from heauen and in such glorie as neither the tongue can vtter nor the mind of man can conceiue called in the Scripture the glorie of his Father that is such as is proper to the Father to himselfe and the blessed spirit and not to any creature communicable 2. This is a glorious appearing not onely in regard of Christ himselfe but euen in regard of his elect also who shall appeare with him in glory Matth. 19.28 When the Sonne of man shall sit in the throne of his maiestie we which haue followed him in the regeneration shall sit with him 1. Ioh. 3.2 We know that when he shall appeare we shall be like him For then we shall haue not onely redemption of our soules which euen here we haue in part but euen the full redemption of our bodies also and both in soule and bodie receiue our inheritance euen the crowne and kingdome of glorie Quest. But how shall this glorie of Christ appeare to be so bright Ans. Our Apostle saith that it shall appeare to be the glorie of the mightie God Christ is called a mightie God first simply in himselfe beeing of equall might authoritie and power with his Father and therefore Psal. 47.2 he is called an high Lord and terrible and a great King ouer all the earth for that these titles belong to Christ the effects of his gouernment following in the next words declare Secondly comparatiuely in respect of Magistrates and others that are called Gods for Christ is not a God as they be by office or participation for so he should be but a weake and little God whereas he is a mightie God both in his nature and essence and who is God like our God saith the Psalmist Thirdly in regard of this his appearance for although he shall exercise his iudiciarie power and appeare as the Sonne of man yet shall he be mightily declared to be the Sonne of God much more then by his resurrection from the dead the personall vnion of his diuine and humane nature shall shine out as the sunne in his strength which while he liued vpon earth was vayled and hid And thus it shall appeare 1. In his humane nature he shall appeare the head of the Church his bodie Ephes. 1.22 2. His power shall be such as shall subdue all things vnto himselfe and put them vnder his feete euen Satan sinne hell death and damnation Revel 20.14 1. Corinth 15.28 Now his glorie cannot but be proportionable to his power hence we read of the glorie of his power 2. Thess. 1.9 3. Hee shall come with such attendants as no man is able to behold the glorie of the least of them for he shall come with thousand thousands of his Angels beeing his Ministers the glorie of all whome he shall so farre surmount as the sunne doth the lesser starres in brightnesse 4. Hee shall sit vpon his great white throne Dan. 7.9 great as beeing infinitely more glorious then Salomons white yuorie throne and white answerable to the puritie and perfection of the iudge and iudgement and beeing set he shall after the summons giuen to all flesh and presented before him declare and iudge not only open sinnes committed from the beginning but also his godhead manifesting the same to his minde euen the secrets of hearts which none but God can doe and then proceed to the pronouncing of a most righteous sentence according to the qualities of the persons presented the which sentence once vttered it shall stand without all gainesaying for all eternitie In all these then shall he shew himselfe as the sonne of man so also the mightie God Now because this appearing is set out to be so glorious and fearefull in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie least the godly hereby should be terrified and discomfited least they should by reason of their sinnes and infirmities be afraid and loath to behold this glorie and least that they beeing in themselues so base and abiect should beginne to conceiue that they should be contemned or neglected of him who shall shew himselfe so glorious the Apostle for the comfort of such addeth that although he be a mightie God yet is he also our Sauiour and will not in all his glorie forget himselfe so to be neither can neglect those for whose saluation he paid such a price as was his dearest blood Where also by the way note that these two titles the mightie God and our Sauiour are not of two subiects as some heretikes haue held laboring thereby to elude this so pregnant a testimonie of the diuinitie of Christ the weight of which so pressed them as that they were gladde to flie to a miserable sâ—ift of disioyning them by a colon that so disioynted the former of them might more probably be attributed vnto the Father and the latter vnto the Sonne But the Apostle professedly as foreseeing how Satan and his instruments would oppose the place vseth but one article to note but one subiect to whom both the predicates most truely and properly agree The like example we haue 1. Cor. 15.24 So much of the meaning Now follow the instructions of the verse Doctr. 1. The doctrine of the Gospel truly receiued lifteth vp the heart to waite for Christs second appearing for seeing of the good tidings which the Gospel bringeth the greatest and best part are behind vs and seeing God hath not his perfect glorie from vs nor in vs neither we our perfect happinesse here below and seeing further it were a bootlesse thing for vs to serue God here by faith and loue if we could passe no further in assured hope and setled desire of a better life therefore doth this doctrine teach vs not only that the full redemption of the sonnes of God from sinne Satan temptation and teares is behind but also raiseth the eye of the mind to behold and the affections of the heart to long after the time wherein these things shall be reuealed wherein we shall walke by sight and not by faith and in a word wherein our saluation now begunne shall be perfected and we enioy the haruest of those good things the first fruits whereof haue here contented vs. To the confirming of which truth it is first to be noted that the Scripture speaketh in such phrases as if the whole worke of the Gospel were no other then to raise vs vnto this blessed expectation 1. Pet. 1.3 Who hath begotten vs againe to a liuely hope c. that is we who before were strangers and without hope are now through the mercie of God by the Ministerie of the Gospel regenerated and so restored to the hope of an inheritance not fading immortall reserued in the heauens Coloss. 1.23 If yee be not mooued away he saith not from the Gospel but from the hope of the Gospel namely those sweete promises of life which are the verie matter of the Gospel Secondly the whole doctrine is called
that which all the Prophets and Moses said should come to passe that Christ should suffer and be the first that should rise from the dead For what other thing could any of the Prophets write concerning Christ but either touching his humilitie or his glorie and how could himselfe haue beene raised but after or we but by his abasement Let not therefore both thine eyes be fixed as the Iewes are vpon the basenesse of his first comming but let one behold as a Christian the glorie of this second appearing which shall abundantly counteruaile the humilitie of the former Vse 2. The glorie of this second appearing is a terror to all the vngodly who haue despised his humilitie and his still voice in the Ministerie of the Gospel For whosoeuer now in this his appearance of grace will not tremble at his word to frame their soules to the obedience of it shall at this second appearance of glorie tremble to dust at his greatnesse and not be able to abide the brightnesse of his glorie Those that are now ashamed of him and that contempt and dishonour that followeth his profession shall then be ashamed of themselues when the Sonne of God shall be ashamed of them And as for such as daily pearce him with the speares and nayles of their sinnes they shall be sure to see him thus glorious whom they haue pearced when themselues shal be pearced with shame and sorrow to their endles confusion Vse 3. To comfort the faithfull seeing there is a time when they also shall appeare in glorie they must be content first to suffer with Christ before they can raigne with him and weare the crowne of thornes before this crowne of glorie the Lord dealing herein with them as a father with his children who though they be borne to neuer so great places and estates yet in their minoritie subiecteth them to such discipline as befitteth their yeares before he bestow their portion vpon them God hath his children now in the world the world knoweth them not nor seeth their glorie nay they themselues cannot in any clearenesse behold their owne glorie for no eye can see the full glorie of the Saints till the fulnes of Christs glorie appeare but when this time commeth the least of them shall be knowne to be Kings sonnes so as the Deuil himselfe and his wicked instruments who can now accuse them and say there goes an Hypocrite there goes a Precisian a Puritane a dissembler and are offended at the low base estate of the Saints here shall change their note and be compelled to say there goes a child of God there goes the Kings sonne there gos an heyre of the kingdom and shall gnaw their tongues for greif to see them exalted in glory shine in the brightnesse of Gods image and themselues vtterly and eternally excluded from God and his kingdome Let vs not then iudge our selues or others according to the flesh nor walke by sight but by faith noâ— altogether looking on our selues or others as we now are but as we shall be for although indeed we are now the sonnes of God yet it appeareth not what we shall be so long as our life is hid with Christ yea let vs lift vp our eyes to that glorie of our head that shall be reuealed and distributed to vs his members and our hearts in the earnest requests of faith alwaies praying Lord let thy kingdome come cause these shadowes to flie away and that day to breake wherein thy glorie which now is obscured may be manifest and shine out in the first place as is meete and then the glorie of thy seruants whose bewtie shall be made perfect in thy glorie and bewtie Doctr. 4. The Apostle doth not mention Christ without magnifying him in his titles both of power and mercie teaching â—s by his example neuer to speake of God or Christ but in a iust and weightie matter and occasion and for the manner with feare and reuerence and to such ends as we ought and are warranted by the word Now for our direction we haue the Scriptures insisting in magnifying God and Christ and the blessed Spirit in their titles and attributes especially for these three ends First to shew what a one God is in himselfe as here to shew what a person Christ is namely full of glorie might and mercie our Apostle is much and large in his stile and attributes To this purpose the Prophet Isay in one place giueth him fiue titles His name shall be called Wonderfull Counsellor the mightie God the euerlasting Father the Prince of peace Secondly not onely for the glorie of God but for the benefit of the Church 1. That hereby they might acknowledge him to be the true God so the Prophet Ieremie opposing the true God against all idols and false gods speaketh most highly of him There is none like vnto thee O Lord thou art great and thy name is great in power and in the next verse he calleth him King of nations and challengeth all dominion to belong vnto him And our Apostle when he would bring the Athenians to the acknowledgement of the onely Lord ascribeth many and great things vnto him as that he made the world and all things else that he is Lord of heauen and earth that he giueth to all life breath and all things that he made of one blood all mankind that he assigneth their times and the bounds of their habitation that in him we liue mooue and haue our beeing vers 28. 2. That after this acknowledgement we might prouoke our selues to answerable duties for example In consideration of his mercie to breake out into his due prayses Psal. 3.3 Thou Lord art my buckler my glorie and the lifter vp of mine head Isa. 12.2 Behold God is my saluation I will trust and will not feare for the Lord is my strength and song he is also become my saluation In regard of his omnipotence to studie for vprightnesse Gen. 17.1 I am God all sufficient walke before mee and be vpright In meditation of his omnipresence to be euery where reuerent because of his eye Act. 10.33 We are all here present before God c. In respect of his truth to relie our selues vpon it 1. Chro. 17.27 Thou hast blessed and it shall be blessed Exod. 3.14 Moses must tell the children of Israel that I Am hath sent mee that is who giueth beeing to all things and especially to this couenant of your deliuerance out of Egypt now at the end of 400. yeares Thirdly another end of Gods titles in Scripture is that we should not onely glorifie God and edifie our selues but also stirre vp others to the praise and worship of the true God who hath thus made himselfe knowne vnto vs Psal. 95.3.6 Come let vs worship c. for the Lord is a great God namely in beeing knowledge mercie and power Psal. 40.9 I haue declared thy righteousnesse in the great congregation I haue not hid it
out of the world and set highly in his fauour aboue all others For they lie before him in the righteousnesse of Christ in whom the Father is well pleased they are bought from the earth and stand before him in the worke of his owne fingers namely their new birth and second creation in which he also delighteth to behold Hence are they called an holy nation the spouse of Christ the daughter of God the choise of God and Gods delight Thirdly they are a peculiar people in regard of their whole maner condition of life which made Balaam say of Israel that it was a people dwelling alone and numbred not himself among other nations that is altogether different in lawes customes manner and condition of life But let vs see this truth in some instances 1. Their originall are not some few families comming out of some corner of the earth but they sprung of Christ of whom all the families in heauen and earth are called 2. Their countrie is no part of earth for they are here but strangers and pligrimes but heauen to which they tend and from whence they looke for a Sauiour 3. Their King is neither borne nor created but the euerlasting King of glorie who ruleth not some one countrie but from sea to sea yea to the worlds end and not for an age but as he is a King for euer and his kingdome an euerlasting kingdome so he ruleth for euer and euer and of his kingdome there is no ende 4. Their lawes are spirituall to gouerne the conscience as well as the outward man most perfect neuer changed neuer abrogated as mens bee 5. Their warre and weapons are not carnall but spirituall as their cheifest enemies be their captaine was neuer foyled nor can bee and therefore before they strike a blowe they are sure of victorie and for their externall enemies they conquer them not by smiting as others but by suffering 6. Their language is the language of Canaan their speach bewrayeth them to be citizens of heauen hence are they called people of a pure language no filthie vnsaâ—ourie or corrupt communication commeth out of their mouthes but such as is holy tending to edification and ministring grace to the hearers 7. Their apparell is deuised and put on by God himselfe euen garments of innocencie long white robes died red in the blood of the lambe 8. Their diet not rising out of the earth but descending from heauen Iesus Christ is the bread of life and that Manna that came downe from heauen and that water which gusheth out of the rocke of whom whosoeuer feedeth and drinketh he hath tasted of the tree of life and of the water of life he cannot but liue euerlastingly Thus we see how the meÌ„bers of the Church are called a peculiar people Vse 1. Hence we may note a liuely description of the Church of God namely that it is a peculiar people selected and called out of all nations peoples tongues and kinreds of the earth for the Lords owne possession and vse That which the Lord once spake of Israel is true of all the true Israel of God Israel is a thing hallowed vnto the Lord and as his first fruits for as the first fruits were of all the fruits of the earth separated and sanctified vnto the Lord so out of all the people of the earth are a remnant set apart and separated to become his and belong vnto him see Hos. 1.10 2.23 Vse 2. Hence is affoarded no small consolation to the members of the Church and that sundrie wayes for God will not forsake his people whom he hath chosen whom he hath made his peculiar But 1. his protection watcheth ouer them Zach. 2.5 I will be a wall of fire round about her he will suffer none to doe them wrong let them be kings who will not be reprooued by any other yet he will reprooue them for their sakes this was the ground of the Iewes safetie Deut. 32.9 The Lords portion is his people Iacob is the lot of his inheritance he found him he taught him he lead him and kept him as the apple of his eye Be thou then a child of the Church and although thou maist finde thy selfe in thy selfe lost blind ignorant and in a thousand perils feare not the Lord will finde thee lead thee teach thee and keepe thee as safe in the chambers of his prouidence as thou wouldest keepe safe the apple of thine owne eie Secondly his prouidence is euer with them his eies vpon them his eares his hand his treasurie open vnto them yea himselfe becommeth the portion of those that are his portion and no good thing can be wanting to such who haue the Lord their portion in whom is no lacke Art thou poore despised base and abiect in the world let thy care be to become Gods peculiar he was neuer contemptible whom God honoureth as he cannot be honourable whom God despiseth Vse 3. For instruction to teach vs who professe our selues the Lords peculiar to liue vnto him to whose vse we are set apart And this is the Apostles reason Ye are not your owne therefore glorifie God in your soules and bodies for they are his and that we may this doe we must propound two rules before vs. 1. We must see that the whole course of our liues be carried according to his pleasure for looke whose we are to him we must giue vp our selues to obey If we be the Lords peculiar then no creature in earth can lay claime vnto vs not the Pope not the deuill not sinne no nor our owne lusts must command vs for thus the Apostle reasoneth ye are a chosen generation a peculiar people dearely beloued I beseech you abstaine from fleshly lusts this inference sheweth what a dishonourable and disgracefull thing it were for Christians so farre to forget their nobilitie and dignitie to stoope to such base seruices they should rather call to mind that beeing set apart to the Lords vse and like so many nobles beeing to attend the nearest seruices of their King they are to heare and fashion themselues according to his good pleasure Deut. 26.18 The Lord hath set thee to be a pretious people vnto him that thou shouldst keepe all his commandements Neither may beleeuers frame themselues according to the guise of the world seeing they are called out of the world to be the Lords peculiar Those that are the next seruants in a princes court liue not according to the fashions of other courts but according to the manner of their owne so the Lord from this reason chargeth his people that they should not conforme vnto the heathen in their fashions for ye are an holy people and the Lord hath chosen you for a pretious people in like manner we must not conforme to Romish or Italian fashions nor the courses of loose and profane men amongst our selues but as we professe our selues the Lords so must we square and
for most part leaue the care of religion to others consider of this priuiledge which the basenesse of their calling cannot depriue them of As in euery nation so in euery calling and condition of life he that feareth God and worketh righteousnes is accepted of him yea the poorest soule called to partake of the liberties of the Gospel and freedome in grace is also called to this glorie that he is one who adorneth the Gospel Which consideration may both comfort and encourage poore despised Christians in good waies and prouoke them by expressing Christianitie in their whole course to shew their cognisance and manifest to what house and family they belong 2. How much more doe those in higher place set vp for many eyes to looke vpon either credit or discredit the Gospel and yet we may say of our age as Christ of his the poore receiue the Gospel and this doctrine is much more beholding to seruants then masters to inferiours then superiours 3. Masters must vse meanes that their seruants may adorne the Gospel and not with the Egyptians looke only for taskes and businesse to be done but neuer exhort them to sacrifice And yet more wretched are some Masters who when their seruants entreate to goe and worship in the Church doe therefore euill entreate them as those that are too idle Vers. 11. For that grace of God which bringeth saluation vnto all men hath appeared 12. And teacheth vs that we should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world 13. Looking for that blessed hope and appearing of that glorie of that mightie God and of our Sauiour Iesus Christ In these words our Apostle layeth downe a generall reason confirming and enforcing all the former precepts and it is drawne from the end of our redemption which calleth all sorts of men out of their vaine conuersation vnto a profitable and religious course amongst men Grace hath appeared to all men euen the basest aswell to seruants as masters to slaues as superiours to one sort as another that all sorts of men might by new life and obedience walke answerable thereunto By Grace is meant the doctrine of the Gospel called Act. 20.32 The word of grace so Iude 4. Turne the grace of God into wantonnesse Because 1. it is a gift of grace 2. it teacheth that remission of sinnes and life euerlasting are obtained only by the meere grace of God in Christ. 3. it is a meane vnder God to bring beleeuers to the participation of this grace through remission of sinnes by his blood This grace is described 1. by the adiuncts 2. by the ends of it The adiuncts are two first the light and cleare euidence of it in the present manner of propounding in the word appeared which in the Greeke signifieth a shining out in greater brightnesse then euer before for before the rising vp of the sunne of righteousnesâ—e the greatest part of the world was in darknes and where most light was in the Goshen of the Church it was but in shadowes and obscuritie but now a light is sprung vp to them that were in darknes the doctrine of grace is gloriously preached to all the world The second adiunct is that saluation which this grace bringeth and goeth with this light for it is the power of God to saluation And this is amplified by the subiect all men that is mankind or all conditions of men seruants aswell as masters bond as free poore as rich women as men young as old c. The ends of the appearing of grace are two the former is nearer namely to become our schoolmaster or teacher in this present world And it teacheth two lessons 1. What we must forbeare and auoid 1. vngodlinesse 2. worldly lusts Secondly what we must incline vnto 1. sobrietie 2. righteousnesse 3. pietie And this we must doe in this present life 1. That others may witnesse with vs our faith to be vnfained for true godlinesse must not be hid onely in the heart but visible also to the eie of man both that it may be an acceptable testimonie to the truth as also for direction to some and conuiction of others 2. Because this present world is our nonage time wherein we must be schooled to these lessons which time if it be neglected there is no time hereafter alloted to learne them in The latter ende is further remooued and concerneth the life to come namely the fruition of our hope that is by Metonimy our glorie hoped for in the appearing of Christ the mightie God which that it may be a spurre to our more godly course we are willed to expect So that the briefe scope and summe of the words is as though he had thus plainly spoken There is great reason O Titus that thou shouldest thus vrge all sorts of persons young and olde men and women bond and free vnto such seueral duties and vertues as may most beautifie their profession because that blessed doctrine of grace offring saluation freely not onely to Masters but euen to seruants hath more brightly shined out in these last then euer before in former ages and like a schoolemaster instructeth that we should both denie vngodlines and vnlawfull lusts as also that we should moderate our owne affections with sobrietie exercise righteousnesse towards others and in regard of God practise the power of that religion which we professe and further vrgeth vs with thirsting desire to expect and long after that heauenly blessednesse and immortall glorie now onely possessed by hope but which shall be fully assured vs when Iesus Christ that great God and our Sauiour shall appeare the second time to our full redemption For the grace of God Doctr. Although the doctrine of the Churches of the olde and newe Testament be the verie selfe same in regard 1. of the author who is God 2. substance and matter which is perfect righteousnes required in both 3. scope and ende to the iustification of a sinner before God yet are there diuerse accidentall differences betweene them which that we may the better vnderstand both the offices and the benefits by Christ are meet to be knowne some of them we shall note out of these words as we shall come vnto them The first difference is in that the Gospel is called grace which word the Lawe acknowledgeth not nay these two are opposed to be vnder the lawe and to be vnder grace To be vnder the law is not to be vnder it as a rule of life for so all beleeuers on earth yea the Saints and Angels in heauen are vnder it but to be vnder the yoke of it which neither we nor our fathers were able to beare For to omit the least part of the yoake standing in the obseruation of 1. many 2. costly 3. laborious 4. burdensome ceremonies what a killing letter is the law which commandeth inward and perfect righteousnesse for nature and actions and that in our owne persons which promiseth
saluation in this present world God in his wisedome hath combined to euerie ende his meanes in all his ordinarie courses as to naturall life bread sleepe Physicke so to the spirituall the word Sacraments prayer sobrietie righteousnesse pietie and therefore the argument will be sound in the contrarie thus If God haue appointed me to die the death of the righteous he hath ordained me to the meanes namely to liue the life of the righteous if to glorie then to grace if to the full reuelation of glorie hereafter then to the first fruits of it here in grace if to the great citie of the great king hereafter then to the suburbs here there is no iumping to heauen no more then a man can leape from one citie to an other vpon earth Naturall reason teacheth that there is no skipping from one extreame to an other without a meane and much more doth diuine wisedome tell vs that no man can climbe from earth to heauen without Christs the ladder and faith with the fruits of hope loue obedience c. which are as it were the staues of the same 3. Note hence what is the proper ende of euerie mans life in this present world namely that in the way of a sober righteous and religious life he may attaine euerlasting happinesse hereafter there is no other time to get heauen but here vpon earth after death commeth nothing but iudgement no other purgatorie is to be expected then that in this life by the blood of Christ whatsoeuer Poets and Papists fable to the contrarie nor is there any other sactifaction but by faith here to lay hold vpon Christ onely oblation Alas how doe many peruert the ende of their liues some to get wealth honour and great estates others to sit downe to eate and drinke and rise vp to play others to trade in some one or other speciall sinne and lust but let vs that will be wise to saluation seeing it is called to day and our acceptable time and day of saluation is come vpon vs beware of hardening our hearts let vs not dare to striue against the holy Ghost in the ministerie for contemners of grace in this present world shall neuer partake of the glorie of the iust hereafter this is the gate of heauen and the iust enter into it or else this ministerie bindeth ouer to death from which it is impossible euer to bee loosed Vers. 13. Looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ. In this verse is set downe the second effect of this grace which hath appeared namely when it hath reuealed and published the good things which are reserued for vs hereafter and put them in our hands by faith and hope to lift vp the heart to the patient and vigilant waiting for and expectance of them And in the second place teacheth when the full reuelation of these things shall be namely in the second which is the glorious appearing of Christ who is described 1. from his maiestie and power that mightie God and 2. from his mercie and loue as he is our Mediator our Sauiour Iesus Christ. Wherein our Apostle includeth a verie strong argument to enforce all the former duties of which we haue spoken in the verse going before as also an effectuall meanes to containe beleeuers in those dutyes as though the Apostle had in more full and plaine forme of speach thus said I haue told of great things brought to light by the Gospel the which if you would haue part in you must take the way which I haue directed you into leauing the by-paths of vngodlinesse and worldly lusts and walking in the path of sobrietie righteousnesse and pietie for those that wait for the wedding must prepare that they be not found without the wedding garment and if at any time any discouragements or wearines 〈◊〉 you in this Christian course you cannot better sustain the one or establish your selues against the other theÌ„ by casting vp an eie in to the things within the vaile the expectatioÌ„ of which will be able to hold your hearts in your vprightnesse and cause you to forget that which is behind and striue to that which is before and presse hard to the marke and the price of the high calling of God In the verse we will first giue the meaning of the words and then raise the points of instruction First by hope is meant the thing hoped by an vsuall forme of speach that is both Christ himselfe principally as the words next following expound as also with him life saluation freedome from sinne and miserie perfection of glorie and immortalitie the branches of this exposition are prooued by two places of Scripture the former 1. Tim. 1.1 where Iesus Christ is called our hope the latter Eph. 1.18 that yee may knowe what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Blessed hope 1. because Christ our hope is for euer blessed in himselfe and bestower of all blessing to his Church 2. the fruition of our hope putteth vs in possession of absolute blessednâ—sse for it shall both put an ende to all the hinderances of the blessednes of the godly and conferre perfect blessednesse in greatest measure and endlesse continuance seeing it bringeth vs to the perfect knowledge and sight of God who is blessednesse it selfe to the sight and fellowship of his blessed Sonne to the societie of the blessed angels and Saints and restoreth vs to the integritie of our owne nature with immortalitie that there may be no ende of our blessednesse 3. all our present blessednesse dependeth vpon the happie accomplishment of it for were we without this hope we were of all men most miserable And appearing of the glorie By a metominie of the adiunct for the glorious appearing a forme of speach verie vsuall among the Hebrues not that Christ is not now euery way glorious in himselfe but in that he shall then manifest his glorie for then his glorie shall breake out as the sunne when he shall sit in the throne of his maiestie And here we must note how the Apostle opposeth this second comming of Christ vnto his former that was the appearing of grace this of glorie that was iâ— humilitie for he came meekely riding on the colt of an asse but this shall be in power when he shall ride vpon the wings of the windes and make the clouds his charriot that was to teach righteousnesse but this to remnuerate it that to be like a seruant to be iudged and condemned for sinne this to declare himselfe the Sonne to whom all iudgement is committed by the Father Now indeed his maiestie and greatnes is troden downe and contemned and the glory of the world exalteth it selfe aboue his but then shall all vanishing glorie melt before him when he shall appeare in such brightnesse as shall obscure the brightnesse of the sunne yea make it fall
First in regard of God good workes haue their necessarie vses As 1. that his name may be glorified by the professors of it for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse 2. that his Gospel may be beautified and adorned of which see cap. 2.10 3. that himselfe may be pleased and delighted as men with sweete smels with such sweete smelling sacrifices as these be Heb. 13.16 Philip. 4.18 these are the myrrhe and the spice which Christ gathereth when he commeth into his garden Cant. 5.1 Secondly in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses for euerie Christian is a fruitfull branch of that vine whereby both God and man is cheared And whereas our neighbour is either vnconuerted or converted they want not their speciall vse in regard of them both First for the vnconuerted they are either elect or reprobate If they be elect they may hence be prepared to their conuersion and woone euen without the word to the liking of the word and profession which they see so holy so charitable and so plentifull in good works Thus saith the Apostle that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues and the same Apostle exhorteth the scattered and conuerted Iewes to haue their conuersation honest among the Gentiles that they which now did speake euill of them as euill doers might by their good workes be prouoked to glorifie God in the day of their visitation But if they be wicked and belong not to God yet by the godly liues of professors they shall be 1. restrained that they cannot so boldly rush into and tumble in their sinnes as they would no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue Mark 6.19 2. they shall haue their mouthes stopt and put to silence when they would gladly open them wide against the truth and the professors of it And this is the will of God that by weldoing we put to silence the ignorance of foolish men 3. they shall be convinced and condemned in their consciences and so prepared for the iudgement of God and thus the Queene of the South condemned the Iewes and Noah by building the Arke condemned the old world Heb. 11.7 Secondly If the neighbour be conuerted he is either weake and then he is hereby confirmed strengthed and brought on or else he is strong and then he is further prouoked yea his heart is gladded and further knit to such a one as in whom he seeth such sparkles of Gods image to shine And thus was Titus his inward affection more aboundant toward the Corinths when he remembred the obedience of them all so was Pauls also by the faith and grace of the Philippians 1.5 Thirdly in regard of our selues they haue many necessarie and profitable vses As 1. to make our election sure to our selues 2. Pet. 1.10 2. we may by them discerne the soundnesse of our owne graces as sauing knowledge will be operatiue liuely faith will be working effectuall loue will be an hand giuing out sound hope will be purging Christian thankfulnesse wil appeare in good works which are called sacrifices of thanksgiuing true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh for else all is vnsound whosoeuer saith he loueth God and keepeth not his commandements is a lyar 1. Ioh. 2.3 for that loue of God or men is vnsound which is in tongue word but not indeed and truth as witnesseth the Apostle 1. Ioh. 3.18 3. by these fruits other men also may discerne the soundnes of our faith and graces for although good workes cannot iustifie the person before God yet they must iustifie the faith of the person before men and therefore Iames saith shewe me thy faith by thy workes and of Abel is said that he obtained witnes that he was righteous in that he offred a better sacrifice then Cain Heb. 11.4 4. They doe our selues good both in this life and in the life to come 1. In this life they profit vs in our outward estate and inward They bring blessing to our outward estate for God hath promised that he that watereth shal haue raine and that the mercifull man shall not want yea they drawe vpon vs not onely the blessing of God but of men also who blesse the mercifull man by many prayers which Iob made no small account of when in the depth of his distresse hereby he comforted him selfe that the blessing of the poore came vpon him Thus Onesiphorus his mercie towards Paul beeing at Rome in trouble brought the feruent prayers of so great an Apostle vpon himselfe and his house 2. Tim. 1.18 Besides this they doe our names good and helpe to purchase a good report which is better then a pretious oyntment Abraham by his workes was commended that he was iust Iam. 2.21 and of the good and mercifull man it is said that his name shall not be put out As for our inward estate they make that farre more thriuing for euerie grace is strengthened by the execrcise of it as no talent was vsed but to encrease for as prayer is increased by praying and knowledge by instructing so is loue by almes and mercie by distributing without which exercise all would rust and become as a sword kept in the scabbard till the heart become like the sluggards field ouergrowne with thornes and briars but most vnreadie to any good worke 2. In the life to come they are profitable for they procure a mercifull reward and beeing a sowing to the spirit we shall reape of them in the haruest life euerlasting yea and more they procure a proportionable measure of glorie for according to the measure of faith and grace in the worke the recompence may well be thought to be a cuppe of cold water shall not loose the reward but yet he that soweth more liberally shall more liberally reape And as in hell are degrees of torments for some shall be beaten with more stripes some with fewer and it shall be easier with some then other and yet both condemned so is it probably held that in heauen shall be degrees of glorie for some shall shine as the firmament some as the starres in which is greater light yea one starre differeth from another in glorie and this according to the gayning of talents for he that gaineth fiue talents shall rule ouer fiue cities and he shall rule ouer tenne cities that hath gayned tenne talents Not that the gayning of the talents meriteth any such recompence no more then a cup of cold water giuen to a disciple in the name of a disciple or a mite cast into the treasurie neither of which shall loose their reward but because faithfull is he which hath promised Vse 1. This doctrine meeteth with that slanderous