FAITH AND GOOD WORKS United: IN A SERMON PREACHED at the Spittle upon Wednesday in Easter week, 1630.  
By RICHARD REEKS Minister of the word at Little Ilford, in Essex.  
LONDON, Printed by THOMAS HARPER, for JOHN HARRIGAT, and are to be sold at his shop at the sign of the Holy Lamb in Pater Noster Row, MDCXXX.   

TO THE RIGHT WORSHIPFUL, SIR THOMAS FANSHAW, Knight, Grace and Glory.  
Right Worshipful,  
I Have made bold to dedicate this Sermon to you, for that as your affection to Religion, love to learning, hatred of superstition and schism, hath rightly honoured you; so also you proceed every way to adorn your eminent calling; Praerogativam generis similitudo morum magis sibi vendicat quàm ordo maiorum: The congruity of manners, not the pedigree of ancestors, hath the prerogative 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 have approved yourself faithful to God and his Church, so that you are of the number of those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Agapet.  which are able to do good, not which need good to be done unto. That therefore which is herein required as touching doing good in this contemplative but cold age you have both in general and particular, so well performed, that you stand as a Lamp burning, and light shining unto others to follow your worthy example; wherein nothing remaineth, but that you be found faithful (as you have been) unto death, that God may give unto you a crown of life, such shall the prayers of him be for you and yours, which resteth  
Your worships in the best service ever to be commanded, RICHARD REEKS.   

Auspicante Deo, Textus legitur in Psalmo xxxvij. vers. 3. Trust in the Lord, and do good, so shalt thou dwell in the Land, and verily thou shalt be fed.  
THere is no faith where there is either means or hopes; difficulties and impossibilities are the true objects of belief. God's charges are oftentimes harsh in the beginnings and proceeding, but in the conclusion always comfortable. God defers on purpose, that our trials may be perfect, our deliverance welcome, our recompense glorious. This knew the holy Psalmist, the Prophet David right well, and therefore through more than much experience penned this Consolatory Song or Psalm, as it plainly appeareth by the argument of it throughout. Wherein the Princely Prophet most gravely preventeth many distrustful doubts and fears 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 God's servants and followers.  
Here by the way it may be easy to observe how hard a thing it is to be a Christian. In this respect his meditation affording him not more grief than wonder. And here to keep his station is hard, but to remove harder.  
One while he scarce restraineth his unruly desires from evil; ofter can find no list to good; sometime he purposeth well; and when those thoughts (not his) begin to lift him from the earth, lo, he that rules in the air, stoops upon him with powerful temptations, or the world pulls him down with a sweet violence: so that it is hard to say whether he be forced or persuaded to yield; here is much weakness, more treachery: good duties seem harsh, and can hardly escape the repulse, or delay of excuses; and not without much strife grow to any relish of pleasure; and at the best cannot avoid the mixture of many infirmities.  
But this is not all. O God what adversaries hast thou provided for us, weak men? What difficulties? What encounters? Malicious and subtle spirits, an alluring world, a Serpentine and stubborn nature, distrustful fear, neither the least nor last enemy of mankind, which though our eyes behold, yet with such amazement (because crossing carnal reason) that from hence ariseth either a slavish fear, whereby (when we see the number and the happiness of the wicked) we (like cowardly Israelites) are ready to fly, and plead their measure, for our fear: who is able to stand before the sons of Anak?  
Or, if not fear, so that (as we can) we weakly resist, yet are we foiled with indignation and envy, fretting ourselves because of the  and being malicious against the evil doers, vers. 1.  
Or (which is worst of all) hereby we are so stupefied that (faith for a while seeming not to have any being) impious and profane Atheism stealing on us, maketh this question, whether there be a God? or whether blind chance and fatal necessity and fortune do not hand over head moderate all things here below. So that at some time or other it is hard even for a believer not to be an Infidel (at least in conceit) looking carnally to have God at a bent: and if he come not at a call, how easy to cast him off? and to betake us to our own (no less idolatrous than ridiculous shifts) like the Chinois, whipping their gods when they answer not.  
Whereas (as the Prophet here exhorteth) his holy ones wait long, and seek him; and not only in their sinking, but from the bottom of the deeps, call upon him, and though he kill them, still put their trust in him.  
To which purpose in this text is said: Trust thou in the Lord etc.  
It is not my purpose to spend any time in speaking concerning the author of this sacred hymn, who (as it appeareth by the argument of it) was David the King: neither will I insist upon that excellent order Alphabetically here used, for the avoiding of tedious prolixity according to the number of the Hebrew letters.  
The Hebrews in their songs (as it might be showed) did follow the method Alphabetical, as some think, hereby to help the memory.  
Others, as Vatab. tell us, there is no certain reason of this versifying. Apparet vulgatam carminis rationem fuisse. It appears to be an ancient and vulgar custom.  
Others as Hierom, aver, that they were written in Saphick verses, to which purpose he allegeth Origen and Philo.  
Others suppose this order was used not only to help the memory, but also to note the worthiness of the matter. And this last opinion may we in this place first of all incline unto: this Psalm being, Alphabetum quoddam pijs omnibus discendum ut noverint ubi sita sit foelicitas & beatitudo, as Vatab. elsewhere.  
Hear the care of the holy Ghost is especially to be noted, for man's salvation, not only to make the way most plain for understanding, but also the Scriptures as familiar as our A. B. C. for our best conserving and retaining in our memory. So that this Psalm is like Habakuks vision, he that runneth may read a lecture of comfort in every letter, and may moreover well remember what he readeth.  
But what should I stay on that of S. Hierom. in his epistle to Paulus Vrbicus, dividing the whole Alphabet into seven connexion's; interpreteth the two and twenty letters of the Crosse-row. Aleph, doctrina. Beth, domus Gimel, sapientia etc. What seek we further? Here is true wisdom to be found.  
Nay, not only methodical but musical, not only for information, but also for consolation; wherefore in the words of a Prophet, Comfort ye, comfort ye, my people, and, o ye people be ye comforted.  
In this consolatory cordial of comfort, than (for so we may well call this divine ditty one of the sweet songs of Zion) we may observe four parts 

1. a proposition.  
2. a confirmation.  
3. an amplification.  
4. a conclusion.    
The Prophet David continually exercised with the cross, and tossed with trouble, most divinely fortifieth the minds of all God's children against any wicked assaults, especially against the scandal of the cross. Namely, that no man from the outward affluence of all things, the concurrence of all outward blessings, all pomp, plenty, prosperity to the hearts desire in the greatest measure whatsoever: beholding this (as the most do) only with the carnal eye of the body, be so void of divine judgement to draw this argument, Because high among men, ergo high in the favour of God.  
Whereas Solomon telleth us, time and chance falleth alike to all: and our Saviour, that God causeth the Sun to shine on the just and unjust. Such an argument than were absurd in God's school, not grounded aright according to the rules of holy writ.  
On the other side, because the Church of God represented in every child of God, is like Noah's Ark on the waves of the world, tossed to and fro with contrary winds and waves, sometimes in Shiloh, sometimes in Keriath-iearim, sometimes amongst the Philistines, disstressed, oppressed, destitute, not having like Noah's Dove where to rest the sole of his foot till he land on Ararat the holy hill of heaven.  
If any one therefore, looking only through the windows of nature, should from carnal reason hence conclude, Because this man is in misery exposed to trouble and calamity, ergo despised and rejected of God.  
This were as uncharitable as miserable, for the holy Ghost hath in this place, and in many more teacheth us to conclude otherwise. For all that will live godly in Christ jesus must suffer persecution. To be exercised with the cross is a good argument of one of his followers, which by the cross went unto his crown; for those that suffer with him, nay for him, shall also reign with him (mark this argument) if none but such, what shall become of the jolly jinglers of the time.  
Solomon hath taught us to conclude of them and their happiness to be only the cracking of thorns under the pot, only a blast.  
But David the father because more acquainted with the cross, therefore is much more copious in this case, as (not to instance more among many) is largely for information and consolation set down in this Psalm particularly, they shall be cut down like the grass, and whither, 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 coming, verse 13. their sword shall enter into their own heart, verse 15. they shall perish and be as the fat of Lambs, into smoke they shall consume away, verse 20.  
Yet all this while the wicked is in great power and spreading himself like a Bay tree, verse 35.  
And particularly touching the godly for consolation,  
Thou shalt dwell in the land and be fed, verse 3. he shall give thee the desires of thy heart, verse 4. he shall bring it to pass, verse 5. he shall bring forth thy righteousness as the light, and thy judgement as the noonday, verse 6. thou shalt inherit the earth, verse 11. in the day of famine they shall be satisfied, verse 19 the Lord upholdeth him with his hand, verse 24. he shall help them and deliver them from the wicked, verse 40. mark the perfect man and behold the upright, for the end of that is peace, verse 37.  
Yet notwithstanding all this, the just and upright man is in many troubles, so that this which David here affirmeth of the state of either in the judgement of flesh and blood is a mere Paradox, and in natural reason incomprehensible, but those things which are impossible with men, are possible with God, and spiritual 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 observe 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 works are inseparably united, as the soul 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 joined together, let no man put asunder. Now as when man and wife like faithful yoak-fellowes, and like the words of my Text walk orderly together aequis passibus, a happy issue attendeth on their travel: So if our faith be grounded on God in the first place, and from hence we be enabled in the second place to do good, than a long Catalogue of many glorious blessings waiteth on us to crown us, and those are either 

external, 

to dwell in the land.  
to be fed.    
internal, 

to have the desires of his heart v. 4.  
to have abundance of peace v. 11.    
eternal, 

to dwell for evermore,  
verse 27. and 29.      
Whence we see that those which have the Lord for their master, have the most profitable service in the world, to whom the promise of this life, and so respecting the body and the soul in the inchoation of grace, and that which is to come: and so respecting body and soul 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 than it may be said that it comprehendeth the Law and the Gospel; in which we have the first and second table: the sum of the Law and the Prophets, viz. to love God above all: which we cannot do if we trust not in him To love our neighbour as ourselves, which we cannot do neither, if we be not doing good. So that the grace of God (like the Son in his glory) appeareth in our Text to teach us to deny all ungolinesss, & to live religiously, by trusting in the Lord: righteously, by doing good to ourselves and others: and soberly, by waiting on the Lord, dwelling in the land and being fed.  
In the words what obscurity? only 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 nearly answering the original: of which when I come unto the promise.  
I For the precept, as touching our faith; trust thou in the Lord. Having then thus fare acquainted you with the scope of the holy Ghost, at large; that the children of God when they see themselves in great misery, and the wicked flourishing as a green Bay three, ought not to be amazed at this, nor to fret hereat, or be filled with indignation, or because they are like a fat Ox fatted for the day of slaughter, whereas the children of God must be exercised with many afflictions; lest with the world they should be condemned. 2 That their light afflictions which are but temporal, may be crowned with glory which is eternal. And for this cause to trust in the Lord, whence I observe, that in all troubles and trials whatsoever, 
Doctr.  and at all times we ought confidently to trust in the Lord.  
1. The place is a confirmation of this truth, 
Illustr.  as it is used here by way of precept, trust thou in jehovah.  
To this purpose is that of David, in God is my salvation and my glory, the rock of my strength and my refuge is in God.  
Trust in him at all times ye people, pour out your hearts before him: God is a refuge for us. In which the Prophet not only biddeth and exhorteth us to trust in him, but moreover addeth a reason drawn from the profitable effect of such confidence; because he is a refuge to help us and deliver us.  
To this place is that of Solomon, 
Pro. 3.5.  trust in the Lord with all thy heart: and lean not to thine own understanding.  
2 This hath been the practice of the children of God in all troubles, and in all times, as is proved from the example of that godly and faithful King, who when the Moabites and Ammonites came against him, to battle, after he had prayed unto the Lord for help and deliverance, as the people went forth into the wilderness of Tekoa, 
2 Chro. 20.20.  jehosaphat stood and said: Hear me O judah and ye inhabitants of jerusalem, trust in the Lord your God, so shall ye be established; believe his Prophets so shall ye prosper. An example we have in good jacob, who trusting in the Lord was not afraid to return to his own Country, notwithstanding the malice which his brother Esau had conceived against him, 
Gen. 31.3.  because he believed that God who commanded him to go would also defend him.  
The like might I say concerning the rest of the Patriarches, Noah, Abraham, Lot, Isaac, joseph, David, Daniel, together with the sacred choir of reverend antiquity summoned by the Author to the Hebrews, who through faith subdued Kingdoms, 
Heb. 11. 3●.  wrought righteousness, obtained the promise, stopped the mouth of Lions, quenched the violence of the fire, escaped the edge of the sword, waxed valiant in battle, and turned to slight the armies of Aliens.  
By evidence whereof we see that if we trust in God and cast our care on him, he is such a father of mercies and God of all comfort that he will also care for us.  
For which cause our Saviour said to his disciples, let not your hearts be troubled, you believe in God; believe also in me; 
joh. 14.1.  etc. A little faith then even as small as a grain of Mustard seed, is able to make us list up our heads in the midst of all troubles, and to remove even Mountains of distrusts out of our souls.  
Therefore in the description of the spiritual armour faith is compared to a buckler or shield: 
Ephes. 6.16.  which guardeth especially the head and heart; that is (as it may be construed) the understanding and will, ut non turbetur intellectus, 
Diez come. 1. in fest Phil. jacol.  non formidet affectus, that we be not troubled in our understanding, nor made fearful in our affection. By faith the children of God have been more bold than Lions, and enabled to do even all things.  
When Taxaris saw his Countryman Anacharsis in Athens, he said unto him, I will at once show thee all the wonders of Greece, 
Lucianus in Scytha.  vis● Solone vidisti omnia; in seeing Solon thou seest all, even Athens itself, and all the glory of the Greeks. In like manner I may tell a true Christian: hast thou saith and assured trust in the Lord? thou hast more than all the wonders of Greece; upon the point, all the wonderful gifts of grace: for faith is a mother virtue from whence all other spring, and without which our best actions are but splendida peccata, shining sins, Rom. 14.24. most necessary than that we trust in the Lord.  
And not without great reason.  
1 Because if we trust not in the Lord as touching grace we are dead: 
1 Reason.  as long as we live we breath and labour for life even in death: faith is the life of grace, the death of all sin: 
Hab. 2.4.  hence it is said, the just man liveth by his faith, and living hereby his soul trusteth in the Lord, he looketh cheerfully to God, having the spirit of boldness, insomuch that we may say of him, Si fractus illabatur orbis impavidum ferient ruinae, if the mountains should be removed and cast headlong into the Sea, still he standeth his ground: yea, Terra fremat, regna alta crepent, ruat orcus & ortus; Si modo firma fides, nulla ruina nocet. If that all the world should crack in pieces, nevertheless he standeth fast and firm, grounded on the rock fixed like the Mount Zion, 
Psal. 129.  not to be removed at any time by any means; for he trusteth in the Lord, and under the shadow of his wings is the righteous man's refuge till the tyranny of Satan, 
Psal. 57  sin, death and hell be overpast: for he hath (if I may so say) the life-blood of the soul, true faith in the Lord, and relieth on his promises and therefore cannot miscarry.  
Whereas on the other side, a faithless man and distrustful in all troubles▪ whatsoever, is ready not only to sink under his burden, but also to give up the ghost. It is with them as it was with Nabal; a distrustful person hath a head like Nabal, a heart like Nabal, when he heareth of any troubles and crosses not to be undergone, but which he hath escaped ignorantly. 
● Sam. 25.37.  His heart presently dieth within him, and he becometh as a stone.  
Physicians tell us, that in man's body the arteres running along the veins, do beat upon them, and stir up the blood, lest congeling, it should wax cold; so in the soul of the godly, true faith beateth in time of all distress, and keepeth it alive in the wicked, as in Nabal it moveth not, and therefore in necessity either they die with grief, as he did, or with Achitophel hang themselves, or with Saul run in distress to the witch of Endor, to hell for help; whereas the children of God wait upon him for deliverance with patience and with confidence trust in the Lord.  
Because faith is the only means whereby 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 else who) to the Hebrews, saith, 
Heb. 11.6.  Without faith it is impostible to please God. For he that cometh to God, must believe, that he is, and that he is a rewarder (or as our purpose is, a deliverer) of them that diligently seek him.  
So then without faith, no apprehension of God as he is: without apprehension, no deliverance.  
Faith than is the means: and God usually shapeth the end according to the means. Naaman had never been cleansed of his leprosy, if he had not been washed in jordane. God is not tied to means, but men are, which we both may and must use, if we expect or desire the issue. God could saveus without the preaching of his word, but he will not. He hath ordained no means so effectual to beget faith as this; and therefore we must have a constant dependence thereon.  
God could raise up children to Abraham from the stones: he could of Devils and reprobates make Saints and Angels, but he will not; it is one thing what he can do, another what he will do. 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 Prodigal would neither fetch the robe nor suffer his son to fetch it neither, but commanded his servants to bring it forth and put it on: and why? If not to bring means into credit, for which the Gospel aboundeth with examples; in all those miraculous deliverances wrought by our Saviour ascribing them still to faith.  
Hence when Peter began to sink, he attributeth it to his in fidelity and distrust, in that he said, O thou of little faith! wherefore didst thou doubt? As if he had said, if thou hadst trusted in me, 
Mat. 14.31.  thou couldst not have miscarried.  
And in another place it is said, he could do no works there, because of their unbelief, save that he laid his hands upon a few sick. On the other side, in many miracles, we find the truth of this point confirmed.  
When the distressed woman of Canaan whose daughter was miserably vexed with a Devil cried unto him for help, 
Mat. 15.28.  saying, Have mercy on me, O Lord, thou son of David, etc. whom for importunities sake, the Disciples besought to send her away: he answered, I am not sent but to the lost sheep of the house of Israel.  
Then came the woman and worshipped, saying; Lord help me; to whom he replied, It is not meet to take the children's bread, and to cast it to the dogs. And she said, truth Lord, yet the dogs eat the crumbs which fall from their master's table. (Hence the deliverance) O woman, great is thy faith! be it unto thee as thou wilt, and her daughter was made whole.  
So likewise the Leper that came unto him, beseeching him and kneeling down unto him; said, If thou wilt thou canst make me whole, (behold his faith and see deliverance) jesus moved with compassion, put forth his hand and touched him, 
Mark. 1.40.  and said, I will, be thou whole, and he was cleansed.  
Again, in him which was sick of the palsy, we see the same thing, when they could not come nigh unto him for the press, 
Mark. 2.4.5.  they uncovered the roof where he was, and let down the bed where the sick of the palsy lay. When jesus saw their faith, he said unto the sick of the palsy, son thy sins be forgiven thee.  
So the woman with the bloody issue, having been troubled twelve years, and spent all on Physicians, and become much world; 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 fountain of her blood was dried up, 
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, go in peace.  
The like is to be instanced in the deliverance vouchsafed unto jairus in his daughter, when the people told him she was dead, why troublest thou the master? 
Mark. 5.36.  jesus said unto the Ruler of the Synagogue, be not afraid, only believe: and he raised her.  
So in the miracle wrought upon the man's son which was dumb, the deliverance is ascribed to faith, in that our Saviour said all things are possible, 
Mark. 9 ●4.  if thou canst believe. And the father of the child cried with tears, I believe, Lord help my unbelief, and then and thus he cured him.  
Plain for this purpose is that of blind Bartimeus the son Timeus also, who hearing that jesus passed by, cried out, jesus thou son of David have mercy on me. What wouldst thou, said Christ? 
Mark. 10.46.  Lord that I might receive my sight; to whom he answered, go thy way, thy faith hath made thee whole.  
So the Leper which was cleansed, go thy way, 
Luk. 17.14.  thy faith hath made thee whole.  
So to the woman which broke an Alabaster box of ointment, and stood at his feet weeping, and washing them with her tears, and wiping them with her hairs, and kissing them, and anointing them, and being a sinner; to whom Christ said, thy sins, which are many, are forgiven, 
Luk. 7.50.  but whence this unspeakable mercy? hence, thy faith hath saved thee, go in peace.  
Whence it not from hence also was that miraculous raising of the Centurion's servant as it were from death? even from bis faith: he had built a Synagogue he said in all humility, Lord trouble not thyself, for I am not worthy that thou shouldest enter under my roof, neither thought I myself worthy to come unto thee, 
Luk. 7. ●.  only say the word and my servant shall be healed. Whereupon our Saviour, verily I say unto you, I have not found so great faith, no not in Israel, and so he cured her.  
But why wade I so fare into the Sanctuary for testimonies to prove this? when as among so many it is hard not to be infinite. In a word our Saviour most divinely, not only by example, but positively by precept confirmeth and concluded this point. When his disciples marvelled that the tree which he cursed was withered away, he said to them, have faith in God, for I say unto you, whosoever shall say unto this mountain, be thou removed, and be thou cast into the sea, and shall believe that those things which he saith shall come to pass, shall have whatsoever he saith. 
Mar. 11.23.24.  And whatsoever ye shall desire when ye pray, believe ye shall receive them and ye shall have them.  
Thus then seeing so much is attributed to faith as you have heard, it we would be delivered, we must trust in the Lord, and that for this reason drawn from the profitable end which followeth, namely, to be delivered: on the contrary, the means neglected, no marvel if the end be not obtained.  
Reason: 3 Because this is the commandment of God, namely. that we trust in him here positively; imperatively, trust thou in jehovah: this is pointed out with the finger of God unto us in the first commandment. Thou shalt have no other Gods but me, wherein we are commanded to worship God and him alone, which worship standeth on these sour pillars, 

1 loving God above all.  
2 fearing God above all.  
3 praying to God, and none but him.  
4 in acknowledging God to be the guider of all things, and therefore to trust in him.   which, though the last, is not the least in the affirmative part of this precept.  
It is commanded oftentimes in other place of the Scripture, as in Proverb. 3.5. fiduciam habe in jehova ex toto cordetu●. in Psal. 4.5. offer the sacrifice of righteousness, and put your trust in the Lord, in the 5. verse also of the 37. Plalme, Devolve super jehovam viam tuam, & confide in eo, commit thy way etc. in Psal. 62.8. trust in him at all times, ye people pour out your hearts before him: God is a refuge for us. (this is worthy to be noted with no less than Selah) in Isay 26.4. trust ye in the Lord for ever: for in the Lord jehovah is everlasting strength.  
This then is the divine voice of God, dixit Dominus, which himself hath said (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and as he hath spoke by the mouth of his holy Prophets since the world began; which command implies obedience.  
The Rechabites are commended by the Prophet jeremiah for that they obeyed the commandment of jonadab the son of Rechab, 
jere: 35.8.  in abstaining from wine all their days, and in dwelling in tents; for which obedience the Lord promised that jonadab the son of Rechab should not want a man to stand before him for ever.  
I infer from the Rechabites, if we faithfully trust in the Lord, as not jonadab a mortal man, but the high and most mighty jehovah hath commanded us, we shall stand before him for ever, we shall dwell in the land and be fed in faith forevermore.  
Reason. 4 Because of the infinite profit which acreweth to those that trust in the Lord: so testifieth Solomon, 
Pro. 22.18.19.  for it is a pleasant thing if thou keep them within thee, they shall be fitted in thy lips, that thy trust may be in the Lord etc. Again, he that trusteth in the Lord shall be made fat, that is, he shall be enriched with all the blessings of God. 
Prou. 28.25.   
So we see that those which trusted in the Lord have always prospered and obtained victory of their enemies; hitherto is that memorable victory of the people of judah over the Israelites to be referred, 
2 Chro. 13.18.  when God delivered them into their hand, and they slew of Israel five hundred thousand chosen men. And the reason is there rendered, because the men of Israel had forsaken the Lord and trusted rather in the calves of jeroboam the son of Nebat, which caused Israel to sin: whereas the people of judah kept the charge of the Lord their God, and did trust in him.  
Hitherto is that notable victory of Asa to be referred, in these words Hanan the Seer challengeth Asa the King judah having made a league with Benhadad King of Syria. 
2 Chron. 16.7.  Because thou hast relied on Benhadad King of Syria, and not relied on the Lord thy God: therefore is the host of the King of Syria escaped thy hand.  
Were not the Aethiopians and the Lubims a huge host, 
Verse. ●.  with very many charrets and horsemen? yet because thou didst rely on the Lord, he delivered them into thy hand.  
And yet behold a greater profit, for confidence in God bringeth tranquillity, and security, and peace of conscience, as is showed in the example of David, I laid me down and slept, I awaked, for the Lord sustained me. I will not be afraid for ten thousands of people that have set themselves against me round about. 
Psal. 3.6.7.   
In a word, confidence in God omnigenam benedictionem homini praestat, procureth all manner of blessings. A plain and comfortable proof is that of the holy Prophet, in these words, 
jer. 17.7.8.  Blessed is the man that trusteth in the Lord, and whose hope the Lord is.  
For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit.  
So David: 
Psal. 21.7.  for the King trusteth in the Lord; therefore through the mercy of the most high he shall not be moved.  
Again, 
Psal. 125.1.2.  they that trust in the Lord shall be as the mount Zion, which cannot be moved for ever.  
This was the promise which the Lord made unto Ebedmelech the Ethiopian that when he accomplished his word in bringing evil upon the city, that he should be delivered and not be given into the hand of the men of whom he was afraid: 
jer. 39.17.18.  for I will surely deliver thee, thou shalt not fall by the sword, but thy life shall be a prey unto thee.  
And why all this mercy? Because thou hast put thy trust in me, saith the Lord. In respect of the great profit and the exceeding great reward that followeth our confidence. Good reason that we trust in the Lord:  
Reason 5 Because of the providence of jehovah whereby he defendeth and preserveth those that trust in him. Hence, saith David, I will lay me down in peace and sleep, 
Psal. 4.8.  for thou Lord only makest me dwell in safety. Thou by thy providence preservest me. Hence is that of Esay; 
Isay. 26 4.  Trust in the Lord for ever; for in the Lord jehovah is everlasting strength. Hence is that of our Saviour; Take no thought for your life, what you shall eat or drink, or what you shall put on. Behold the fowls of the air, for they sow nor, 
Mat. 6.26.28.  nor reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Consider the Lilies of the field how they grow, they toil not, neither spin, yet Solomon in his glory was not clothed like one of these. Wherefore if God so  the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloth you, o ye of little faith? After these things the Gentiles seek: as if he had said, you that know God and his providence ought not to be like the Gentiles, which because they know not God, therefore trust not in God.  
If he so well provide for the Ravens when they call upon him, how much more shall he provide for his children that put their trust in him.  
Some Philosophers thought it too great a labour for God to govern the whole world: and other on the contrary too base. But divines answer them both in one word; 
Apud Ambros. de office l. 1. c. 13.  Deus u●que laborat in maximis neque fastidit in minimis. Amb. in Hexam lib. 5. cap. 2. Indeed the Poet said,  
Non vacat exigu is rebus adesse jovi.  
But the Scripture otherwise, that the very hairs of our head are numbered, 
Mat. 10.30.  and that not so much as a sparrow which is sold for a farthing can fall on the ground, without our heavenly father's providence.  
Disponit membraculicis & pulicis, as Augustine. 
In Psal. 148.  For besides his general providence which is seen in the government of the whole universe, 
Calvin. Instis. lib. 1. c. 16.  he hath a special also mode rating every singular action and accident. Who dwelling on high, 
Aquin. 1. part. quaest. 22. art. 2. & Caiet. ibid. Heb. 1.3. Wisd. 8.1.  beholdeth us as Emmots upon the mole hills of the earth, in whom we live and move and have our being.  
For it is written, he supporteth all things by his mighty word. He reacheth from one end to another, and ordereth all things sweetly.  
Omnia non solum permissa à Deo, sed etiam immissa, as one saith: 
Lip sius Const●n●. lib. 1. Cap. 14.  so that nothing falleth out by blind humane chance but by divine choice.  
The Lord doth not only suffer and see what is done here below, but also disposeth of every particular event to the glory of his name, and good of his children. He beheld David in his trouble, Daniel in his dungeon, Peter in his prison, and ordered their short affliction to their endless consolation.  
In that then though he dwelleth on high he humbleth himself to behold the things below. In that he keepeth Israel, 
Psal. 121.4.  which doth neither slumber nor sleep.  
In that he graveth his children on the palms of his hands. 
Isay. 49.16.   
In that he heareth the very groans of his children in their closerts, 
Psal. 38.9.  and maketh their beds in their sickness, Psal. 41.3.  
In that (as Augustine sweetly) he taketh care for all his children as if all were but one; 
Confess. l. ●. c. 11.  and for every particular as if one were all. Because of this divine and most blessed providence, Trust in the Lord.  
Unto these we might further add many more forcible reasons, grounded on the person, in my text; as namely, sixthly, from the power; seventhly, from the mercy; eightly, from the love; ninthly, from the wisdom; tenthly, from the goodness; add also the truth of jehovah; and look how many meditations you may conceive concerning God, so many reasons you have to Trust in the Lord.  
Whatsoever he is, he is it to us, and for us; because he is the Lord jehovah, our God; wherefore let us trust in the Lord.  
Thus fare of the Doctrine and the Illustration thereof, by Scripture and by reason.  
Proceed we now to the use of this Doctrine, which is divers.  
Use. 2 It serveth first for our information, 
I. john. 14.1.  we ought always to trust in jehovah. Our Saviour so informeth and comforteth his disciples, Let not your hearts be troubled; ye believe in the father, believe also in me; in whatsoever dangers of soul or of body, of life or of death ye may be, yet be not discouraged, but trust in the Lord.  
Dolosum & aerumnosum est cor hominis, as the heart of man is above all things deceitful, so is it distrustful. For as S. Basill to this purpose speaketh, 
In Psal. 44.  we are of one condition in prosperity, but of another in adversity; as it is most plainly exemplified unto us in that example of Peter in Matth. 26.33.69.  
Fortune (saith Seneca) freeth many from punishment, 
Epist. 61. & 79.  but none from fear; many and manifold dangers like waves coming fast one on the back of another, one grief calling on another, as the clouds burst forth with rain.  
Many and fearful are those dangers whereunto the life of man is liable; yet if God be for us, what shall be against us? if our trust be grounded on the Lord, 
Psal. 46.2.3.4.  if our confidence be sure, we need not fear though the earth be removed, and though the mountains be cast into the midst of the Sea, though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof, though the world be lifted off the hinges, and all things be turned upside down, though all things go the clean contrary way; in a word though the Sun be turned into darkness, and the Moon into blood, though the pillars of the earth and the powers of heaven be shaken, yea, though the frame of the world, like the temple of Dagon, fall rattling upon our heads, yet we will not fear, for as David saith, Psal. 18.2. The Lord is my rock, and my fortress, and my deliverer: my God, my strength, in whom I will trust: my buckler and the horn of my salvation, and my high tower.  
God is our Captain, therefore like Soldiers we will rely upon his wariness and watchfulness.  
God is our Shepherd, therefore like sheep we shall sleep in peace under his staff.  
God is our Pilot, therefore like passengers sailing in great waters we shall be without fear under the protection of his care and experience.  
God is our King, therefore like subjects we will fear no invasion of enemies no want of provision under his so well-ordered government.  
God is our father, therefore like to his children we will fear no ill under his arms. O trust in the Lord, for he is the Lord of hosts. 
1 Sam 15.45.  Antigonus' King of Syria (as Plutarch speaketh) being ready to give battle by sea bard by the Isle Andros, 
In Pelopida.  answered one of his men, who told him that his enemies had more ships than he, For how many men reckonest thou me? indeed the dignity of the General is much to be esteemed when it is sorted with prowess and experience. But where is there prowess, where experience, if it be not in the Lord? Therefore job excellently saith, he is wise in heart, and mighty in strength. Who hath hardened himself against him and hath prospered? job. 9.4.  
Surely saith David Psal. 3.8. Salvation belongeth unto the Lord. And the Prophet Esay saith, Esay 43.11, I, even I, am he, and besides me there is no Saviour. For as none can deliver out of his hand, so none can deliver as he can. To the righteous he is a shield, Psalm 5.12. To the weak strength, Psalm 22.12. To the oppressed a refuge, Psalm 9.9. To the persecuted a fortress, Psalm 91.2.9. To the Sunburnt with afflictions he is a shadow. To those that are exiled for righteousness sake, be is a well furnished habitation. To the thirsty he is a well of water, as to Sampson: To the pursued he is a wall of defence, as to the Israelites. To the hungry he is the bread of life. To the faint he is a bed of down. To the miserable he is a deliverer, neither are his deliveries palliative cures, easing (as cold water in a fever) only for the present, but all together; not anodins to take away for some few hours the sense of our pain, not the pain itself, but they are salvation, and as it were resurrections from the dead. Even as Daniel saith, 
Dan. 6.27.  he delivereth and rescueth, and he worketh signs and wonders in heaven and earth.  
So he delivered Israel our of Egypt.  
So he delivered David from Saul.  
So he delivered Hezekias and jehosaphat from their enemies.  
So he delivered Shadrach, Meshach, and Abednego from the furnace.  
So he delivered Daniel from the Den.  
So his people out of the Dungeon in Babylon: and such hath ever been his deliverance; O how easy is it to be infinite in this matter? how well might we lose ourselves in the wood, rather the world of these wonders.  
Such lastly, was his deliverance of the Church in England from the tyranny of the bloody Bishop of Rome, from the Spanish invasion 88 from that merciless and matchless treason, both for fict and faction, the gunpowder treason, Novemb. 5. 1605.  
O then being compassed about with deliverances, such deliverances of such a Lord, such a Saviour, such a Redeemer. Let us trust in our Lord God.  
Let me now say to you all (to conclude this use) as David to his people, Let Israel, yea, let us all trust in the Lord, for with the Lord there is mercy, and with our God is plenteous redemption. With him is force and a strength to redeem Israel out of all her troubles, he may do it, he can do it, he will do it; search and look through all generations of men which have been since the World began, and you shall not find one forsaken that put his trust in the Lord; therefore from hence forth and for ever let us trust in the Lord.  
Use. 2 Thus fare of the first use for our information, a second followeth for reproof and terror. For terror, for it is written, Thus saith the Lord, 
jer. 1●. 5.  Cursed be every man that trusteth in men, and maketh flesh his arm, for reproof then of all those which trust not in the Lord, but in other, both transitory and transient means; such there are, for,  
Some me put their trust in uncertain riches, and say to the wedge of gold, thou art my confidence; but these intolerably offend, 
job. 31.24.  and grossly deceive themselves, for riches avail not in the day of wrath. 
Pro. 1●. 4.  The hoarders up of silver and gold come to nought, and go down to hell as it is in Baruch 3.17. O fool, this night will they fetch away thy soul from thee: where is now thy god? thy gold? and thy trust? yet this cankered gold is the worldlings god, nothing more ordinary then to trust in uncertain riches: for the rich man's wealth is his strong City, saith Solomon. Now where will a man account himself safe, but in his fort?  
He sees Mammon to be a great Lord of great command; he sees he can do much, and hears him say he can do as much more, yea all things, and now no marvel that he trusteth is him.  
Mammon is so proud a boaster that his clients must needs be confident in him; what doth not he brag to do? Silver answers to all, saith Solomon. This we grant, yet we would be loath it could command truth, justice, judgement; yet he saith he can procure all, conquer all, pacify all. He says he can procure all secular offices, titles and dignities, yea, (in some sacrilegious wretches, simonaical patrons) the promotions of the Church; ye remember the old song of the Pope, Claves, altaria, Christum. Simon Magus the grand father of these, made full reckoning to have bought the holy Ghost for money.  
He says he can pacify all: a gist pacifieth wrath. (Let them in place of justice look to it, whom it may concern) he can bribe off sins, and pervert judgement. He says he can overcome all, for so he singeth in the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fight with Lances of silver and thine shall be the victory. With this weapon he thought to foil the son of God. All these will I give thee, briefly according to the French and Greek proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things obey the Lord Mammon, this is a great Lord, if this be true, he saith the worldling believeth and trusteth.  
But let me tell you in a word what gold can do.  
He can both open and then bar the gates of hell to the unconscionable soul, and help his followers to damnation, this he can do, and this is all.  
As for other things, though the foolish silver Smiths of the time shout out, great is Mammon of the worldlings, yet weigh his power in the balance of judgement, and you will conclude of him (as Paracelsus of the Devil) that he is a base and beggarly spirit.  
For tell me I beseech you what he can do? Can he make a man honest? can he make him wise? can he make him healthful? can he give to live more merrily, to feed more hearty, to sleep more quietly? yea, rather will he not procure the contrary, make dishonest, foolish, sick, and unquiet.  
Can he buy off the gout, cares, death? much less the pains of hell? Give to now ye worldlings, God means to punish thee with death, now try what thy bags can do? see if thou canst bribe God with a gift, will the Lord be pleased with thousands of Rams? or with ten thousand rivers of oil? See if thou canst bribe death the Serpent of God; he looks thee sternly in the face, and tells thee with Ehud his message is from God, and sheatheth his sword in thy bowels. yet  
See if thou canst bribe the Bailiff of death, thy disease, he will tell thee as Laban, this is proceeded of God; I can therefore say to thee nor good nor evil. In a word, disease will summon thee to death, death will arrest thee to the judgement seat of God, God will pass his doom; and in all these, true is that of Solomon. Riches avail not in the day of wrath.  
Those therefore which make their wealth rivals with God shall be burned in die fire of his jealousy; they that lean on them trust to a reed which will not only break, but also run into their hands; for he that trusteth in riches shall fall.  
Some put their trust in their own worth and holiness, as the Pharisee, 
Luk. 1●.  who thanked God that he was not like other men, for which he received no thanks of God; for he that trusteth in his own heart is a fool, his trust with himself will suddenly decay. 
Pro. 28.1.   
Some put their trust in their politic counsel, as Achitophel, of whom it was said, his counsel was reputed as an oracle of God. 
2. Sam. 16.  But the Lord, saith job, catcheth the wise in their own craftiness, and the counsel, of the wicked is made foolish. 
job. 5.13.   
Some put their trust in their strength (as Goliath did) in their sword and shield, but cursed is he that maketh flesh his arm.  
Some put their trust in chariots, and some in horses, but a horse is a vain thing to save a man, 
Psal. 33.17.  neither shall he deliver any by his great strength Mentitur tibi equus quando promittit salutem, if thy horse promise safety, he lieth unto thee, saith Augustine.  
Proud Pharaoh that trusted to his horses and chariots, found them liars indeed; for when in the strength of this conceit he had furnished himself with six hundred chariots, and was accompanied with all the Nobles, Captains, and soldiers, and so pursued the Israelites to the Red Sea: there their chariots and horses failed them in which they trusted, 
Exo. 14.  as having done service enough to bring their riders into perdition.  
What trust now may be put in a horse? The horse is prepared for battle: 
Pro. 21.31.  true, but the safely is of the Lord. Vain is this trust, for with August. mendax equus ad salutem. Woe to them that go down into Egypt for help, and comfort themselves with chariots because they are many, and with horsemen because they are lusty and strong, 
Isay 31.1.  but look not to the holy One of Israel, nor seek the Lord.  
Some put their trust in Princes, and the sons of men are their confidence, but David biddeth us not to put our trust in Princes, nor in any child of man, for his breath goeth forth, and he returneth again to his earth, and then all his thoughts perish, Psal. 146.3.  
See in these words the first and last, highest and lowest of the sons of Adam, they may be honourable because Princes, but borne sinful the sons of men, borne weak, for there is no help in them; borne mortal, their breath departeth; borne corruptible, for they return to earth: and lastly, their mortality is not only in their flesh, for their thoughts also perish.  
The order of these words is so set that every member is a reason or confirmation of that which went before. To this purpose that of Chysostome is excellent, Trust not in Princes, either because they are men, or because helpless, or because mortal, or because corruptible in the frame of their bodies, in the cogitation of their hearts; or lastly, Si dicendum est aliquid mirabile, if a man may speak that which the world may justly wonder at: trust not in Princes even for this cause, because they are Princes, and in least safety themselves.  
Tamille timere cogitat quamtimeri, was Cyprians judgement of one in government, he hath as great cause to fear as to be feared. I read in Plutarch, 
In Alexand.  that after Alexander the great had published that he was son to jupiter Hammon, yet when he saw the humour running down from his wounds was constrained to say, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blood of man, not of God, and swelling the stench of his own filth, asked his flatterers if the Gods yield such a scent.  
Where is Sapor King of Persia, 
Marcelline. l. 17.  that took to himself the proud title of King of Kings, brother to the Sun and Moon, partaker of the Stars, like the proud Turker? Where is he? hath his pretended brother defended him? hath his pomp delivered him from death?  
The like might I say of Herod, and of all the Potentates of the earth, yea of the Pope himself, whose Canonists tell us, that he is neither God nor man: but we all know he is a man, and a man of sin, fare unable to deliver so many thousands out of hell and his feigned purgatory, which can not deliver himself from treason, death and destruction.  
Vain fools, which leave God, and put their trust in men, since the lowest are vanity, the highest are vanity. The lowest no less, the highest no more. Surely man, saith David, is altogether vanity.  
Some put their trust in Devils, as Saul when he went to Endor, as all those do which run in all sickness and in all losses to wizards, buzzards, sorcerers, witches, devils, for help and knowledge. Cursed be all those that forsake the Lord, and run to the Devil for help.  
Some put their trust in Angels and in Saints, imploring their aid, and desiring their help. But job saith, To which of the Saints wilt thou turn thee, meaning that none is able to help thee. These therefore err grievously, and are given overto strong delusions, believing a lie, in that they rely on the creature, and forsake the Creator, who is blessed for ever and ever.  
Use 3 Thus for reproof. Lastly for obedience. You have plainly now heard, that our help slandeth not in Angels, Saints or men, but only in the name of the Lord, which hath made the heaven and the earth. Angels, Saints, Devils, Men, Horses. Chariots, Gold, Princes, not one or all these, nor any other external means, can deliver us from any, even the least judgement which God shall lay upon us: therefore let us not trust in them: let us take heed we inquire not of them, not rely upon them. In whom then shall we trust? In the Lord jehovah, and in his power alone.  
Let us sing that sweet strain which the faithful have in the Prophet, Hicurruum & illi equorum; nor vero nominis Dei jehovae nostri recordabimur. 
Psal. 20.7.  Let it be the matter of our meditation in the day of trouble, & in all rhymes of distress, let us say in faith and sure hope; Some trust in chariots and some in horses, but we will remember the name of the Lord our God. We will remember him and put our trust in him alone.  
It we trust in the Lord, a blessing shall attend us. It is promised in jeremy 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. But how shall he be blessed? It followeth in the Prophet, He shall be as a tree planted by the waters, that spreadeth out her roots by the river whom the heat cannot hurt, whole leaves are always green: in a word, whatsoever he doth, shall prosper. And lo, thus shall the man be blessed that feareth and trusteth in the Lord.  
Let Alexander persuade himself to be the son of jupiter Hamon till he see his blood; let Sapor King of Persia writ himself King of Kings, brother to the Sun and Moon partner with the stars. Let the Canonistes of Rome make a new Canon to transfigure their Pope into a new nature, making him to be neither God nor man, but somewhat between both (I think a monster.) Let Antiochus think to sail upon the mountains. Let Senacherib think (like Xerxes' host) to dry up the rivers with the plant of his foot. Let Edom exalt himself like an Eagle, and build his nest among the stars, and in the clefts of the rock, and say in the pride of his heart, who shall bring me down to the ground? Let the covetous say to his gold, thou art my confidence, let the wicked vanish away in their mortal vanity: but let us trust in the Lord jehovah, the mighty God of Israel, so shall we ever find mercy in time of need: which the same God grant for his Son's sake, to whom with the holy Ghost be ascribed all power and glory for ever. Amen.  

Text. And be doing good, etc.  
FRom piety to pity is a just consequence; the gradation of the Prophet is excellent from sure confidence to ready obedience, in which he 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 conversation, and he doing good, The streams cannot choose but be wholesome, if the fountain be sweet. For even as the Sun cannot be without lyre, the fire without heat, the body without a shadow, no more can saith and good works be separated; hence it is, that S. james challengeth an outward obedience, answerable to an inward confidence; Show me thy faith by thy works: thou sayest thou believest, show it by thy doing good.  
This beneficence which we owe to men by doing good, is not only 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 do good forget not, and in many more places: and is expressed in the variety of no less than four epithets: 1. Doing good, 2. being rich in good works, 3. ready to distribute, 4. willing to communicate, diverse words all to one sense; all is but beneficence, doing of good.  
This ingeminating (lest any Atheist might quarrel at this waste) is not any way superfluous. The Scriptures redouble the same words without fault of Tautology; a redoubling of the same sense in diverse words without idleness. 
Aug.  Verbatoties incul. ata viva sunt, vera sunt, sana sunt plana sunt, as an ancient well saith. There is fervour in these repetitions, not looseness; God would have our duty so plainly set down, that he that runneth may read it. As it was wont for this cause to be observed, both in counsels and acclamations to Princes, how oft the same word was reiterated, that by the frequency they might judge of the vehemency of affection. It were easy to instance in many of this kind, as especially, Exod. 25.35. Psa. 89.30. joh. 1.20. and in many more places.  
This heap of words therefore shows the vehement intention of his desire of good works; whence I observe, That it is not left arbitrary to us, 
Doctr.  that we may do good if we will, but there is an important necessity of the performance of good. 
Illustr.  That it is laid upon us as our charge and duty, it is evident from hence in that it is positively by way of precept set down, hoc fact, be doing good. The very manner of the expression hereof in Timothy enforceth no less: where it is said, Charge the rich that they do good, and be rich in doing good, in which place, as in this text, confidence in God and beneficence to men go hand in hand together; neither, as I spoke, is it left as arbitrary to us to do or leave undone, but if we sail 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 us if we do not. This is nor a counsel, but a precept: although I might say of God, as we speak 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 justly 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. james so often calleth for deeds, Quid verba audiam, cumfacta videam? What availeth jacobs' voice, when we have none other than Esau's hands? Not the hearers but the doers of the law are justified. And again: See that ye be doers of the word, and not hearers only, deceiving your own selves: wherein the Apostle showeth, that God is better delighted with obedience than 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; never doing any other good then hearing how to do good; having a contemplative; but cold Christianity in them, as if they did owe nothing but their cares unto the Lord: whereas he who speaketh by ear to the heart, speaketh to the ear but for the heart, that we may hear with reverence, and believe to obedience; and make them both perfect by our doing good.  
And not only S. james is for doing good, but all the bells of Aaron and Christ ring the same peal. For Deut. 4.1. Harken, O Israel, unto the Laws which I teach you to do. Rom. 2.13: Not the hearers, but the doers, are righteous before God. Luke 11.28. Blessed are they that hear the word of God and keep it. joh. 14.21. He that hath my commandments and keepeth them is he that loveth me. To which purpose S. Aug. speaketh notably: 
Tract. 75. in joan.  Qui habet in memoria & seruat in vita; qui habet in sermonibus & seruat in moribus; qui habet audiendo & seruat faciendo; aut qui habet faciendo & perseverando, ipse est qui diligit me. He that hath my word in memory, and showeth it in his life; which hath it in mouth, and showeth it in his manners; that hath it in hearing, and showeth it in doing; that hath it in doing, and showeth it in persevering; this is he that loveth 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 have well observed, that Christian Religion consisteth in practice, more than in theory; being an occupation, rather than a mere profession, [of doing good.]  
De virtute loqui minimum, virtutibus uti.  
H●c ●●bor, hoc opus est, as Persius spoke, hoc Sampsonis opus est, as Tertullian. And not the work of Samson, but also of Solomon; not only of a strong man, but in very deed of a wise man; even as our Saviour in the Gospel showeth, saying; Whoso heareth my words and doth them, I will liken him to a wise man, which had built his house on a rock, Matth. 7.24.  
Moreover, the Prophet David showeth, what privilege belongeth to him that escheweth evil and doth good; in his Ep phonema or conclusion of the 15. Psalm, Whoso doth these things shall never fall. In which words, (as judicious Caluin notes) the Prophet doth not say he that hears these things, or he that knows these things, or he who can discourse of these things; but he that doth these things: for as we judge of the corporal health of the heart, not by the words of the mouth or colour of the countenance, but by the pulse of the arm; so judgement is made of the spiritual soundness of the heart, not so much by words and looks as by the fruits of the hands. He shall enter into the kingdom of heaven which doth the will of my father which is in heaven, saith our Saviour. 
Mat. 7.21.  And if ye know these things, happy are ye if you do them, john 13.17. S. Aug. 
De civet. 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; again he wrote so much that another could hardly read: now admit a man had as great knowledge in Divinity as he in Philosophy, that he could speak with the tongue of men and Angelo and had not love, whereby to do good, he were as an inane nihil, sounding brass, a tinkling cymbal, 1. Cor. 13.1. Lastly, the Apostle in the cited place telleth us that faith must work by love, else it is no faith: So here our Prophet requireth the same. First faith; trust in the Lord. But let it work by love, 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 saith to God,  
Outwardly in doing good to men:    
1. Inwardly to God by faith, which needeth not our good works. Psal. 16.2. O God, my goodness extendeth not to thee.  
2. Outwardly to men by good works; which need not our faith, as it is written in the named place. But to the Saints that dwell upon the earth. In which respect S. Aug. de civet. Dei, lib. 10. c. 1. saith, that doing of good, is pro sacrificijs, accepted of God as a Sacrifice; Heb. 13.10. Yea, prae sacrificijs, more than sacrifice. Hosea 6.6. I will have mercy and not sacrifice. For to be merciful is the sole work common to man with God, (as Synes.) nor indeed can we any way more nearly resemble God, which is most good, then in our doing of good. 
Greg.   
To the necessary performance whereof in the next place, we are invited by many, and those most forcible reasons: first:  
Reason 1 Because in doing of good we shall so show our love to God. So Christ testifieth in john 14.16. If ye love me, keep my commandments. Herein our love to God is made manifest, in walking as it becometh his children. The comparison is mod proper, if we mark it: for as in nature when children are neither in outward feature of the body, nor inward qualities of the mind, like to their parents which begat and brought them forth, we say, that such children degenerate and grow out of kind, neither can they be outwardly judged to belong to their parents, by reason of that great dissimilitude and un likeliness of manners. Even so, on the contrary, when we see in the world men walking in by-paths of their own, and no way like to their heavenly father, in holiness and righteousness, no way resembling him which hath begot them in Christ, in doing of good; we may (and justly) say of such, that they degenerate and grow out of kind; they do not (patrizare) tread in their father's steps, going about always doing of good after the example of Christ jesus our elder brother.  
Again, although we must walk, yet it is as children; and therefore weakly; yet notwithstanding they show their love, in that they walk and follow so well as they can, desirous to go on further if they could. And this is kindly accepted of a loving father. So is it with Almighty God, whose mercies are far greater, than our desires or endeavours are or can be, who when he seethe us like loving children, following in the same way which he leadeth us, accepteth our will for the deed, crowning his own work in us.  
For although we, 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 go along the very same way: and in this true and childlike resemblance of him, we shall much delight our holy father. This is the very argument which our Saviour useth to the jews, john 8.39. which stood much upon their prerogatives, nil nisi Cecropides, they boasted themselves to be Abraham's seed, but he telleth them that their boasting was in vain of their father, since they were so much degenerated from him, that they were no longer to be accounted and called the children of Abraham. For when they told him Abraham is our father; jesus answered them, if ye were Abraham's children, ye would do the works of Abraham. For Abraham by his good works glorified God, and shown his love to him in walking as his child, so must all the true seed of Abraham be doing of good to show their love to God.  
Whereby moreover God is glorified.] For like as when a child, observeth in most dutiful manner, what his father commandeth, this redoundeth to the praise 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 intent and seek his honour and glory, by their observing him in doing good, The costly raiment wherewith others are clothed, maketh to the praise of the worker; so it is said of the good huswife, give her of the fruit of her hands, and let her works praise her in the gates, Prou. 31.31. So the doing of good redoundeth unto God, whose glory ought to be the end of our life and scope of all our actions, as Paul teacheth. Whether ye eat or drink, or whatsoever ye do, let all be done to the glory of God, 1. Cor. 10.30.  
Reason 2 2. Because in doing good we shall so show our loves to ourselves, and that in a two fold respect, 

1. in quieting our own conscience.  
2. in making our election certain.    
As touching the first, namely the peace of conscience, S. Paul to Timothy 1.1.19. counselleth him to hold fast the faith, and keep 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 lively faith. And—  
As touching the second, S. Peter earnestly exhorteth, 2. Pet. 1.10. Give diligence to make your calling and election sure: which cannot be more effectually performed, then by our doing of good. This alone was the rejoicing of the holy Apostle. What? Not that he had preached, not that he had wrought miracles, or done extraordinary works, but that in obedience to God's commandments, and in sincerity of heart, he had his conversation in the world: So likewise his comfortable farewell to the world, is grounded upon his faith, which was showed by love, through both, concluding the peace of his conscience, and the assurance of his election; I have fought the good fight, I have kept the faith, I have finished my course, henceforth is laid up for me a crown of righteousness, 2. Tim. 4.7.  
Next unto God what greater love can be showed then to ourselves? But wherein can greater love to ourselves be showed, then in quieting of our consciences, whereby our election may be made sure; This latter (as touching ourselves) depending upon the former, viz. the peace of conscience, this again depending upon our doing of good, which by more than a multitude of examples might be showed, what was that which quieted the conscience, and sealed the election of good Hezekiah, but only this comfortable consideration of his well doing? Remember, O Lord! how I have walked before thee with an upright heart, Esay 38. And not only Hezekiah, but all the children of God, in the midst of many fold temptations, and spiritual convulsions, have been so mainly sustained, that with Paul Rom. 14. they have been comfortably resolved, and constantly assured; that whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore or die, we are the Lords.  
Except than we endeavour ourselves (by doing of good) we cannot have a good conscience, without a good conscience and peace with itself, there is no peace to be had with God. Hence in a common popular apprehension a good conscience is said to be a joyful remembrance of a well-led life, joined with an hopeful expectation of a comfortable death, and a glorious resurrection. In respect whereof it hath been termed, the paradise of the soul, the jubilee 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 joy 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 crown of religion, the temple of Solomon; the field of benediction, the garden of delight, the joy of Angels, and Sanctuary of the holy Ghost, the tranquillity of the mind, that heavenly music whereon the old Philosophers doubtfully harped, but the good Christians heart only heareth it, and antwereth it with just measures of joy, which spiritual harmony, as a song of three parts, consisteth in a throefold peace 

supra, with God above us.  
extra, with men without us.  
intra, and the soul within us.    
O heavenly peace, whereby we are at league with God, with our neighbours, with ourselves:  
O peace passing all understanding, which in respect of the minds tranquillity joined thereby, is like to the hidden Manna, and white stone wherein a name is written, which no man knoweth but he that enjoyeth it. 
Reu. 2, 17.   
O royal feast! fare excelling that of Ahasuerosh, which lasted but ninescore days; for this is for eternity (whereat Angels are Cooks and Butlers, and the blessed Trinity gladsome guests (as Luther boldly speaks) without intermission of solace, or interruption of society.  
A feast in life, refreshing the soul with daitnty cates of divine comfort.  
A feast in sickness, when worldly hopes hang down their head like a bulrush.  
A feast in death, when world and worldly comforts and comforters forsake us.  
A feast in the resurrection, and after that a feast for evermore.  
If then this be not a sufficient motive and reason to move us to the doing of good, let me show you another.  
Reason 3 Because in doing good, we shall so show our love to our neighbours, and that in a twofold respect, 

1 to witness our faith unto them.  
2 to win them to Christ.    
That we shall thus make a real manifestation of our faith Saint james showeth, when he saith, Show me thy faith by thy works, james 2.18. Faith if it have not works is dead, being alone. Yea a man may say thou hast faith and I have works: show me thy faith without thy works and I will show thee my faith by my works. And again, Without works faith is dead. And, as the body without the spirit is dead, so faith without works is dead also, verse last.  
Man can judge no further than he hath warrant from outward appearance, although God doth judge 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 evil and the fruit evil; and that we should witness our faith to men, our Saviour most plainly showeth, where he saith, Le before men, that they may see your good works.  
And that thereby they may be won [and so glorify your Father which is in heaven. To this purpose is that of the Apostle S. Paul, 1. Cor. 7.14. The unbelieving husband is sanctified by the wife; and the unbelieving wife by the husband: else were your children unclean, but now they are holy. And in the 16. verse. For what knowest thou, o man, whether thou shalt save thy wife, or what knowest thou, o wife, whether thou shalt save thy husband? As if he had said, Thou mayest by thy holy life and good conversation be a means to win, him or her, to Christ. Even as the bark of the tree is a beauty or ornament, and secondly a cover to it; so (for men are likened to trees) a good conversation is an ornament to a Christian, & corpus tegens, & cor protegens: decking the soul inwardly, and protecting the body outwardly, and moving good respect to both. A good outside (though not always) argues a good inside; a good conversation a sign of sanctification. Virtuous and holy manners, are compared to precious treasures which are commodious to ourselves and others. To ourselves, ad iustificandum, but not effectively, for so we are justified by Christ. But not apprehensively, for so we are justified by faith. But yet declaratively, by just and holy works. So our Saviour of himself. The works that I have done, bear witness what I am.  
2. To others, ad adificandum, that they seeing our good works may glorify our father which is in heaven; and so be won by our godly life and conversation. For, Vinitur exemplis: man is led by practice more than instruction, like pliable wax for any impression. Nothing more forcible and persuasive with the vulgar than examples, which are as looking glasses to the eyes 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 coal burning, and a lamp shining, & sibi ardet & alijs lucet; He doth warm his own conscience and heats himself well, and showeth a good light unto others also. Even as by the bush we judge that there is wine, so men judge of our hearts by the outward countenance, and God of our works by the inward conscience. For, Sermo interpres cordis apud virum, cor interpres sermovis apud Deum, saith Philo judaeus: Men according to our outward parts, but God according to our inward hearts. Paul for this cause exhorteth those which profess Christ to have their conversation honest and harmless, that the name of God may not be blasphemed among the Gentiles: and not only so, but that they may win those that are without by their holy carriage and conversation, according to that of the Prophet Isaiab, 61.9. Their seed shallbe 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 be not sufficient, let me lead you yet further.  
Reason 4 Because this is the commandment of God, to the performance whereof we are invited & 

à praemio, from the reward.  
à periculo, from the danger.    
That God commands it without further reason why, is sufficient reason for us to do it. And that it is the command of the highest, it appeareth in many places. Eschew evil, and do good. To do good, forget not. Date eleemosynam. Luke 11.41. Charge the rich that they be fruitful in good works; and here be doing good. And in many places which command implies obedience, if we go no further than the command itself; for he that commanded it to be done is that mighty one, high above all men and angels, by whose command all things were made; for dixit & factuns est, but that the Lord might leave us inexcusable, and that every mouth might be stopped, he hath enforced the same by a double reason. For, hoofac & vines: do this 
A praemi●.  and thou shalt live. There is a reward greater than our service. Again, he that looketh in the perfect law of liberty, and continueth therein, being not a forgetful hearer, but a doer of the work, the same shall be happy in his deed: which happiness is no less than eternal life; than which, what reward can be greater? Again, we are exhorted by good works on earth, to lay up for ourselves treasures in heaven; to bring somewhat into God's exchequer, as the Israelites to the Tabernacle, whereof (in singular confidence, claiming an especial interest in God's favour, and expecting the promised recompense) we may say with Nehemiah, Remember me, O God, concerning this.  
For albeit the glory of God be the ultimus terminus of our cogitations, actions, well doing, and principal motive of our good works; and as it were the primum mobile of our obedience, yet (as Aquinas) in the actions of our obedience, whilst we seek the advancement of God's glory in the first place, we may as a secondary object or adjunct respect our own commodity, and have an eye to our own reward; for shall job, or any one, serve God for nothing?  
But as S. Augustine saith, in Pal. 100 Nisi Deus per misericordiam parceret, non inveniret quos per iustitiam corenaret: Except God should spare in mercy, he should find none to crown in justice. For as conscious to ourselves of our many imperfections in our best actions, of defects and faults in the end, matter, manner, or measure of our obedience, we must supplicate and say, misericordia tua meritum meum, thy mercy is my merry, pardon me according to thy great mercy. In hope and expectation of which infinite reward, we must in our several callings, daily be doing good, exercising ourselves in works of piety and pity, that so our souls as fields of sincerity, being daily more and more charged with the deeds of mercy, we may at length be accomplished with the erest and crown of eternal glory, as himself hath promised, Matt. 5. Blessed be the merciful for they shall obtain mercy. 
Luk. 6.35. john. 14.1.  They shall be called the children of the highest; and therefore have a dwelling place in their father's house. For, Quimiseretur proximo, soeneratur domino, he that casts his bread upon the waters, shall after many days find for a crumb a crown, for one mite a million, for a drop of cold water, a full draught of that heavenly water, whereof having tasted, he shall never thirst any more; and in a word, for the glean and refuse of our vintage, a full measure pressed and running over; saithful is he that promised to perform it.  
But if we cannot be won by reward, let us be wrested by danger for fear of punishment; for fear and anguish shall be upon every soul that doth evil, and take and bind that unprofitable servant, and cast him into utter darkness, there shall be weeping, and wailing and gnashing of teeth: this is their portion for ever: ignorans ignorabitur; 
Primos●●● Aquin.  he that will not know God by doing good, shall not be known of God, among those to whom he shall show himself good.  
These forenamed reasons; first to show our love to God in walking as his children: secondly, to show our love to ourselves, 

In quieting our consciences,  
In making our election sure.    
Thirdly, to show our love to our neighbours, 

In witnessing our faith,  
In winning them by our godly conversation.    
Fourthly, in yielding obedience to the commandment of God, 

In respect of the reward,  
In respect of the danger.    
These reasons, I say, (as a cord divinely twisted) are sufficiently able to move us to, and to confirm us in the doing of good.  
Use 1 First then, let us sling this stone into the brazen foreheads of our Adversaries, which in their shamesse challenges of our Religion, dare tell the world, that we are all for faith, nothing for good works: all for saying, but nothing for doing. And that we hold works to salvation, as a Parenthesis to a clause, that it may be perfect without them. Heaven and earth shall witness the injustice of this calumniation, and the consciences of all which hear us, shall be our compurgators, which testify, that there is no less necessity of doing good works, then if you should be saved by them; and th' t though you cannot be saved by them, as the meritorious cause of your glory, yet that you cannot be saved without them, as the necessary effects of that grace which brings glory. We say and maintain, that fides nuda, is fides nulla; a naked faith, is no true faith; to the conviction of that lewd slander of Solifidianisme. For although we do not, we dare not, make inherent righteousness the cause of our justification, yet we say it is the effect thereof, though with the Papists we make it not the Usher, yea rather the Parent of justification, 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 work to God For comes it not all to one, if one pay a sum for me or give it me to pay myself?  
These things may seem little dissonant to some men's cares, yet the spirit of God hath made them utterly 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 be not free every way, saith Aug. But they say, therefore of grace, because of works. Not of works, lest any man should boast, saith the spirit. But of works, and yet a man shall boast in the Lord, saith Bellarmine. This may seem to sound well to an ignorant ear, to say (God hath given this to me whereby I am just) but well considered, under pretence of piety spoils Christ of his glory. Why doth not the Papist as well say, he hath given me wherewith to redeem myself? for by the same wherewith we are justified, we are redeemed: as it is written— being justified by his blood) Rom. 5.9 Behold the blood of him that is God and man justifies us, and that redeems us, for in vain had Christ died for us, if by meat and drink we ourselves might have purchased the Kingdom of God. But the matter is fare otherwise, for, all, saith S. August. which are justified by Christ, are just, not in themselves, but in him. That which is Christ's, because it is his, is most perfect; that which is ours, because ours, is weak and unperfect. justly doth Hierome deride C●esiphon in the like case, as we may these merit-mongers. O blessed, O happy men, if that justice, which can be found no where but in heaven, may be found with you only upon earth. Therefore let them boast of their good works, of arrogance and superarrogance, let us in humility take up that notable speech of Saint Ambrose, I will not boast because I am just, but because I am redeemed: I will not boast because I am void of sin, but that my sins are forgiven. Contrary boasting, for that we have, nor can find just cause in ourselves, nor warrant from the word, we shall leave to Enagrius, Priscillian, jovinian, 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 poor publican liketh us well, O Lord be merciful unto me a sinner.  
But for the further opening of the difference between the Papists and us, and for the more full clearing of ourselves, from their false accusation of us; you shall understand, that the Rhemists have gathered two princip all conclusions against us; both out of these words of Paul, If I have all faith, so that I can remove mountains, and have not charity, I am nothing, 1 Cor. 13.  
The first is, that, True faith may be without love, works.  
The second, that, Faith alone doth not justify, without good works.  
To the first, we answer them; that speech of Paul is nota categorical proposition, but an hypothetical supposition; as, if it were possible that faith could be without works, it were nothing.  
Secondly, the faith which Saint Paul here speaketh of, is not a iustifing or a saving faith, but a miraculous faith; of which our Saviour in the Gospel, If ye had faith, as much as a grain of mustard feed, etc.  
This he spoke to the believing Apostles, and therefore cannot be understood of a saving faith, as also S. Ambrose interpreteth that Text, to do wonders, and to cast out Devils by faith, is nothing worth, except a man be a follower of God, by good convesation; thus he, thus we.  
There is a dead faith, jam. 2.20.  
There is a lively faith, Gal. 2.20.  
There is a faith of Devils, jam. 2.19.  
There is a faith of Gods elect, Tit. 1.1.  
There is an enduring faith, john 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 john 5.4.  
There is a faith whereby we believe a God, jam. 2.19.  
There is a faith whereby we believe in God, joh. 14.1.  
According to the differences of faith in scripture, there is a faith without works, and a faith with works; hence Divines have a fourfold consideration of faith, as it is 

historical. miraculous,  
temporary, justifying.    
Three of which kinds, may be in the reprobate; but that other justifying faith can be in none but Gods eiect; whereby we do not only believe a God, nor believe God only, 
Credere 〈◊〉 Deo, Deum, in Deum.  but believe in God; to which the promise of justification & of salvation is made; & of this faith once & again (if they will hear us) we say; it cannot be separated from charity, but wheresoever 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 book de fide & operibus. Whereunto accordeth Irenaus lib. 4. cap. 14. to believe is to Do as God will.  
To the second conclusion, viz. That faith alone justifieth not. We answer. Although faith be not solitaria, yet in our justification it is sola: A worthy Divine of ours hath a worthy saying to this purpose, Even as the eye, in regard of being, is never 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, love, etc. yet in regard of the act of justification it is alone, without all, considered by itself.  
To make this plain, we must know that the separating of things is or 

real, in subiecto, the subject.  
mental, in anime, the understanding:    
The first real separation of faith and charity we 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 salvation, de iustificat. lib. 4. cap. 1. §. ac primum confessio, etc.  
The second: mental separation, which 

Is negative; when in the understanding one thing is denied, another affirmed.  
Is privative; when of things that cannot be parted, yet a man understands 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, negatively, we do not separate good works from faith; but privatively we make them not concurring causes, but effects, and consequents, of our justification: our assertion then, faith considered, without good works doth justify. Operasunt via non causa regnandi (saith Bernard;) and with Aug. Opera non pracedunt iustificandum, sed sequuntur iustificatum: not go before, but after justification. Even (as our Church speaketh) the wheel 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 justified, not justified, 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 appear, viz. If we cast our eyes back to the ancient Doctors, they are all for us in this point; Not according to the worth of our works, saith Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to believe only, saith Nazianzene. Faith alone is sufficient, saith Hierom. By believing, men are justified, saith Augustine; and with these consort the rest, Epiphanius, Chrysostome, Primasius, and the whole sacred choir of Antiquity; although yet we are not ignorant, that the Expurgatory Index of Spain, hath purposelywiped out of Chrysostome, Hierom and Cyril, most clear testimonies for justification by faith. But (as Ambrose to the Arrians) they have blot out the letters, but the faith cannot be abolished; those blots condemn them more than the writing.  
Next, the Reformed Churches speak 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 explained at Worms, anno 1540 Luther come. ad Galat. cap. 5. vers. 6. Melancthon loc. come. and Catechis. Iewe● in Apolog. Caluin. in Instit. Chenonitius in Examinat. Trident. Conc. Zanchius; and all others in their Commentaries.  
Lastly, that their own Rabbis, have so taught, is easy to show. Cassander (consultat. de iustificat.) saith; That which is affirmed, that men cannot be justified before God, by their strength, merit or works; but that they are freely justified by faith, was always allowed, and received in the Church of God; and is at this day approved, by all Ecclesiastical writers.  
The great Doctor of the Schools The. Aquinas, in Gallat. & jacob. 2 attributes justification to works, not as justification is taken for an infusion of grace; but as it is taken for an exercise, manifestation, and consummation of justice. So Caietan in Comment. in Rom. 6. Behold the merit, behold the righteousness, whose wages is eternal life, but to us in respect of jesus Christ, it is a free gift: What could either Luther, or Calvin, or any Protestant speak more plainly?  
Lastly, Arias Montanus (a learned author, how ever according to his time faulty in opinion in many things)— It follows (saith he) that faith is imputed for righteousness, 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 justifieth, as hath been proved.  
And secondly, a loud lie, a lewd slander, (Bellarmine himself being witness) that our Gospel is carnal, and the high way to Epicurism: So that we say (with August.) nemo legem ita intelligis, sed qui non intelligit: no man so understandeth the doctrine of our Church, but he that wants understanding: We say that good works must make faith fat: and without holiness no man shall see God: 
Luther.  but as for meritorious butchering of Kings, unclean chastity, drunken fasts, uncharitable charity, selling of heaven to the rich, and sending the poor to purgatory for want of money; we are content if they will that they appropriate these to themselves: We desire to be justified by faith, without any consideration had (in the very matter) to good works: yet in all duties of religion, and honesty; dare justify ourselves (in comparison of them) unto the whole world, though hereby, we do not justify ourselves before God: and will evermore labour to express our true faith of trusting in God, by the deeds of mercy, in doing of good.  
Use 2 A second use hereof teacheth all men, those whom God hath joined together, no man may put asunder, except withal he sever himself from God: a lively faith must ever be accompanied with good works, these two like our arms, must embrace each other, or like the two Cherubims, must jointly look to one mercy seat, which is Christ.  
We read in Nehemiah, that the children of Israel, being hindered from the reedifiing of Jerusalem by Sanballet the Horonite, and by Tobiah the Ammonite; laboured in the work, holding a sword in the one hand, and a Trowel in the other: So must all Gods Israel do, for that they have 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 be able to resist all gainsayers, and quit themselves like men: and a Trowel in the other, wherewith they may build; laying upon the foundation of faith, the fair and comely buildings of good works, that their light may be seen by the good works of their hands, and God which is in heaven may be glorified.  
Thy Commandment O Lord (saith David) is exceeding broad; so is this Commandment of Doing good; for (as all learned Interpreters observe) 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 needless observation, or unprofitable: that the works of the second table, do not only concern our neighbours: for although outwardly they be done to men, and immediately as the proper object of them; yet indeed they are done also to God, and he is said more to delight in them, then in all  sacrifice: for if we feed our brethren, cloth the naked, visit the sick, 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 do, usually the works of the second table are appointed: not that they are better, or to be preferred before the works of the first table, but for that they are the true bewrayers of them: for every hypocrite will say he loveth God, feareth God, trusteth in God, and the like: because these are secret duties in the heart, and of man cannot be judged: but look how he liveth toward men, and it may be soon seen, 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, He that saith he loveth God whom he never saw, and hateth his brother whom he hath seen, is a liar, 1 john. 4.  
This also (as some observe) occasioned that question of the Prophet, Psal. 15.1. Lord who shall dwell in thy Tabernacle? or who shall rest upon thy holy hill? to which question the Lord maketh this answer: he that leadeth an uncorrupt life: plainly to be seen in his eschewing evil and Doing good, as it followeth at large in that place:  
All are not Israel that are of Israel; all that live within the pale of the visible Church, are not of the Church. According to that of Saint Hierome, upon that place: mult● sunt corporae quinon sunt side. And of Turrecrematus, mult● sunt nomine qui non sunt numine: many are shuffled among corn, Jews outwardly, but not inwardly, deceiving others often, and most of all, and worst of all, themselves, with a bare profession of Religion, and an opinion without the practice of piety. But we (beloved) are to know, that the dwelling in the Tabernacle of the Church, professing of the word, frequenting the place of worship, the saying Lord, Lord, a bare external profession of our faith, and outward Communion with the Church, is not sufficient unto salvation, except we lead an uncorrupt life, correspondent to the same, doing that which is right and good, and speaking truth from our heart.  
It is not sufficient to rely upon the Church's outside (as the Papists do) upon the succession of Roman Bishops, upon the multitude of Roman Catholics, upon the power and pomp of the Roman Synagogue, crying with the jews of old: templum Domini, the temple of the Lord, the temple of the Lord.  
It is not enough, with the carnal and careless gospeler; to place all Religion in the formal observation of all outward service and ceremonies: for a verbal Christian only, is a real Atheist: according to that of S. Paul: In word they profess to know God, but in their works they deny him: we must take heed, that we be not Christians in lip, and not in life; making (as holy Martyr Bradsord said) a mask of Religion, or rather a very vizard, with eyes and mouth, and nose, fairly 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 King's daughter is all glorious within, and also without: within, as having a clear conscience, and truth in the inward affections, a clean heart and a new spirit: without, as having on for a garment, a vesture of gold, wrought about with diverse colours: she is clothed with righteousness, as with a garment, and hath it wrought most gloriously, with the deeds of mercy, which as a chequer work, of diverse colours, embroidered with the pure silken twist of a helpful and upright conversation, garnish her holy profession. The Doing of good, is the certificate of a Christian, the character of a man's faith, making his calling and election sure. And  
Although it may be objected, that a hypocrite may seem just in Doing good; and yet be abominable before God; not doing that which is good, for righteousness sake, facto pius & sceleratus co●em (as the Poet pithily spoke) We behold the man, not the mind; the work, not the will; the fact, not the faith; the action, not the end; yet the judgement of charity, belongs properly to men; but the judgement of certainty to God. From whence we must labour in our well doing, not so much to approve ourselves to men, as to God, who seethe our hearts.  
And that we may not be negligent nor slothful herein, and think that because our works justify us not, and God seethe we love him well, although we do little good on earth; to encourage us to well doing on the one side, and to prevent 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 works then faith, and of all the fruits of faith, almost innumerable, make choice of those that concern our neighbour: in all which, saith is yet presupposed; according to the Apostolical axiom, whatsoever is not of saith is sin: fides est operum foams (as Paulinus spoke,) and (as our Church) the nest of good works: for be our birds never so fair, and our leaves never so fresh and green, all are but lost, if they be not brought forth in a true belief: for admit a man were as just as Aristides in his government; as true of his word as Pomponius; as loving and kind to his country as Curtius at Rome, Maecenas at Thebes, Codrus at Athens, who exposed themselves to voluntary death, for their neighbours and country's sake; yet if these works proceed not from a heart purged by faith, no happiness can follow this Doing of good, no true peace to the conscience, nor eternal rest to the soul; for without faith it is impossible to please God.  
Yet, when these are conceived and brought forth in faith, the Lord (as it is said of Abel and his offering) hath respect, to both the work itself, 
Gen. 4.4.  and him that wrought it; and (as it is said of Noah's sacrifice) the Lord smelleth a sweet savour of rest, and is well pleased with them. 
Gen. 8.2.  Heb. 13.16. A man may deceive himself and others, with a feigned profession of faith, an inward and hidden grace: therefore the holy spirit will have every man's faith to be tried and known by his fruits; By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? And howsoever eternal life be promised to saith, and eternal damnation be threatened to infidelity, yet the sentence of salvation and of damnation shall be pronounced according to works, as the clearest evidence of both, Matt. 25.34. but with the Apostle; I will show 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 unto that ius gentium to render every man his due; but in particular, in our several vocations and callings, to express our faith by Doing of good; as we are Magistrates or Ministers, Masters or Servants, in what estate, degree or condition of life it hath pleased God to place us.  
For, know ye all, that not only those general duties of Christianity, as the hearing of the word etc. are required; wherein, if we fail, all the world can witness against us, and every one (quasi digito) will point at us, and cry open shame of us: not only these (I say) are carefully to be performed; but moreover, the particular offices, whereunto we are called, for the propagation of Religion and piety; or the preservation of order, justice, and equity in the Church or Common wealth, and our private family are seriously to be attended and executed.  
Hoc agire, in the sacrifice of the heathen gods, was a precept much used and observed; how much more in the services of the God of heaven, should the said precept (Do ye this, that is, intent, and apply all the faculties of your mind, to the doing of it) be kept inviolable?  
What other thing, doth the Apostle insinuate? when he saith. He endeavoured, to have always a clear conscience toward God and men, but this point in hand; That there ought to be a concurrence of our holy carriage towards God, and upright demeanour towards men. Requisite it is saith Chry.) ut roverenter se quis habeat ad divina, & landabiliter conversetur cum hominib. that every good Christian should serve God reverently with hearty devotion, and man righteously with a ready mind, and a liberal disposition. Men are to be regarded in the way of right and equity, propter famam; God is to be reverenced in the way of Religion and piety, propter conscientiam: Holiness and righteousness are the mean parts of God's image in man, Ephes. 4. Neither can we be assured that we are regenerated, unless we find in ourselves a marriage of them both.  
To what end hath the grace of Soluation appeared? if not to this end; to teach us to live godly, in respect of our great and glorious maker and master: to live soberly, in respect of ourselves: to live justly, in respect of our neighbours: if we have with the overweening Pharisee, great godliness in our philacteries, fringes, and care-seruice, frequenting the Lectures of the Law, not caring how we live; we shall seem holy without righteousness: and if with the simple seduced Saducees, we live honestly, and civilly, but believe nor Angels, spirits, nor resurrection, we shall appear righteous without holiness: either of these cometh short of that obedience which is required of God, who will not be served with holiness only, nor righteousness only, but with both. Again, to what end hath the Lord given unto every one a several gift, and talon in this present world? if not for this end, to employ them in Doing of good, in our several places, to the glory of his name, and good of his Church. This matter then of Doing good, concerning us all, is to be considered of us all in particular.  
Particularly, the Magistrate must be careful to Do good. Up and be Doing of good you Magistrates; exercise your talents; a great measure of well-doing is expected from you, God and man call daily for it, and you shall well perform it, if you will rise betimes (with David) and punish the workers of iniquity, if in the zeal of Phineas, you will execute judgement in Israel, if you will for the better examples sake, sanctify the Lords Sabbath yourselves, and command the sanctification of the same by others, if you will countenance the good, defend the fatherless, take the cause of the poor into just consideration, weed out, and root out from the city of the Lord, all unprofitable members, inordinate walkers, dissolute livers: search jerusalem with lights, for these linkers, in the thievish corners of the City, which are the Devil's closerts, wherein he sits close, studying and contriving all villainy, and mischief, and afterward put in execution: take heed you wink not at these, nourish them not, but suppress them; let them not come in your way, except it be to punish them: hoc agite, principatum quemgeritis ornare; adorn your places with your carriage, in so good a place Do much good, God hath put the sword in thy hand to do this business, therefore thou must do it; then go on with cheerfulness, and courage in thy place, the Lord shall be with thee, show thyself a man.  
Particularly, the Minister of God's word must be zealous of Doing good, painfully labouring, with wholesome doctrine, threathing the thunderclaps of God's judgements, against all impenitent workers of iniquity; and pouring the balm of Gilead into the wounds of the distressed Samaritan, opening the mystery of the word of life, whereby, many be made wise unto salvation; and that the man of God may be perfectly furnished to every good work.  
And in 〈◊〉 word, every particular degree of men, high and low, rich and poor, publicly in the Church, privately in the family, must exercise themselves in doing of good, yielding obedience to the commandments of God, and labouring in their lines and conversations to make a real, yea a royal manifestation of the faith which they profess, by Doing of some good.  
But there is a more proper object of our Doing good, namely to the poor; wherein, that we may not any way mistake, the Scripture hath set down certain cautions, and confined us to certain limitations, summarily couched in that proverbial verse, viz.  
Est modus in dando, quid, cur, cui, quomedo, quando.  
Beyond which bounds, we may not pass. Let us take a running view of them. Five rules are here to be observed in our Doing good.  

1. What we give.  
2. Why we give.  
3. To whom we give.  
4. How we give.  
5. When we give.   
1. What. We must give that which is our own; honour the Lord with thy substance, not another man's; and with the first fruits of thine increase, Prou. 3.9.  
2. Why must we give. Because God commands it; love the stranger; 
Leu. 19.34.  then loved when relieved; because Christ demands it. Date cleemosynam, Luc. 11.41. he that gives all requires but some, a cup of cold water, a crust of bread; and because the spirit commends it; for a sacrifice wherewith God is well pleased, Heb. 13.16. The Rabbins say, tithe and be rich: the Lord, give and be rich; he that giveth to the poor, dareth to the Lord, Prou. 19.17. Qui miseretur proximo, foeneratur Domino.  
3. To whom must we give? To all, Gal. 6.10. While we have time let us do good to all; especially to the household of faith. Thus God is rich in goodness unto all, even his enemies, in causing the sun to rise upon the just and unjust, Matt. 5. but especially to the faithful (which in regard of the small number are called a household) these David preferred. O Lord, my goodness extendeth not to thee, but to the Saints that are in the earth, my delight is in them, Psal. 16.2.3. And as touching the poor, we must make discretion Steward of the Kitchen, lest we prove ourselves guilty of foolish pity; for there are of poor 

1. impotent,  
2. labouring.    
Seek out these in the back lanes, if they seek not thee, and relieve them; but for the idle poor, and sturdy poor give them not, except it be a whip and a passport; and therein the more liberal, the fewer beggars in Israel.  
4. How must we give? The Apostle hath directed. The Lord loveth a cheerful giver, 2. Cor. 9.7. God loveth a willing giver. Again, abundantly: he that soweth sparingly, shall reap sparingly; and he that soweth plentifully, shall reap plentifully. To this end the oil of our charity must be compounded rightly. As Moses was commanded, to put into the oil, certain spices, so God would have every Christian Almesgiver, to play the Druggist; first our alms must be like myrrh, which distils from the tree without cutting or incision: so must charity without compulsion. Secondly, Cinnamon; hot in taste, hot in operation: so must our alms, neither stone. cold as Nabal, nor lukewarm as Laodicea; but hot, as it is said of john Baptist of Constantinople, whose daily practice was to relieve the poor. Thirdly Cassia; as sweet as the former, but low, the emblem of humility; so give, but not vainegloriously. Fourthly, Calamus; an odoriferous powder, but of a fragile reed. So give, but acknowledge thy weakness; think it not meritorious: periculosa domus corum qui meritis sperant, saith Bernard; dangerous is that house, which thinks to win heaven by keeping house; dangerous because ruinous, no, say you are unprofitable servants. But lest I grow tedious. Fiftly, consider the time when we must give: while we have time, during our life; thus was Dorcas said to be full of good works while she lived. Solomon so advifeth Prou. 3.28. Say not unto thy neighbour, go and come again to morrow, and I will give thee, when thou hast it by thee. Our Saviour's action must be our imitation; and he saith, I must work the works of him that sent me, while it is called to day. The night cometh wherein none can work, joh. 9.4. To day if you will hear his voice. The time passed cannot be recalled, the time to come uncertain, the time present only ours. He therefore spoke not amiss, that so spoke:  Da tua dum tua sunt, post mortem tune tua non sunt. 
Death is the world's strict doorkeeper, who as we brought nothing, will narrowly search us that we shall carry nothing with us; wherefore while we have time, let us divide our goods, and deal our dole, with Zacheus, that salvation may come to our house here, and when we leave our house, we may go to salvation hereafter.  
Use 3 So then to come to a third use of the Doctrine propounded and proved, me thinks here come within compass of just censure, diverse Christians (as they esteem themselves) to be sharply reproved. First Nullifidians', and Merit-mongers, whom we leave on the left hand (as Paul left Cyprus.) Secondly carnal Gospelers, and Solifidians on the right, for neither of these do either at all, or (at least) this good aright. In vain shall any thinks to come to heaven by the ladder of works, since in Christ, neither circumcision nor uncircumcision availeth any thing. No religious order in the world, but faith alone without trust in works, availeth before God.  
Yet on the other side, the heavens cannot be scaled without a ladder, which although it be Christ, yet some of the lower staffs and higher to, are pinned fast with good works, whereby, all slothful and idle persons are excluded; affirming that if faith alone justify, then let us barely trust in God, but not be Doing of good: not so ye careless generation, enemies of grace, for faith is operative, working by love: faith is resembled to fire, which is operative; 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 themselves) none of the coldest Christians, or professors amongst us, as one sometime of the Monks of his time, that their fasts were fat, and prayers lean, their faith is hot, their love cold: they say they trust in God better than others; yet do less good than others; it may be said of such, as the witty Grecian spoke of extreme tall men, that they were Cypress trees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fair and tall but fruitless, oh shame that the child of heaven should resemble hell! which hath fire, but that fire hath no light.  
I fear we have too may such firebrands of hell, that have a flashing fire of faith in their tongues, but the fire of their faith makes not their love boil; Lazarus shall have more divinity than humanity, twenty paternosters, not one penny at their hands: These men's light shineth not out before men, and therefore are leavelesse trees, empty clouds, waterless wells (like the sumptuos Sumptermule of that vainglorious Cardinal) seeming without wondrous rich, but nothing within save old shoes and rubbish; or like Adonibezek, want their thumbs: but God's Priest must have, not only the Urim of science, but Thummim of conscience on his breast, and in his skirts, not only bells, a sounding profession, but pomegranates also, a fruitful devotion: faith and love on the altar of the heart, must never go out, like that stone in Pliny, which being once made hot, could never be cold. If it be otherwise (and indeed so it is) whatsoever they boast of their faith, they are but hypocrites in the sight of God: like that bestia pharmacopolae, wherewith julian twitted Austen, a beast pretended of great virtue overnight, that ere morning was come, had devoured herself: or lastly, like that cursed figtree, therefore cursed because it was fruitless.  
Thus in general; more particularly, to run through all degrees of men, it is pitiful to see (and therefore great reason to complain) that this practical political part of Christian obedience, not only in rectifying our own courses, and Doing good ourselves, but also in reproving, repressing, and reforming the irregularities of others, and the sins of the time is commonly neglected of all:  
How many neuter-passive Magistrates, meale-mouthed Officers, scarecrow Constables have we now a days? that are so fare from Phineas his zeal, to slay offenders ipso facto, that they want Moses his courage to slay sin in gross offenders. salvo iure: and herein pardon my boldness; for aures omnium pulso, conscientias singulorum convenio; I speak to the ears of all in general, and appeal to the conscience of every one in particular if this be not so: many of them are so fare from reproving, that they are content with sin, and yield consent to it, that so they may take up sin upon warrant, and commit it boldly, and so go to the Devil by authority. If this were not so, why are not the hurts of the daughter of judah healed? why are not the breaches of Zion 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 shameless fornicators, incorrigible drunkards, and the like profane licentious livers, let blood with the sharp razor of reprehension, or struck down with a downright blow of condign punishment, for their presumption? What? is there no balm in Gilead, no Physician there? yes, but they are (like jobs friends) Physicians of no reckoning, Rephaims by name, Zamzummims indeed, who, whereas they should be patrons and patterns of piety, and temperance, as their places and callings require, and as leaders of the Vanguard, to stand in the forefront of God's battle, against all Caananites, which cry down holiness in town and country; they either run along with them, or rather lead them into the race of riot, or are busied in boo-thalling, and foraging for themselves, not caring for the ship of state in general, so they may be safe in the cockboat of their own fortunes in particular. I am ashamed to think and speak how weakly the paralytic hands of our Magistrates are exercised in Doing of good in their places, by brandishing the sword of justice against the friends of Baal, Balaam, and Bacchus. Resembling Ostriches, which have great feathers, but no flight; or jupitera block cast among the frogs, whom at first they feared for the greatness, but despised afterward for the stillness. So that as Demosthenes sometime complained, that the power of their adversary Philip King of Macedon, was greatly augmented by the Athenians slothfulnsse: So may the Ministers of God complain, that through the slothfulness, remissness, or wickedness of many Magistrates, the Kingdom of Satan is exceedingly enlarged.  
Again, to put that part of the wallet which hangeth behind our backs, into open sight, how is this duty of Doing good neglected, even in many of us? who neither feed liberally by charity, nor sound by Doctrine, nor religiously by life, which made that proud fugitive Campian as maliciously as spitefully, to say; ministris illorum nihil vilius. Heaven and earth can bear witness that the Sun never beheld a more learned, amore religious Clergy, yet among so many pots of the Temple what marvel is it, 
Doctor Hall.  if some be dry for want of liquor, others rusty for want of use, others full of liquor without meat, others so full of meat that they want liquor: woe to those corrupted sons of Heli, which through insufficiency or unconscionableness, pour contempt on their own faces: Again, for other degrees of men, how fare in their places from Doing that which is good, is plain to behold. The Lawyer be it known unto all men, useth the Law unlawfully, not making it a special and speedy remedy of wrongs, but an Engine or trap to ensnare the weak and simple, trebling their fees of unjust gain, and troubling the world with unjust suits.  
The Shopkeepers also, as we pass along, to cast an eye of observance on them, how righteous he is in his dealing, is easy to judge, their houses are as full of deceit as a cage of birds, if either lies, and oaths, or false lights, false measures, unjust and unconscionable gains may make men righteous, then there is no unrighteousness in them.  
last; what doing of good our rich men practise now a days, he that hath but half his sight with oneeyed Photion may clearly see, for they are better a great deal at the rake, then at the pitchfork, as it is in the proverb, readier to pull and rake to them, then to lay out or give any thing.  
Aurum habet Ecclesia, non ut servet, sed ut eroget, but their greedy desires of money, increase faster than their money; our extortioners are not rooted in charity, their minds are on their mines, that's the root, where they root, but if the Apostle spoke true, Philargury is the root of all villainy. These sell the air, take money for time, contract with Satan, give their souls for surety, and the Devil keeps the bond till they pay in themselves for the principals.  
Do our rich men resemble Saint Bafil the great, who in a famine, did not only give to the poor himself, but exhorted others to open their barns and do the like?  
Or William Warbam, sometime Archbishop of Canterbury, who was so liberal to the poor, that he left but thrity pieces of gold behind him, which pleased (as Erasmus saith) him so well, that he said; It is well I desired always to dye no richer.  
Or Philip Melancthon, who was out of a mean estate so bountiful, that every hour some or other were relieved at his door. Or es Dorcas, full of good works. Or as the Captain Cornelius, and other holy men of God, Abraham, Lot, etc.  
Surely they are the greatest part so fare from going out to meet the poor, (as Abraham met the three Angels unknown) that they turn their backs, and shut the door upon them, and instead of feasting and refreshing of them, with churlish and crabbed words rate them away with hungry stomaches.  
No, no, their care is to build fair houses, and when they have done, to lock the door and go their ways, and leave them empty: we have a great many of these mockbeggars in England, which where they should do most good (like butterflies) are to be seen but once in a year, yet that is not to make a feast with Nabal at their sheepshearing, nor to relieve their poor neighbours near them, but to rack their rents, and enhaunse their fines, to make themselves very fine, & finem facere, to undo the poor Tenant, to call Courts, to fill carts, to fence God out, and hedge the Devil in.  
Give? they are so fare from giving, that like sponges, good must be wrung out of them perforce; like unto Nabal, churlish and evil in their doings, which notwithstanding they have good cause, 
1 Sam. 26.3.  yet are so fare from helping, that they say, who is David, or what is the son of jesse? there be many servants now a days, that break away every one from his master; shall I then take my bread and flesh that I have killed for my shearers, and give it to these whom I know not whence they be?  
Or like Cain nunquid ego fratris custos? am I my brother's keeper? Or like judas, ad quid perditio haec? to what end is this waste? yea so fare are many from helping and relieving them, that because they are rich, they presume they may tread them down, & oppress them by authority, keep back their maintenance, take away their means, as Ahab did poor Naboths' Vineyard, and their life too, especially if mistress painted face jezabel can bear rule; what are they not rich, art not thou a King? art not thou a Lord of that Manor? are they not thy Tenants? bridle them and saddle them, and spur them to death, to keep the slaves down, etc.  
Yet I must confess many rich men do give now adays, but it is according to that rule formerly set down. Surely no, for  
First, there are that regard not what they give, they give that for which they deserve no thanks, but shame; they feed the poor at another man's table, and make them free of another man's trencher: such an almes-giver was the Devil, who would give the world to our Saviour, a liberal alms, but out of God's Exchequer, yet (as these) he said, all is mine, and to whom I please I give it. So Alexander the sixth gave America to the King of Spain, as in 88 the Pope gave England to him to a great gift▪ but out of the Indians and Christians freehold▪ and so indeed many an upstart Gentleman gives, by keeping of a good house for his company, when like the Jews, he crucifies Christ in his poor Tenants, he feedeth some few poor as his wicket, and hath made many poor to furnish his dresser; his charity relives ten, his cruelty hath undone ten thousand. If ever the proverb be true, 'tis true in this; here is robbing of Peter to pay Paul.  
Secondly, there are that regard not why they give, not out of any care to obey God's Commandments; not out of any love to their brethren, not out of any love chiefly to God's glory, or the like, but to get a name, to become famous, for ostentation sake, as the Scribes and Pharisees, these are obstreperous benefactors, which cackle like hens and blow a trumpet in the streets of their deeds, have not I done this, given him that, preferred him to his living or place, did not I settle him? yes, but not out of any zeal to God's glory, but for some by-respect, to make some other use of him in such or such occasions, and service: but alms should be like Oil, which is silent in pouring down, and maketh no noise, yet it lies aloft: So thou needest not proclaim thy own worth, for he that seethe in secret, will reward thee openly. But because there are more rare therefore I hasten to the next.  
Thirdly, there are that give and drop silver, but not with discretion, to those which either have no need, or are not worthy. Some feed the Spaniel. I mean the Sycophant, who never will leave begging while any continues giving: some feed the Grey hound, the riotous prodigal: some the Mastiff, the gullet thief, still gaping for more: some the Cur, the critical slanderer, for whom the hook is a fit morsel than the bait: some to the Cormorant, which study nothing but Apicius in his art of Munchers, whose greatest manhood is seen at the table in quartering and carving dead carcases; but this is giving of the children's meat to dogs, some again to the poor, but not so made of God, but from the Devil's bones and books, cards, and dice, wine and women, and such like husbandry.—  
Fourthly, there are that regard not how they give, they give but with grudging, with pining, with pinching, with constraint, being drawn like a Bear to the stake, they part from a penny as from a drop of blood; nor will they be any further bountiful than the statute law compels them.  
Fifthly, there are that give, but regard nor the time, for either they give when there is no need, or when they can no longer keep: the poor shall be fed at their door, when they are carried to their grave, and so be clothed when they must be naked; for which charity, they are more beholding to their testament then will, for it should not have been given if it could have been kept.  
And for this they are more beholding to their deathbed then them; where it often falleth out, that the poor mourn indeed not so much for their death as for that they died no sooner.  
Here is a generation of crooked, carnal and faithless givers, like Saint john's generation of vipers, which although they continue givers, shall not be gainers, whom yet I forewarn to fly from the wrath which is to come, by bringing forth fruits worthy of amendment of life: Let this lastly be the use for obedience.  
Use 4 Wherefore dear beloved, whilst the wizards of the world (like to that covetous Cardinal which preferred his portion in Paris, before his part in Paradise,) exercise themselves wholly in joining house to house, and land to land, and account it the greatest point of cunning to gain and retain, good estates, good farms, good fields, good friends, good houses, good horses, good clothes, every thing else good for themselves, but never exercise themselves in Doing good to others; let us all of us if we would be accounted godly, wise, and provident indeed, be most of all careful and earnest for the world which is to come; wherewith, that we may be really possessed, and so royally blessed: let us never be weary of well-doing, for in due time we shall reap if we faint not.  
And for you whom it hath pleased God to endow with a more liberal portion of the things of this life; so to account it the best Christian policy, by your good works on earth, to lay up treasures for yourselves in heaven, and and every day to bring in somewhat into God's Exchequer, as the Israelites into the Tabernacle, the remembrance whereof may long after both in life and death comfort you.  
It is an hard sentence of some Casuists concerning their fellows, that few rich men's Confessors shall be saved: for that happily they daub up their consciences with untempered mortar, soothing them up in their sins: let this be the care of those whom it may concern. For us, we desire to be faithful to God and you, and therefore roundly tell you. Do good, O ye rich men, if ever you look to receive good, if you be not rich in good works, you cannot be rich in heaven: as Cyrus said that he made himself rich, while he enriched his friends; so lay up treasures for yourselves in heaven, whiles you make the poor your friends on earth. If you look for the interest of glory in heaven, you must pay the principal of beneficence in earth.  
Be not therefore like mount Gilboah fruitless and barren.  
Be not like the Olive tree, which when Goats lick it, fruitfulness doth leave it.  
Be not like a Vine tree, the more boughs the lesser and sewer grapes.  
Be not like a Clove tree, so hot by nature, to rob the neighbour plants of moisture.  
But be thou like that tree of David, planted by the water's side (by regeneration) bringing forth fruit in due season (by sanctification) whose leaves shall not fall (by continuation) Go thou and do likewise, bring forth and multiply; if ever thou hope to be planted in the new jerusalem, thou must bring forth twelve manner of fruits, yea the leaves must be beneficial. Bring forth then not flowers or flourishes, blossoms or semblances only, but fruits; not fruit of the world, for that's folly; nor fruit of the flesh, that's frailty; nor fruit of the eyes, that's fancy; but meet fruits for contrition of heart, reformation of life, sanctification of soul.  
Let not the children of this world, excel the children of light: they are fruitful but not beneficial, multum sed mal●●●; there is green fruit of imperfectness, red fruit of blood thirstiness, yellow fruit of gall and bitterness, 〈◊〉 coloured fruit of drunkenness, earth-colored fruit of couvetousnesse, pale-colored fruit of lasciviousness, these are trees but not of Gods planting these the Devil plants, suggestion waters, continuance increaseth, necessity ripens, judgement gathers, and bell burneth.  
Be not thou like unto those Indian Pandorae of whom it is reported, that they have white hoar heads in their youth, and black hair in their age.  
Or like Hermogenes, of whom Antiochus said, that he was in his childhood an old man, and in his old age a child; be not thou more expert under thy Catechizers in principles of piety, and as thou growest upward in years to grow downwards in grace: like the she Wolf, which they say, hath an yearly defect in her procreation: the first time she beareth five the second four, the third three, the fourth two, the fifth one, and then remaineth barren: the child of God must not so do, he must go from strength to strength, and grow from grace to grace, bringing forth most good in their age, like Caleb, strong in his old age for government and war, like Ruth showing more goodness in the latter end then beginning: like the Sun in the Firmament which is swiftest at his setting; so the sons of God must be best at their ending. Let a good Christian be like unto a sheep, in which every thing is good and useful, his fleece good, his fell good, his flesh good, his entrails, yea all is good: and so a sanctified Christian is a servant to all the servants of God, every good gift in him is profitable; to some he dareth his fleece, clothing the naked; to some his bread, in feeding the hungry; to some his eyes, in becoming a guide to the blind; to some his strength, in becoming feet to the lame; to some his understanding, in becoming an instructor to the simple; at all times, and to all persons, in all places, Doing of good.  
Wherefore let us be of Ulysses' mind in Euripides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. let us see our Tombs honoured by Doing good while we live; this is the way to make our names truly famous, and our memories eternal; here lasting, hereafter everlasting; here renowned among men, there crowned among Saints and Angels, in the Kingdom of glory.  
FINIS.