Is it any thing vnto the Almightie that thou are righteous or is it profitable to him that thou makest thy wayes vpright Or what things wants God that is in our power Is it the beasts of the Forrest Psa 50.12 or the fowles on the Mountaines or the wilde beasts of the fielde If I be hungrie I will not tell thee saith the Lord for all the world is mine and all that therein is Thirdly it is required that the thing done or offered by vs be equiualent and answerable in price and dignitie to that which we reâ—iue againe and which hee at whose handes â—e merite rewards vs withall but no works â—ours are couÌ„teruailable and méete to be laid â—n the balance against Saluation and eternall life which we receiue of God For what proportion can there be betwéene our works and eternall life Rom. 8.18 which made the blessed Apostle to conclude and count That the Afflictions of this present time are not worthy of the glory Rom. 6.23 which shall be shewed vnto vs. So that our Almes and workes of mercie can merite nothing with God Chárisma and the eternall inheritance is the free gift of God And therefore when the Scripture sayes that God shall render to euery man according to his works Psa 62.13 Matth. 16 27. Ro. 2.6 Reuel 22.12 and that Christ shall pronounce the sentence of the last Iudgement after the workes of Mercie done or not done by the shéepe and goates The meaning is not that works are the causes that doe merite saluation but that the Elect shal be rewarded according to their workes not as if they were the causes of life and reward but as they are vndoubted effects arguments and declarations giuing true testimonie of the causes both of the one and the other For the true and onely causes of life and recompence are the decree of God from euerlasting and his calling of vs to life and iustifying of vs at the due time For in that Christ when he calls the Elect and sends them into possession of eternall life sayes vnto them Come yee blessed These words shew sufficiently the cause of their sending into eternall life to bee for that they are blessed with all spirituall blessings in Christ and freed from the curse of the law Eph. 1.13 Gal. 3.14 and heires and sonnes of God by his frée promise consequently cal ed and iustified For Adoption and Calling and Iustification are partes of that blessednes which in due season shal be reuealed And therefore whom Christ first called Blessâ—d of his Father Matt. 25.34.37 he calls after Righteous and he calls the kingdome of heauen an Inheritance Neither must wee suppose when Christ sayes For I was an hungred that hee yéeldes a reason of the blessednes of the Elect that it doth flowe from their Almes works but the reason is drawne from the effects that demonstrate the cause and beare infallible recorde thereof As though our Sauiour should say thus Goe into Heauen because yee are blessed and ordained to the Kingdome of heauen For by your Almes and works of mercie you haue giuen plaine testimony that you are blessed and prepared from euerlasting to that heauenly Kingdome Why then sayest thou doth he pronounce the sentence in the last doome after works because workes are more perspicuous better knowne vnto vs as effects are better knowne then the causes For God wil haue all things in the last iudgement to be apparent and manifest to our senses that true and liuely Faith may be discerned by her natural properties and true fruits least otherwise the maske vizard of Faith should be pretended in stéed of true and effectuall Faith And Christ speakes onely of the works of mercie not to shew the cause of saluation but to commend thsoe works vnto vs and to excite and encourage vs to performe embrace them the more readilie in that our labour in the Lord in the works of godlines shall not be frustrate or lost to shew that the inheritance possession of heauen pertaines onely to the Sonnes of God For who so much prooue themselues to be the sonnes of God to be like vnto him as the mercifull doe Therefore Christ sayes Bee yee mercifull as your Father also is mercifull And when he calls the Elect to the possession of Heauen hee sayes Luk. 6.36 Come in herite the kingdome as your owne and duely belonging vnto you by right of inheritance For the Sonnes of GOD ought also to inherite the Kingdome of God Wherefore if wee will haue mercie we must shewe mercie Iam. 2.13 for there shal be condemnation merciles to him that sheweth no mercie 2. To whom wee must giue Next wee must impart our Almes and works of mercie vpon all those that shall staÌ„d in neede of helpe For wée are commanded to loue our Neighbour as our selues and who is our Neighbour but hee that may be succoured and ayded by vs in his distresse of whatsoeuer state sorte or condition hee be This Christ prooues Luk. 10.29 by the example of him that fell among Théeues and was wounded and robbed and therefore was to be comforted by anie that should finde him in that pitifull plight Howbeit the Priest and the Leuite that passed that way did disdainefully neglect to affoorde him reliefe vpon a false supposall that hee was not ioyned to them by the band of Neighbor-hood and onely the Samaritane considering his lamentable case did estéeme him for his Brother and Neighbour therefore executed on him the offices of kindnes and Charitie Lib. 6. c. 11 For this cause Lactantius iustly calls the saying of Plautus detestable when he sayes Malè meretur qui mendico dat quòd edat Nam illud quod dat perit Et illi producit vitam ad miseriam That is Hee doth ill that giues meate to a beggar for that he giues is lost and hee prolongs the miserable life of the beggar Indéed the couetous and Machiauillian miser is very ingenious to deuise such reasons that he may pretend some colourable excuses why he hardens his hart and turnes his eyes and refraines his hands from imparting out of his superfluitie on the wants of the poore But we ought not to deuise such causes why we should withholde our bountie rather we ought to regard the commaundement of our gratious God and Lord who commands vs not to turne our eies from our owne flesh that is from the poore who are made of the sâ—me substance of which our selues are And therefore worthilie also Lactantius reprooues that spéech of Cicero Namely Ibid. apud Lactant. That wee must often giue of our goods vnto men that neede if they be meete to receiue and he checks it saying Quid personas eligis quid membra inspicis pro homine tibi habendus est quisquis precatur ideò quiâ— te hominem putat Why doest thou chuse persons why doest thou behold the
wearie of well doing he meaneth that we should not be wearie of succouring and reléeuing the néedie and wretched But if we refer well doing to the exhortation in the sixth verse Keckerman in analys Gym Log. where the Apostle exhorts the hearers to maintaine their Minister saying Let him that is taught in the word make him that hath taught him partaker of all his goods then the meaning is that Paul procéeding in his exhortation to maintaine the Minister doth in these words preoccupate and preuent an obiection which some might make saying If we be so liberall to the Ministers and continue in it we shall wast consume our substance To which the Apostle answeres that we shall not consume but encrease our store for God will not forget our workes of pietie charitie that please him so well but in due time we shall reape if we faint not But howsoeuer we refer well doing either to the reléeuing of the néedie or to the maintenance of the Ministerie this exhortation serues also for continuing in good workes of what sort or nature soeuer they be The reason and motiue why we should continue in well doing is this For in due season we shall reape if we faint not Eccakein Eclúesthai To be wearie and to faint is all one thing and to faint or to be wearie is as it were to be dissolued and loosed as if one ioynt or finew were separated from another So that Paul saith that in due season we shall reape the fruit of our good works if we make no breach and interruption of well doing and if we conioyne one vertue to another vertue and one good worke to another good worke as the ioynts and sinewes of the body are compacted and vnited among themselues and as the linkes of a chaine are knit and fastned one to the other The Apostle had said before Verse 7.8 Whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruptiō but he that soweth to the spirit shall of the spirit reape life euerlasting In which words he vseth a Metaphor borrowed spéech cōparing the life aswell of the godly as of the vngodly vnto sowing of séede as though the Apostle in those words did say generally that euery one shal receiue either a reward or a punishment according to his déeds done in this world And he procéedes in the same metaphoricall spéech saying In due season we shall reape if we saint not In which words he puts a difference betwéene the time of sowing and the time of reaping Now is the time to sowe and to doe good to other while Christ doth shine vnto vs in this life by his Gospel but the time of reaping and of haruest shall be in the world to come Ecclus. 11.4 Salomon saith He that obserueth the winde shall not sowe and he that regardeth the cloudes shall not reape that is he that will alwaies looke for happie and prosperous successe in well doing shall neuer doe good For men will euer be vngratefull and the world will euer recompence euill for good to the godly And therefore least we should be wearie and faint in well doing S. Pau sets before vs a most ample and large reward when he compares eternall life vnto an haruest or a reaping What doe good workes merite then since they are rewarded No for well doing is the path leading to Heauen but Heauen it selfe and eternall life is the gift of God Rom. 6.23 through Iesus Christ our Lord. When we doe well we are in the way to Heauen and well doing shall be plenteously rewarded but none by his godlines deserues the reward In psal 120. for God rewarding our works dona sua coronat crowneth his owne gifts saith S. Augustine Why is it called a reward then Not because it is a reward merited but freely giuen of Gods mercie and because as the day labourer workes all the day and receiues his wages in the euening so when we haue done good workes all our life long in the euening of our daies that is in the end of our life we shall receiue the reward of euerlasting ioy Although good workes cannot saue vs nor make vs righteous before Gods iudgement throne Isai 64.6 Psal 130.3 for all our righteousnes is a menstruous cloath and if God should be extreame to marke what is done amisse who may abide it yet we must labour diligently to abound in all good workes and to perseuere in them whether we consider God or whether we consider our neighbour or whether we consider our selues If we respect God we must doe well and continue in well doing that his commaundements may be obeyed 1. Io 5.3 1. Thes 4.3 1. Pet. 1.14 Tit. 2.14 Eph. 4.30 Gal. 5.22 Matt. 5.16 Eph. 5.1 that his will may be done that we may shew our selues obedient children to God our father that we may shew our selues thankefull for our redemption by Christ that we may not grieue the spirit of God but walke according to the same that God by our good workes may be glorified and that we may be good imitators and followers of God If we respect men we must doe well and continue in well doing Luk. 6.38 1. Pet. 3.14 1. Cor. 10.32 that our neighbour may be holpen in worldly things that he may be wonne by our example to godlines that we may preuent the giuing of any offence and that by doing good we may stop the mouthes of our aduersaries Lastly if we respect our selues we must doe well 2. Cor. 5.17 Eph. 5.8 2. Pet. 1.8 10. Iam. 2.17 2. Tim. 2.6 Psal 89.32 Gal. 6.9 and continue in well doing that we may shew our selues to be new creatures that we may walke as the children of light that we may be assured of our faith and saluation that we may discerne true faith from counterfait and dead faith that faith and the gifts of God may be continued vnto the end that the punishments of sinne both temporall and eternall may be auoided and that the reward may be obtained which God fréely in mercie hath promised to men for their good workes These are the causes for which we must doe well and continue in well doing not to merite eternall life by our good works for when we haue done all that we can doe we are vnprofitable seruants Luk. 17.10 and we haue done but that was our commanded dutie but we must doe good workes continue in them for Gods glorie our brethrens edification and the declaration of the truth of our faith This doctrine we propose this doctrine we perswade this doctrine we vrge presse and therefore our aduersaries slaunderously abuse our Church when they call vs licentious Libertines and those that open a schoole to sinne wickednes that dehort and disswade men from good works For though we teach not that good workes are to be done because they merite the reward
by my workes But on the contrarie all appearing christians are not true christiās For to many that will say Lord Matt. 7.22 Lord haue we not by thy name prophecied by thy name cast out diuels by thy name don manie great works Christ wil thus professe I neuer knewe you depart from me yee that worke iniquitie So that the visible outward Church in this world hath good and bad hath worthy vnworthy hath elect and reprobate Matt. 13.24 Mat. 13.47 Mat. 13.3 For it is the fielde wherein there growes wheate tares and it is the draw-net which cast into the sea gathereth of all kindes of things and it is the receiuer of the séede of Gods word which sowne fell foure wayes some by the way side some vpon stony groūd some among thornes some in good ground And all this is plainely set foorth by our Sauiour in the parable of them that were called vnto the marriage Of which parable partly out of the words of Christ partly out of the circumstance of the time persons when and to whō they were spoken we may gather this to be the sense meaning The King that made a mariage for his Sonne is God the Father The Kings Sonne is Christ The mariage is the blessednes of heauen which the elect after this life shall for euer enioy with Christ The first worthier sorte that were called are the Iewes The seruāts whom the King sent are the prophets The calling to the marriage is the drawing to faith and repentāce This calling the Iews despised being giuē to the loue of earthly things many of them chiefly the rulers of the people contumeliously entreated the prophets slew them Therfore God destroied them by his hoasts warriors that is by the armies of the Romans First vnder the cōducting of Vespasian after of Titus his sonne and hée burnt vp Ierusalem their Citie with fire Afterwards reiecting the Iewes God sent the Apostles vnto the Gentiles and called thē into the place room of the Iews in whose stéed they were are and shall be vnto the ende of the world as wel good as bad that is as well elect as reprobate of whō the one are of euill made good by the holy Ghost the other are left in their natural wickednes The marriage garmēt is true holines which is of 2. sorts th' one is the holinesse of Christs sacrifice imputed vnto vs by Faith the other is an holines wrought in our mindes by the sanctification of the holie Ghost which shews it selfe by holines of life Whosoeuer are not clothed which this wedding garment shal be throwne out from the marriage into vtter darknes that is into the eternall torments of Hell and that shall bee done by the Seruants that is Gods holie Angels Therefore beeing all inuited and called to the marriage of the Kings Sonne that is to the fruition and participation of the ioyes of heauen Wée must neither contemne and refuse the abundant mercie of God that so louingly bids vs either by addicting our selues whollie to the vanitie and mucke of this world or by despising of Gods Messengers who are sent to inuite vs neither must wee presume to approach without the marriage garment making onely a bare profession naked shew without any sinceritie For though we spin Hypocrisie with neuer so small a thréede so that the eyes of man cannot discerne it yet when the King of heauen whose eyes are ten thousand times more bright then the Sunne shall come in to sée the Guests hée will pull off the vizard from the masked dissembler and discouer the counterfeiter and as the Hypocrite pretends onely loue amitie to Christs religion and entends far otherwise with his heart So the King shall Ironically and colourably call him Friend but a painted friēd and therefore hée shall say How camest thou in hither and hast not on a Wedding garmēt Binde him hand and foote Take him away and cast him into vtter darknes Wherefore that wee may examine our selues our soules and consciences the better whether wée are arrayed with the Wedding garment or not and that we may labour and pray that we may be more and more apparelled therewith whereby we may neuer be cast out of the presence of the King of Kings and Lord of Lords and that we may know how to professe CHRIST aright For it is a most important matter and to professe is not enough except wee professe aright it shall be vnfolded First what the Wedding garment is without which wee cannot be partakers of Heauenly blessednes secondly what Hypocrisie is and how detestable and odious it is in the sight of God The Wedding garment is Iustification 1 What the Wedding garmēt is and Sanctification or Faith good workes or to belieue well and to liue well All this is but true holinesse which is of two sorts Namely the righteousnes of Christs sacrifice imputed to vs by Faith and inherent righteousnes wrought in vs and brought into vs by the holy Ghost So that this garment is of two colours partly red partly white It is red by reason of Christs blood shead on the Crosse for the purging of our soules and this is our Iustification and Righteousnes before God It is white by reason of holy harmeles cōuersation which shines before the world this is the putting on of the new man Christ Iesus the washing of our robes the makīg of them white in the bloud of the lambe our sāctification holines in the eyes of men Iustificatiō is attained by Faith sanctification brīgeth forth good works iustificatiō cānot be wtout faith faith cānot be wtout good works iustification therfore holines are inseparable companions where the one is there is also the other They agrée in the efficient cause For God is the Author and worker of them both by the merit of Christ They agree in the instrument which is Faith for faith receiues Iustification and Faith brings foorth sanctification they agrée in the scope ende that is our eternall life but iustificatiō as the cause sāctification as the way therfore the Apostle saith Eph. 2.10 that we are Gods workmāship created in Christ Iesus vnto good works which god hath ordained that we should walk in them What then is this true faith by which we are iustified before God accounted righteous absolued frō the guiltines of all our sins Rom. 11. reputed as holy as if wee had neuer sinned had our selues fulfilled all the cōmandements of God Faith is the means helpe instrumēt whereby a sinner doth apprehēd Christ which all his benefits Eph. 3.17 Luk. 2.11 doth applie them particularly to himself is ioyned to Christ doth liue in Christ This faith is liuely effectuall both in respect of our affections in respect of our actions It is liuely in respect of our affectiōs for it works in
mount vp to the Heauen and his head reach vnto the clouds yet shal he perish for euer like his dunge and they which haue seene him shall say where is he he shall flee away as a dreame and they shall not finde him shall passe away as a vision of the night so that the eye which had seene him shall doe so no more his place shall see him no more Christ speaking of the euill seruant that shall say in his heart Matt. 24.48 My maister doth defer his comming and therefore shall begin to smite his fellowes to eate and to drinke with the drunken that seruants Maister will come saith he in a day when he looketh not for him and in an houre that he is not wâ—re of and will cut him off and giue him his portion with hypocrits there shall be weeping and gnashing of teeth And what is the portion of hypocrites What but that spoken of in the scripture Iob. 13.16 which saith that the hypocrite shall not come before God It is gréeuous to be tortured in fire and brimstone it is gréeuous to be thrust out of the blessed companie and out of heauenly glorie it is greeuous to know that there shall be none end of these torments but how vnspeakable and intollerable anguish shall it be to be secluded and separated from the very sight of heauen and of the king of immortalitie so that nothing shall be seene heard or felt but lamentation woe and mourning Wherefore if we will auoid these extreame and exquisite paines we must in no case presume to come to the wedding but in the wedding garment One saies of earthly glorie Cic. lib. 1. Offic. and reputation of this world Compendiaria est via ad gloriam vt qualis quisque haberi vult talis sit It is the readie way to glory that euery one be such a one indeed as he would seeme to be Much more it may be said of eternall glorie that the direct way to it is to be such Christians indeed as we appeare outwardly to be that is to be godly in word and godly in worke Seneca saies That it makes a far greater matter what manner of person thou appeare to thy selfe Epist 87. then what manner of person thou appeare to other and that none can long beare a counterfaite shewe ficta in naturam suam citò recidunt fained things doe soone returne to their owne nature but those things that are supported by truth and doe rise from soliditie they growe greater and better as he writes to Nero the Emperour God is the souÌ„der searcher â—éer of hearts God is not mockt God cannot be blinded God will quickly desire the guest that is not fitly apparrelled God will challenge him and say vnto him Friend how camest thou in hither and hast not on a wedding garment God will punish him commaund his Angels to take him away and to cast him into vtter darkenes 1. Cor. 2.11 where shall be wéeping gnashing of téeth None knoweth the things of a man saue the spirit of a man which is in him therefore euery one must seuerally enter into the closet of his own mind and examine his owne soule priuately whether his heart be sincere before the Lord and whether his soule be frée from hypocrisie and dissimulation God deceiues none and may be deceiued of none his eyes are the infallible touchstone that trie our faith whether it be true liuely and effectuall But the fruits of good workes are the touchstone wherby men make iudgmeÌ„t of faith Matt. 22.33.35 Matt. 7.16.17.18 And for this cause our Sauiour saith Either make the tree good his fruit good or else make the tree euil his fruit euill for the tree is knowne by his fruite do meÌ„ gather grapes of thorns or figs of thistles so euery good tree bringeth forth good fruit and a corrupt tree bringeth forth euill fruit a good tree caÌ„not bring forth euil fruit neither can a corrupt tree bring forth good fruit a good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things for of the abundance of the heart the mouth speaketh Where there is séene zeale and deuotion charitie and commiseration patieÌ„ce humilitie an earnest endeuour sincere desire to kéepe the lawe of God it may be said that there is a Christian faith and there is an vnfained Christian Where there is seene coldnes in religion neglect of the word praier and sacraments enuie strife malice couetousnes deceit dissimulation pride incontinencie swearing drunkennes and other markes of the flesh it may be said that there is no manifest step and trace of true faith there is no sincere Christianitie there is no signe of the marriage garment Where there is séene haunting of the Church listning to sermons and outward fauour countenance to the word of God and frequenting of the vse of the Sacraments and continuall boasting of faith profession yet without the life and soule of faith and profession which is performance and practise it may be said that there is false semblance and hypocrisie or else what manner of thing is hypocrisie It is said of Epicurus Cic. â— Tuscul that he did put on but the bare habite of a Philosopher and was not a Philosopher in truth It may as truely be spoken that many in this age put on but the naked shape of Christians and are not Christians indéed and that many colour their wickednes by outward pretence of religion and by bearing Bibles in their hands and the word in their mouth though it be neuer setled in their hearts being like the Carbuncle that hath a firie shew yet neuer flames and like those that vse muske and pomanders to conceale their vnsauorie and stinking breath Diogenes séeing one clothed in a Lyons skin Laer. l. 6. cap. 2. flattering himselfe as if he were thereby valorous Wilt thou not cease saith he to disgrace the apparell of valour may it not be said to him that hath but a shew of godlines 2. Tim. 3.5 and religion and by works denieth the power thereof Wilt thou not cease to disgrace the profession of Christianitie Plut. in regum Imperat. apoph For as Alexander the great when some commended the frugalitie of Antipater in that he led an austere life exempt from all deliciousnes he said that Antipater wore a white cloake outwardly but inwardly his heart was wholly of purple colour wherein he glaunced at his dissembled parsimonie and thriftines whereas else his heart desired honors and the purple robes of Princes euen so against the outward zeale and pietie and protestations and humilitie of some in our time it may be obiected that these are but the disguised cloakes of hypocrisie seruing onely for the shadowing shrowding of irreligiousnesse impietie falsehood and haughtines 2. Mace 6.23 There was once an
punishment The Prophet tells thée saying Ezek. 16 49. The iniquitie of Sodome was pride fulnes of bread abundance of Idlenes in her and her daughters neither did she strengthen the hand of the poore and needie Quakest thou not to muse on the rich Glutton Luk. 16.15 that once fared delicitiously euery day and was clothed gorgeously in purple and fine linnen but now lieth in Helâ— in torments and desireth to haue his flaming tongue cooled with one drop of water and cannot be refreshed And why is no ruth and compassion shewed vpon him because he was merciles to the beggar Lazarus refusing to giue him the very crumbs which fell from his table Hast thou forgotten that at the dreadfull day of Iudgement when all shall appeare before the Tribunal seate of Christ and shall yeeld an account of their workes there shall be examination of Almes workes of charitie and as the godly shall heare this Matt. 25 3â—.41.42 Why and how the sentence of the last iudgement shall be pronounced according to workes see the treatise following Come ye blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world so the mercifull shall heare that Depart from me ye cursed into euerlasting fire which is prepared for the D uel his Angels For saith Christ the eternall King Iudge vnto them I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke I was a stranger and ye tooke me not in vnto you I was naked and ye clothed me not sicke in prison and ye visited me not Then shall they answere him saying Lord when saw we thee an hungred or a thirst or a straunger or naked or sicke or in prison and did not minister vnto thee Then shall he answere them and say Verily I say vnto you in as much as ye did it not vnto one of the least of these ye did it not to me In schooles those that are desirous to take degree knowing that strict examination shall be made of their sufficiencie they are woont to studie and labour much in that question and poynt in which they shall be examined and sifted and so they that are but meanely exercised in an Arte or profession shall be able to vnfold the difficulties of that one point and question Now since Christ the Iudge hath foretold that in the last Doome where the question shall not be for degrée of momentanie honour but for the crowne of immortalitie the chiefest inquisition shall bee touching Almes and workes of mercie if we neglect this one worke may it not be imputed to our owne slothfulnes if we be repelled in the great and terrible day And if they that giue not to the poore shall be so punished what shall the end be of the oppressour and defrauder of the poore Prou. 22.23 Prou. 23.10.11 God will defend the cause of the oppressed and afflicted and spoile the soule of those that spoile them and if any remoue the antient bounds and enter into the fields of the fatherles he that redéemeth them is mightie and he wil defend their cause Ier. 22.13 saith Salomon Woe vnto him that buildeth his house by vnrighteousnes and his chambers without equitie vsing his neighbour without wages and giuing him not for his worke saith the Prophet Ieremiah Ezek. 22.29.31 On them that vexe the néedie God will powre out his indignation and consume them with the fire of his wrath and render their owne waies vpon their heads saith the Prophet Ezekiel Amos. 4.1.2 Against the kine of Bashan that oppresse the poore and destroy thâ— néedie the Lord God hath sworne by his holines that he will take them away with thornes and their prosperitie with fishhookes O ye that swallowe vp the poore Amos. 8.4.5 c. and ye that make the néedie of the land to faile making the Epâ—ah small and the shekell great and falsifying the weights by deceit that ye may buy the poore for siluer and the néedie for shoes the Lord hath sworne by the excellencie of Iacob Surely I will â—euer forget any of these workes shall not the land tremble for this and euery one mourne that dwelleth therein I will turne your feasts into mourning and your songs into lamentation and I will bring sackcloth vpon all loynes and baldnes vpon euery head and I will make it as the mourning of an onely sonne and the end thereof as a bitter day Amos. 5.11.16 saith the Lord by the Prophet Amos. Forasmuch as your treading is vpon the poore and ye take from him the burdens of wheate his foode by which he should liue yee haue build houses of hewen stone but yee shall not dwell in them yee haue planted pleasant Vineyards but yee shall not drinke wine of them For the Lord God of Hosts the Lord saith thus Mal. 3.5 Mourning shall be in all streets they shall say in all the high wayes Alas Alas they shall call the husbaÌ„dman to Lamentation such as can mourne to mourning as it is in the same Prophet I will come neere to you to iudgement and I will be a swifte witnes against the Sooth-sayers and against the Adulterers and against false-swearers and against those that wrongfully keepe backe the Hirelings wages and vexe the Widow and the Fatherlesse and oppresse the stranger and feare not mee Iam. 5.1.2.3.4 saith the Lord of Hostes by the Prophet Malachy Goe too now saith the holy Apostle Iames weepe and howle for your miseries that shall come vpoÌ„ you Your riches are corrupt your garments are moath-eaten your gold and siluer is cankered and the rust of them shall be a witnes against you shall eat your flesh as it were fire For why behold the hire of the Labourers which haue reaped your fields which is of you kept backe by fraude crieth and the cries of theÌ„ which haue reaped are entred into the eares of the Lord of hosts ye haue liued in pleasure on the earth in waÌ„tonnes ye haue nourished your hearts as in a day of slaughter They must remeÌ„ber this that depriue the poore of their liuings that wthold the wages of the laborer that beguile the néedie in bargaining and selling that smoother suppresse legacies that are bequeathed to the poore intreruerting and conuerting them otherwise then the Testators minde was Let none thinke to thriue thereby for as the Eagles feathers if they be laide by the feathers of other biâ—des they will fret consume them So the goods of the poore wrongfully deteined from them wil consume confound the residue of mens wealth substaÌ„ce And here is a memoranduÌ„ for all officers Collectors ouerseers for the poore that they vse all diligence plainenes trueth sincerity to gather dispose the Rates for the reléefe of the néedie knowing that if they performe not their dutie with a good conscience God is the auenger of such
according to his labour writes on this sort I will say a thing which may seeme to excéed the opinion of many but it shall not excéed the truth Although a man shall doe some worthy and couragious thing In epist ad Olymp. and yet without labour and danger he shall receiue no great reward For euery man shall receiue his owne wages according to his labour not according to the greatnes of the worke but according to the qualitie of the labour and suffering And he proues this by examples out of the scriptures For Paul glorieth not 2. Cor. 12. Iob. 1.1 27.6 but in his infirmities and tribulations Iob before his calamities which he suffered was a iust man and righteous and that feared God and of wonderfull godlines for his heart reprooued him not for his daies past But all this Sathan accused and said Doth Iob feare God for nought Iob. 1.9.10 hast not thou O God made an hedge about him and about his house about all that he hath on euery side But when he had lost al that he had and was striken with grieuous boyles and yet retained patience Sathan departed and could cauil and wrangle no more against him Lastly saith he Christ Our Lord bare in his glorious body the marks and scars of his wounds carried them into heauen for none other cause but to teach vs that the worke of his passion farre surpassed in dignitie all his other workes miracles For as odours doe disperse their swéete smell farther when they are mooued so the vertues of the godly being stirred by patience yéeld foorth a more acceptable sauour both to God and men Therefore that Christs word may dwell in vs we must haue an honest and good heart and we must heare the word and we must heare and kéepe the word and we must bring foorth fruit with patience Wherefore since the word of God is so beneficiall and profitable for vs and must be heard after this manner let vs all beseech our heauenly father that we may be partakers of that inestimable commoditie of the scriptures and may be right and worthy hearers readers and kéepers thereof Art thou young Let the word of Christ dwell in thée plenteously for if a child be taught in the trade of godlines Pro. 22.6 he will not depart from it Psal 119.9 when he is olde And wherewith shall a young man redresse his way but in taking héed thereto according to Gods word and Timothie knowing the scriptures from a child 2. Tim. 3.15 1. Tim. 4.6 and being nourished vp in the words of faith and of good doctrine did continually followe it Art thou old Let the word of Christ dwell in thée plenteously for it will teach thée to repent for thy former sinnes to bewaile the vanities of the world to prepare for thy dissolution to fixe thy faith on Christ Iesus who hath ordained a Mansion for thée in heauen and therefore to say with old Symeon Lord Luk. 2.29.30 now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation Art thou vertuous and a louer of the word Let the word of Christ dwell in thée plenteously let vs be led forward to perfection Heb. 6.1 let vs followe the direction of the scripture till we come to heauen Matt. 2. â— as the wiseman trauelled by the leading of the Starre till they came to Christ The kingdome of God is compared to a graine of musterd seede Matt. 13.31 which at the first is the least of all séedes but when it is sowne it becomes first an hearbe then the greatest of hearbes then a tree then the birdes make nests in the branches thereof so the godly must procéede from the séede of godlines to the hearbe of godlines from the hearbe to the trée from the trée to branches so great that birdes may make nests in them that is their fruits and good workes must be so manifest that others may be brought to the feare of the Lord by their president When Eliah was gone a daies iourney in the wildernes and sate and slept vnder a Iuniper trée Gods Angell cald vpon him vp and eate and when he slept againe the Angell the second time cald vpon him 1. King 19.5.6.9.13.15 vp and eate for thou hast a great iourney and when he had trauelled 40. daies and was lodged in a caue the Lord cald vpon him what doest thou heere Eliah and when he was brought foorth to the mount the Lord said vnto him What doest thou héere Eliah goe and returne by the wildernes vnto Damascus and doe thus and thus So when we are entered into the way of life we must vp and eate and strengthen our selues first with milke then with stronger meate we must walke from vertue to vertue we must remember that we haue a great iourney to goe we must alwaies thinke that euery blessing of God bestowed vpon vs is a farther calling and prouocation to godlines and that we heare a voyce that cals vs forward thou hast yet a greater iourney to goe what doest thou héere Eliah Art thou vitious yet labour and desire that the word of Christ may dwell in thee plenteously and hearken attentiuely to the word and thou shalt see the admirable efficacie thereof If Polemon a drunken and intemperate young man when he rushed with his complices into Xenoâ—rates schoole Laert. lib. 4. after a contemptuous sort were so altered by the Oration of the Philosopher that afterward he embraced sobrietie much more can the doctrine of Christ dutifully and héedefully heard mooue a sinner to renounce wickednes When the chiefe Priests and Pharises had sent messengers to take Iesus as he was preaching to the people the messengers tarâ—ying till he had ended his sayings not with a purpose to learne but to entrap him in his words were so pricked in heart and changed that they returned without doing their message and being asked why they had not brought Iesus Ioh. 7.46 Confess l. 5. c. 13. 14. they aunswerad neuer man spake like this man Saint Austen reports of himselfe that being yet polluted with the errour of the Manichet hearing Ambrose preaching not with an intent to beléeue his doctrine but with a purpose to marke his eloquence though he contemned the matter and was delighted with the words onely yet with the words which he loued there came to his minde also the things which he neglected and when he opened his heart to consider quà m disertè diceret pariter intrabat quà m verè diceret how eloqently he spake it entered also into his minde how truely he spake Therefore since the hearkening to the word brings such profite though it shew thy vanities and spots and faults and imperfections yet despise it not nor throwe it away from thée as the Ape when he beholds his deformitie in the glasse doth throw it from him and seekes by all meanes to breake
vs or the things aboue vs or the things against vs all these things will teach vs deiection and humiliation of our selues By those things which are without vs we may be humbled if we consider that other haue more vertue and goodnes in them then our selues haue By those things which are within vs we may be humbled if we consider our owne offences our wicked inclinations or defects or euen our good qualities which are from God and not from our selues By those things which are vnder vs we may be humbled if we consider the beasts in that we sée them stronger the birds in that we sée them nimbler the fruits that growe out of the earth in that we sée them more profitable and more beautifull thē our selues are By those things which are aboue vs we may be humbled if we consider God whose power we cannot escape whose wisedome we cannot delude whose iustice we cannot corrupt and whose mercie by our owne strength we cannot merite and yet without whose mercie we cannot liue moue or haue our béeing By those things which are against vs we may be humbled if we consider the inconstancie importunitie and crueltie of our enemies the inconstancie of the world the importunitie of the flesh the crueltie of Sathan and his adherents so that euery one may say Lam. 3.22 It is the Lords mercy that we are not all consumed In this so variable consideration who can be so loftie not to thinke submissely of himselfe yet few doe consider these things It is commonly said he that lyeth on the ground hath not from whence to fall So it may be said of humilitie he that thinkes humbly of himselfe will hardly fall into sinne doubtles in temporall things he will offend little Pro. 13.10 For as by pride onely a man makes contention in seeking a higher place for which many striue and contend so humilitie is the bréeder of peace in séeking a lower place for which none contends We must not be puft vp with an opinion of our worthines for that we are indued with one or other good propertie but we must call to minde in how many things we come too short of our dutie and how farre we are from the goale and marke that is set before vs. Hom. 20. in Matt. 5. If thou call to remembrance but the sinnes of one day that remembrance will pull downe thy pride saith Saint Iohn Chrysostome When the proud Peacock beholds his blacke féete he presently casteth downe his glorious traine that puft his heart with haughtines so he that weighes his slides his imperfections and his defects will déeme himselfe vnworthy though otherwise he may repute himselfe worthy He that couers himselfe onely from the hand-wrest to the elbowe with his garment being naked in his whole bodie else may be iustly iudged foolish if he alwaies looke on that sléeue of his thinking himselfe well cloathed because of that one sléeue and béeing offended with other that looke on his nakednes and laugh at it so he that for one or two vertues pleaseth himselfe and applaudeth himselfe whereas meane time he aboundeth with many vices he is worthily derided of men and iustly reiected of God And therefore Ambrose saith swéetly Lib. 3. de virginit That as Bees when they doubt of troublesome ayre they oftentimes take vp little stones and therewith doe ballast themselues in the cloudes least the flawes of wind should carrie them away so he that is afraid of the winde of vaine-glorie least by the force thereof he be drawne aside let him stay the cogitations of his minde with the consideration of his faults and imperfections that this may thrust him downe asmuch as vaine praise would lift him vp This practise is most profitable for vs specially since Gods holy spirit resteth in a contrite and humble minds And God is in armes and fights against the haughtie and proud Isai 57.15 1. Pet. 5.5 Luk. 1.53 but giues grace to the lowly and fils the hungrie and thirstie after righteousnes with good things but the rich in their owne cōceit he sends away emptie threatens to demolish and pull downe the stately Cedars of Lebanon Isai 2.12.13.14.15.16.17 and the okes of Bashan and the high mountaines and the hils that are lifted vp and euery high tower and euery strong wall and the ships of Tarshish and all pleasant pictures that is the day of the Lord of hoasts shal be vpon all the proud haughtie vpon all that is exalted and it shall be made lowe the haughtines of men shall be brought lowe the loftines of men shall be abased and the Lord shall onely be exalted in that day If thou wilt replenish any vessell with some solide liquor or other substance thou must remooue the aire and winde so if thou wilt engraffe any good thing in the minde thou must cast out haughtines pride For as a little gall corrupteth a whole pot of liquor so a little leauen of pride leaueneth and depraueth the whole lumpe of Vertue How can it be otherwise Ecclus. 10.14 For pride is the fountaine head and originall of all iniquitie and therefore as before Dauid slew Goliah the hoast of the Philistimes stood couragious in their rancks 1. Sam. 17. but whē the monster was vanquished the vncircumcised Armie was put to flight so while pride kéepes possession in the soule the hoast of vices stands strong and encouraged but assoone as pride is ouercome other vices are therewith discomfited And pride must be rooted out otherwise sinne cannot be cured nor remooued As S. Augustine shewes by a fit comparison when the Physitian saith he shakes off a sicknes In Ioan. tract 28. if he cure that was bred by another cause and cure not the cause it selfe that did bréed the sicknes he séemes to cure indéed but he cures but for a time For as long as the cause remaines the disease returnes As for example the humour in the bodie bréedes a scab or boiles and thereof there ariseth a feuer and griefe in the body Some medicines are applied that may stay the scab and asswage the heate of the vlcer and they are applied profitably Thou seest the man whole that was before scabbed and full of sores but because the humour is not expelled he returnes to the scab againe The Physitian knowing this purgeth the humour and withdrawes the cause and so there will be no more sores And whence procéedes the abundance of iniquitie from pride cure pride then and there will be none iniquitie Therefore the sonne of God came downe from heauen and was made man that the cause of all diseases that is pride might be remedied and cured This saith Saint Austen But it is hard to subdue and expell pride For when other vices forsake vs then pride will linke it selfe with our good workes and vertues as the chaffe mingleth it selfe with the pure graine and when we begin to aspire to the top
vs an affected féeling of the loue of God towards vs Rom. 5.5 it works in vs an vndoubted expectation of eternal life it works in vs a sonne-like loue feare reuereÌ„ce whereby wee loue Christ are delighted in Christ and desire to please God carefully auoyd offeÌ„ding of him it workes in vs consolation 1. Pet. 1.8 peace of conscience for the forgiuenes of our sinnes gladnes spiritual ioye through the tast of Gods fauour it workes in vs sighes of the spirite that cannot be expressed a confideÌ„ce whereby we call God Abba Father Rom. 8.26 it works in vs patience in aduersitie and reioycing in affliction it works in vs a coÌ„tempt of the world Gal. 4.6 and a spirituall securitie and constancie thorough the grace and friendship of God Lastly Rom. 8.15 Rom. 3.33 38. Psal 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake curtesie kindnes geÌ„tlenes a delite in the godly as the Psalmist saies of himself That all his delite was in the Saints that were on the earth Faith is liuely in respect of our actions for out of the foresaide inward affections there breakes out godlines 2. Cor. 4.13 Matt. 7.7 Rom. 12.8.9 Phil. 4.11 Gal. 2.20 Gal. 3.26 Act. 10.43 Acts. 13.39 Rom. 9.12 Eph. 3.12 Act. 15.9 â— Ioh. 5.14 and righteousnes and thanksgiuing and prayer and confessing of Christs Faith and peace and concord with all men and mercie towards all euen our enemies and newnes of life and a good conscience and an holy care faithfulnes and diligeÌ„ce in our calling contentation in whatsoeuer state of life So that that the godlie are engraft into Christ and are in him and haue fellowship with him and are made the Sonnes of God and obtaine remission of sinnes and are righteous in the sight of God and are not ashamed haue bolde accesse and entrance to God haue their vnderstanding and will regenerate and their hearts purged and are saued and do obtaine their petitions of God and doe conquere the world and Sathan and doe renounce Sathan and all his works Eph. 5.11 in heart word life and manners and doe altogether relie vpon God and are delighted with his Lawe day and night Psal 1.2 All these things Faith works in the godly and yet to speake as the thing is Faith performes not these things but hée whom Faith appreheÌ„ds that is Phiâ— â— 3 IESVS CHRIST in whome we are able so doe all things necessarie to saluation Yea but may some say where shall wée finde such Faith that is adorned with all these things It is true that the like measure of Faith is not giuen vnto all men Rom. 12.3.9 Eph. 4.16 but to some is giuen more Faith and to some lesse and to euery one of the Elect is giuen faith sufficient vnto saluation For God moderates and orders the matter so that those which shal beare the more brunts in the world and shew foorth Gods glorie more theÌ„ other they should haue the greater measure of faith for that purpose Notwithstanding more and lesse changeth not the nature of things a dwarfe is as much a man in substance as a Giant a féeble and fraile Faith in Christ though not perfect yet is a true Faith and shall saue if it be fixed on Christ and straye not from Christ and shall attaine attonement with God and remission of sinnes eternall life no lesse then the strongest Faith Therefore Isaiah saith of Christ Isai 42.3 A brused Reede shall hee not breake and the smoaking flaxe shall hee not quench that is Hée shall mercifully succour the weake he shall strengthen the wauering in faith and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them though it be almost dead and extinguished God doth not at an instaÌ„t plant place a full perfect faith in our hearts but he doth it by degrées and steppes and encreases in that measure and manner time it pleaseth him For as the Philosophers say that wee are and are nourished by the same things and as an Infant is fed and sustained with the same blood when hee is borne beeing turned into milke So God confirmes Faith in vs by the same meanes by which hée plants it 1. Pet. 2.2 The principall meanes is the often hearing of Gods word And therefore S. Peter sayes As new borne Babes desire that sincere milke of the Word that yee may growe thereby And Saint Chrysostome sayes Fides nostra instar Lampadis accensae quae facile extinguitur nisi subinde is fundâ—tur Oleum That our Faith is like to a Lampe set on fire which is easily put out if Oyle be not now then powred vpon it This Oyle is the Word of God Another meanes is the often receiuing of the Lordes supper according to Christs commandement Eate this Drinke this Another meanes are daily Prayer supplication with Dâ—uid that God would stablish that he hath wrought in vs Ps 68.28 and with the Apostles that the Lorde would increase our Faith Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs is a desire of godly life and Charitie towards our Neighbour And therefore Paul saith that we must hold fast Faith and a good conscience 1. Tim. 1.19 2. Pet. 1.5.6.7.8.9.10 And Peter saith that wee must make our calling and Election sure by giuing all diligence to ioyne Vertue with Faith and with Vertue Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlines and with godlines brotherly kindnes and with Brotherly kindenes Loue. For if these things bee among vs and abound they will make vs that wee neither shall be idle nor vnfruitefull in the acknowledging of our Lord IESVS CHRIST For hee that hath not these things is blinde and cannot see a farre off and hath forgotten that hée was purged from his olde sinnes but if we doe these things wée shall neuer fall Are works necessary then vnto saluation will some say If wee take it thus that workes are necessary to saluation as the meritorious cause of Righteousnes and eternall life it is false If we take it thus that new obedience is necessarie as being a sequele and effect necessarily following our reconcilement to God it is true For God will saue none without Repentance and the giuing of the holie Ghost is necessary to eternall life as CHRIST saith Ioh. 3.3 Except a man bee borne againe he cannot see the Kingdome of God Againe Faith without which we cannot be saued cannot be wtout good works for Faith hath euermore Loue ioyned with it either actually Gal. 5.6 De interpellatione Daâ—â—d 4. vel Psalm 7â— or potentially Againe Bernard saith truly Bona opera sunt via Regni non causa regnandi Good works are the way to the Kingdome of Heauen not the cause that
wee attaine to the Kingdome of Heauen Neither can anie attaine to Eternitie vnles he walke in the way of good works And that our works may be good indéede and acceptable vnto God it sufficeth not that they be onely done in outward shew as Gods law prescribeth but there must be an inward sinceritie of minde procéeding from faith and purging the heart and there must be an assured perswasion that that we doe pleaseth the Lorde For Whatsoeuer is not of Faith is sinne Rom. â—4 23 Act. 13.9 that is Whatsoeuer wee vndertake with a doubtfull conscience whether it please God or not and whether God command it or not is sinne Lastly that a worke may bee good it must haue respect to Gods glorie alone as to the principall ende thereof For the hypocriticall Pharisee gaue Almes and the Publican gaue Almes after his Iustification but the Almes of the Pharise was odious to God because he gaue to be séene of â—en the Publicans almes was pleasing not so much for that it was commanded as for that it proceeded from sinceritie and faith and tended to Gods honour Therefore because the Lawe of God doth chieftie respect the fountaine of sinceritie Matt. 2â— 37. whence a regard to Gods glory must procéed the vnregenerate though their works séeme neuer so glorious outwardly yet because they doe not that well that is of it selfe good that is they do it not of faith to Gods honor their workes are not good but dead Gen. 3.7 and are like Adams fig-leaues that couer the inward corruption Ioâ— 14.4 Tâ—â— 1. â—5 For how can cleannes procéed from vncleannes And vnto them that are defiled vnbelieuing nothing is pure but euen their mindes and consciences are defiled But the man regenerate because he hath recouered by faith some parte of sinceritie of minde according to the measure of sinceritie recouered he is fitte to performe good workes S. Cyprian excellently declares the matter by a similitude De â—â—â—gularitâ—â—e Câ—â—ricâ—â—â— A Bishop saith hee that consecrateth a Church and confirmeth children is not then consecrated a Bishop when he doth those things yea except he were before that time consecrated a Bishop those things were vnprofitable and childish foolish toyous Euen so a ChristiaÌ„ being consecrated and saÌ„ctified by his faith hée doth good workes but hée is not first sanctified or made a Christian for these good works for this onely pertaines to Faith Yea except hee belieued befâ—re hee did good workes they should be vnprofitable wicked damnable sinnes Wherefore the marriage garment is Faith and good workes without faith there is no saluation without good workes there is no true faith Iam. 2.14 For so S. Iames saith What auaileth it though a man saith he hath Faith wheÌ„ he hath no works caÌ„ that faith sâ—ue him As though the Apostle should say Faith cannot bee without workes more then the Sunne can be without brightnes and a costly Ointment without smell and a liuing bodie without a soule therefore it is a painted Sunne that hath no brightnes a vile oyntment that smells not sweetly and a dead carkase that hath no soule and an idle vnprofitable faith Nay no faith at all that is destitute of good works Bern. ser 12. de Resurrect Domini Sicut corporis huius vitam ex motâ— suo coonoâ—â—â—â—nâ—â— â—ta fidei vitam ex â—onis opâ—ribus As we know that our body liueth because it mooues so wée know that our faith liueth because it bringeth foorth good works as the soule is the life of the body wherby it is moued hath féeling so the life of faith is loue wherby it worketh In Psal And therfore Austen saies fitly Sic docet me vt agam non vt tantummodo sciaÌ„ quid agere debeam God teacheth me so to do that I should not onely know what I ought to do For as it is said of Christ that he knew no ill by which we conceiue that he did no ill so that man may truely be said to know good that doth good 2. What Hypocrisie is the vnmasking thereof Hitherto the true profession of CHRIST which is the wedding garment hath bene set foorth vnto vs now let vs take a view of Hypocrisie and fained friendes that come to the marriage without the mariage robe to whom the King will say Friend how camest thou in hither hast not on a Wedding garment What then is Hypocrisie Hypocrisie is dissimulation for the originall worde signifieth a couering and concealing of Iudgement when a man shewes one thing indéede and an other thing in the iudgement and eies of men And properly an hypocrit is he that plaies his part in a stage-play But in coÌ„mon vse in diuinitie hypocrites are that like stage-players wil séeme to be other theÌ„ they are in very déed And therefore Austin saith Tracta de ser domini in monte In serm de ieiunio That Whosoeuer desireth to seeme that hee is not is an Hypocrite For he fayneth that he is righteous and is not such a one in deede And Chrysostome sayes more plainly He is an hipocrite that is a stage-player that takes vpon him on a stage the person of another for as a seruaÌ„t ofteÌ„times represeÌ„ts a Maister and a priuate person a Prince so they counterfeite on the Theater and stage of this life that beare another thing in their heart Matt. 23.4.5.6.7.16.23.24 25.27 then they pretend before the world But none can painte out an Hypocrite in more liuely colours then Christ our Sauiour hath done when hee saith that Hypocrites binde heauy burthens grieuous to be borne and lay them on mens shoulders but they themselues will not mooue them with one of their fingers and that Hypocrites do all their workes to be séene of men For so the Hypocritical Scribes and Pharisees made their Phylacteries broade and the fringes of their garments long loued the chiefe places at Feasts and the chiefe seates in the Assemblies and gréeting in the Market and to be called of men Rabbj Rabbj and accounted the golde greater then the Temple that sanctified the golde the oblation greater then the Altar that sanctified the oblation and that Hypocrites straine out a Gnatte swallowe a Camell tithe Mynt and Annise and Cummine and leaue the weightier matters of the Lawe as Iudgement and Mercie and Fidelitie and that they make cleane the vtter side of the Cuppe and of the Platter but inwardly they are full of briberie and excesse And the hypocrites are like to whited tombes which appeare beautifull outward but are within full of dead mens bones and all filthines One father saies Greg. li. 8. Morall that hypocrisie is the cloaking of a secret vice vnder the shew of vertue and that the life of an hypocrite is nothing else but quaedam visio phantasmaâ—is the shewe of an imaginarie matter which appeares something and is nothing Id. Ibid.