order our wayes according to his word 2. The second rule is that as euerie peculiar serueth to the praise of the owner so we must frame our liues and actions to the praise and glorie of God whose we are This is the reason of the holy Ghost Psal. 135.3 4. Praise the Lord oh sing praises vnto the Lord for the Lord hath chosen Iacob to himselfe and Israel for his cheife treasure Whence it followeth that whatsoeuer practise would tend to the dishonour of God â—e must resist and withstand in our selues and others And thus the Lord chargeth his people that they should be so far from associating themselues with the wicked people that liued neere them in their idolatrie that they should breake downe their altars and cut downe their groves and images and resist them euen from this same ground because he had chosen them to be pretious vnto himselfe So that if any sinner shall mooue and wooe vs vnto any vngodly practise we must reason the case with our owne hearts I may not doe any such thing as may dishonour God or my profession let others doe thus and thus I may not doe so I am the Lords peculiar and must liue to his glorie which I cannot doe if I withstand not such motions as whereby his glorie is hazarded and hindered and thus also maist thou iudge of thy selfe whether thou beest the Lords if thou seruest not the times nor mens lusts nor fashionest thy selfe to mens humors but liuest vnto the Lord thou art the Lords Vse 4. Hence is afforded a motiue to loue the Church and shew all kindnesse to the members of it euen because it is the Lords heritage and because the Lord is not vnfaithfull to forget the worke and labour of loue shewed to his Saints yea be it but a cuppe of cold water it shall not loose a reward seeing the Lord accounteth it as done to himselfe The Philippians supplied Pauls necessities and Paul promiseth them that his God should supplie all their necessities On the contrarie woe shall be to them â—hat wrong by word or deed or wrighting the least of these little ones who are so deere to the Lord as the apple of his eye Let the scorners and enemies of good men remember that in Ier. 2.3 Israel is as a thing hallowed vnto the Lord all they that eate it shall offend euill shall come vpon them saith the Lord. If the King should set himselfe to raise and aduance some one man whom he affecteth aboue all other were it safe for any subiect to pick and cull out that person to wrong and disgrace aboue any other â— and yet thus do they that of all other wrong and oppresse Gods Church and deare children who in the end shall know that the Church is an heauie stone to lift at against which neuer man heaued but with the certaine perill of his owne life Men may dip their tongues in venome and their pens in poyson and keepe the garment of such as stone Steuen but the Lord will avenge the cause of his poore ones his peculiar ones he will not alwaies hide his face nor hold his peace Zealous of good works Here is another ende of Christs sanctifiyng his Church that euerie member of it should ardently endeauour in all good and goodly conuersation Where the Apostle seemeth to answer a secret obiection for it might be said if Christ haue thus redeemed purged and washed vs and so made vs his owne peculiar what neede we more or what further remaineth for vs to doe neither wanted there Libertins in those dayes that from the appearing of grace cast off all yoakes and thought they might doe what they listed But the Apostle telleth such that Christ neuer washed redeemed nor powred out his grace vpon any but such as thereby were wrought to forwardnes and cheerefulnesse in all well-doing And here not to speake of the nature and necessitie of good workes because that treatise is to be referred to a fitter place three things are to be obserued First note that before the Apostle speake of good workes we heare of redemption and purging and washing and of a peculiar people that must doe them for indeede the best workes are so farre from iustifying and purging that none can be good before the party be iustified and purged A leper or polluted person in the law might not touch or attempt any thing for whatsoeuer he touched became also vncleane so while the whole man euen the minde and conscience the fountaines from whence all the actions issue are polluted how can any thing streaming from thence be cleane and pure vnlesse we will say that one fountaine at once can send out sweete water and bitter or controll holy Iob who saith that no man can bring a cleane thing out of filthinesse Good works must beginne from that we are iustified but we beginne not to be iustified because they went before The whole scope of the Epistle to the Romanes is to prooue that no man can by workes be iustified before God the verie first proofe of which conclusion is fetched hence because all are vnder sinne and depriued of the glorie of God and so beeing euill trees cannot bring forth good fruit and much lesse in this state of sinne vnwashen and vnpurged can be zealous of good works without me saith Christ ye can doe nothing namely no good thing till a man therefore be set into Christ he cannot possibly turne his hand to any thing that is truely and formally good no more then a sient can bring forth fruit which is not set into a stocke or a branch which is not set into the vine Secondly note that whosoeuer are iustified and sanctified they must needs bring forth good workes for else Christ should be frustrate of his end in those for whom he gaue himselfe Eph. 2.10 We are his workemanshippe created to good workes We must first be his workmanship before our selues can be good workmen but beeing once his new creatures then can we neither be idle nor 〈◊〉 occupied but conuersant in such good workes as himselfe hath ordained we should walke in In experience we see a man planting good trees in his orchard not that they should be barren or laden with bad fruit but to furnish him with store of good fruit and in the Scriptures we see what recompence the good husbandman expecteth for setting and dressing purging and pruning his vine namely that it should bring forth much fruite Is this the end of our redemption from the hands of our enemies that we should serue him that hath redeemed vs in holinesse and righteousnesse all our daies are we purged to be a chosen generation and a peculiar people that we might set forth the vertues of him that hath called vs out of darknesse into his meruelous light hath the Lord separated vs vnto his owne vse not only to glorifie himselfe in vs but after a speciall manner to
requiring our best attentions and diligence in the entertayment And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine not passing by it as a thing which long since we haue learned out of Catechisme and so are past it but seeing the Lord doth so solemnly recall it into our eares and vnderstandings we must call together and summon our best sences and affections to heare and receiue it And the rather because two things are implied 1. That it is a most true and necessarie doctrine because the holy Ghost is so earnest in it 2. That it is not so soone learned as men may thinke for although it be not much contradicted in the mouthes and by the words of men yet is it exceedingly in their practise and conuersation And these things I will thou shouldest affirme In this Apostrophe vnto Titus and the words following the Apostle after a sort dwelleth in the commendation of his doctrine for not contenting himselfe to call it a faithfull doctrine he turneth himselfe presently to Titus and wisheth him in this verse to be instant in teaching iâ— as in the next to be diligent and vigilant against the contrarie And here 1. he commandeth not exhorteth Titus I will that thou teach these things that is both which I haue formerly deliuered and now presently follow 2. Hee prescribeth the manner how Titus shall teach them That thou affirme that is as it is a most true and faithfull doctrine so do thou by all meanes most constantly and vndoubtedly perswade and maintaine it The originall word is a borrowed speach from those that giue or sell a thing to an other who are bound to defend the title gift or sale of it against all claimes suits and entanglements wherein is insinuated that although it be a faithfull word yet it shall not saile to be called into question and meet with strong opposition and therefore Titus must the rather bend himselfe to make it good against all cauillâ— and questions that can be mooued about it or against it 3. Hee enterlaâ—â—th againe the summe of the doctrine which he dwelleth in the commendation of That beleeuers be carefull to shew forth good workes The Greeke word is a militarie word taken from such as set themselues in the foreward or front of the battaile and manfully march before the rest so encouraging the whole band following to the like valour and diligence as they see in them their leaders This word would our Apostle translate to Christians and conuerts to the faith whom he would not only haue fruitfull in good workes but ardent forward and the first in them going before others as leaders captaines patrons and examples 4. Hee affixeth a reason why he doth so vrge him to the teaching of these things These things are good and profitable vnto men The streame of expositors conceiue these words as the iust praise and commendation of good workes by our Apostle immediatly before mentioned including a reason why beleeuers should be fruitfull in them But I rather conceiue them as an enforcement of the dutie vpon Titus for these reasons 1. had the Apostle applied them to good workes it is not likely he would haue seuered them from the former words by a full point hee might sooner and aptlier in that sence haue said which are good and profitable or as in the end of the next verse for they are thus and thus rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished 2. These words in the other sence giuen seeme to make an easie entrance and beat an high way to the next branch of Titus his dutie namely to set himselfe against the contrarie doctrine 3. The opposition in the end of the next verse clearly leadeth me to this exposition which is as this kind of doctrine is good and profitable so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine and vnprofitable Thus then let vs take the entire sence This doctrine which I haue and doe deliuer vnto thee for the vse of the Church is a faithful word do thou therefore affirme it boldly and confirme it vnto beleeuers the which if thou dost thou shalt propound things which are good and profitable good that is wholesome and sound in their owne nature and profitable that is of exceeding good and necessarie vse thorough the whole life of man Doctr. 1. In that such as beleeue in God must be carefull to shew forth good workes we may obserue from whom a good worke can onely proceed namely from beleeuers For in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers there iâ— an other doctrine more proper to them namely that doctrine which may strike them with sorrow for sinne sence of damnation prickings of heart and terrors of conscience so as they might be prepared vnto faith and these workes of repentance the fruits of amendment of life Therefore that we might know this doctrine of good workes proper to beleeuers our Apostle calleth for them of none other well he knew that no other could do them he knew that men cannot gather grapes of thornes and that till the fountaine were pure the issues and streames must needs be troubled and corrupt he knew that first the tree must be good and then the fruit and that the inside must first be made cleane In a word that whosoeuer hath not his heart purified by faith is an vncapeable hearer of this doctrine Obiect But are not vnbeleeuers as well bound to good workes as beleeuers iâ— not the law vniuersall and the commandement to doe good and abstaine from euill generall Answ. Yes they are bound to bring forth such good workes as are the fruits of faith which before regeneration is an impossible commandement for euery tree which bringeth not forth good fruite shall be hewen downe Quest. But what if an vnbeleeuer doe that which God commandeth as giue almes build Churches colledges heare the word pray maintaine the ministry c. Answ. We cannot here fitlier speake then with the Apostle whatsoeuer is not of faith is sinne without faith it is impossible to please God Obiect But then if I be not assured that I am a beleeuer it is al one to doe good or euill to sit at home or come to church to pray or not to pray c. Ans. It is not all one seeing the action commanded is good in the matter and may doe good vnto others and may bring some temporall blessing or remooue some temporall euill from the partie himselfe as appeareth in that semblance of repentance in Ahab without faith and truth although in the doer in the forme and in the ende it faileth But the action forbidden is euerie way and out of measure sinnefull and damnable Obiect But it is not all one to be condemned for doing an action forbidden and to be condemned for doing an action
saue of her husbands allowance or procure by her labour aboue that her husband enioyneth 9. That she getteth naughtily she ought to dispose it to the owners or to the poore though he should forbid her because neither she nor he hath right thereunto The Casuists adde other cases which are more questionable But the question is of such goods as are common between them whether she may dispose of them to any vse without his consent And the common answer is negatiue and sundrie reasons propounded Which as I will not conclude against so neither can I wholly assent vnto for these reasons which I propound to be further considered of 1. Whereas one cheife ground of that opinion is that the wife hath no more but vse of her husbands goods I take it she hath also a right and interest in them For marriage which maketh the person of the husband the wiues maketh his goods much more so that as she hath not vse only but right and power of his bodie so also hath she not only an vse but a right and possession in his goods Againe if she haue onely vse of them wherein is her preferment aboue the children and seruants who haue vse of them aswell as she Further the husband is bound to impart and make his wealth common with his wife as Christ imparted his heart blood vpon the Church which the Church hath a state and interest in the which interest for any to debarre the Church of were to withhold her from her right Secondly the wife is as necessarily bound by God to shew mercie as well as the husband the precept is generall to doe good forget not and to distribute She must therefore exercise her faith in the practise of good workes as well as he though her husband forbid her whom she is to obey only in the Lord what if he should command her not to heare the word praie and goe to Church or the like and the case is not vnlike seeing mercie is more acceptable then sacrifice and euery way as necessarie Obiect It will be here said that we may not doe euill to doe good withall or giue of that which is not our owne Answ. It is the question whether it be euill or no. And she giueth of that which she hath right and state in euen to dispose but in no other vse then in workes of mercie as present need requireth and that with wisedome and discretion so as she neither impouerish her husband weaken his estate nor wrong her own familie Thirdly we haue examples of godly women for to let passe the fact of Abigail that was as Mr. Calvin saith extraordinarie in that God did inwardly and specially direct her in that strait and the case was of present necessitie to saue the liues of the whole family and further her husband Nabal was not only froward but drunke all that daie and not to be consulted withall 1. Sam. 25.16.36 The examples of Ioanna the wife of Cuza and Susanna and many other godly women were not so extraordinarie who ministred to Christ of their substance to say here they had the consent of their husbands is but to insist in the question without proofe and it is most probable their husbands were not so forward especially Cuza who was Herods steward in likelihood was of Herods mind Most expressely Salomon saith of euery vertuous woman that she stretcheth out her hand to the poore Prov. 31.20 Fourthly the most learned deciders of cases among the Papists conclude and determine that the wife in this case may do that which the husband ought to do but will not as if she know much of his goods ill gotten which ought to be restored she may giue more liberally whereby so farre as she can she laboureth to heale his error and witholdeth Gods iudgement from her selfe in participating in his goods It is obiected that the vowe of the wife may not stand without her husbands consent at least implicite and therefore she may not dispose of inferiour things without it To which may be answered that this is a ruled case by expresse commandement not deniable by any as the other is not Besides it is an vnlike case seeing vowes are voluntarie and in the power or choise of the vower to vowe or not to vowe but so are not works of mercie which are commanded and necessarie duties It is alleadged that partners may doe nothing without mutuall consent But that is answered because here steppeth in a superiour power to which both of them must stoope euen a commandement of mercie and charitie to the wife as well as the husband and includeth that the wife must haue wherewithall to be charitable as well as the husband It is alleadged that her desire must be subiect vnto him he shall rule but all such allegations drawne from his headship and authoritie stand onely in indifferent and ciuill things which a mercifull and necessarie releefe is not for we say that she is in a ciuill manner subiected vnto him and to his power and may not dispose of any part of his goods at her pleasure to any ciuill vse as to giue away to her friends to spend vpon other other outward vses But yet is she not after such a seruile manner put vnder his power as that vpon no occasion whatsoeuer shee may not dispose of any part of the goods which by the right of marriage are common betweene them It is further alleadged that the Shunamite did not entertaine the Prophet but first she asked her husband I answer it is a cōmendable part for the wife to seeke her husbands consent in euerie thing but the question is where such consent cannot be had besides one thing it is to giue a mercifull releefe and an other for the wife to bring a man into the house to diet and lodge him which this woman might not doe without the consent of the husband for though there was a mercifull releefe of the Prophet of God in it yet there was more it beeing a mixt action in one part of which the husband must haue a chiefe stroake It is further alleadged that by ciuill lawes the wife may neither let nor sell nor borrow without her husband and therefore neither may she giue I answer these are ciuill actions wherein the husband as the head must giue direction but mercifully to giue an almes is a religious action besides the lawes state the wife in a great part of the husbands goods and lands and prouideth by giuing her a ioynture or her thirds that the husband may not depriue her of her right therein neither by lawe can a man sell his lands simply vnlesse the wife will giue vp her thirds which plainly stateth her in a right vnto the goods and lands aboue the seruants and children the deniall of which as I said at first is the maine ground of the former opinion Other obiections I haue met with not worth the answering therefore I will not
haue not resolued to renounce all vngodlines and lusts whereas this doctrine that bringeth saluation washeth not the outside onely nor beginneth at a wrong end but obserueth this method first denie all vngodlinesse be it neuer so inward and then outwardly to reforme the life 3. Whereas many a man thinketh himselfe soundly taught in Christianitie if he can liue inoffensiuely doe no man wrong be reputed a good Churchman and a quiet neighbour and so liue out of the gunshot of the lawe let such know that although this seeme to be good countrie diuinity yet may a man attaine all this without one sparke of this grace which bringeth saluation for be it thou beest neuer so harmeles that thou fearest no mans impeachment yet if thou beest not a seruant of righteousnesse thou neuer knewest the teaching of this grace which deliuereth men into the forme of it selfe meane thou neuer so well liue neuer so innocently yet if thou seruest not God in thy spirit both in publike and priuaâ—e if thou releeuest not the Saints and drawe on others to God and godly practises thou art neuer a whit nearer heauen for that is a lame halting holines which hath taught only to abstaine from euil and traineth not vp in the doing of that which is good Let here an indifferent man iudge whether that assertion of the Papists be true when they say that our doctrine destroyeth good workes whereas it imposeth them vpon such penaltie that he that hath them not to shewe hath nothing to doe with the grace which bringeth saluation 4. All that professe the Gospel must thus reason from their present condition We liue vnder the Gospel and may not conuerse profanely in the world after the guise of the world we liue vnder the light and the night is past vnto vs we may not therefore liue in darkenesse but walke as in the light and as children of the day Of which kind of reasoning we want not example and president in the Scriptures Rom. 6.14 ye are not vnder the lawe but vnder grace Let not sinne therefore raigne Heb. 12.16 Let there be none profane as Esau why for ye are not come to the mount that is ye are not vnder the law where is nothing but a loud voice terrible and dreadfull but ye are called to a still voice of Christ and his Apostles to news of ioy and gladnes c. So say with thy selfe What shall I wast out my time in intemperance in vnsauorie meriments or gaming shall filthie false or swearing words be heard proceeding out of my mouth shall iniustice oppression vsurie c. be found with me oh the Gospel which I professe teacheth me other things I am no scholler in this schoole though I haue neuer so often entred into it if any of these things or of this qualitie sticke by me Secondly note that where the Gospel bringeth to any person saluation there it looketh for returne of some recompence and namely this that it be enterteined with sobrietie righteousnesse and godlinesse which are the three graces which goe hand in hand and euery one looking at another Sobrietie keepeth the owne house and moderateth the minde at home Righteousnesse looketh forth and giueth euery man his due abroad Pietie looketh vp vnto God and giueth him his right Sobrietie preserueth and is content with it owne estate and portion Righteousnesse preserueth and is content that other men enioy their estate and portion Pietie preserueth and is willing that Gods part be reserued vnto him Againe sobrietie must goe before as a nurse of the other two for he that dealeth not soberly cannot deale iustly but depriueth the Church the common wealth and family of their due Righteousnesse without godlines is but Atheisme and a bewtifull abhomination and pietie without righteousnesse is but hypocrisie for how absurd is it to be precise with man and carelesse how wickedly we deale with God Now as sobrietie the first is the nurce of the two latter so pietie the last is the mother of the two former which where it is wanting neither of the former nor both of them can commend a man vnto God Therefore none of these three aduerbs of Paul as a learned writer speaketh must be forgotten which ioyntly conteine all the rules of Christian life In each of thâ—se we will obserue two points First the proper worke Secondly the rules of practise And first of Sobrietie The proper worke of it is to moderate the mind and conteine it in due compasse both in all the affections of the soule and the actions of life which it turneth it selfe vnto as may appeare 1. In things inward and 2. outward First in the inward gifts of the mind it teacheth three things 1. To be wise to sobrietie and not to presume aboue that which is written it suffreth not to pry into the Arke as the Bethshemites did to their cost neither in inferiour things to meddle with curious arts sciences but exerciseth it selfe not in things which haue onely a shew of wisedome but such as are profitable yea necessarie 2. To conteine and content it selfe with the owne measure of gifts to know their owne bounds and keepe within them the portion of grace which is giuen according to the measure of the gift of Christ it acknowledgeth with thankfulnesse but arrogateth not that which it hath not for this were to runne ouer the measure and Christ giueth no such gift which is not in the measure of it Of this sobrietie we haue a singular president in the Apostles themselues 2. Cor. 10.13.14 We reioyce not in things without our measure nor stretch our selues beyond our measure nor boast of things without our measure 3. As it teacheth a man to know himselfe so also not to despise another although he hath not receiued the like measure it swelleth not against another seeing it selfe hath nothing but what it hath receiued it enuieth not those whom God hath made superiours seeing the wisedome from aboue is pure peaceable not iudging not aduancing 2. In outward things it is a moderator as may appeare in things concerning 1. a mans calling 2. his estate 3. pleasures and delights 4. things indifferent First it forceth a man to abide in his calling but not as a drudge vnto it it wil not suffer the heart to be oppressed with the cares of this life no more then with surfetting and drunkennes it curbeth the vnquiet desire of increasing wealth and so both giueth freedome to the duties of the generall calling and fenceth from beeing too much wrapped and entangled in the cares of the particular Secondly in his estate this vertue of sobrietie setleth a man in a quiet comfort and contentment for it teacheth to want and to abound and putteth into a mans hand the benefit of contentation in all estates Hence if want come he that was rich can reioyce in beeing made low as well as the brother of low degree in
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
point if we looke seriously and vnpartially into many of our sacrifices and oblations to God and men may we not accuse our selues as the Lord once did his people Yee haue snuffed to offer the thing which was good and haue offered the torne and lame and sicke nay many of vs snuffe at these last and worst If the best and most religious action would charge many a one but with a matter of tweluepence such is their readines to any good worke that it shall lie in the dust and although God hath giuen them abundance of outward things to the end that they might be meanes of performing many a good worke yet still they plead want of abilitie whereas if they were as willing as able they would become rare patternes of welldoing But herein they shew themselues what euer they professe forgetfull of this precept and destitute of this grace which quickly and vpon euery iust occasion findeth it selfe called into practise and finding it selfe so called standeth not so much vpon abilities but worketh the will to the abilitie yea and beyond in iust occasion not that we call any man to the cracking of his estate or to the exhausting of the fountaine of his liberallitie for we need not but we would haue them to know that God maketh them able to giue before they be able to cast away as much as they giue and hurt them not and calleth them to distribute before their owne pleasures and lusts be serued seeing this precept requireth the departure with and forgoing of that which is often sweete pretious yea and necessarie for our selues Let vnconscionable men think well herof who can contentedly throw away at one cast or game at cards or dice more then willingly they would sow in pence to the poore all the yeare long Hauing now seene the necessitie and notes we will shortly set down some rules of practise for the better setting vs forward in this dutie First get into thy soule the conscience of this commandement accounting it worthie of all thine obedience beeing so often vrged in the Scriptures and made in the end of the former Chapter the end of Christs purchasing of vs. This reason drawne from the feare of God preuailed so farre with Iob that thence he was mooued to vse mercifulnesse to all sorts of men for Gods punishment was fearefull vnto me and I could not escape his highnesse Secondly Take euery opportunitie of welldoing while it is offered for else the opportunitie may be cut off from thee or thou from it This is the Apostles rule Gal. 6.10 While we haue time doe good vnto all That is take the present occasion of doing all the good thou canst 1. in regard of thy selfe performe the principall and maine dutie know the day of thy visitation slacke not this thy tearme-time but get the oyle of faith knowledge of God and obedience to his word that thy lampe may euer be shining to the glorifying of thy Father which is in heauen in one word forget not while thou hast time to giue all diligence to make thine election sure 2. In regard of others if now thou canst doe them good in soule or bodie delaie it not Prov. 3.28 Say not to thy neighbour goe and come againe to morrow and I will giue thee if now thou hast it and what knoweth any man whether this may be the last day wherein he can doe good to himselfe or others Thirdly Goe yet one step further to seeke and watch occasions of doing good and be glad when thou hast obteined them that so thou maist euer be furthering thy reckoning We read of the Patriarchs Abraham and Lot how they sate at their doores watching to entertaine strangers that they espied them a farre off runne out to meete them and most earnestly entreated them to abide and refresh themselues shew thy selfe herein the sonne of Abraham And would to God Christians were a little quicker not only in taking but seeking occasions of exercising the duties of mercie and loue for there is more in it then the seruing of euery begger at doore who the most of them liue in the breach of Gods commandement and in a course against all good order they might bethinke them of many poore and carefull Christians some labouring vnder pouertie some vnder debt some vnder sicknesse some vnder temptation some vnder one burden some vnder another whose necessities ought to be inquired into and so occasions sought of releeuing Christ himselfe in his members the want of this inquirie is the cause of much vnfruitfulnes Here I might free our doctrine from that Popish imputation challenging it as an enemy to good works but of that we shall more fully speak in the 14. verse Vers. 2. That they speake euill of no man The speciall precepts which are to be performed to all Christians are propounded 1. negatiuely 2. positiuely The negatiue requireth the good abearing 1. of the tongue That they speake euill of no man 2. of the hands no fighters The affirmatiue layeth bridle vpon the affections but soft shewing all meeknes to all men For the first The word is a rule not only of doing well but of speaking well also and condemneth aswell vnbridled speaches as disordered actions and frameth aswell the tongue to euery good speach as the hand to euery good worke and therefore fitly is this precept induced vpon the former instructing beleeuers that as they must be readie to euery good worke so also must they as readily exercise their tongues in sutable speaches abandoning all hurtfull language tending to the disgrace or iniurie of any man seeing these two may not be diuorced in him that would dwell in the Lords Tabernacle who must be both a worker of righteousnesse and a speaker of the truth in his heart and no slaunderer of his neighbour Psal. 15. Quest. The Apostle seeming to prohibit all euill speaking whether is it not lawfull to speake the euill we know by another so we speake nothing but truth Answ. It is neuer lawfull in any vncalled to speake it But if question be when a man is called I answer that God giueth a man calling in diuerse cases 1. When any man is publikely called before a magistrate to testifie of a fact for the clearing of some truth and execution of iustice and now to speake the truth is to strengthen sinews of humane societie 2. Priuately when a truth is called into question betweene man and man and cannot otherwise be cleared then by rubbing some old sore especially if in such a case a mans owne credit be hazarded and cannot otherwise be saued 3. When a man counselleth and aduiseth with another how such a man may be recouered out of such an euill or else admonisheth the partie himselfe both which are so far from intending his hurt that they tend to his amendment 4. For the preuention of such hurt as may arise to some other by a scandalous and wicked person in which
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
him out of the citie Act. 21.5 yea so ordinarie was this custome among them that he maketh full account of it before hand Rom. 15.24 When I shall take my iourney into Spaine I will come by you for I trust to see you and be brought on my way by you and commendeth as a semely dutie among the Saints 3. Ioh. 6. Gaius hauing receiued beleeuing strangers the Apostle speaking to him of them faith Whom if thou bringest on their iourney as it beseemeth according to God thou doest well The second dutie enioyned Titus concerning them is that he suffer them to want nothing They were employed in the Lords worke and therefore must be cared for so much the more For 1. what can be more equall then that he that laboureth in the Gospel should liue of the Gospel or that those who sow spirituall things should reape temporall The law of nature bindeth to releeue the parents in time of want The law of God chargeth in moe places then one neuer to forsake the Levite all the daies of thy life The lawes of all nations allow their Captaines and standart bearers a liberall and honourable stipend and suffer not any common soldier to goe to warrefare vpon his owne charge And very vnequall were it that any should feed a flocke and not eate of the milke or plant a vinyard and not tast of the fruite And how much more are these spirituall Fathers to be releeued how much lesse should the Ministers who are the Lords Souldiers Captaines and Standart bearers goe to warre of their owne costs how much more should the Lords shepheard eate of the milke of his flocke and the labourers in his vinyard eate of the fruite 2. If we goe from the men to their tydings these be such as ought to bring their persons into acceptance with vs That as Dauid said of Ahimaaz hee is a good man and bringeth good tydings so because of their good tydings we must entertaine Gods Ministers as good men Hence the Apostle commandeth vs to receiue such and haue them in singular loue for their workes sake Phil. 2.29 3. The godly who professe loue vnto the truth may not neglect such as are the publishers of it but cheerefully minister vnto their necessities to the end that thereby themselues may be helpers to the truth 3. Epist. Ioh. 7. But especially if any suffer for bearing witnesse vnto any part of Gods truth towards such Gods people must enlarge their bowells and euen stretch their best abillitie to helpe vp that part of the truth which Satan and his instruments seeke with violence to obscure or suppesse and the rather because these sufferings are endured for the truth and for them who haue as good a right in it as their teachers themselues 4. For this cause also ought the faithfull to comfort and encourage the messengers of God that therein they may reape a sweet fruite of their labours and may reioyce in them not in there gift so much as in that it is a fruite which furthereth their owne reckoning Phil. 4.17 Now all these reasons are such as suffer not any professor to shut vp his loue in his owne Pastor although he is first bound vnto him but cal for the dutie in generall to euerie one that worketh in the same worke according as their necessitie and occasions shall be not onely our owne Titus but euen Artemas and Tychicus suppose strangers which for his names sake goe forth 3. Ioh. 7. must be kindly dismissed and not sent away emptie This is a doctrine which is much neglected of too many which professe loue to the truth euen in these dayes which more lowdly call for it then in many ages before Vers. 14. And let ours also learne to shewe forth good workes for necessarie vses that they be not vnfruitfull The Apostle hauing enioyned Titus to make so franke a supply for Zenas and Apollos that they should not want any thing for their iourney Titus might demaund but where should I haue to prouide for them for it is certaine that Titus was not now a man of such state and wealth as those who say they are like him the Apostle therefore answereth that secret obiection in these words Let ours learne to shewe forth good workes the fruites of their faith especially for such necessarie vses of the Church as this is straine them not in vnnecessarie things but for such necessarie vses let them straine themselues that they may be rich in good workes and not vnfruitfull The verse standeth of a precept and a reason In the precept three points are to be considered 1. what are these good workes meant 2. who are bound especially vnto them Let ours learne 3. what are the necessarie vses of these and such like good workes First by good workes are not properly here meant all such actions in generall as are thus stiled in the Scripture but in speciall those of bountifulnes and beneficence both because those former were called for in the 8. ver of this Chapter as also in that these are especially suited vnto this argument Now these are commended to the practise of the faithfull by the title of dignitie in that they are called good workes not that they are so absolutely and perfectly good as that there is no sinne in them as the Papists contend for the best workes are good only in part so farre as they proceed from the spirit and from grace and in part corrupt as they come from flesh and corrupt nature of which two namely flesh and spirit euery regenerate man consisteth and therefore euery action cannot but sauour of the fountaine from whence it streameth If it be said that God is the author of euery good worke who because he is perfectly good cannot effect any thing which is not perfectly good The answer is that howsoeuer euery worke of God is perfect which he doth in and by himselfe yet such as he doth in and by man who is another author and actor of them cannot but drawe imperfection from him And whereas it is said if good workes were sinnefull then ought we not to doe them the answer is that we must not therefore refuse to do them because they are not simply euill but in themselues good and partly good in the doer commended to our practise by God of whom they are reputed good workes and in his Christ pardoning the defects of them for our incouragement accounteth of them as if there were no sinne at all in them Whence note that good workes are so farre from iustifying as that we are not able to answer one for ten thousand of them and that it is the mercie of God and not the dignitie of them which bringeth this stile vpon them Secondly of whom good workes are called for Let ours called in the 8. verse beleeuers in God Ours who are conuerted and confirmed in the faith by thy labour and mine of these call for good workes For this is
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues
First in regard of God good workes haue their necessarie vses As 1. that his name may be glorified by the professors of it for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse 2. that his Gospel may be beautified and adorned of which see cap. 2.10 3. that himselfe may be pleased and delighted as men with sweete smels with such sweete smelling sacrifices as these be Heb. 13.16 Philip. 4.18 these are the myrrhe and the spice which Christ gathereth when he commeth into his garden Cant. 5.1 Secondly in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses for euerie Christian is a fruitfull branch of that vine whereby both God and man is cheared And whereas our neighbour is either vnconuerted or converted they want not their speciall vse in regard of them both First for the vnconuerted they are either elect or reprobate If they be elect they may hence be prepared to their conuersion and woone euen without the word to the liking of the word and profession which they see so holy so charitable and so plentifull in good works Thus saith the Apostle that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues and the same Apostle exhorteth the scattered and conuerted Iewes to haue their conuersation honest among the Gentiles that they which now did speake euill of them as euill doers might by their good workes be prouoked to glorifie God in the day of their visitation But if they be wicked and belong not to God yet by the godly liues of professors they shall be 1. restrained that they cannot so boldly rush into and tumble in their sinnes as they would no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue Mark 6.19 2. they shall haue their mouthes stopt and put to silence when they would gladly open them wide against the truth and the professors of it And this is the will of God that by weldoing we put to silence the ignorance of foolish men 3. they shall be convinced and condemned in their consciences and so prepared for the iudgement of God and thus the Queene of the South condemned the Iewes and Noah by building the Arke condemned the old world Heb. 11.7 Secondly If the neighbour be conuerted he is either weake and then he is hereby confirmed strengthed and brought on or else he is strong and then he is further prouoked yea his heart is gladded and further knit to such a one as in whom he seeth such sparkles of Gods image to shine And thus was Titus his inward affection more aboundant toward the Corinths when he remembred the obedience of them all so was Pauls also by the faith and grace of the Philippians 1.5 Thirdly in regard of our selues they haue many necessarie and profitable vses As 1. to make our election sure to our selues 2. Pet. 1.10 2. we may by them discerne the soundnesse of our owne graces as sauing knowledge will be operatiue liuely faith will be working effectuall loue will be an hand giuing out sound hope will be purging Christian thankfulnesse wil appeare in good works which are called sacrifices of thanksgiuing true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh for else all is vnsound whosoeuer saith he loueth God and keepeth not his commandements is a lyar 1. Ioh. 2.3 for that loue of God or men is vnsound which is in tongue word but not indeed and truth as witnesseth the Apostle 1. Ioh. 3.18 3. by these fruits other men also may discerne the soundnes of our faith and graces for although good workes cannot iustifie the person before God yet they must iustifie the faith of the person before men and therefore Iames saith shewe me thy faith by thy workes and of Abel is said that he obtained witnes that he was righteous in that he offred a better sacrifice then Cain Heb. 11.4 4. They doe our selues good both in this life and in the life to come 1. In this life they profit vs in our outward estate and inward They bring blessing to our outward estate for God hath promised that he that watereth shal haue raine and that the mercifull man shall not want yea they drawe vpon vs not onely the blessing of God but of men also who blesse the mercifull man by many prayers which Iob made no small account of when in the depth of his distresse hereby he comforted him selfe that the blessing of the poore came vpon him Thus Onesiphorus his mercie towards Paul beeing at Rome in trouble brought the feruent prayers of so great an Apostle vpon himselfe and his house 2. Tim. 1.18 Besides this they doe our names good and helpe to purchase a good report which is better then a pretious oyntment Abraham by his workes was commended that he was iust Iam. 2.21 and of the good and mercifull man it is said that his name shall not be put out As for our inward estate they make that farre more thriuing for euerie grace is strengthened by the execrcise of it as no talent was vsed but to encrease for as prayer is increased by praying and knowledge by instructing so is loue by almes and mercie by distributing without which exercise all would rust and become as a sword kept in the scabbard till the heart become like the sluggards field ouergrowne with thornes and briars but most vnreadie to any good worke 2. In the life to come they are profitable for they procure a mercifull reward and beeing a sowing to the spirit we shall reape of them in the haruest life euerlasting yea and more they procure a proportionable measure of glorie for according to the measure of faith and grace in the worke the recompence may well be thought to be a cuppe of cold water shall not loose the reward but yet he that soweth more liberally shall more liberally reape And as in hell are degrees of torments for some shall be beaten with more stripes some with fewer and it shall be easier with some then other and yet both condemned so is it probably held that in heauen shall be degrees of glorie for some shall shine as the firmament some as the starres in which is greater light yea one starre differeth from another in glorie and this according to the gayning of talents for he that gaineth fiue talents shall rule ouer fiue cities and he shall rule ouer tenne cities that hath gayned tenne talents Not that the gayning of the talents meriteth any such recompence no more then a cup of cold water giuen to a disciple in the name of a disciple or a mite cast into the treasurie neither of which shall loose their reward but because faithfull is he which hath promised Vse 1. This doctrine meeteth with that slanderous
14.4 Whatsoeuer shall pleaâ— for the entertainment of lusts a Christian must resolutely denie them all No way can profiting in grace be better shewed then by this resistance Heb. 11.13 1. Pet. 2.11 Rom. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. king 22.24 Rom. 8.13 Onely our religion teacheth true mortification 2. king 5.12 Gal. 6 14. Plato of Diogenes Act. 17.18 Doctrine of grace teacheth not onely to abstaine from euill but doe good Eph. 4. Act. 26.18 vers 20. Rom. 6.17 The Gospel bringeth saluation but looketh for an answerable returne and recompence â— The proper worke of sobrietie 1. in things inward Coloss. 2.23 1. Cor. 4. â— Iam. 3.17 2. in outward Luk. 21.34 Iam. 1. â— Eccles. 2.1 1. Cor. 7.29 II. Rules of practise 1. The proper worke of iustice 2. Rules of practise Luk. 13.36 Eph. 4.28 Motiues to practise these rules 1. The proper work of pietie 2. Rules of practise Ier. 9.23 Gal. 6.10 Many sorts of men bewray the vngodlines of their hearts Reasons to 〈◊〉 to the exercise of godlines Godlines must be exercised in this present world The right ende of this present life is to learne the way to a better Philip 3.13 Spes pro re sperata meton adiunct Blessed hope why so called Christ called a mightie God Why. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel receiued in truth lifteth vp the heart to waite for Christs second appearing Reasons Eph. 2.12 Philip. 3.20 Triall of our selues by the former doctrin Cant. 2.5 Cant. 2.17 To this expectation of Christ are required 1. a sound ground Lumbard 3. sent distinct 26. 2. sound qualities which are fowre Heb. 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 28.16 Prou. 13.12 Rev. 19.7 1. Pet. 5.4 1. Ioh. 3.3 3. sound effects which are also foure Heb. 12.2 Numb 14.7.10 vers 23. Act. 23.8 Motiues to the expectation of Christ. Matth. 24.46 Luk. 12.46 Ignoratur vnus dies vt observentur multi Curiosi ad cognoscendam vitam alienam desidiosi sunt ad corrigendaÌ„ suam August confess lib. 10. The expectation of Christ is a notable meanes to prouoke men to Christian duties 1. To attempt them Eccles. 11.9 Act. 3.18 19. Act. 24.26 Rev. 14.7 2. To hold on in them with chearefulnes Act. 24.15.16 1. â—im 6.14 2. Tim. 4 1. 1. Pet 3 4. 1. Cor. 16.13 3. To hold out in them with perseuerancâ— Iude 22. Luk. 22.29 Iam. 5.8 In that most perfidious Councel of Constance 1. Cor 9.7.10 Prou. 27.18 2. Cor. 9 6. Heb. 11.26 Psal. 27.13 Christs glorie shall shine out in full brightnes at his second appearing Matth 25.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 1.10 Coloss. 3.4 Philip. 3.21 1. Pet. 1.11 Act. 26.22 We must neuer speake of God or Christ but in a weightie matter and reuerent manner Reasons Ier. 10.6 Act. 17.24 25. How Christ gaue himselfe for vs. Ioh. 10.18 Luk. 2.7 There can be now no other Priest nor sacrifice besides Christ hiâ—sâ—lfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—b 10 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 17.19 Heb. 7.23 2â— 26. The Popish distinction of Priests into primarie and secondarie ouerthrowne vpon Hebr. 7. Hebr. 9.11 12. Mors necessarius modus oblationis tolle mortem tollis oblationem The Popish distinction of oblation of primarie anâ— commemoratiue confuted Sess. 6. cap. 2. Christ gaue himself therfore wholly both bodie and soule and why Isa. 53.11.9 Christs death and passion was voluntarie seeing he gaue himselfe Ioh. 10.17 18. 1. Tim. 6.13 Christ gaue himselfe for his Church not for euery particular man Reasons Expiatio intercessio sunt partes inseparabiles saâ—â—rdotij Christi Psal. 32.1 Eph. 2.25 Eph. 5. How Christ is said to reconcile the world to God Tractat. 87 â—n Ioh. How Christ is said to die for all men 2. Cor 5.21 Christ suffered not for his owne sinne for he was giuen for vs. Christus praeter â—a bona quae suis laboribus peperit nobis meruâ—t etiam sibi corporis gloriam nominis exaltationem Bellar. l. 5. de Chro. cap. 9. We must receiue this gift and make our best benefit of it We must giue our selues to him who gaue himselfe for vs. Seeing Christ hath giuen himselfe there neede no other satisfaction for sinne Christ redeemed his church from the captiuitie of sinne â—wo waies How so short a suffering could redeeme from infinite euills Mortem re non tempore infinitam tolleravit Christus Before this redemption we were boÌ„dslaues vnder sinne death 2. Pet. 2.19 Ioh. 8.34 Sinne resembleth a tyrant many waies Rom. 5.21 Miserable is their estate who aâ—e out of Christ because they haue no part in this redemption Deale with sin as with a tyrant The Sonne hauing set vs free great is our freedome Bellarm. lib. 4. de poenit cap. 2. Concil Trid. sess 6 c. 14. Heb. 9.12 26 Christs satisfaction is not partiall but freeth vs from all iniquitie both guilt and punishment Matth. 18. Isa. 52.3 Mors piorum est medicinalis non poenalis He hath well deserued al our loue who hath paied all our debt Beware of sin which bringeth back the former bondage Full consolation to the godly from the former doctrine Christ purgeth his people two waies Hebr. 9.14 Redemption sanctification are inseparable companions 1. Cor. 1.31 Exod. 30.18 1. king 7.23 1. Ioh. 5.6 There must needs be much vncleannesse where is neede of continuall clensing Philip. 3.12 Sinne is neuer pardoned but where it is purged Rom. 6.2 Ioh. 13. Meanes of our purging to be vsed Ezek. 36. Psal. 51. 1. Thess. 4.4 2. Cor. 7.1 Malac. 3.2 Zach. 13.1 Motiues to vse carefully the former meanes Luk. 1.71 Iun. in Exod. 19.5 Deut. 7. The Church is Gods peculiar sundrie waies Cant. 6.7 Numâ— 23.9 Eph. 3.15 Ferendo non feriendo Qui in ChristuÌ„ credunt linguis loquuntur novis Bern. de ascen dom Ier. 2 3. Many consolations to Gods people from the former doctrine Psal. 105.14 We must liue vnto the Lord whose we are 1. Pet. 2 9.1â— Deut. â—4 1 â— Deut. 7. Loue the Saints because they are Gods peculiar Phil 4.18 19. Zach. 2.3 cap. 3.8 The worker must be good before the worke can be so August epist. 120. Honorato Rom. 3.10 A good worker cannot but bring forth good works Ioh. 15.1 Heb. 9.14 1. Ioh. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What vertues must attend zeale to guide it aright Act. 19. How necessarie zeale is to a good worke Psal. 119.136.158 Ier. 9.2 Ezek. 9.4 Nehem. 23.22 Numb 25. Ioh. 2.14.17 The effects of zeale about the effecting of good things Rom. 12.12 Act. 20.24 Philip. 2.17 Rom. 9. Sundrie sorts of men bewray the want of zeale Act 23.12 see cap. 1.9 â— Tim. 3.16 All proofes reproofes must be fetched froÌ„ the Scriptures The word must be so handled as the authoritie of it be preserued Reas. 1. Cor. 14.25 Isa. 6.6 Matth. 7. Prov. 17.27 Act. 26. A grieuous sin to despise Gods ministers Râ—asâ—â—s 2. Cor. 3.9 Rev. 6.2 Rev. 1.20 Exod. 16.7
can want and abound I can be full and hungrie in euery condition I can be content If the world come in vpon thee vse it as not vsing it if it doe not yet account the present condition the best for thee because the Lord doth so account it and the way to get wealth is to giue it vp into Gods disposition as Abraham by offering vp Isaac to the Lord kept him still 2. Turne the streame of thy desires from earthly to heauenly things making with Dauid God thy portion then shalt thou be better without these then euer thou wert or canst be with them Zacheus when he had Christ was rich inough although he had not a quarter so much as he had before and for his graces esteeme them aboue goods crauing with Salomon wisdome before wealth the blessing of Iacob before Esaus pottage Especially labour to feele the want of Christ aboue all things for this hunger would starue the other and worke this effect that while the foole gathereth riches to himselfe and is not rich in God thy conuersation shall either be without couetousnesse or if at any time thou couet it shal be certaine not vncertaine riches which thou maist treasure vp in heauen and then send thy heart after them while the other are fit onely to fixe the hearts of the possessors in the earth Hereunto agreeth that of Paul to reioyce in the crosse of Christ by which the world shall be crucified to thee and thou vnto it for once beginne to reioyce in the things which he hath done and suffered for thee and thou wilt beginne also to account of all things as doung in comparison of him hereupon the world will beginne to frowne on thee and hate thee and then shalt thou with more ease hate it and thus daily the more thou risest with Christ the more wilt thou seeke the things that are aboue 3. Thou must goe one step further daily to crosse the affection directly 1. by daily seeking the assurance of the pardon of sinne 2. by daily prayer against this sinne especially 3. by daily reading the Scriptures which are the sword of the spirit to cut off such lusts wisely obseruing and applying such places as most crosse it 4. by beeing readie to do good and distribute and exercising liberalitie vpon all good motions and occasions So Paul counselleth rich men to become rich in good works 1. Tim. 6.18 The earthly minde will say these are hard taskes but let such a one consider how hard it is for a couetous rich man to get into the kingdome of heauen Vers. 8. But harberous one that loueth goodnesse wise righteous holy temperate Now the Apostle proceedeth to make enumeration of those vertues which in the Minister are to be opposed to the former vices of which we haue spoken at large and these vertues are opposed either specially as to couetousnesse hospitalitie to frowardnesse loue of good things and men to drunkennesse wisedome and sobrietie or else more generally two other vertues are set against them all namely righteousnesse in regard of men and holinesse in respect of God Whence before we come to the particular handling of thē seuerally as they lie in the verse this instruction is generally to be noted That it is not sufficient for the Ministers neither any other Christians to be free from many vices but for the beautifying of their place and profession they must shine out by many positiue graces to the glorie of God and the gracing of his glorious Gospell which they teach and professe 1. Tim. 6.11 But thou O man of God flie these things and followe after righteousnesse godlines faith loue patience c. which truth is euident in an inferiour office euen in the poore widdowes which were to be admitted to the seruice of the Church cap. 5.10 And for the common Christian the commandement is not onely to eschewe euill but doe good and the generall reasons are these 1. Euery commandement in Scripture hath two parts the affirmatiue and negatiue and one of these still included in the other God in his law commanding any good forbiddeth the contrarie euill and this euen mens lawes doe so in prohibiting any euill he enioyneth the contrarie good which mens lawes doe not for example Forbidding to take his name in vaine hee commandeth the holy vse of it and forbidding to steale or kill he commandeth truth charitie the ground whereof is this that Gods lawe is not onely a bridle to restraine vice as mens be but also a rule and direction and way whereby and wherein to walke 2. The true knowledge of Christ is effectual operatiue for to know Christ right is to be a true beleeuer Now euery true beleeuer is 1. Gods newe creature and such a workemanship as is created vnto good works Eph. 2.10 2. Gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light 1. Pet. 2.9 3. Gods planting to grow vp as by the riuers of water to a tree of righteousnesse laden with the fruits of the spirit for this is the blessing of the Lords plants Isa. 61.3 4. a member of Christs bodie and therefore as a member in the bodie must not onely be harmelesse but of good vse for the seruice and benefit of the whole 3. The danger of fruitlesnesse in Christianitie for not only the ground that brings thornes and thistles is neare a curse nor onely the tree that bringeth forth bad fruit is nere the burning but if it bring not forth good fruit it shall be hewne downe and cast into the fire The rich glutton was sentenced for not releeuing Lazarus he did him no wrong one would think nor tooke nothing from him but he did him no good and so detained his right from him so the tenour of the sentence shall runne at the last day not against them onely who reuiled reproached condemned or crucified Christ but those also who clad him not fed him not harboured and visited him not Vse 1. This doctrine fully answereth a common plea which is made for the iustifying of many drones insufficient and ignorant ministers they are euerie where receiued in the minds of most as honest simple men well meaning peaceable and harmelesse and such as would be loth to doe any man iniurie and all this is well but what fruits of the spirit haue they what wisedome of God shineth in them what sufficiencie to doe the dutie of their calling what loue to Gods people what diligence in preaching and making knowne the wayes of God oh no here we cannot say much then I say thou sayst not so much as would haue mooued our Apostle to haue either admitted or permitted such in the Ministerie who requireth that such should not onely be not gracelesse and wicked but gracious persons shining in the robes of pietie and righteousnesse 2. This doctrine discardeth also a number that goe vnder the name and in the number of Christians
eye of flesh thou canst not but doubt of the truth of the promises at least to thy selfe in whom so little good appeareth but open the eye of thy faith which at length seeth clearely the saluation of God chaseth away clouds of doubts and distrust and giueth glorie vnto God As he therefore that would deeme the orbe of the sunne to be greater then the earth must deny his sence and yeeld to reason so must the beleeuer renounce both sence and reason and liue by his faith Fourthly the fruits of a sound faith are 1. Inward and these are all the parts of renewed holines in the soule which cannot but accompany it 2. Pet. 1.5.6 Ioyne with faith vertue c. for it worketh a through change in the whole man by purifying the heart inspiring a new spirituall life raysing from dead workes and causing to grow vp in holines and in the feare of God It is as the heat in the bodie the fountaine of life and heate and as the roote of a tree affording life sappe and quickning of grace to all the the parts of obedience without which it is impossible to please God in any thing 2. Outward such as are the true loue of God and man For as it maketh vs the sonnes of God so it causeth vs to carie our selues as children desirous to please our Father in all things to performe vnto him all the parts of his worship publike and priuate to loue his word to confesse his truth though with the losse of our liues to thinke of him to speake of him to delight in his presence and fellowship and giue vp our selues wholly to obey him in his commandements and corrections Againe it maketh vs to loue Gods image in our brethren and out of this loue issueth a desire and endeauour to helpe them heauenward and care to performe all other offices of loue towards their outward man their persons their liues their goods their names c. These are the blessed fruits of that faith which is vnfained 1. Tim. 1.5 which worketh by loue Gal. 5.6 And thus haue we shewed the first point wherein the nature of sound faith standeth The second point is why soundnes of faith is required rather of old men beeing a grace which euery one young aswell as old must striue vnto Answ. 1. Because they haue had the vse of the word longer and therefore their profit should be answerable to their meanes neither is this assurance and soundnes of faith attained at the first but ariseth vpon a grounded knowledge which for most part is not to be found in the younger sort Secondly old men which ought to be auncients in profession and so haue more experience of Gods waies and working should shew forth the power of faith vnto others and therein become as cleare patternes and presidents vnto them and therefore whereas a lesser measure may be accepted in the younger yet for these to yeeld to doubting to wauer in the truth to be corrupt in iudgement to sticke in extremitie or faint in affliction is a greater sinne and more hatefull vnto God who more seuerely correcteth it in old men who should be leaders vnto others yea although they be deare otherwise vnto him Moses himselfe if by doubting he shall dishonour God shall be barred the good land for it Thirdly their age and experience in all meetings must haue the honour and place of speach when the younger sort must either sit silent or with Elihu speake in their turne when they haue done of them the younger expect solution of doubts and difficulties counsell in cases of conscience and wise aduise out of their experience Now if they should be tainted with false opinions and dotages or shake as â—eeds in the doctrine of faith and truth they cannot but become hurtfull and vnprofitable vnto such whose eyes are vpon them when they see them as inconstant in the faith and as subiect to wauer and reele as theÌ„selues who in comparison are but newly planted 4. Their bodies outward man waxeth weak and beginneth to faile and therefore they had more need labour for strength and soundnes in the inner man which is a reason not to be neglected as presently we shall see Vse All these reasons are direct against such as plead that their years comming on them they cannot conceiue nor learne nor remember nor profit in religion as they are vrged in the ministerie their sences inward and outward serue them not their vigour and quicknes is gone but it is good for them to consider the hand of God vpon Zacharie Luk. 1. 18. for making his age a meanes to weaken his faith though in a farre more difficult case Doth not our Apostle here vrge it as a cheife argument that because they are old therefore they must the rather be furnished with grace of knowledge memorie zeale faith loue and patience and shall it goe for a good plea that because they are old therefore they shall be excused if they cannot attaine vnto these nor greatly force after them what a shame was it for Nicodemus beeing an auncient and Ruler in Israel to be ignorant in the point of regeneration and therefore Christ reprooued him Ioh. 3. And that was the sinne of the Hebrews when as for their time they ought to haue bin teachers they were to seek in the principles of religion and were babes needing milke such is the sinne of babish old men olde in yeares children in vnderstanding The third point is the lesson which hence we are to learne namely that euerie man must labour to recompence the decaie of nature with increase of grace the weakenes of the bodie with soundnesse of minde the failing of the outward man with the fortifying of the inward The wiseman wisheth timly to prepare against the inconueniences of old age with the remembrance of God in the youth how much more should olde men in the midst of their ruines and decaies by this meanes repaire and fortifie themselues And the counsell is generall that if the outward man perish care must be had that the inward be daily renewed Reas. 1. It is made a note of a true member of the Church to be more fresh flourishing and fruitfull in his age when other men languish decay and are daily enfeebled these trees of righteousnesse receiue new vigour and strength not to flourish onely but to be more fruitfull then euer And whereas amongst men those that see olde and decrepite age for want of naturall heate and moisture shriule and die away yet euen these same beeing true members of the Church hauing once the life of the Sonne of God breathed into their soules are neuer afterwards destitute of radicall heate and moysture but renew their age as the eagle and with their daies their strength For Christ is that Sunne of righteousnesse who once rising vpon a soule is so farre from setting againe that he is still rising euen vnto the perfect day of it
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