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
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
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
on Christ our Mediatour and Aduocate and to declare our faith by vertue and godlines of liuing that we may be absolued and preuaile against the daungerous enemies and accusees of our soules in the last and great day of iudgement For where our Sauiour saith That the houre shall come in the which all that are in the graues shall heare his voyce Ioh. 5.28 we must attentiuely consider that it is said that the houre of the last day shall come For because we doe often so much pursue the vanitie of this world therein passeth away the tediousnes of houres and times in that we are taught that the houre of iudgement shall come and we knowe not how soone this must make vs carefull and watchfull in the loue and embracing of godlines For they that affirme that all shall at the last be said how can they aunswere to that spéech of him that cannot lie when he speaketh of the resurrection and last iudgement saying They shall come foorth that haue done good Ioh. 5.29 vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation In which words Christ sheweth that the twofold state of men shall appeare in the end of the world also and not without iust cause For as men haue béene diuerse in this life some elect some reprobate so euery one shall haue his reward and Christ shall gather all nations before him and separate them as the Shepheard separates the shéepe and goates setting the shéepe on the right hand and the goates on the left hand All shall liue indéed after the generall iudgement but there shall be a distinction of this life by the iudgement of Christ the iust Iudge For Christ béeing God that taketh no pleasure in iniquitie when he hath gathered the wheate into his gainer that is when he hath called and receiued the faithfull and godly to the perpetuall possession of his kingdome Matt. 3.11 then he will burnethe chaffe that is vnfruitful persons workers of iniquitie with fire that cannot be extinguished and the Angels shall goe forth and separate the euill from the iust Matt. 13.41 Mar. 9.41 and throwe them into the fornace of flaming fire where shall be wéeping and gnashing of téeth and the worme will neuer die This the Diuine expresseth in these words He that ouercometh shall inherite all things and I will be his God â—eu 21.7.8.27 and he shall be my son but the fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all lyars shall haue their part in the lake which burneth with fire and brimstone which is the second death for none vncleane thing shall enter into Heauen neither whatsoeuer worketh abomination or lyes but they which are written in the lambes booke of life The Apostle preaching to the Athenians Act. 17.31 said that God hath appointed a day in the which he will iudge the world in righteousnes As if Saint Paul had said that the circumstance and consideration of the time must stir vs vp to repentance and amendment of life for this is the time of grace in which men may be partakers of Gods mercie if they repent But if men stubbornely reiect the mercie of the Lord offered vnto them they must knowe that all men shall in the prefixed day be arraigned before Gods Tribunall seate which can neither be auoyded nor refused For albeit God suffer the vngodly for a time yet he doth it not for that he alloweth their wickednes but that by his forbearance he may allure them to repentance and if they contemne his kindnes and long suffering when he inuiteth them to his feare at length will they nill they they shall finde him a sharpe and seuere Iudge As he patiently for a long time expected the conuersion of the old world in the daies of Noah but at last said Gen. 6.3 That his spirit should not alway striue with man because he is but flesh and that his daies should be an hundreth and twentie yeares that is because men could not be wonne by Gods lenitie and long sufferance whereby as it were he stroue to ouercome them he would no longer stay his vengeance but definitely prescribe the terme of an hundreth and twentie yeares in which the inhabitants of the earth might repâ—nt before the Earth were destroyed Gen. 19.19.24.25 and as God patiently for a long time expected the conuersion of the Sodomites in the daies of Lot but at last for their hardnes of heart consumed them with fire and brimstone from heauen and their cities and that that grew vpon the Earth and as God patiently expected for a long time the conuersion of the Israelites sending his seruants the Prophets daily vnto them that they might be spared 2. King 17.13.14 but at last for reiecting and contemning of his admonitions and threatnings he destroyed Samaria Ierusalem so whosoeuer shall doe wickedly and yet shall thinke to escape Gods iudgement Rom. 2. â— 4 5.6.7.8 â— 10 despising the riches of Gods bountifulnes and patience and long sufferance not knowing that the bountifulnes of God should lead him to repentance he after his hardnes and heart that cannot repent heapeth vp as a treasure vnto himselfe wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his works that is to them which through patience in well doing séeke glorie and honor and immortalitie eternall life but vnto them that are contentions and disobey the truth and obey vnrighteousnes shall be indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian but to euery man that doth good shall be glorie and honour and peace to the Iewe first and also to the Grecian And why is the separation of the good and bad expressed by the comparison of the shéepe and goates but partly for the consolation of the godly who in this mixture of good and bad are manifoldly molested by the reprobate as the shéepe are by the goates partly for the instruction and admonition of the godly that we should be most studious in this life to cast aside the manners and malice of goates and to expresse the simplicitie and innocencie of shéepe When the world goes about to draw vs to the pleasures of youth and by addicting our selues to vanitie to forget God and his worship let vs call to minde what Salomon saith of this matter reioyce saith he Eccles. 11.9 ô young man in thy youth and let thine heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but knowe that for all these things God will bring thee to iudgement When the loue of the world and the desire of riches and honour shall moue vs to be vnconscionable vnmercifull readie
to say and sweare falsely for hatred fauor or gaine let Malachies prophecie he remembred where the Lord saieth thus Mal. 3.5 I will come neere to you in iudgement and I will be a swift witnes against the southsayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages vexe the widowe and the fatherles and oppresse the stranger and feare not me saith the Lord of hostes For what shall it profite a man Matt. 16.26 to win the whole world and to loose his soule or what shall he giue for a recompence of his soule Bernard since that day shall come in quo plus valebunt pura corda quam astuta verba conscientia bona quam marsupia plena in which a cleane heart shall more auaile then a subtill tongue and a good conscience more then a full purse Because that Iudge will neither be deceiued by wordes not be wrested by gifts For the great and last iudgement shall be after another manner then the iudgements that are holden in this world Rom. 14.10.11.12 It shall not auaile to run away For we shall all appeare before the iudgement feare of Christ and euery one of vs shall giue accounts of himselfe to God Dan. 7.9.10 It shall not auaile to denie the faults for the booke of euery mans conscience shall be opened and euidence giuen of euery mans doings It shall not auaile to endeuor to beguile the Iudge for Christ knoweth all men And hee needeth not that any should testifie of man Ioh. 2.25 2. Pet. 3.7 for he knoweth what is in man It shall not auaile to trust in riches honours and treasure for the earth with all the riches and workes thereof shall be burnt vp What is it then that will auaile at that day Euen this that Christ acknowledge vs for his owne seruants and Christ will acknowledge and confesse those onely to be his Matt. 10. â—2 33 who haue beléeued in him and confessed him before men Saint Ieromes words are most worthy of obseruation when he thus speakes of himselfe Whether I eate or drinke In com in Matt. or doe any other thing alwaies that voyce seemeth to sound in mine eares Arise ô yee dead and come to iudgement as often as I muse on the day of iudgement so often doe I tremble with my whole heart and body for we must after such a manner passe ouer the pleasantnes of our life as that the bitternes of the iudgement to come be neuer forgotten Againe as the remembrance of the day of iudgement will curbe vs from hardnes of heart and continuing in sinne so it will comfort and chéere vs in our afflictions and miseries And therefore our Sauiour proposed the parable of the fig-tree saying Luk. 21.28.9 â—0 31 Behold the fig-tree and all trees when they now shoote foorth ye seeing them knowe of your owne selues that summer is then neere so likewise ye when ye see these things come to passe knowe ye that the kingdome of God is neere And when these things begin to come to passe then looke vp and lift vp your heads for your redemption draweth neere In which words Christ not onely meanes that those troublesome times shall be as certaine a signe of his comming as we certainely knowe that summer approacheth when trées bud foorth but he signifieth another thing besides For whereas in winter trees being drawne together with roughnes of colde séeme to be the stronger but when in the spring that hardnes is dissolued they appeare weaker and as it were clouen and opened that new tendrels and springals may breake out so the strength of the Church is not hindred when afflictions doe soften it in the eyes of men For as the inward iuyce dispersed through the whole trée when it is softned it encreaseth force to renew that which was before as it were dead so the Lord doth bring foorth the full restoring of his children from the corruption of the outward man The summe is this that by the feeble and fraile state of the Church we should not coniecture a destruction and decay but rather hope for immortall glorie vnto which the Lord prepareth his eiect by the crosse and tribulation For that which the Apostle speaketh of the seuerall parts must be applied to the whole body of the Church 2. Cor. 4.16 namely That though our outward man perish yet the inward man is renewed daily In the meane time art thou afflicted with pouertie want and scarsitie bee of good comfort a day is at hand when thy Sauiour will came to giue thee the glorie of Heauen that exceedes pearle pretious stones all the golde and treasure of Ophyre all things of this world most desireable Art thou molested with sicknes and infirmitie of bodie Be of good comfort a day is at hand when thou shalt be partaker of that Kingdome where is no sicknes no sorrowe no enemie no enuie no danger no death no feare of death Art thou falsely slandered and vniustly accused and oppressed wrongfully and depriued of thy right Be of good comfort a day is at hand when the cause of the Poore and Fatherles and widow shall be righted And no Bribes no partialitie no gloses no fleights no fetches shall either suppresse trueth or oppresse the true 2. Thess 1.6.7.8.9.10 For it is a righteous thing with GOD to recompence Tribulation to them that trouble the godlie to them which are troubled rest when the Lord IESVS shall shew himselfe from HeaueÌ„ with his mightie Angels in flaming Fire rendring vengeaÌ„ce vnto them that doe not know God which obey not vnto the Gospel of our Lord IESVS CHRIST which shall be punished with euerlasting perdition from the presence of the Lorde and from the glory of his power when hee shall come to be glorified in his Saints and to be made merueilous in all them that belieue in that day And when the royall Psalmist saieth That precious in the eyes of the Lord is the death of his Saints Psal 116.15 He giues vs notable coÌ„solation and doeth defend vs as it were with a Buckler not onely against the terrors of death and dartes of Sathan in the publike persecutions of the Church but also against priuate griefe and sorrow For he witnesseth that the Church is subiect to the Crosse and afflictions but yet that the godly can neuer bee brought so neere the gates of Death that they can see nothing but death and destruction before them And he admonisheth that those afflictions and griefes of the godlie are not tokens of Gods Anger and of their casting off from the face of God as worldlings iudge who when they sée the godly to be vexed outwardly destitute of all succour they assault them the more vehemeÌ„tly and insult vpon them the more proudely and hee teacheth that though now and then some members of the Church are slaine by Enemies and Tyrants yet that
such death and tribulations are not a reproach vnto them but a thing glorious in Gods sight and pleasing vnto him Rom. 5.3 Therefore the Apostle saieth That we reioyce in Tribulations That is we iudge afflictions to be a glorious thing which God will after chaunge into glorie and this is the peculiar wisdome of the Church which the world perceiueth not Lastly hee affirmeth that there remaines a life and iudgement after the death of the bodie For if the death of the godlie be not neglected of God but is pretious in his sight and on the contrarie * Mors impiorum pessima vulgata translatio ex Graeco Psal 6.8 If the death of the vngodly bee euill there must néedes remaine a iudgement wherein this shall bee made manifest to all Tyrants shall receiue punishment for their crueltie but the godly shall be â—dorned w th eternall glorie For if God number the teares of the faithfull and put them into a Bottell Ps 34.21 How can he suffer the blood that is shed for the confession of his diuine Name to perish and vanish away to nothing Doest thou quake and tremble at the remembrance of that horrible day 2. Pet. 3.10 in which the Heauens shall passe away with a noyse and the Elements shall melte with heate and the earth with the workes that are therein shal be burnt vp Bee of good comfort For thy Iudge is also thy Sauiour he is thy Brother he is thy head and thou a member of his bodie Hee loues thée most ardently hee is thy Iesus That is SAVIOVR Patrone Aduocate Redeemer Intercessor Hee layed downe his life for thée Ioh. 5.24 He hath sworne with an oath that if thou belieue in him thou shalt haue eternall life He maketh request for thée and who shall condemne thée He coÌ„meth to finish the troubles of the World and to auenge himselfe of his enemies and to deliuer the godly from the hands of sinners and he commeth not to condemne thée but to absolue thée and not to torture thée but to rid thée from all miserie and to make manifest thy full Redemption and to frée thy bodie also from all calamities to performe that promise of eternall life which so often he hath made vnto thée in his sacred word For he that heareth his word belieueth God that sent him hath euerlasting life shall not come into condemnation but hath passed froÌ„ death to life Therefore as Christ saith Surely Reu. 22.20 I come quickly So thou mayest say with the Euangelist Amen euen so come Lord Iesus It is for the wicked that haue no part in Christ to tremble and be dismaied at the very mention of the great day For what haue they to doe with it Amos. 5.18.19.10 the day of the Lord is as darknes and not light as if a man did flie from a Lyon a Beare met him or went into the house and leaned his hand on the wall and a Serpent bit him shall not the day of the Lord to the wicked be darknes not light euen darknes and no light in it Zach. 9.9 But the Prophet Zachariah bids the Daughter of Zyon to reioyce for the comming of her King And vpon good reason Isai 35.4 for as another Prophet testifieth The same day that brings wrath vengeance to the vngodlie brings a recompence and saluation to the godly For which cause the holie Apostle Paul sets this downe for a marke of the faithfull by which they may be knowne Namely 1. Cor. 1.7 2. Tim. 4.8 that they wayre for the appearing of CHRIST and loue his comming Therefore if we shall happeÌ„ to liue at such time as Christ shall come to Iudgement against the beholding of those ghastly signes which shall be ioyned with his CoÌ„ming we must coÌ„fort our selues with Christs promise that then our Redemption draweth neere that is that he will take vs to himselfe into heauen finally deliuer vs from all miseries In the meane time let vs belieue with the Apostle That there is layed vp for vs the crowne of righteousnes which the Lorde the righteous Iudge shall giue vs at that day not to vs only but vnto all them that loue that his appearing And when we sée the clowds of the Heauen let vs be admonished of these things For as when Christ Ascended Act. 1.11 a clowde tooke him out of sight and as Christ shall so come againe euen as he was takeÌ„ vp that is in the clowds 2. Thess 4.17 so the clowds shall as a Charret to lift vs vp to eternal glorie and we shal be rapt vp into the clowdes to meete the Lorde in the Aire Psal 20.3 c. When we heare the Thunder which is the terrible and mightie voice of God let vs suppose that we heare the lowde voice of the high Iudge pronouncing the Sentence both of the shéepe and goates When wee sée the swift and bright and sudden flashes and flakes of lightning Let them call to our mindes the sudden and vnexpected and * Epipháneian 2. Tim. 4.8 cleere and perspicuous comming and appearing of the supreme Iudge For as the lightening that lighteneth out of the one part vnder heauen shineth vnto the other part vnder Heauen so shall the Sonne of man be in his day Luk. 17.24 And since these things must be so For heauen and earth shall passe and be changed but the word of the Lorde abideth for euer what manner persons ought wee to be in holy conuersation godlines looking for and hasting vnto the coÌ„ming of that day of God by which the heauens being on fire 2. Pet. 3.11.12.13.14 shal be dissolued the Elements shall melte with heate But we looke for new Heauens and a newe Earth according to his promise wherein dwelleth righteousnes Wherefore seeing we looke for such things Let vs be diligent that wee may bee found of him in peace without spot and blameles Let vs take heed to our selues Luk. 21.34 least at any time our hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on vs at vnawares There are thrée Robes and Garments belonging to a true Christian The first is a Purple robe the second is a white robe the third is a golden robe If we will attaine to true happines and holines Iude. vers 23. wee must cast off our owne polluted rags and denie our selues and we must put on these rich pretious garments First we must be arraied in a purple garment dyed and dipped in the blood of the Sonne of God That is Gal. 3.27 wee must fréely receiue forgiuenes of sinnes and be reconciled to GOD through CHRIST and Faith in his blood and this is our Iustification Next Rom. 13.13 wee must be clothed with a white robe That is it becomes vs to be renued in the spirit of our mind and to serue God in holines and
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
miracle that Christs glory might be the greater and that the Iews might the sooner receiue him for the Messias Christs doctrine was more heauenly then Iohns for Christ taught as one hauing authoritie and not as the Pharises and other Doctors of the Lawe Ioh. 7.46 The Iewes themselues confessed that neuer man spake as Christ spake And a principall Pharisie could not but say Ioh. 3.2 None could do these miracles that thou doest except God were with him What then is the reason that they neglect and despise Christ and send this solemne honourable and noble Ambassage to Iohn euen from Ierusalem their Metrapolitane Citie Was it because Christ did sharpely taxe and reprehend their life But Iohn did it more sharpely speaking thus to the Pharises Matt. 3.7 O generations of Vipers who hath forewarned you to flee from the anger to come Surely this was the onely cause for that they reputed Christ vilde and a Carpenters sonne but they accounted Iohn a noble man and the sonne of a noble man whose father was Zachariah the Priest and his citie was in Iudah whereas they supposed that Christ was borne in Nazareth a base and simple citie in Galile Ioh. 1.46.47 and therefore Nathaniel otherwise a iust man and a true Israelite without guile said Can there any good thing come out of Nazareth The Iewes respected after the fashion of the world externall nobilitie and they had rather acknowledge Iohn for the Messias that was honorably descended then Christ who was borne in humilitie whether we respect the place of his birth or the place of his education or the state and condition of his mother and supposed father Ioseph For carnal and worldly men are most acute and sharpe eyed in perceiuing handling and discerning of worldly things and businesses but they are blind and ignorant in spirituall matters And therefore well writes Saint Basill As the sight of an Owle preuailes in the night Hom. ◠hexae◠but when the sunne shines it is much dazeled and dulled so the minde of men wise in the things of this world seemes to be most acute and quicke to discerne vaine things but to be dull and darke to perceiue the true light indeed Howsoeuer it were and howsoeuer the Iewes were blinded with an ouerwéening opinion of Iohns excellencie yea howsoeuer Iohn were extolled of Christ himselfe that cannot lye nor be deceiued Matt. 11.11 when he was commended for the greatest Prophet that arose among men borne of women yet this Iohn so noble so excellent so temperate so sincere so commended how humbly did he estéeme of himselfe and what was his answere to the Ambassadors Ioh. 1 26.2◠I baptise saith he with water but there is one among you whom yee know not he it is that commeth after me which was before me whose shoe latchet I am not worthy to vnloose This was the humilitie of Iohn the Baptist There is a memorable historie recorded of the seuen wisemen of Greece how modestly they shifted the name and reputation of wisedome from one to the other on this manner Val. Max. l. 4. c. 1. One had bought the draught of fishers that drew their net in the Milesian coast there arose a controuersie by reason that a golden Delpian table of great weight was drawne to land the fishermen affirming that they had solde the fishes that should be taken and the fellow saying that he had bought the fortune of the draught the case being brought before the whole people of the citie for the noueltie of the matter and for the value of the table it pleased them to aske counsell of Apollo of Delphos to whom the golden table should be adiudged Apollo answered that it should be giuen to him that surpassed others in wisedome in this oracle Hos sophie panton protos touto tripod an dô Then the Messias with one consent gaue the table to Thales Thales gaue it to Bias Bias to Pittacus and he presently to another and after from one to another of all the seuen it came last of all to Solon who bestowed vpon Apollo himselfe both the title and the reward of the greatest wisedome And thus it appeares that the better euerie one is the more humble euery one is and the more he estéemes other better then himselfe The fuller the vessell is the baser sound it yéeldes but the emptier it is the lowder it rings The higher the Sunne is in the heauen the lesser shadowes he makes and the lower he is the greater shadowes doe fal from bodies Sound and full eggs doe sinke in water but rotten and putrified and emptie doe float and swim When the bird will mount vpward in flight she bends downe her head towards the earth that she may rise the higher which she doth not when she walkes on the ground Wood that in burning yéeldes the greatest smoake doth giue the smallest heate The bough whereon fruit hanges and the eare ful of corne bend downeward to the earth but the bough and eare that are voyde of fruit doe stand vpright Euen so they that are destitute of true vertue and of good workes make most ostentation but the soule that is replenished with vertue and godlines beholds the earth that is mans frailtie and earthly condition from which ariseth the cause of humbling our selues And euery one must confesse Gen. 18.27 as Abraham did talking with God that he is dust and ashes not onely in respect of the body which is most manifest but also in respect of the soule and thereby truely abase and humble himselfe For as ashes are vild and of no reputation so the soule by sinne is vild and abhominable before God As ashes are scattered with each blast of winde so man of himselfe cannot resist a small tentation but he often fals at the vttering of a small spéech As ashes cannot returne to the former matter and substance of which it was made so a sinner cannot returne to the state of saluation from which he fell but by the grace and mercie of God The consideration of this is néedfull for vs for to estéeme too well of our selues and to be willing to be thought that we are not and to be vnwilling to be thought that we are is a disease incident to most men Which disease of man Socrates fitly expressed when he said Stob. ser 21. That if vpon the stage any should commaund all shoemakers to stand vp shoemakers onely would stand vp likewise if carpenters or weauers or other particular craftesmen were to stand vp these onely would stand vp but if wise men and iust men were commaunded to stand vp all present would straightway stand vp because all are willing to be accounted such And therefore since selfe-loue and selfe-liking is an hereditarie sicknes in vs it is behoofefull for vs to obserue what remedies may cure this daungerous infirmitie Surely whatsoeuer we consider whether the things without vs or the things within vs or the things beneath
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