mercifull for they shall obtaine mercy Luk. 6.35 Iohn 14.1 They shall be called the children of the highest and therefore haue a dwelling place in their fathers house For Quimiseretur proximo soeneratur domino he that casts his bread vpon the waters shall after many daies find for a crumme a crowne for one mite a million for a drop of cold water a full draught of that heauenly water wherof hauing tasted he shall neuer thirst any more and in a word for the gleanings and refuse of our vintage a ful measure pressed and running ouer saithfull is he that promised to performe it But if we cannot be wonne by reward let vs be wrested by danger for feare of punishment for feare and anguish shall be vpon euery soule that doeth euill and take and bind that vnprofitable seruant and cast him into vtter darknesse there shall be weeping and wailing and gnashing of teeth this is their portion for euer ignorans ignorabitur Primosâ—â—â— Aquin. hee that will not know God by doing good shall not be known of God among those to whom he shall shew himselfe good These forenamed reasons first to shew our loue to God in walking as his children secondly to shew our loue to our selues In quieting our consciences In making our election sure Thirdly to shew our loue to our neighbours In witnessing our faith In winning them by our godly conuersation Fourthly in yeelding obedience to the commandement of God In respect of the reward In respect of the danger These reasons I say as a cord diuinely twisted are sufficiently able to moue vs to and to confirm vs in the doing of good Vse 1 First then let vs sling this stone into the brazen foreheads of our Aduersaries which in their shamesse chalenges of our Religion dare tell the world that we are all for faith nothing for good workes all for saying but nothing for doing And that we hold workes to saluation as a Parenthesis to a clause that it may bee perfect without them Heauen and earth shall witnesse the iniustice of this calumniation and the consciences of all which heare vs shall bee our compurgators which testifie that there is no lesse necessity of doing good workes then if you should bee saued by them and th t though you cannot be saued by them as the meritorious cause of your glory yet that you cannot be saued without them as the necessary effects of that grace which brings glory We say and maintaine that fides nuda is fides nulla a naked faith is no true fayth to the conuiction of that lewd slander of Solifidianisme For although we doe not wee dare not make inherent righteousnesse the cause of our iustification yet wee say it is the effect thereof though with the Papists we make it not the Vsher yea rather the Parent of iustification yet we require it as the companion at least the Page thereof But some man may say what matters it if both ascribe the whole worke to God For comes it not all to one if one pay a summe for me or giue it me to pay my selfe These things may seeme little dissonant to some mens cares yet the spirit of God hath made them vtterly incompatible For it is written To him that worketh the wages is not imputed of grace but of debt if by grace now not of works for else grace should be no more grace Rom. 4.4 Ephes 2.8 for neither is it grace any way if it bee not free euery way saith Aug.
the saying Lord Lord a bare externall profession of our faith and outward Communion with the Church is not sufficient vnto saluation except wee lead an vncorrupt life correspondent to the same doing that which is right and good and speaking truth from our heart It is not sufficient to rely vpon the Churches outside as the Papists doe vpon the succession of Roman Bishops vpon the multitude of Roman Catholicks vpon the power and pompe of the Roman Synagogue crying with the Iewes of old templum Domini the temple of the Lord the temple of the Lord. It is not enough with the carnall and carelesse Gospeller to place all Religion in the formall obseruation of all outward seruice and ceremonies for a verball Christian only is a reall Atheist according to that of S. Paul In word they professe to know God but in their workes they denie him we must take heed that wee bee not Christians in lip and not in life making as holy Martyr Bradsord sayd a maske of Religion or rather a very vizard with eyes and mouth and nose fairely painted and proportioned to all pretences and purposes but if we be indeed the children of God we must in true sincerity of heart be Doing of good The Kings daughter is all glorious within and also without within as hauing a cleere conscience and truth in the inward affections a cleane heart and a new spirit without as hauing on for a garment a vesture of gold wrought about with diuers colours shee is cloathed with righteousnes as with a garment and hath it wrought most gloriously with the deeds of mercy which as a checker worke of diuers colours embroidered with the pure silken twist of a helpfull and vpright conuersation garnish her holy profession The Doing of good is the certificate of a Christian the character of a mans faith making his calling and election sure And Although it may be obiected that a hypocrite may seem iust in Doing good and yet bee abominable before God not doing that which is good for righteousnesse sake facto pius sceleratus coâ—em as the Poet pithily spake Wee behold the man not the minde the worke not the will the fact not the faith the action not the end yet the iudgement of charity belongs properly to men but the iudgement of certainty to God From whence wee must labour in our wel doing not so much to approue our selues to men as to God who seeth our hearts And that we may not be negligent nor flouthfull heerin and thinke that because our workes iustifie vs not and God seeth wee loue him well although wee doe little good on earth to encourage vs to well doing on the one side and to preuent such conceits on the other the holy Ghost in Psa 24.3 4. in Esay 33 15. in Psa 15. and many places describes a sound member of the Church rather by workes then faith and of all the fruits of fayth almost innumerable make choice of those that concerne our neighbour in all which saith is yet presupposed according to the Apostolicall axiome whatsoeuer is not of saith is sinne fides est operum fomes as Paulinus spake and as our Church the nest of good workes for bee our birds neuer so fayre and our leaues neuer so fresh and greene all are but lost if they be not brought forth in a true beleefe for admit a man were as iust as Aristides in his gouernment as true of his word as Pomponius as louing and kinde to his countrey as Curtius at Rome Mecaenas at Thebes Codrus at Athens who exposed themselues to voluntary death for their neighbours and countries sake yet if these workes proceed not from a heart purged by faith no happinesse can follow this Doing of good no true peace to the conscience nor eternall rest to the soule for without faith it is impossible to please God Yet when these are conceiued and brought forth in faith the Lord as it is sayd of Abel and his offring hath respect to both the worke it selfe Gen. 4.4 and him that wrought it and as it is said of Noahs sacrifice the Lord smelleth a sweet sauor of rest and is well pleased with them Gen. 8.2 Heb. 13.16 A man may deceiue himselfe and others with a fained profession of faith an inward and hidden grace therefore the holy spirit will haue euery mans fayth to be tried and known by his fruits By their fruites yee shall know them Doe men gather grapes of thornes or figges of thistles And howsoeuer eternall life be promised to sayth and eternall damnation be threatned to infidelity yet the sentence of saluation and of damnation shall be pronounced according to workes as the clearest euidence of both Matt. 25.34 but with the Apostle I will shew you yet a more excellent way This precept then of Doing good is of large extent in that it concerneth all duties and all degrees of men not only in common as we are men and so bound vnto that ius gentium to render euery man his due but in particular in our seuerall vocations and callings to expresse our fayth by Doing of good as wee are Magistrates or Ministers Masters or Seruants in what estate degree or condition of life it hath pleased God to place vs. For know ye all that not onely those generall duties of Christianity as the hearing of the word c. are required wherein if we fayle all the world can witnesse against vs and euery one quasi digito will point at vs and crie open shame of vs not onely these I say are carefully to be performed but moreouer the particular offices whereunto we are called for the propagation of Religion and piety or the preseruation of order iustice and equity in the Church or Common wealth and our priuate familie are seriously to be attended and executed Hoc agire in the sacrifice of the heathen gods was a precept much vsed and obserued how much more in the seruices of the God of heauen should the said precept Doe yee this that is intend and apply all the faculties of your minde to the doing of it be kept inviolable What other thing doth the Apostle insinuate when he saith He endeauored to haue alwaies a cleere conscience toward God and men but this point in hand That there ought to be a concurrence of our holy carriage towards God and vpright demeanor towards men Requisite it is saith Chry. ut rovereÌ„ter se quis habeat ad divina landabiliter coÌ„uersetur cum hominib that euery good Christian should serue God reuerently with hearty deuotion and man righteously with a ready minde and a liberall disposition Men are to be regarded in the way of right and equity propter famam God is to be reuerenced in the way of Religion and piety propter conscientiam Holinesse and righteousnesse are the meane parts of Gods image in man Ephes 4. Neither can wee be assurd that we are regenerated vnlesse we finde in our selues a marriage