to beleeue onely saith Nazianzene Faith alone is sufficient saith Hierom. By beleeuing men are iustified saith Augustine and with these consort the rest Epiphanius Chrysostome Primasius and the whole sacred quire of Antiquity although yet wee are not ignorant that the Expurgatory Index of Spaine hath purposelywip't out of Chrysostome Hierom and Cyril most cleare testimonies for iustification by fayth But as Ambrose to the Arrians they haue blot out the letters but the fayth cannot be abolisht those blots condemne them more then the writing Next the Reformed Churches speake the same thing so the Church of England art 12. the Church of Saxony tit de mona obedientia the Confession exhibited to Charles the Fifth and explaned at Wormes anno 1540. Luther com ad Galat. cap. 5. vers 6. Melancthon loc com and Catechis Ieweâ— in Apolog. Caluin in Instit Chenonitius in Examinat Trident. Conc. Zanchius and all others in their Commentaries Lastly that their owne Rabbies haue so taught is easie to shew Cassander consultat de iustificat sayth That which is affirmed that men cannot be iustified before God by their strength merit or workes but that they are freely iustified by fayth was alwayes allowed and receiued in the Church of God and is at this day approued by all Ecclesiasticall writers The great Doctor of the Schooles The. Aquinas in Gallat Iacob 2 attributes iustification to works not as iustification is taken for an infusion of grace but as it is taken for an exercise manifestation and consummation of iustice So Caietan in Comment in Rom. 6. Behold the merit behold the righteousnesse whose wages is eternall life but to vs in respect of Iesus Christ it is a free gift What could either Luther or Calvin or any Protestant speake more plainly Lastly Arias Montanus a learned author how euer according to his time faulty in opinion in many things It followes saith he that faith is imputed for righteousnesse to him that works not in the law and that according to the purpose of the grace of God It is therefore a true conclusion that faith alone iustifieth as hath beene proued And secondly a loud lie a lewd slander Bellarmine himselfe being witnesse that our Gospell is carnall and the high way to Epicurisme So that we say with August nemo legem ita intelligis sed qui non intelligit no man so vnderstandeth the doctrine of our Church but he that wants vnderstanding We say that good works must make faith fat and without holinesse no man shall see God Luther but as for meritorious butchering of Kings vncleane chastity drunken fasts vncharitable charity selling of heauen to the rich and sending the poore to purgatory for want of money we are content if they will that they appropriate these to themselues We desire to be iustified by faith without any consideration had in the very matter to good works yet in all duties of religion and honesty dare iustifie our selues in comparison of them vnto the whole world though hereby we doe not iustifie our selues before God and will euermore labour to expresse our true faith of trusting in God by the deeds of mercy in doing of good Vse 2 A second vse hereof teacheth all men those whom God hath ioyned together no man may put asunder except withall he seuer himselfe from God a liuely faith must euer be accompanied with good works these two like our armes must embrace each other or like the two Cherubims must ioyntly looke to one mercy seat which is Christ We read in Nehemiah that the children of Israel being hindred from the reedifiing of Hierusalem by Sanballet the Horonite and by Tobiah the Ammonite laboured in the worke holding a sword in the one hand and a Trowell in the other So must all Gods Israell doe for that they haue many Horonites and Ammonites bodily and ghostly opposers of them they must hold the sword of faith fast in the one hand wherewith if need require they may bee able to resist all gainsayers and quit themselues like men and a Trowell in the other wherewith they may build laying vpon the foundation of faith the faire and comely buildings of good works that their light may bee seene by the good works of their hands and God which is in heauen may be glorified Thy Commandement O Lord saith Dauid is exceeding broad so is this Commandement of Doing good for as all learned Interpreters obserue this precept of Doing good comprehendeth and containeth in it all duties of the first table concerning piety toward God and all the rest of the duties of the second table touching charity toward our neighbours Neither is it any way a needlesse obseruation or vnprofitable that the works of the second table doe not only concerne our neighbors for although outwardly they be done to men and immediately as the proper obiect of them yet indeed they are done also to God and he is said more to delight in them then in all burnt sacrifice for if wee feed our brethren cloath the naked visit the sicke or any way be Doing good God taketh these things as done to himselse Hence it is that when any prescription is made in Scripture to men what they must doe vsually the workes of the second table are appointed not that they are better or to bee preferred before the works of the first table but for that they are the true bewrayers of them for euery hypocrite will say hee loueth God feareth God trusteth in God and the like because these are secret duties in the heart and of man cannot be iudged but looke how he liueth toward men and it may be soone seene that failing in the duties of the second table towards men the duties of the first table which he boasteth of in truth are not in him for if they were they would bring forth the other as it written Hee that saith he loueth God whom he neuer saw and hateth his brother whom he hath seene is a lyer 1 Iohn 4. This also as some obserue occasioned that question of the Prophet Psal 15.1 Lord who shall dwell in thy Tabernacle or who shall rest vpon thy holy hill to which question the Lord maketh this answere hee that leadeth an vncorrupt life plainely to be seene in his eschewing euill and Doing good as it followeth at large in that place All are not Israel that are of Israel all that liue within the pale of the visible Church are not of the Church According to that of Saint Hierome vpon that place multâ— sunt corporae quinon sunt side And of Turrecrematus multâ— sunt nomine qui non sunt numine many are shuffled among corne lewes outwardly but not inwardly deceiuing others often and most of all and worst of all themselues with a bare profession of Religion and an opinion without the practise of piety But we beloued are to know that the dwelling in the Tabernacle of the Church professing of the word frequenting the place of worship
But they say therefore of grace because of works Not of works lest any man should boast saith the spirit But of workes and yet a man shall boast in the Lord saith Bellarmine This may seeme to sound well to an ignorant eare to say God hath giuen this to me whereby I am iust but well considered vnder pretence of piety spoiles Christ of his glory Why doth not the Papist as well say he hath giuen me wherewith to redeeme my selfe for by the same wherewith we are iustified wee are redeemed as it is written being iustified by his blood Rom. 5.9 Behold the blood of him that is God and man iustifies vs and that redeemes vs for in vaine had Christ died for vs if by meat and drinke we our selues might haue purchased the Kingdome of God But the matter is farre otherwise for all saith S. August which are iustified by Christ are iust not in themselues but in him That which is Christs because it is his is most perfect that which is ours because ours is weake and vnperfect Iustly doth Hierome deride Câ—esiphon in the like case as we may these merit-mongers O blessed O happy men if that iustice which can be found no where but in heauen may be found with you only vpon earth Therefore let them boast of their good works of arrogance and superarrogance let vs in humility take vp that notable speech of Saint Ambrose I will not boast because I am iust but because I am redeemed I will not boast because I am voyd of sinne but that my sinnes are forgiuen Contrary boasting for that wee haue nor can finde iust cause in our selues nor warrant from the word we shall leaue to Enagrius Priscillian Iovinian the Messalians Pelagians and the rest of that rout which magnifying their own foolish fancies make the word of God of none effect The humble confession of the poore publican liketh vs well O Lord bee mercifull vnto me a sinner But for the further opening of the difference betweene the Papists and vs and for the more full cleering of our selues from their false accusation of vs you shall vnderstand that the Rhemists haue gathered two princip all conclusions against vs both out of these words of Paul If I haue all faith so that I can remoue mountaines and haue not charity I am nothing 1 Cor. 13. The first is that True faith may bee without loue works The second that Faith alone doth not iustifie without good works To the first we answere them that speech of Paul is nota categoricall proposition but an hypotheticall supposition as if it were possible that faith could bee without workes it were nothing Secondly the faith which Saint Paul here speaketh of is not a iustifyng or a sauing faith but a miraculous faith of which our Sauiour in the Gospell If yee had faith as much as a graine of mustard feed c. This he spake to the beleeuing Apostles and therefore cannot be vnderstood of a sauing faith as also S. Ambrose interpreteth that Text to doe wonders and to cast out Deuils by faith is nothing worth except a man be a follower of God by good conuesation thus he thus we There is a dead faith Iam. 2.20 There is a liuely faith Gal. 2.20 There is a faith of Deuils Iam. 2.19 There is a faith of Gods elect Tit. 1.1 There is an enduring faith Iohn 3.15 There is a perishing faith Luke 8.13 There is a faith which the world destroyeth 2 Tim. 2.18 There is a faith which destroyeth the world I Iohn 5.4 There is a faith whereby we beleeue a God Iam. 2.19 There is a faith whereby we beleeue in God Ioh. 14.1 According to the differences of faith in scripture there is a faith without workes and a faith with workes hence Diuines haue a fourefold consideration of faith as it is historicall miraculous temporarie iustifying Three of which kinds may be in the reprobate but that other iustifying faith can be in none but Gods eiect whereby we doe not only beleeue a God nor beleeue God only Credere 〈◊〉 Deo Deum in Deum but beleeue in God to which the promise of iustification of saluation is made of this faith once againe if they will heare vs we say it cannot be separated from charity but wheresoeuer it is it bringeth forth good works to the praise and glory of God of this in S. August words we conclude Inseparabilis est bona vita à fide quaper dilectionem operatur imo verò ea ipsa est bona vita in his booke de fide operibus Whereunto accordeth Irenaus lib. 4. cap. 14. to beleeue is to Doe as God will To the second conclusion viz. That faith alone iustifieth not We answere Although faith be not solitaria yet in our iustification it is sola A worthy Diuine of ours hath a worthy saying to this purpose Euen as the eye in regard of being is neuer alone from the head yet in respect of seeing it is alone for it is the eye only that doth see So faith subsisteth not without other graces of God as hope loue c. yet in regard of the act of iustification it is alone without all considered by it selfe To make this plaine we must know that the separating of things is or reall in subiecto the subiect mentall in anime the vnderstanding The first reall separation of faith and charity wee really wholly deny and Bellarmine honestly eleereth Luther Melancthou Chemnitius Calvin and other learned Protestants herein who he confesseth teach good works to be necessary to saluation de iustificat lib. 4. cap. 1. § ac primum confessio c. The second mentall separation which Is negatiue when in the vnderstanding one thing is denied another affirmed Is priuatiue when of things that cannot bee parted yet a man vnderstands one and omits the other Viz. Light and heat cannot be separated in fire yet a man may consider the light and not the heat Briefly negatiuely we doe not separate good works from fayth but priuatiuely we make them not concurring causes but effects and consequents of our iustification our assertion then faith considered without good workes doth iustifie Operasunt via non causa regnandi sayth Bernard and with Aug. Opera non pracedunt iustificandum sed sequuntur iustificatum not goe before but after iustification Euen as our Church speaketh the wheele turneth round Homily of good works nor to the end to be made round but because it is first made round therefore it turneth round so men are sanctified because first iustified not iustified because first sanctified neither is this conclusion ours alone but the Fathers and the Reformed Churches yea of some of the Papists and those also of the greatest Clerks among them as it may appeare viz. If we cast our eies backe to the ancient Doctors they are all for vs in this point Not according to the worth of our workes saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
FAITH AND GOOD VVORKES Vnited IN A SERMON PREACHED at the Spittle vpon Wednesday in Easter weeke 1630. By RICHARD REEKS Minister of the word at Little Ilford in Essex LONDON Printed by THOMAS HARPER for IOHN HARRIGAT and are to be sold at his shop at the signe of the Holy Lambe in Pater Noster Row MDCXXX TO THE RIGHT WORSHIPFVLL SIR THOMAS FANSHAVV Knight Grace and Glory Right Worshipfull I Haue made bold to dedicate this Sermon to you for that as your affection to Religion loue to learning hatred of superstition and schisme hath rightly honored you so also you proceed euery way to adorne your eminent calling Praerogativam generis similitudo morum magis sibi vendicat quà m ordo maiorum The congruity of manners not the pedegree of ancestors hath the prerogatiue of noble birth wherein although you may plead both yet you are more dignified by the former The Lord hath exalted you to eminent place in the Commonwealth wherein you haue approoued your selfe faithfull to God and his Church so that you are of the number of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agapet which are able to doe good not which need good to bee donne vnto That therefore which is herein required as touching doing good in this contemplatiue but cold age you haue both in generall and particular so well performed that you stand as a Lampe burning and light shining vnto others to follow your worthy example wherein nothing remaineth but that you be found faithfull as you haue beene vnto death that God may giue vnto you a crowne of life such shall the prayers of him be for you and yours which resteth Your worships in the best seruice euer to be commanded RICHARD REEKS Auspicante Deo Textus legitur in Psalmo xxxvij vers 3. Trust in the Lord and doe good so shalt thou dwell in the Land and verily thou shalt be fed THere is no faith where there is either meanes or hopes difficulties and impossibilities are the true obiects of beleefe Gods charges are oftentimes harsh in the beginnings and proceeding but in the conclusion alwayes comfortable God deferres on purpose that our trials may be perfect our deliuerance wellcome our recompence glorious This knew the holy Psalmist the Prophet Dauid right well and therefore through more then much experience penned this Consolatory Song or Psalme as it plainly appeareth by the argument of it throughout Wherein the Princely Prophet most grauely preuenteth many distrustfull doubts and feares which might in the contemplation of Christianity the comparison of the same with the present gliding delight of the wicked at any time arise in the minds of Gods seruants and followers Here by the way it may bee easie to obserue how hard a thing it is to be a Christian In this respect his meditation affording him not more griefe then wonder And here to keepe his station is hard but to remoue harder One while he scarce restraineth his vnruly desires from euill ofter can finde no list to good sometime he purposeth well and when those thoughts not his begin to lift him from the earth loe hee that rules in the ayre stoops vpon him with powerfull temptations or the world puls him downe with a sweet violence so that it is hard to say whether he be forced or perswaded to yeeld here is much weaknesse more trechery good duties seeme harsh and can hardly escape the repulse or delay of excuses and not without much strife grow to any rellish of pleasure and at the best cannot auoid the mixture of many infirmities But this is not all O God! what aduersaries hast thou prouided for vs weake men What difficulties What encounters Malitious and subtle spirits an alluring world a Serpentine and stubborne nature distrustfull feare neither the least nor last enemie of mankind which though our eyes behold yet with such amazement because crossing carnall reason that from hence ariseth eyther a slauish feare whereby when we see the number and the happinesse of the wicked we like cowardly Israelites are ready to flie and plead their measure for our feare who is able to stand before the sons of Anak Or if not feare so that as we can we weakly resist yet are we foyled with indignation and enuie fretting our selues because of the vngodly and being malicious against the euill doers vers 1. Or which is worst of all heereby we are so stupified that fayth for a while seeming not to haue any being impious and prophane Atheisme stealing on vs maketh this question whether there bee a God or whether blinde chance and fatall necessity and fortune doe not hand ouer head moderate all things heere below So that at some time or other it is hard euen for a beleeuer not to be an Infidell at least in conceit looking carnally to haue God at a bent and if hee come not at a call how easie to cast him off and to betake vs to our owne no lesse idolatrous then ridiculous shifts like the Chinois whipping their gods when they answer not Whereas as the Prophet heere exhorteth his holy ones wait long and seeke him and not onely in their sinking but from the bottome of the deepes call vpon him and though hee kill them still put their trust in him To which purpose in this text is sayd Trust thou in the Lord c. It is not my purpose to spend any time in speaking concerning the authour of this sacred hymne who as it appeareth by the argument of it was Dauid the King neyther will I insist vpon that excellent order Alphabetically heere vsed for the auoyding of tedious prolixity according to the number of the Hebrew letters The Hebrewes in their songs as it might be shewed did follow the method Alphabeticall as some thinke heereby to helpe the memory Others as Vatab. tell vs there is no certayne reason of this versifying Apparet vulgatam carminis rationem fuisse It appeares to be an ancient and vulgar custome Others as Hierom auerre that they were written in Saphick verses to which purpose hee alleadgeth Origen and Philo. Others suppose this order was vsed not onely to help the memory but also to note the worthinesse of the matter And this last opinion may we in this place first of all incline vnto this Psalme being Alphabetum quoddam pijs omnibus discendum vt nouerint vbi sita sit foelicitas beatitudo as Vatab. elsewhere Heere the care of the holy Ghost is especially to bee noted for mans saluation not onely to make the way most plaine for vnderstanding but also the Scriptures as familiar as our A. B. C. for our best conseruing and retayning in our memory So that this Psalme is like Habakuks vision he that runneth may read a lecture of comfort in euery letter and may moreouer well remember what he readeth But what should I stay on that of S. Hierom. in his epistle to Paulus Vrbicus diuiding the whole Alphabet into seuen connexions interpreteth the two and twenty
letters of the Crosse-row Aleph doctrina Beth domus Gimel sapientia c. What seeke we further Heer is true wisedome to be found Nay not onely methodicall but musicall not onely for information but also for consolation wherefore in the words of a Prophet Comfort ye comfort ye my people and ô yee people be ye comforted In this consolatory cordiall of comfort then for so wee may well call this diuine dittie one of the sweete songs of Sion we may obserue foure parts 1. a proposition 2. a confirmation 3. an amplification 4. a conclusion The Prophet Dauid continually exercised with the crosse and tossed with trouble most diuinely fortifieth the mindes of all Gods children against any wicked assaults especiallie against the scandall of the crosse Namelie that no man from the outward affluence of all things the concurrence of all outward blessings all pompe plentie prosperitie to the hearts desire in the greatest measure whatsoeuer beholding this as the most doe onely with the carnall eye of the body bee so voyd of diuine iudgement to draw this argument Because high among men ergo high in the fauour of God Whereas Solomon telleth vs time and chance falleth alike to all and our Sauiour that God causeth the Sunne to shine on the iust and vniust Such an argument then were absurd in Gods schoole not grounded aright according to the rules of holy writ On the other side because the Church of God represented in euery child of God is like Noahs Arke on the waues of the world tossed to and fro with contrary winds and waues sometimes in Shiloh sometimes in Keriath-iearim sometimes amongst the Philistines disstressed oppressed destitute not hauing like Noahs Doue where to rest the sole of his foot till hee land on Ararat the holy hill of heauen If any one therefore looking only through the windowes of nature should from carnall reason hence conclude Because this man is in misery exposed to trouble and calamity ergo despised and reiected of God This were as vncharitable as miserable for the holy Ghost hath in this place and in many more teacheth vs to conclude otherwise For all that will liue godly in Christ Iesus must suffer persecution To bee exercised with the crosse is a good argument of one of his followers which by the crosse went vnto his crowne for those that suffer with him nay for him shall also reigne with him marke this argument if none but such what shall become of the iolly jinglers of the time Solomon hath taught vs to conclude of them and their happinesse to bee only the cracking of thornes vnder the pot only a blast But Dauid the father because more acquainted with the crosse therefore is much more copious in this case as not to instance more among many is largely for information and consolation set downe in this Psalme particularly they shall be cut downe like the grasse and wither vers 2. they shall be cut off verse 9. yet a little while and the wicked shall not be verse 10. the Lord shall laugh at him his day is comming verse 13. their sword shall enter into their owne heart verse 15. they shall perish and be as the fat of Lambes into smoke they shall consume away verse 20. Yet all this while the wicked is in great power and spreading himselfe like a Bay tree verse 35. And particularly touching the godly for consolation Thou shalt dwell in the land and be fed verse 3. hee shall giue thee the desires of thy heart verse 4. hee shall bring it to passe verse 5. he shall bring forth thy righteousnesse as the light and thy iudgement as the noone-day verse 6. thou shalt inherit the earth verse 11. in the day of famine they shall be satisfied verse 19. the Lord vpholdeth him with his hand verse 24. hee shall helpe them and deliuer them from the wicked verse 40. marke the perfect man and behold the vpright for the end of that is peace verse 37. Yet notwithstanding all this the iust and vpright man is in many troubles so that this which Dauid here affirmeth of the state of either in the iudgement of flesh and blood is a meere Paradox and in naturall reason incomprehensible but those things which are impossible with men are possible with God and spirituall things are spiritually discerned wherefore Trust in the Lord and be doing good so dwell in the land and verily thou shalt be fed In this Text we are to obserue 2 parts 1 a precept trust in the Lord. 2 a promise to dwell in the land and be fed Touching the precept it hath reference 1 to God 2 to man 1 To God trust thou in the Lord for matter of piety 2 To man and be doing good for matter of charity Faith and good workes are inseparably vnited as the soule and the body yet in their order first faith for trust in the Lord secondly good works be doing good whom God hath then thus ioyned together let no man put asunder Now as when man and wife like faithfull yoak-fellowes and like the words of my Text walke orderly together aequis passibus a happy issue attendeth on their trauell So if our faith be grounded on God in the first place and from hence we be enabled in the second place to doe good then a long Catalogue of many glorious blessings waiteth on vs to crowne vs and those are either externall to dwell in the land to be fed internall to haue the desires of his heart v. 4. to haue abundance of peace v. 11. eternall to dwell for euermore verse 27. and 29. Whence we see that those which haue the Lord for their master haue the most profitable seruice in the world to whom the promise of this life and so respecting the body and the soule in the inchoation of grace and that which is to come and so respecting body and soule in the consummation of glory most properly belongeth for be saith dwell in the land thou shalt be fed a constant promise of him whose word is yea and amen Touching this Text then it may be sayd that it comprehendeth the Law and the Gospell in which wee haue the first and second table the summe of the Law and the Prophets viz. to loue God aboue all which we cannot doe if we trust not in him To loue our neighbour as our selues which we cannot doe neither if we be not doing good So that the grace of God like the Sonne in his glory appeareth in our Text to teach vs to deny all vngolinesss to liue religiously by trusting in the Lord righteously by doing good to our selues and others and soberly by waiting on the Lord dwelling in the land and being fed In the words what obscurity onely the last dwell in the land and thou shalt be fed challenge at my hands a further interpretation our letter not so well bearing and therefore not so neerely answering the originall of which when I come vnto the promise I For
we apprehend all the promises of God 2 Reason and apply them to our comfort in time of need hence it is that the Apostle S. Paul or els who to the Hebrewes sayth Heb. 11.6 Without fayth it is impostible to please God For hee that commeth to God must beleeue that he is and that he is a rewarder or as our purpose is a deliuerer of them that diligently seeke him So then without faith no apprehension of God as he is without apprehension no deliuerance Faith then is the meanes and God vsually shapeth the end according to the meanes Naaman had neuer beene cleansed of his leprosie if he had not beene washed in Iordane God is not tied to meanes but men are which wee both may and must vse if we expect or desire the issue God could sauevs without the preaching of his word but he will not Hee hath ordayned no meanes so effectuall to beget fayth as this and therefore we must haue a constant dependance thereon God could raise vp children to Abraham from the stones he could of Diuels and reprobates make Saints and Angels but he will not it is one thing what hee can doe another what he will doe And therefore monstrous absurdities might be concluded if that we should dispute from his power to his will It is well taken that the father of the Prodigall would neither fetch the robe nor suffer his son to fetch it neither but commanded his seruants to bring it foorth and put it on and why If not to bring meanes into credit for which the Gospell aboundeth with examples in all those miraculous deliuerances wrought by our Sauior ascribing them still to fayth Hence when Peter began to sincke hee attributeth it to his in fidelity and distrust in that he sayd O thou of little fayth wherefore didst thou doubt As if hee had sayd if thou hadst trusted in me Mat. 14.31 thou couldst not haue miscarried And in another place it is sayd he could doe no works there because of their vnbeleefe saue that he laid his hands vpon a few sicke On the other side in many miracles we finde the truth of this point confirmed When the distressed woman of Canaan whose daughter was miserably vexed with a Diuell cried vnto him for help Mat. 15.28 saying Haue mercy on me O Lord thou sonne of Dauid c. whom for importunities sake the Disciples besought to send her away he answered I am not sent but to the lost sheepe of the house of Israel Then came the woman and worshipped saying Lord helpe me to whom hee replied It is not meete to take the childrens bread and to cast it to the dogges And she sayd truth Lord yet the dogs eate the crummes which fall from their masters table Hence the deliuerance O woman great is thy faith be it vnto thee as thou wilt and her daughter was made whole So likewise the Leper that came vnto him beseeching him and kneeling downe vnto him said If thou wilt thou canst make me whole behold his faith and see deliuerance Iesus moued with compassion put forth his hand and touched him Mark 1.40 and said I will be thou whole and hee was cleansed Againe in him which was sick of the palsie we see the same thing when they could not come nigh vnto him for the presse Mark 2.4.5 they vncouered the roofe where he was and let downe the bed where the sick of the palsie lay When Iesus saw their faith he said vnto the sick of the palsie sonne thy sinnes be forgiuen thee So the woman with the bloody issue hauing beene troubled twelue yeeres and spent all on Physitians and become much worle when she had but touched his garment for note her faith she had said if I touch but his clothes I shall be whole the fountaine of her blood was dried vp Mark 5.25 and she was healed of that plague And all this is ascribed to her faith daughter thy faith hath made thee whole goe in peace The like is to be instanced in the deliuerance vouchsafed vnto Iairus in his daughter when the people told him she was dead why troublest thou the master Mark 5.36 Iesus said vnto the Ruler of the Synagogue be not afraid onely beleeue and he raised her So in the miracle wrought vpon the mans sonne which was dumbe the deliuerance is ascribed to faith in that our Sauiour said all things are possible Mark 9. â—4 if thou canst beleeue And the father of the child cryed with teares I beleeue Lord helpe my vnbeleefe and then and thus hee cured him Plaine for this purpose is that of blind Bartimeus the sonne Timeus also who hearing that Iesus passed by cried out Iesus thou sonne of Dauid haue mercy on me What wouldest thou said Christ Mark 10.46 Lord that I might receiue my sight to whom he answered goe thy way thy faith hath made thee whole So the Leper which was cleansed goe thy way Luk. 17.14 thy faith hath made thee whole So to the woman which brake an Alabaster box of ointment and stood at his feet weeping and washing them with her teares and wiping them with her haires and kissing them and anointing them and being a sinner to whom Christ said thy sinnes which are many are forgiuen Luk. 7.50 but whence this vnspeakable mercy hence thy faith hath saued thee goe in peace Whence it not from hence also was that miraculous raising of the Centurions seruant as it were from death euen from bis faith he had built a Synagogue he said in all humility Lord trouble not thy selfe for I am not worthy that thou shouldest enter vnder my roofe neither thought I my selfe worthy to come vnto thee Luk. 7. â— onely say the word and my seruant shall be healed Whereupon our Sauiour verily I say vnto you I haue not found so great faith no not in Israel and so he cured her But why wade I so farre into the Sanctuary for testimonies to proue this when as among so many it is hard not to be infinite In a word our Sauiour most diuinely not only by example but positiuely by precept confirmeth and concluded this point When his disciples maruelled that the tree which he cursed was withered away hee said to them haue faith in God for I say vnto you whosoeuer shall say vnto this mountaine be thou remoued and bee thou cast into the sea and shall beleeue that those things which he saith shall come to passe shall haue whatsoeuer he saith Mar. 11.23.24 And whatsoeuer ye shall desire when yee pray beleeue ye shall receiue them and ye shall haue them Thus then seeing so much is attributed to faith as you haue heard it we would be deliuered we must trust in the Lord and that for this reason drawne from the profitable end which followeth namely to bee deliuered on the contray the meanes neglected no maruell if the end be not obtained Reason 3 Because this
wee euer finde mercy in time of need which the same God grant for his Sonnes sake to whom with the holy Ghost be ascribed all power and glory for euer Amen Text. And be doing good c. FRom piety to pity is a iust consequence the gradation of the Prophet is excellent from sure confidence to ready obedience in which hee requireth that the inward and outward man may be both exercised The former words strooke at the heart Trust in the Lord but these at the hand at the outward conuersation and hee doing good The streames cannot chuse but be wholesome if the fountayne be sweet For euen as the Sunne cannot bee without lire the fire without heat the body without a shadow no more can sayth and good workes be separated hence it is that S. Iames challengeth an outward obedience answerable to an inward confidence Shew mee thy fayth by thy works thou sayst thou beleeuest shew it by thy doing good This beneficence which we ow to men by doing good is not onely in this place glanced at or barely repeated by the Prophet but called for in many more places of the holy Scripture as Heb. 13. To doe good forget not and in many more places and is expressed in the variety of no lesse then foure epithites 1. Doing good 2. being rich in good workes 3. ready to distribute 4. willing to commun cate diuers words all to one sence all is but beneficence doing of good This ingeminating lest any Atheist might quarrell at this waste is not any way superfluous The Scriptures redouble the same wordes without fault of Tautologie a redoubling of the same sence in diuers words without idlenesse Aug. Verbatoties incul ata viua sunt vera sunt sana sunt plana sunt as an ancient well sayth There is feruour in these repetitions not loosenesse God would haue our duty so plainely set downe that hee that runneth may read it As it was wont for this cause to be obserued both in counsels and acclamations to Princes how oft the same word was reiterated that by the frequence they might iudge of the vehemency of affection It were easie to instance in many of this kinde as especially Exod. 25.35 Psa 89.30 Ioh. 1.20 and in many more places This heape of words therefore shewes the vehement intention of his desire of good workes whence I obserue That it is not left arbitrary to vs Doctr. that wee may doe good if we will but there is an important necessity of the performance of good Illustr That it is layd vpon vs as our charge and duty it is euident from hence in that it is positiuely by way of precept set downe hoc fact be doing good The very maner of the expression heereof in Timothy enforceth no lesse where it is sayde Charge the rich that they doe good and be rich in doing good in which place as in this text confidence in God and beneficence to men goe hand in hand together neyther as I spake is it left as arbitrary to vs to doe or leaue vndone but if wee sayle in this latter we are guilty of the former For this is our charge and our duty we must be doing good and woe be to vs if wee doe not This is nor a counsell but a precept although I might say of God as we speake of Princes Sic volo sic iubeo stat pro ratiom voluntas his will is his command And forasmuch as you see them linked together and coupled in the text I may iustly conclude the same necessity that there is of trusting in God the same is in doing good to men Hence it is that the Apostle S. Iames so often calleth for deeds Quid verba audiam cumfacta videam What auayleth Iacobs voyce when we haue none other then Esaus hands Not the hearers but the doers of the law are iustified And againe See that yee bee doers of the word and not hearers onely deceiuing your owne selues wherein the Apostle sheweth that God is better delighted with obedience then sacrifice with doings rather then sayings a lesson fit for our time wherein too many make perfunctory hearing of Sermons both duty and fruit of their Religion neuer doing any other good then hearing how to doe good hauing a contemplatiue but cold Christianity in them as if they did ow nothing but their cares vnto the Lord whereas he who speaketh by eare to the heart speaketh to the eare but for the heart that we may heare with reuerence and beleeue to obedience and make them both perfect by our doing good And not onely S. Iames is for doing good but all the belles of Aaron and Christ ring the same peale For Deut. 4.1 Hearken O Israel vnto the Lawes which I teach you to doe Rom. 2.13 Not the hearers but the doers are righteous before God Luke 11.28 Blessed are they that heare the word of God and keepe it Ioh. 14.21 Hee that hath my commandements and keepeth them is he that loueth me To which purpose S. Aug. speaketh notablie Tract 75. in Ioan. Qui habet in memoria seruat in vita qui habet in sermonibus seruat in moribus qui habet audiendo seruat faciendo aut qui habet faciendo perseuerando ipse est qui diligit me He that hath my word in memory and sheweth it in his life which hath it in mouth and sheweth it in his maners that hath it in hearing and sheweth it in doing that hath it in doing and sheweth it in perseuering this is he that loueth me For as the same Father saith Lex Dei tenetur non audiendo sed obediendo Eyist 107. non lectione sed dilectione So S. Hierome Scripturarum cupimus verba in opera vertere non dicere sancta sed facere So the rest of that sacred society haue well obserued that Christian Religion consisteth in practise more then in theorie being an occupation rather then a meere profession of doing good De virtute loqui minimum virtutibus vti Hâ—c â—â—bor hoc opus est as Persius spake hoc Sampsonis opus est as Tertullian And not the worke of Sampson but also of Solomon not onely of a strong man but in very deed of a wise man euen as our Sauiour in the Gospell sheweth saying Whoso heareth my words and doeth them I will liken him to a wise man which had built his house on a rocke Matth. 7.24 Moreouer the Prophet Dauid sheweth what priuiledge belongeth to him that escheweth euill and doth good in his Ep phonema or conclusion of the 15. Psalme Whoso doth these things shall neuer fall In which words as iudicious Caluin notes the Prophet doth not say he that hears these things or he that knowes these things or he who can discourse of these things but he that doth these things for as we iudge of the corporall health of the heart not by the words of the mouth or colour of the countenance but by
the pulse of the arme so iudgement is made of the spirituall soundnesse of the heart not so much by wordes and lookes as by the fruits of the hands He shall enter into the kingdome of heauen which doeth the will of my father which is in heauen saith our Sauiour Mat. 7.21 And if yee know these things happy are ye if you doe them Iohn 13.17 S. Aug. De civit Dei l. 6.6.2 reporteth that Varro the great Philosopher did read so much that it was admired how he could write any thing againe he wrote so much that another could hardly read now admit a man had as great knowledge in Diuinity as he in Philosophie that hee could speake with the tongue of men and Angele and had not loue whereby to doe good he were as an inane nihil sounding brasse a tinckling cymball 1. Cor. 13.1 Lastly the Apostle in the cited place telleth vs that faith must worke by loue else it is no faith So here our Prophet requireth the same First faith trust in the Lord. But let it worke by loue in doing good In which sentence both the Prophet and the Apostle set forth the perfection of a Christian in this life which consisteth in 2. parts Inwardly in sayth to God Outwardly in doing good to men 1. Inwardly to God by faith which needeth not our good workes Psal 16.2 O God my goodnesse extendeth not to thee 2. Outwardly to men by good workes which neede not our faith as it is written in the named place But to the Saints that dwell vpon the earth In which respect S. Aug. de ciuit Dei lib. 10. c. 1. sayth that doing of good is pro sacrificijs accepted of God as a Sacrifice Heb. 13.10 Yea prae sacrificijs more then sacrifice Hosea 6.6 I will haue mercy and not sacrifice For to be mercifull is the sole work common to man with God as Synes nor indeed can we any way more neerely resemble God which is most good then in our doing of good Greg. To the necessary performance whereof in the next place we are inuited by many and those most forcible reasons first Reason 1 Because in doing of good wee shall so shew our loue to God So Christ testifieth in Iohn 14.16 If yee loue mee keepe my commandements Heerein our loue to God is made manifest in walking as it becommeth his children The comparison is mod proper if we marke it for as in nature when children are neither in outward feature of the body nor inward qualities of the minde like to their parents which begat and brought them foorth wee say that such children degenerate and grow out of kinde neither can they be outwardly iudged to belong to their parents by reason of that great dissimilitude and vn likelines of maners Euen so on the contrary when we see in the world men walking in by-paths of their own and no way like to their heauenly father in holinesse and righteousnesse no way resembling him which hath begot them in Christ in doing of good we may and iustly say of such that they degenerate and grow out of kinde they do not patrizare tread in their fathers steps going about alwayes doing of good after the example of Christ Iesus our elder brother Againe although we must walke yet it is as children and therefore weakly yet notwithstanding they shew their loue in that they walke and follow so well as they can desirous to goe on further if they could And this is kindly accepted of a louing father So is it with Almighty God whose mercies are far greater then our desires or endeuors are or can be who when hee seeth vs like louing children following in the same way which he leadeth vs accepteth our will for the deed crowning his owne worke in vs. For although wee as children cannot tread in the same steps as he speaketh of Ascanius in the Poet sequiturque patrem non passibus aequis Yet we tread and as we can goe along the very same way and in this true and childlike resemblance of him wee shall much delight our holy father This is the very argument which our Sauiour vseth to the Iewes Iohn 8.39 which stood much vpon their prerogatiues nil nisi Cecropides they boasted themselues to bee Abrahams seede but hee telleth them that their boasting was in vayne of their father since they were so much degenerated from him that they were no longer to bee accounted and called the children of Abraham For when they tolde him Abraham is our father Iesus answered them if yee were Abrahams children yee would doe the workes of Abraham For Abraham by his good workes glorified God and shewed his loue to him in walking as his childe so must all the true seed of Abraham be doing of good to shew their loue to God Whereby moreouer God is glorified For like as when a childe obserueth in most dutifull maner what his father commandeth this redoundeth to the prayse of the father Omnet enim omnia bona dicere laudare fortunas meas qui filium haberem tali ingenio praditum So the Lord is glorified in his children when they intend and seeke his honor and glory by their obseruing him in doing good The costly rayment wherwith others are clothed maketh to the praise of the worker so it is sayd of the good huswife giue her of the fruit of her hands and let her workes prayse her in the gates Prou. 31.31 So the doing of good redoundeth vnto God whose glory ought to be the end of our life and scope of all our actions as Paul teacheth Whether yee eate or drinke or whatsoeuer ye doe let all be done to the glory of God 1. Cor. 10.30 Reason 2 2. Because in doing good we shall so shew our loues to our selues and that in a two fold respect 1. in quieting our owne conscience 2. in making our election certayne As touching the first namely the peace of conscience S. Paul to Timothy 1.1.19 counselleth him to hold fast the fayth and keepe a good conscience now indeed what greater peace can be brought to the conscience then that which ariseth out of our doing of good through a liuelie fayth And As touching the second S. Peter carnestly exhorteth 2. Pet. 1.10 Giue diligence to make your calling and election sure which cannot bee more effectually performed then by our doing of good This alone was the reioycing of the holy Apostle What Not that he had preached not that hee had wrought miracles or done extraordinary workes but that in obedience to Gods commandements and in sincerity of heart hee had his conuersation in the world So likewise his comfortable farewell to the world is grounded vpon his fayth which was shewed by loue through both concluding the peace of his conscience and the assurance of his election I haue fought the good fight I haue kept the fayth I haue finished my course henceforth is laid vp for me a crowne of righteousnesse 2. Tim. 4.7
Next vnto God what greater loue can be shewed then to our selues But wherein can greater loue to our selues bee shewed then in quieting of our consciences whereby our election may bee made sure This latter as touching our selues depending vpon the former viz. the peace of conscience this againe depending vpon our doing of good which by more then a multitude of examples might bee shewed what was that which quieted the conscience and sealed the election of good Hezekiah but onely this comfortable consideration of his well doing Remember O Lord how I haue walked before thee with an vpright heart Esay 38. And not onely Hezekiah but all the children of God in the middest of many fold temptations and spirituall conuulsions haue beene so mainly sustayned that with Paul Rom. 14. they haue beene comfortably resolued and constantly assured that whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therefore or die we are the Lords Except then wee endeauour our selues by doing of good we cannot haue a good conscience without a good conscience and peace with it selfe there is no peace to be had with God Hence in a common popular apprehension a good conscience is said to be a ioyfull remembrance of a well-led life ioyned with an hopefull expectation of a comfortable death and a glorious resurrection In respect whereof it hath beene termed the paradise of the soule the iubile of the heart laetitia cordis quasi latitia a surpassing inward solace so dilating and enlarging of the heart for some good in possession more in expectation that the ioy thereof can neither be suppressed nor expressed Bona conscientia saith Bernard is titulus religionis templum Solomonis ager benedictionis hortus deliciarum gaudium angelorum A good conscience is the title and crowne of religion the temple of Solomon the field of benediction the garden of delight the ioy of Angels and Sanctuary of the holy Ghost the tranquility of the minde that heauenly musick whereon the old Philosophers doubtfully harped but the good Christians heart only heareth it and antwereth it with iust measures of ioy which spirituall harmony as a song of three parts consisteth in a throefold peace supra with God aboue vs. extra with men without vs. intra and the soule within vs. O heauenly peace whereby we are at league with God with our neighbours with our selues O peace passing all vnderstanding which in respect of the minds tranquillity ioyned thereby is like to the hidden Manna and white stone wherein a name is written which no man knoweth but he that enioyeth it Reu. 2 17. O royall feast farre excelling that of Ahasuerosh which lasted but ninescore daies for this is for eternity whereat Angels are Cooks and Butlers and the blessed Trinity gladsome guests as Luther boldly speakes without intermission of solace or interruption of societie A feast in life refreshing the soule with daitnty cates of diuine comfort A feast in sicknesse when worldly hopes hang downe their head like a bulrush A feast in death when world and worldly comforts and comforters forsake vs. A feast in the resurrection and after that a feast for euermore If then this be not a sufficient motiue and reason to mooue vs to the doing of good let me shew you another Reason 3 Because in doing good we shall so shew our loue to our neighbours and that in a twofold respect 1 to witnesse our faith vnto them 2 to winne them to Christ That we shall thus make a reall manifestation of our faith Saint Iames sheweth when he saith Shew me thy faith by thy works Iames 2.18 Faith if it haue not works is dead being alone Yea a man may say thou hast faith and I haue works shew me thy faith without thy works and I will shew thee my faith by my works And againe Without works faith is dead And as the body without the spirit is dead so faith without works is dead also vers last Man can iudge no further then hee hath warrant from outward appearance although God doth iudge the heart it is necessary therefore that of a good tree there be also some good fruits So Christ either make the tree good and the fruit good or the tree euill and the fruit euill and that we should witnesse our faith to men our Sauiour most plainely sheweth where he saith Le before men that they may see your good works And that thereby they may bee wonne and so glorifie your Father which is in heauen To this purpose is that of the Apostle S. Paul 1. Cor. 7.14 The vnbeleeuing husband is sanctified by the wife and the vnbeleeuing wife by the husband else were your children vncleane but now they are holy And in the 16. verse For what knowest thou ô man whether thou shalt saue thy wife or what knowest thou ô wife whether thou shalt saue thy husband As if he had sayd Thou maiest by thy holy life and good conuersation be a meanes to winne him or her to Christ Euen as the barke of the tree is a beauty or ornament and secondly a couer to it so for men are likened to trees a good conuersation is an ornament to a Christian corpus tegens cor protegens decking the soule inwardly and protecting the body outwardly and moouing good respect to both A good outside though not alwaies argues a good inside a good conuersation a signe of sanctification Vertuous and holy maners are compared to precious treasures which are commodious to our selues and others To our selues ad iustificandum but not effectiuely for so we are iustified by Christ But not apprehensiuely for so wee are iustified by fayth But yet declaratiuely by iust and holy workes So our Sauior of himselfe The works that I haue done beare witnesse what I am 2. To others ad adificandum that they seeing our good workes may glorifie our father which is in heauen and so be wonne by our godlie life and conuersation For Vinitur exemplis man is led by practise more then instruction like pliable wax for any impression Nothing more forcible and perswasiue with the vulgar then examples which are as looking glasses to the eies of men Validiora sunt exempla quam verba as Bernard A good man saith a good Father carbo lampas est Grag in Ezech. bom 1. he is a coale burning and a lampe shining sibi ardet alijs lucet He doth warme his owne conscience and heats himselfe well and sheweth a good light vnto others also Euen as by the bush wee iudge that there is wine so men iudge of our hearts by the outward countenance and God of our workes by the inward conscience For Sermo interpres cordis apud virum cor interpres sermouis apud Deum saith Philo Iudaeus Men according to our outward parts but God according to our inward hearts Paul for this cause exhorteth those which professe Christ to haue their
conuersation honest and harmelesse that the name of God may not be blasphemed among the Gentiles and not only so but that they may winne those that are without by their holy cariage and conuersation according to that of the Prophet Isaiab 61.9 Their seed shal be known among the Gentiles and their of spring among the people All that see them shall acknowledge them that they are the seed that the Lord hath blessed And if this reason bee not sufficient let me lead you yet further Reason 4 Because this is the commandement of God to the performance whereof we are inuited à praemio from the reward à periculo from the danger That God commands it without further reason why is sufficient reason for vs to do it And that it is the command of the highest it appeareth in many places Eschew euill and doe good To doe good forget not Date eleemosynam Luke 11.41 Charge the rich that they bee fruitfull in good workes and heere be doing good And in many places which command implies obedience if we go no further then the command it selfe for he that commanded it to be done is that mighty one high aboue all men and angels by whose command all things were made for dixit factuns est but that the Lord might leaue vs inexcusable and that euery mouth might be stopped he hath enforced the same by a double reason For hoofac vines do this A praemiâ— and thou shalt liue There is a reward greater then our seruice Againe he that looketh in the perfect law of liberty and continueth therein being not a forgetfull hearer but a doer of the worke the same shall bee happie in his deed which happinesse is no lesse then eternall life then which what reward can be greater Againe wee are exhorted by good workes on earth to lay vp for our selues treasures in heauen to bring somewhat into Gods exchequer as the Israelites to the Tabernacle whereof in singular confidence clayming an especiall interest in Gods fauour and expecting the promised recompence we may say with Nehemiah Remember me O God concerning this For albeit the glory of God bee the vltimus terminus of our cogitations actions well doing and principall motiue of our good workes and as it were the primum mobile of our obedience yet as Aquinas in the actions of our obedience whilest we seeke the aduancement of Gods glory in the first place we may as a secondary obiect or adiunct respect our owne commodity and haue an eie to our owne reward for shall Iob or any one serue God for nothing But as S. Augustine saith in Pal. 100. Nisi Deus per misericordiam parceret non inueniret quos per iustitiam corenaret Except God should spare in mercy he should finde none to crowne in iustice For as conscious to our selues of our many imperfections in our best actions of defects and faults in the end matter maner or measure of our obedience we must supplicate and say misericordia tua meritum meum thy mercie is my merie pardon me according to thy great mercy In hope and expectation of which infinite reward we must in our seuerall callings dailie be doing good exercising our selues in works of piety and pity that so our soules as fields of sincerity being daily more and more charged with the deeds of mercy we may at length be accomplisht with the erest and crowne of eternall glory as himselfe hath promised Matt. 5. Blessed be the mercifull for they shall obtaine mercy Luk. 6.35 Iohn 14.1 They shall be called the children of the highest and therefore haue a dwelling place in their fathers house For Quimiseretur proximo soeneratur domino he that casts his bread vpon the waters shall after many daies find for a crumme a crowne for one mite a million for a drop of cold water a full draught of that heauenly water wherof hauing tasted he shall neuer thirst any more and in a word for the gleanings and refuse of our vintage a ful measure pressed and running ouer saithfull is he that promised to performe it But if we cannot be wonne by reward let vs be wrested by danger for feare of punishment for feare and anguish shall be vpon euery soule that doeth euill and take and bind that vnprofitable seruant and cast him into vtter darknesse there shall be weeping and wailing and gnashing of teeth this is their portion for euer ignorans ignorabitur Primosâ—â—â— Aquin. hee that will not know God by doing good shall not be known of God among those to whom he shall shew himselfe good These forenamed reasons first to shew our loue to God in walking as his children secondly to shew our loue to our selues In quieting our consciences In making our election sure Thirdly to shew our loue to our neighbours In witnessing our faith In winning them by our godly conuersation Fourthly in yeelding obedience to the commandement of God In respect of the reward In respect of the danger These reasons I say as a cord diuinely twisted are sufficiently able to moue vs to and to confirm vs in the doing of good Vse 1 First then let vs sling this stone into the brazen foreheads of our Aduersaries which in their shamesse chalenges of our Religion dare tell the world that we are all for faith nothing for good workes all for saying but nothing for doing And that we hold workes to saluation as a Parenthesis to a clause that it may bee perfect without them Heauen and earth shall witnesse the iniustice of this calumniation and the consciences of all which heare vs shall bee our compurgators which testifie that there is no lesse necessity of doing good workes then if you should bee saued by them and th t though you cannot be saued by them as the meritorious cause of your glory yet that you cannot be saued without them as the necessary effects of that grace which brings glory We say and maintaine that fides nuda is fides nulla a naked faith is no true fayth to the conuiction of that lewd slander of Solifidianisme For although we doe not wee dare not make inherent righteousnesse the cause of our iustification yet wee say it is the effect thereof though with the Papists we make it not the Vsher yea rather the Parent of iustification yet we require it as the companion at least the Page thereof But some man may say what matters it if both ascribe the whole worke to God For comes it not all to one if one pay a summe for me or giue it me to pay my selfe These things may seeme little dissonant to some mens cares yet the spirit of God hath made them vtterly incompatible For it is written To him that worketh the wages is not imputed of grace but of debt if by grace now not of works for else grace should be no more grace Rom. 4.4 Ephes 2.8 for neither is it grace any way if it bee not free euery way saith Aug.
the saying Lord Lord a bare externall profession of our faith and outward Communion with the Church is not sufficient vnto saluation except wee lead an vncorrupt life correspondent to the same doing that which is right and good and speaking truth from our heart It is not sufficient to rely vpon the Churches outside as the Papists doe vpon the succession of Roman Bishops vpon the multitude of Roman Catholicks vpon the power and pompe of the Roman Synagogue crying with the Iewes of old templum Domini the temple of the Lord the temple of the Lord. It is not enough with the carnall and carelesse Gospeller to place all Religion in the formall obseruation of all outward seruice and ceremonies for a verball Christian only is a reall Atheist according to that of S. Paul In word they professe to know God but in their workes they denie him we must take heed that wee bee not Christians in lip and not in life making as holy Martyr Bradsord sayd a maske of Religion or rather a very vizard with eyes and mouth and nose fairely painted and proportioned to all pretences and purposes but if we be indeed the children of God we must in true sincerity of heart be Doing of good The Kings daughter is all glorious within and also without within as hauing a cleere conscience and truth in the inward affections a cleane heart and a new spirit without as hauing on for a garment a vesture of gold wrought about with diuers colours shee is cloathed with righteousnes as with a garment and hath it wrought most gloriously with the deeds of mercy which as a checker worke of diuers colours embroidered with the pure silken twist of a helpfull and vpright conuersation garnish her holy profession The Doing of good is the certificate of a Christian the character of a mans faith making his calling and election sure And Although it may be obiected that a hypocrite may seem iust in Doing good and yet bee abominable before God not doing that which is good for righteousnesse sake facto pius sceleratus coâ—em as the Poet pithily spake Wee behold the man not the minde the worke not the will the fact not the faith the action not the end yet the iudgement of charity belongs properly to men but the iudgement of certainty to God From whence wee must labour in our wel doing not so much to approue our selues to men as to God who seeth our hearts And that we may not be negligent nor flouthfull heerin and thinke that because our workes iustifie vs not and God seeth wee loue him well although wee doe little good on earth to encourage vs to well doing on the one side and to preuent such conceits on the other the holy Ghost in Psa 24.3 4. in Esay 33 15. in Psa 15. and many places describes a sound member of the Church rather by workes then faith and of all the fruits of fayth almost innumerable make choice of those that concerne our neighbour in all which saith is yet presupposed according to the Apostolicall axiome whatsoeuer is not of saith is sinne fides est operum fomes as Paulinus spake and as our Church the nest of good workes for bee our birds neuer so fayre and our leaues neuer so fresh and greene all are but lost if they be not brought forth in a true beleefe for admit a man were as iust as Aristides in his gouernment as true of his word as Pomponius as louing and kinde to his countrey as Curtius at Rome Mecaenas at Thebes Codrus at Athens who exposed themselues to voluntary death for their neighbours and countries sake yet if these workes proceed not from a heart purged by faith no happinesse can follow this Doing of good no true peace to the conscience nor eternall rest to the soule for without faith it is impossible to please God Yet when these are conceiued and brought forth in faith the Lord as it is sayd of Abel and his offring hath respect to both the worke it selfe Gen. 4.4 and him that wrought it and as it is said of Noahs sacrifice the Lord smelleth a sweet sauor of rest and is well pleased with them Gen. 8.2 Heb. 13.16 A man may deceiue himselfe and others with a fained profession of faith an inward and hidden grace therefore the holy spirit will haue euery mans fayth to be tried and known by his fruits By their fruites yee shall know them Doe men gather grapes of thornes or figges of thistles And howsoeuer eternall life be promised to sayth and eternall damnation be threatned to infidelity yet the sentence of saluation and of damnation shall be pronounced according to workes as the clearest euidence of both Matt. 25.34 but with the Apostle I will shew you yet a more excellent way This precept then of Doing good is of large extent in that it concerneth all duties and all degrees of men not only in common as we are men and so bound vnto that ius gentium to render euery man his due but in particular in our seuerall vocations and callings to expresse our fayth by Doing of good as wee are Magistrates or Ministers Masters or Seruants in what estate degree or condition of life it hath pleased God to place vs. For know ye all that not onely those generall duties of Christianity as the hearing of the word c. are required wherein if we fayle all the world can witnesse against vs and euery one quasi digito will point at vs and crie open shame of vs not onely these I say are carefully to be performed but moreouer the particular offices whereunto we are called for the propagation of Religion and piety or the preseruation of order iustice and equity in the Church or Common wealth and our priuate familie are seriously to be attended and executed Hoc agire in the sacrifice of the heathen gods was a precept much vsed and obserued how much more in the seruices of the God of heauen should the said precept Doe yee this that is intend and apply all the faculties of your minde to the doing of it be kept inviolable What other thing doth the Apostle insinuate when he saith He endeauored to haue alwaies a cleere conscience toward God and men but this point in hand That there ought to be a concurrence of our holy carriage towards God and vpright demeanor towards men Requisite it is saith Chry. ut rovereÌ„ter se quis habeat ad divina landabiliter coÌ„uersetur cum hominib that euery good Christian should serue God reuerently with hearty deuotion and man righteously with a ready minde and a liberall disposition Men are to be regarded in the way of right and equity propter famam God is to be reuerenced in the way of Religion and piety propter conscientiam Holinesse and righteousnesse are the meane parts of Gods image in man Ephes 4. Neither can wee be assurd that we are regenerated vnlesse we finde in our selues a marriage
giue thee when thou hast it by thee Our Sauiours action must be our imitation and hee sayth I must worke the workes of him that sent mee while it is called to day The night commeth wherein none can worke Ioh. 9.4 To day if you will heare his voyce The time past cannot bee recalled the time to come vncertayne the time present only ours He therefore spake not amisse that so spake Da tua dum tua sunt post mortem tune tua non sunt Death is the worlds strict dore-keeper who as we brought nothing will narrowly search vs that we shall carry nothing with vs wherefore while we haue time let vs diuide our goods and deale our dole with Zacheus that saluation may come to our house here and when we leaue our house we may goe to saluation hereafter Vse 3 So then to come to a third vse of the Doctrine propounded and proued me thinks here come within compasse of iust censure diuers Christians as they esteeme themselues to be sharply reproued First Nullifidians and Merit-mongers whom we leaue on the left hand as Paul left Cyprus Secondly carnall Gospellers and Solifidians on the right for neither of these doe either at all or at least this good aright In vain shall any thinks to come to heaven by the ladder of workes since in Christ neither circumcision nor vncircumcision auaileth any thing No religious order in the world but faith alone without trust in works auaileth before God Yet on the other side the heauens cannot bee scaled without a ladder which although it be Christ yet some of the lower staues and higher to are pinned fast with good workes whereby all slothfull and idle persons are excluded affirming that if faith alone iustifie then let vs barely trust in God but not be Doing of good not so ye carelesse generation enemies of grace for faith is operatiue working by loue faith is resembled to fire which is operatiue fire cannot be without heat and light the greater fire the greater heat the lesser fire the lesser heat no fire no heat no heat no fire But it may be said of too many and those as they take themselues none of the coldest Christians or professors amongst vs as one sometime of the Monks of his time that their fasts were fat and prayers leane their faith is hot their loue cold they say they trust in God better then others yet doe lesse good then others it may bee said of such as the witty Grecian spake of extreame tall men that they were Cypresse trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faire and tall but fruitlesse oh shame that the child of heauen should resemble hell which hath fire but that fire hath no light I feare we haue too may such firebrands of hell that haue a flashing fire of faith in their tongues but the fire of their faith makes not their loue boile Lazarus shall haue more diuinity then humanity twenty paternosters not one penny at their hands These mens light shineth not out before men and therefore are leauelesse trees empty clouds waterlesse wels like the sumptuos Sumptermule of that vaineglorious Cardinall seeming without wondrous rich but nothing within saue old shooes and rubbish or like Adonibezek want their thumbs but Gods Priest must haue not only the Vrim of science but Thummim of conscience on his breast and in his skirts not only bels a sounding profession but pomegranates also a fruitfull deuotion faith and loue on the altar of the heart must neuer goe out like that stone in Plinie which being once made hot could neuer be cold If it be otherwise and indeed so it is whatsoeuer they boast of their faith they are but hypocrites in the sight of God like that bestia pharmacopolae wherewith Iulian twitted Austen a beast pretended of great vertue ouernight that ere morning was come had deuoured her selfe or lastly like that cursed fig-tree therefore cursed because it was fruitlesse Thus in generall more particularly to runne through all degrees of men it is pitifull to see and therefore great reason to complaine that this practicall politicall part of Christian obedience not only in rectifying our owne courses and Doing good our selues but also in reprouing repressing and reforming the irregularities of others and the sinnes of the time is commonly neglected of all How many neuter-passiue Magistrates meale-mouthed Officers scar-crow Constables haue we now a daies that are so farre from Phineas his zeale to slay offenders ipso facto that they want Moses his courage to slay sinne in grosse offenders salvo iure and herein pardon my boldnesse for aures omnium pulso conscientias singulorum convenio I speake to the eares of all in generall and appeale to the conscience of euery one in particular if this bee not so many of them are so farre from reprouing that they are content with sinne and yeeld consent to it that so they may take vp sinne vpon warrant and commit it boldly and so goe to the Deuill by authority If this were not so why are not the hurts of the daughter of Iudah healed why are not the breaches of Sion stopped why are not recusants punished why is not the pot pulled from the nose of the drunkard why is not the Sabbath sanctified why are not our horrible blasphemers our shamelesse fornicators incorrigible drunkards and the like profane licentious liuers let blood with the sharpe razor of reprehension or struck downe with a downe-right blow of condigne punishment for their presumption What is there no balme in Gilead no Physitian there yes but they are like Iobs friends Physitians of no reckoning Rephaims by name Zamzummims indeed who whereas they should be patrons and patternes of piety and temperance as their places and callings require and as leaders of the Vantgard to stand in the forefront of Gods battell against all Caananites which cry downe holinesse in towne and country they either runne along with them or rather lead them into the race of riot or are busied in boo-thalling and foraging for themselues not caring for the ship of state in generall so they may be safe in the cock-boat of their owne fortunes in particular I am ashamed to thinke and speake how weakely the paralytick hands of our Magistrates are exercised in Doing of good in their places by brandishing the sword of iustice against the friends of Baal Balaam and Bacchus Resembling Ostriches which haue great feathers but no flight or Iupitera block cast among the frogs whom at first they feared for the greatnesse but despised afterward for the stilnesse So that as Demosthenes sometime complained that the power of their aduersary Philip King of Macedon was greatly augmented by the Athenians slothfulnsse So may the Ministers of God complaine that through the slothfulnesse remissenesse or wickednesse of many Magistrates the Kingdome of Satan is exceedingly enlarged Againe to put that part of the wallet which hangeth behind our backs into open sight how is this duty of Doing good