Christian Religion, Catechism · Part 32
MAT. chap. 24. verſ. 23. to the 29.
23 Then if any ſhall ſay vntounto you, Lo, heere is Chriſt; or there, beleeue it not.
Hitherto wee hauehave heard of the tokens that goe long before the comming of Chriſt. VVhat are the nearer tokens of the latter day?
They are ſuch as ſhall come within an age of the ſecond comming of Chriſt.
VVhat is the firſt of them?
That there ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſignes and wonders.
What hauehave we heere to conſider?
Two things eſpecially: firſt the errour; ſecondly, the remedie againſt it.
VVhat is the errour?
That it ſhall be ſaid, heere is Chriſt, or there: for there ſhall be falſe Chriſts, which ſhall pretend the very perſon of Chriſt; not Antichriſt, who tearmeth himſelfe the vicar of Chriſt. Theſe alſo ſhall hauehave their miniſters; namely, falſe prophets, which ſhall get credit vntounto the falſe Chriſts.
What learne you by this?
That the Church of God is put vnderunder triall: firſt, of their knowledge and vnderſtanding, whether they can diſcerne betweene errour, and truth: ſecondly, of their louelove and fidelitie; that after they know the truth, they will ſticke by it.
What doe you note of this kind of errour?
The danger of it, in that it maketh ſhew of the corporall preſence of Chriſt, whereunto wee are naturally greatly giuen; as appeareth, not only by the Papiſts, but by the holy Apoſtles themſelues, which were too much addicted to the corporal preſence of Chriſt: ſecondly, alſo by the great meanes they ſhall hauehave of the wonderfull miracles they ſhall doe, eſpecially when the true Miniſters of God ſhall not hauehave (for any warrant we hauehave out of the word) any power thereunto.
What further doe you learne of this?
The extreame impudencie of the diuell in the wicked in thoſe daies, which hath neuer beene heard of before, that a ſinfull mortall man ſhould take vponupon him to be the ſon of the moſt High: for notwithſtanding there were many that took vponupon them to be the Meſſias, before and after the firſt comming of our Sauiour Chriſt; yet they imagining the Meſſias to be a bare man, were neuer ſo impudently arrogant, as to challenge to themſelues to bee the very ſonne of God.
VVhat note you of this, that if it were poſſible the very elect ſhould be deceiued?
Not onelyonly the certainety of their happie eſtate, from whence they cannot fall, but that the ſame certainety hath a foundation, not in any thing that is in men; but in the purpoſe and counſell of God, which cannot be deceiued.
So much of the error. What is the remedy againſt it?
Firſt, an admonition; then, a confutation.
What is the admonition?
Firſt, not to go out, that is, ſo certainly to be reſolued of the vntruth of the thing, notwithſtanding the greatneſſe of the miracles, as not once to enquire after it: for thoſe that hauehave itching eares, and wanton rolling eyes, to heare and ſee things, are often times by Gods iuſt iudgement deceiued, although they hauehave a purpoſe to the contrary. Secondly, not to beleeue them, although they ſhould heare or ſee thoſe things that are done, by ſome particular calling of their place, conſtraining them to bee preſent at the place where thoſe are, or otherwiſe to bee brought forciblie vntounto them.
What is the confutation?
Firſt, that it cannot bee Chriſt, that they ſhould goe out into the wilderneſſe to ſee; becauſe he commeth with great brightneſſe, as the lightning commeth from the Eaſt, and ſhineth vntounto the Weſt; neither ſhall one need to go vntounto the wilderneſſe to ſee him: firſt, becauſe his light ſhall bee ſeene in all places of the world alike: ſecondly, alſo hee will not come on the earth, but into the aire onelyonly.
VVhat further?
That hee ſhall come ſuddenly, as in a moment; whereas before hee had ſpace, to goe from place to place. Neither auailes it then to go out after & ſeeke him; becauſe as ſpeedilie as the Eagles are gathered to the dead carcaſe; ſo the children of God, being compared vntounto Eagles, ſhall ſuddenly be gathered to our Sauiour Chriſt; who is compared to a carcaſe in reſpect of his death.
So much of the tokens which come within an age of the latter day. What are the neerest tokens, or rather ſuch as are ioyned with the ſecond comming of Christ?
The neereſt are, that the Sun ſhall bee darkened, and the Moone ſhall not giuegive her light; the Starres ſhall fall from heauen, the Sea ſhall rore terriblie, the earth ſhall tremble; and in a word, all the powers of heauen and earth ſhall be ſhaken.
VVhat are we heereby to conſider?
Firſt, the comming of Chriſt: ſecondly, the effects of it.
At what time ſhall his comming, and the ſignes which are ioyned to it come to paſſe?
Immediately after the falſe Chriſts, and Prophets, which, as hath beene ſpoken, ſhall raiſe vp a maruellous errour and vexation; and therefore it is ſaid, after the tribulation of thoſe daies, ſhall the immediate ſignes of the comming of Chriſt be accompliſhed.
What is the cauſe of theſe ſignes appearing, and conſequently of the comming of Christ?
The faithfull prayers of the Saints of God, which doe deſire him to make an end of theſe dangerous wicked daies; for they ſhall deſire him to ſee one day of the ſon of man, during the vexations of the falſe Chriſts.
Hitherto of the comming of our Sauiour Chriſt, and the effects of it. What followeth?
That hee ſhall ſend his Angels to the vttermoſt parts of the earth, to gather the elect.
How ſhall they be gathered?
By the ſound of the trumpet;Numb 10.3.4.5. as ſometimes the people of Iſrael did by Gods Commandement: which ſhall not be of braſſe, or ſuch like mettall: for the Angels hauehave ſufficient might and skill to make a ſound, like vntounto the ſound of a Trumpet,Exod. 19.20. without any ſuch inſtrument: in which reſpect it is alſo ſaid, how that they ſhall ſee the ſigne of the ſonne of man, in the heauen; as the Captaines ſet vp their flag and banner to gather their ſouldiers.
VVhat, ſhall all the Angels vſe the voice of one Trumpet?
Not ſo; but as amongſt the diuels, Belzebab is ſaid to be the chiefeſt: ſo alſo among the Angels,1. Theſ. 4.16. there ſhall be an Archangell which ſhall blow the Trumpet.
What gather you of this?
Ioh. 5.20.Firſt, the vnſpeakeable power of Chriſt in his Angels; at whoſe ſound not onelyonly the liuing ſhall bee changed; but the dead, euen from Adam to that time, ſhall be raiſed; who ſhall not be preuented of the other, but all appeare together before Chriſt; it being all one with his power, to gather the dead, as the quicke. Secondly, alſo in that they ſhall bee changed ſuddenly in a moment, and in the twinkling of an eye, at the laſt trump.
Shall there bee more trumpets then one, or ſhall one trumpet be ſounded oftentimes?
No verily; but one trumpet being a great while founded, at the laſt blaſt thereof all ſhall be changed.
What further learne you of this?
The infinite knowledge and wiſedome of God, in coupling eueryevery bone to his proper ioynt in his owne body, with the proper fleſh and ſinewes thereof; notwithſtanding the confuſed maſſe of all things that they ſhall be turned into; whether duſt, aire, or other element whatſoeuer: Notwithſtanding alſo, that they are ſo diuerſly diſtracted in place.
What is the reaſon thereof?
That thoſe that hauehave glorified God in their bodies, might bee alſo glorified in the ſame: and contrariwiſe, thoſe that hauehave diſhonoured him in their bodies, might receiue diſhonour of God.
How ſhall the ſound of the trumpet raiſe vp the dead?
No otherwiſe but by the quickening of God, by the power of his ſpirit, whereby it ſhal come to paſſe, that both the dead ſhall be raiſed out of the duſt, and the mortall made immortall.
But cannot God doe this without the ſound of a trumpet?
Yes verily, hee is able to doe it without any ſuch inſtrument; as he is alſo able to ſaue men extraordinarily, without the preaching of his word; yet hee will vſe this outward meanes of a ſound, as of a trumpet in gathering of his ſaints; as he vſeth his word an ordinarie meanes to call them.
Is not this power of Chriſt exerciſed in vsus whileſt we are aliue?
Yes very effectually, in quickening vsus by the Goſpell to his obedience, who are by nature dead in ſin; and ſo not onelyonly vnable, but alſo vnwilling to any good: wherefore, God ioyneth power to his word, to raiſe from death to life, as well ſpiritually in the firſt, as corporally in the ſecond reſurrection; and that this firſt reſurrection is a manifeſt pledge of the ſecond, there being greater difficultie in the former then in the latter reſurrection for as in the latter there is no will to riſe, ſo there is no till or gaine ſaying, which in the former is great.
After what manner ſhall the reſurrection be?
Firſt, the godly ſhall ariſe to euerlaſting ſaluation; and then the wicked to eternall damnation.
What doe you gather of this?
That ſeeing our bed is fitly compared vntounto the graue, and our ſleepe vntounto death, wee conſider how wee lay our ſelues downe into our beds, being aſſured that if we hauehave faith as a fetherbed under vsus, and good workes as a couerlet ouer vsus; then no doubt as a wearie man in the morning is refreſhed; ſo ſhall we after the troubles of this life, riſe againe in ioy and conſolation: and as if the ſunne ſet faire, it is a token that it will ſo riſe: ſo when the ſunne of our ſoules ſets well, it is a token of a ioyfull riſing of the body.
What is meant by this, that one generation ſhall not paſſe?
That as it was ſaid before, that one generation ſhould not paſſe vntill the deſtruction of Ieruſalem were accompliſhed, which indeed came about fortie yeeres after: ſo verily all theſe ſignes of the falſe Chriſts, and the darkening of the lights of heauen (as hath beene ſpoken) ſhall come within an age of the latter day.
Wherefore is this vehement aſſeueration vſed, that heauen and earth ſhall paſſe, but not one iot of the word ſhall paſſe?
Againſt thoſe mockers, which ſhall come in the latter time, and charge the Miniſterie of the Goſpell with vntruth; becauſe they ſee no alteration in the courſe of nature.
But all this while heere is no mention made of the ſaying of Elias, touching the time of the laſt day; which is, that there ſhall bee two thouſand yeeres before the law, two thouſand vnderunder the Law, and two thouſand after the Law; and then that theſe daies ſhall be ſhortened for the elects ſake.
There is no cauſe why, conſidering it is without authority of the word, as that which is not in the Scripture, and of Elias the Prophet; but of another Elias, neither Prophet, nor ſon of a Prophet. Beſide that, ye vntruth therof doth manifeſtly appeare; conſidering that both before the Law, there were more then two thouſand; and vnderunder the Law there were leſſe then two thouſand, by ſundrie hundred yeers. And where it is ſaid, that for the elects ſake thoſe daies ſhall be ſhortened; it is ſpoken of the ſlaughter daies of the Iewes by the Romane, in the deſtruction of Ieruſalem, and not of the latter day. For it is rather true, that the end of the world is deferred for the elect; for that there ſhall be an end thereof, aſſoone as the number of the elect be come into the world and fulfilled;2. Pet. 3. and for that the day of the Lord ſhall not come, vntill all the prophecies in the booke of the Apocalyps be fulfilled: Laſt of all, that the iniquitie of the wicked be come to a full meaſure, which the Lord obſeruing in other iudgements, will in that moſt fearefull iudgement much more obſerue. Howbeit, this opinion is ſtrengthened, in that the world ſhall bee gouerned ſix thouſand, in a proportion of one thouſand yeers to eueryevery of the ſix daies wherein it was created: the proofe whereof is drawne from Saint Peter; who ſaith, that with God a thouſand yeeres are as a day. This reaſon interfeereth with the other; for the other ſaith, that there ſhall bee cut off from the laſt two thouſand; where this preſuppoſeth a full accompliſhment of them; otherwiſe it cannot be proportionable to the daies of the creation, which was not accompliſhed but in the full number of ſix daies; the ſame ſpace and time being taken in the creation of the laſt day, which was vſed in any of the reſt. And as for the place of Saint Peter, it is not ſo narrowly reſtrained to one thouſand yeeres, but that it may be retched out further: for vntounto God two thouſand yeers is not ſo long as one day are vntounto vsus; which is the compariſon which Saint Peter ſpeaketh of.
They alledge further, that there ſhall be ſuch coniunction and diſpoſition of the ſtarres at the end of that time, as muſt needs make an and of all.
But this doctrine of the time of the worlds end, is a part of the Goſpell; and therefore hidden ſo in God, as if hee had not reuealed it by his ſonne, could not hauehave been knowne. And if the end of the world could bee knowne from the courſe of the planets, and ſtarres; then our Sauiour Chriſt, being as hee is a man, the cunningeſt Aſtronomer that euer was, ſhould as a man hauehave knowne it. The follie and vanity of this opinion alſo may partly be ſeene by thoſe which hauehave waited for this deſtruction of the world, by concourſe of the heauenly bodies, in the yeere 1588.
Is not the day and hoare of the comming of Chriſt reuealed vntounto man?
No verily; his comming within an age may bee knowne vntounto man; but the day and the houre no man knoweth, no not the Angels.
What gather you of this?
That there appeareth no euill will of God towards vsus in concealing the day of his comming, foraſmuch as the Angels, who are ſaid to be full of eyes in regard of their ſingular wiſedome, know it not: yea and that which is more, Chriſt himſelfe who is greatly wiſer then Angels, is ignorant of it.
But how can that bee, that he which gouerneth all things, ſhould be ignorant of that day?
True it is, that in that regard he is both God and man, he knoweth it; but not as he is the ſon of man, eſpecially vnglorified, that is to ſay, before his aſcenſion into heauen.
What are the reaſons that God reſerueth the knowledge of the hoare of his comming to himſelfe?
They are two; one in regard of himſelfe, and another in regard of vsus.
What is the reaſon in regard of himſelfe?
That as it is the honour of a King, as Salomon ſaith, know ſomething that his counſell and all other are ignorant of; ſo, and much more it is an honour vntounto God, to conceale from other, both men and Angels, ſome ſecrecie which he onelyonly knoweth.
What learne you of this?
That the Lord thereby doth … the humilitie of men, whether they would be ſo impudently bold as to goe labour to breake open the ſecret cloſet of God.
What is the cauſe that men ſeeke to know the ſecrets of God?
Becauſe they know not thoſe things that are reuealed vntounto them which if they did, they would reſiſt without curious ſearch.
What is the reaſon of concealing the day and houre of the latter day, in regard of our ſelues?
For that by this concealement, we are made more watchfull: for although the time of the Blood was knowne to the old world; yet it came to paſſe, that it ouertooke them vnawares: and Prou. 6.7, the harlot is the boldes to commit wickedneſſe, becauſe the day of her husbands returne was ſet and appointed by him.
How is the ſtate of the latter daies made more manifest?
By the ſtate of the daies of Noe in the old world, and Lot in Sodome, which are an expreſſe image of them, as wee hauehave heard of the deſtruction of Ieruſalem.
What note you eſpecially of the latter daies, and the daies of Sodom, hath compariſon of thoſe times?
In the daies of Noah the vniuerſalitie of the iudgement, and in Sodome, &c. the deſtruction by fire: further, for that the ſame times ſhall bee at the latter day, which were in thoſe daies.
What are they?
Such as were in the daies of Noah. For as they were eating and drinking, marrying and giuing in marirge, vntil the Flood came and tooke them away; ſo likewiſe it ſhall come to paſſe in the latter daies.
What learne of you this?
That beſides the dangerous rocks of the falſe chriſts, and their prophets, which ſhall carrie away many, there ſhall be yet more dangerous rockes and ſands; namely, that in the laſt times, men ſhall be eating and drinking, marrying, and giuen to mariage.
What gather you of this?
That thereby the Lord doth take a triall of the conſciences of his children, whether they will be caried away with the inticements of theſe pleaſures, as before he tooke triall of their knowledge by the former errours: and withall by the ſame meanes, hee diſpoſeth of the meanes, whereby the wicked may deſeruedly periſh, in that thoſe whom one miſchiefe doth not entangle, another may reach.
Why, ſhall thoſe things bee imputed as ſinnes vntounto men, ſeeing they are both lawfull and neceſſarie?
True it is, that eating and drinking, and giuing to marriage, buying and ſelling, planting and building, are in their owne nature lawfull and neceſſarie; but our Sauiour Chriſt chargeth them with the abuſe of theſe things; thereby to declare, that a great condemnation is due vntounto thoſe things, which before men are not condemned. And therefore doth charge them with theſe things rather then with idolatrie, whoredome, murther, or ſuch like: ſo God condemned the world in the eating of the forbidden fruite.
How is the abuſe of them gathered?
Firſt, from the Hebrew phraſe of eating and drinking, which being vttered in the preſent time, noteth a continuance of eating and drinking. Secondlie, from S. Lukes manner of vtterance of them, without any copulatiue conioyning of them, on this maner: They ate, they dranke, they bought, they ſold, they planted, they builded; that is to ſay, they were exceſſiuelie, aboue meaſure, giuen ouer vntounto theſe things. Thirdlie, from a metaphore borrowed from the manner of beaſts, that eate all the day, and ſome part of the night.
Wherein is the abuſe of buying and ſelling?
When men doe imploy themſelues ſo much in buying and ſelling,Matth. 22. Luke 14. that they cannot attend to the ſeruice of God.
How is it in building?
When men build exceſſiuelie; firſt,1. Cor. 7. further then their abilitie: Secondly, then their calling: Thirdly, then the manner of the Countrie wherein they liue will afford.
What is the abuſe in marrying, and giuing to mariage?
In that the children of God ſhall take vntounto them prophane women, ſuch as they like beſt.Gen. 6. Likewiſe when men doe ioyne themſelues in Matrimonie for liuing or parentage onelyonly, without reſpect of religion. Laſtly, when men liue vnchaſtly euen in wedlocke,1. Tim. … whereas we are commanded that wee ſhould partake this benefit of marriage, that is, ſoberly vſe duplicate page duplicate page it, and that with prayer.
What other ſinne will be then?
Securitie and careleſneſſe.
How ſo?
That as it was in the daies of Noah, notwithſtanding they were forewarned of the flood, both by the preaching of Noah, and the building of the Arke; yet as men being caſt into a deep ſleep, they cried peace, peace vntounto themſelues, vntill the Flood ſwallowed them vp: ſo it ſhall bee in the latter daies, that men ſhal be ouertaken ſuddenly, (as a woman with child) with the iudgement of God, when they thinke all to be well with them.
What learne you of this?
That we ſhould not defer the time of our repentance, euen vntill we ſee the neereſt ſignes of the latter day, as the darkening of the lights of heauen, and the roaring of the ſeas; foraſmuch as they will miniſter greater matter of feare vntounto vsus, then of conuerſion.
How is this ſecuritie made manifeſt?
By a ſeparation, that two ſhall bee in the field, one receiued, another left; two in one bed, one taken, another reiected.
What learne you of this?
Gen. 18. Ionah 4.That then it ſhall not auaile a wicked man to be in the company of the godly; for as much as they ſhall be ſeparated; whereas now we ſee that the wicked are ſometimes ſpared for the godlies ſake, or for the children and beaſts ſakes.
What further inſtruction doe you gather of this?
That we ſhould ſo vſe our ſocieties here, that afterward we might hauehave comfort by them.
Is not this ſeparation now in theſe daies?
Yes verily, heere it beginneth; when the Goſpell and afflictions ſeuer the wicked and the godly: but then ſhall bee a full ſeparation, when neither Cananite, Iebuſite, or Moabite, ſhall bee amongſt the children of God.
So much of the ſeparation. What followeth?
That we ſhould wake, becauſe we know not what houre our Sauiour Chriſt will come.
How is that ſet forth?
By a ſimilitude of an houſholder, which if hee knew what houre the theefe would come, he would ſurely watch: then much more ſhould we watch, becauſe in an houre that wee thinke not, will the ſonne of man come.
How is the preparation to the latter day further declared?
By the parable of the ten Virgins.Matth. 25.
What is the ſumme of it?
It doth effectually ſtirre vsus vp to prepare our ſelues for the comming of Chriſt.
What difference is there betwixt this parable and others tending this way?
That where the other do ſolicite vsus to watch both for the day and houre of Chriſts comming, that wee be not ſurpriſed at vnawares; this parable doth teach how dangerous it is, and how deſperate our eſtate ſhall bee, if we be careleſſe thereof; and withall preſſeth that point eſpecially of watching, euen for the houre or moment when our Sauiour Chriſt commeth.
What inſtruction doe you gather of this?
That if men knowing the day of our Sauiour Chriſt comming be condemned, becauſe they did not watch for the houre; it behoueth vsus much more to ſtand vponupon our guard and our watch, that know neither the day not the houre wherein he will come.
Why doth our Sauiour Chriſt vſe ſo many parables, for declaration of his latter comming?
Becauſe the dulnes of our capacities, and the corruption of our affections is ſuch, that wee are hardly lifted vp from earth to heauenly meditations; and being raiſed vp, wee are ready of our naturall weakeneſſe eftſoones to fall: in which regard, the multiplying of parables, are as ſtuddes to lift and vphold our affections to the meditation of the former doctrines; beſides the weight and importance of the matter he ſetteth forth by the parables.
From whence is this parable of the tenne Virgins taken?
Iudg. 14. Mat. 9.It is borrowed from the maner of the countrie where our Sauiour taught; where a maid giuen to mariage had her maidens, and the bridegrome his yong men, which gaue attendance on them; fetching the bride from her friend to his houſe; which was done in the night; thereby rather to prouide for the ſhamefaſtnes of the bride.
What is the meaning of this?
By the bridegrome, is ſignified our Sauiour Chriſt himſelfe, whoſe ſpouſe is the Church; and by the ten Virgins, are meant the profeſſours of the Goſpel, profeſſing their attendance to the Church their mother, and Chriſt their redeemer.
What badges had the Virgins of their diligence in waiting for his comming?
They tooke with them their lamps, to declare their profeſſion of their attendance.
What note you of that?
That it is not ſufficient to hauehave only the bare ſigns of Chriſtianity, and ſome taſte of the good word of God, and of the power of the world to come: but we muſt examine our ſelues, whether wee hauehave that oyle of the grace of God, whereby true Chriſtians may bee diſcerned from hypocrites; as theſe wiſe Virgins from the fooliſh.
Wherein ſtandeth the wiſedome of the wiſe Virgins?
In that before their ſlumber (whereby thoſe ſeeme to be noted, that being aliue at that day ſhall be changed; or death noted by ſleepe) they prouide themſelues of ſuch graces as forſake them not when they come to iudgement; but following them, are in a readineſſe when they ſhall bee changed to ſtand by them.
Wherein ſtandeth the follie of the fooliſh Virgins?
Not that they had no light of Gods graces in them at all; but that all the light they had, was of that kind that dieth with them, not being in the number of the graces of true ſanctification, and repentance: ſo that when they were to bee changed, or raiſed in the latter day, they hauehave no good grace at all, whereby they might with boldneſſe appeare before the Iudge of all the world.
Shall there be any ſuch communication betweene the godly and wicked, after the reſurrection, as is heer ſet downe?
No verily.
How it it then that the fooliſh Virgins demanding oyle, the wiſe anſwer, that they wil not giuegive, leſt, &c?
To ſet forth vntounto vsus, that in what ſtate the laſt day ſhall find vsus, in that men ſhall be iudged.
May it not bee gathered from hence, that there are no workes of ſupererogation?
It is indeed vſed for that purpoſe of good men: But beſide that, in matter of controuerſie it is not meete to ſtretch parables beyond their ſcope; the ouerthrow of the workes of ſupererogation would build another dangerous errour, that men ſhould hauehave workes enow to ſaue themſelues.
What other parables are there that doe prepare vsus to the comming of Chriſt?
Two: one of the diſtribution of the talents; another of the ſeparation of the ſheepe from the goats.
What is the ſumme of the former of theſe?
The ſame in effect with the laſt of the ten Virgins; for as there was in the other a bridegrome, and a bride; virgins wiſe, and fooliſh; the wiſe receiued, the other reiected: ſo heere there is a maſter, and his ſeruants; of whom, ſome be faithfull, and ſome vnfaithfull; the faithfull plentifully rewarded, the vnfaithfull iuſtly puniſhed: yet this doth more effectually prepare vsus to his comming then the former.
How ſo?
Becauſe it hath more arguments then the former: Firſt, in that they receiued their maſters goods, wherof they were to giuegive an account: ſecondly, in that their iuſt reward is more liuely declared.
What is the parable?
A certaine houſholder about to goe into a ſtrange countrie, gaue to each of his ſeruants a portion of his goods, anſwerable to their eſtate and abilitie, to occupie vntill his returne; and as they occupied, ſo they receiued their reward.
What is the meaning of the parable?
Chriſt is the houſholder;Luk. 19.11.21. the heauens are the ſtrange countrie in regard of vsus; whither when Chriſt aſcended, he diſtributed his gifts and graces to his Church, to occupie them in this life, and to render a iuſt account of them vntounto him at his next comming.
Did not Christ beſtow his graces vponupon his Church before his aſcenſion?
No doubt; but in regard of the exceeding great graces which hee beſtowed after his aſcending, his former gifts were accounted but as nothing, although in the elect they were ſufficient to ſaluation.
What gather you of this?
Firſt, the exceeding mercy of God, in giuing ſo liberally vntounto men: and ſecondly, his wiſedome, in giuing more to ſome, and leſſe to others, and yet to the leaſt a talent; that is to ſay, very much.
What is the vſe of this?
Firſt, if a faithfull ſeruant will bee carefull for the account of periſhable monie; much more wee, for the Lords ſpirituall money.
VVhat ſecondly?
If they grudge not at the meaſure of others, much leſſe ſhould wee grudge at the greater graces of God in other men: and if they reſted in their maſters wiſedome and iudgement, who might faile, much more ſhould wee reſt in the iudgement of our God, who cannot faile; nay rather, we are aſſured, that whatſoeuer he beſtoweth vponupon any one, is for the good of all: for eueryevery one hath his portion in other mens gifts.
If God bestowed his gifts according to the qualitie of men, then there is deſert in them?
Not ſo: for although ſome naturall men excell others in wit and iudgement, whereby they are furthered to the diſcharge of their temporall affaires;Phil. 1.6. & 2.13. yet it is not ſo in the ſpirituall, ſeeing the beginning, proceeding, and perfection thereof is the free gift of God.
So much in the diſtribution of talents. What conſider you in the occupying of them?
That if men labour earneſtly for gaine in vſing worldly money; much more ſhould we in the vſe of the ſpirituall; eſpecially ſeeing the beſt aduenturers may bee croſſed in the gaine of their merchandiſe: but the gaine of this ſpirituall merchandiſe is moſt aſſured, when it is employed according to the mind of the giuer.
How did they occupie their talents?
He that receiued fiue, gained fiue more; and hee that receiued two, gained likewiſe two more.
VVhat learne you of this?
That the gaine ſhould be anſwerable to the receit.
VVhat gather you from thence?
That no man ſhould meaſure himſelfe by another mans foot, as if it were enough to doe as others doe: but as God hath meaſured out his graces to vsus, ſo ſhould we practiſe; neither ought he that receiues but two talents, to take an occaſion to doe nothing, becauſe he cannot do ſo much as others which hauehave receiued fiue; but to labour faithfully, according to the gifts which God hath beſtowed vponupon him.
What further ariſeth out of this?
That a Chriſtian man ought to know the meaſure of his gifts (ſo that he be neither proud nor ouerweening thereby) the better to know his account.
Did all that receiued talents gaine accordingly?
No: for the third receiuing but one talent, hid it in the ground vntill his maſters returne, and occupied it not at all; which ſetteth out the ſluggiſhneſſe of the vnfaithfull ſeruants.
VVhy did he chuſe to ſet downe their vnfaithfulneſſe in the leaſt, and not in the moſt?
Becauſe otherwiſe men failing in the leaſt, would thinke the fearefull iudgement not to belong vntounto them.
Is this iudgement proper onelyonly to the ſluggard?
No; it agreeth aſwell to all thoſe that ſeeke their owne gaine, and not their Lords, how earneſt ſo euer they ſeeme to bee in the vſe of their gifts, eating the bread of carefulneſſe, and drinking the water of affliction: Pſal. 127.
Hitherto of the talents and the vſe of them. What conſider you in the accounts?
Firſt, that the day of account ſhall come, although the time (indeed ſhort) ſeeme long in our iudgement. Therefore wee muſt continue without fainting in the earneſt practiſe of godlines: for if the certainety of the maſters comming maketh the ſeruant watchfull, who notwithſtanding may die before his maſter come home, and his maſter alſo die before the taking of accounts; much more ſhould we continue our watch, who are vndoubtedly aſſured of the comming of Chriſt, and of our appearance before him. Secondly, the accounts muſt bee faithfull; for if the maſter may bee deceiued in his accounts; yet our maſter Chriſt cannot bee deceiued: and if good ſeruants hauehave beene found faithfull without rendring accounts; let vsus much more be faithfull, being aſſured of our accounts which we ſhall giuegive.
What was the reward of the faithfull ſeruants?
Two fold; one in honour, another in ioy: the honour was firſt in the word of commendation of a faithfull ſeruant, which is an excellent thing, eſpecially comming from God: and ſecondly, in the ſingular rule and preferment ouer others according to their place, which is ſet forth in their fellowſhip with their maſter, both at table and in iudgement; yet not of deſert, but of the free grace, as the former gifts were.
What is the reward in ioy?
In partaking their maſters ioy, which is vnſpeakeable in God; for none knoweth it, but hee that enioyeth it; and therefore neither Angels nor men can conceiue it.
So much of the reward of the faithfull ſeruants. What is it of the vnfaithfull?
Not only in depriuing them of thoſe good things before mentioned; but alſo by the flat contrarie, a caſting of them into perpetuall diſhonour, and torments vnſpeakeable.
So much of the parable of the talents. VVhat is the meaning of the other parable of ſheepe and goates?
The ſame in effect with the former, ſauing that heere the parable is very ſhort, and the reſt of the doctrine plainely deliuered without any parable.
What hauehave we to conſider heerein?
Two things: firſt, the preparation to the great iudgement; and ſecondly the iudgement it ſelfe.
What conſider you in the preparation?
Firſt, the glory of Chriſt in his appearance: ſecondly, the ranging of all perſons by the Angels.
Wherein ſhall the glory of Chriſts comming appeare?
Partly in himſelfe, and partly in the things belonging vntounto him at his comming.
What is it in himſelfe?
That ſuddenly breaking out of the heauens, his glory ſhall be of ſuch ſingular brightneſſe, that approching vntounto the ſunne, it ſhall bee darkened, and the moone ſhall loſe her light: for if when our Sauiour Chriſt was transfigured vponupon the Mount Thabor, being then mortall, his face did ſhine as the ſun; then much more at his ſecond comming his Maieſty ſhall be wonderfull, ſeeing it is now both immortall and glorified: and ſeeing hee appeared ſo glorious, when his face onelyonly was ſeene; how much more when he ſhall appeare naked, and bee ſeene in all his bleſſed body, as the onelyonly Abſolon of God, perfect in all beautie, and comelineſſe vnſpeakeable?
How ſhall the glory of his comming appeare in the things belonging vntounto him, at his ſecond comming?
Firſt of all in his angels.
How ſhall his glory appeare in them?
In their number, and in their excellencie.
How in their number?
In that they are infinite thouſands; which before hauing bin ſeuered in their diuers ſeruices they hauehave been employed in, ſhall then all together and ioyntly attend vponupon Chriſt, and the ſeruice of that day.
How in their excellencie?
In that they alſo ſhall bee of great glory, by the glory they hauehave of him: for if an angell appearing be like vntounto lightning; then much more there muſt be great glory and brightneſſe in the innumerable companie of Angels that ſhall attend vponupon our Sauiour Chriſt.
What is further belonging to the glory of his cōming?
His glorious throne, whereupon he ſhall actually and really ſit, ſhadowed out by the glorious throne of Salomon, which was of pure gold; whereof howſoeuer the matter bee vnknowne vntounto vsus, yet wee know it ſhall be ſutable to the excellencie of his Maieſty.
What is the proper vſe heereof?
To bee armed againſt all ſhame and feare in the profeſſion of Chriſt and his truth; before whatſoeuer earthly Monarches, whoſe iudgements are as it were ſcar-crowes to the iudgement of Chriſt; to whom that properly belongeth, which Rabſhakeh fooliſhly bragged of his maſter, concerning the ability of the leaſt of his ſeruants.
What are the effects of this?
They are partly in the wicked, and partly in the godly.
VVhat worketh it in the wicked?
Mourning and lamentation, for feare and terror of the power and Maieſtie of Chriſt, and his Angels, comming in the clouds; which ſhall be a peece of hel vntounto them, before they ſhall feele it: euen as guiltie priſoners will be terrified at the ſight of the Iudges, and Iuſtices, before any execution of iudgement againſt them.
What gather you of it?
Firſt, if at the bare ſight of theſe ſignes the wicked ſhall be ſo terrified; how much more when they hauing receiued the ſentence of damnation, the ſame ſhall bee executed? Againe, if the godly hauing their ſinnes forgiuen them, are afraid at the appearance of one Angell; much more the wicked, which hauehave their ſinnes tied faſt vponupon them, will bee afraid at the ſight of ſo many Angels. And if a ſparke of godlines, without any appearance of glory, in a godly man, be terrible to the wicked; much more the maieſty of the ſon of God, altogether holy and glorious, will ſtrike an infinite feare into them; and make them deſire that the rockes and mountaines falling vponupon them might hide them from his ſight.
VVhat are the effects of Christs comming in the godly?
They ſhall reioyce and bee glad at this glorious comming, which they looked and prayed for; euen as a faithfull ſeruant is glad when his maſter commeth with much honour and good ſpeed in all his affaires, the honour and glory of his maſter ſeruing to his further aduancement.
Is there yet nothing belonging to the glory of his comming?
Yes; that the heauens, and the earth, and all the creatures of God, ſhall be put in a new liuerie againſt the comming of Chriſt; and therfore that we ſhould much more cleanſe our ſelues, thereby to bee fit to inhabit ſuch changed and cleanſed places as the heauens are.
How doth our Sauiour Chriſt garniſh and enlarge this doctrine?
By a parable of the figge tree, which elegantly declareth the certainety and comfort of the former doctrine; that when the figge tree bringeth forth her leaues, we know the ſummer is neere: ſo when wee ſee the ſignes aforeſaid come to paſſe, the day of the Lord is euen at the dores, and the ſummer of the Church of God is at hand.
What learne you of this?
That as the ſummer is the moſt pleaſant ſeaſon, and moſt of all others to bee deſired: ſo wee ſhould long after the comming of Chriſt, when we ſhall enioy a perpetuall ſummer, without all manner of winter ſtormes, or troubles.
Hitherto of the preparation of the glory of Christ. How ſhall they be ranged?
That is ſet forth by a parable of the ſhepheard, and the ſheepe: for as the ſhepheard when the euening commeth gathereth his flocke, and ſeparateth the ſheepe from the goates: ſo in the euening of the world, our Sauiour Chriſt ſhall gather all nations by the miniſterie of the Angels; and then there ſhall be a full ſeparation; the godly being ſet on his right hand, and the wicked on the left.
VVhat learne you of this?
The difference between the iudgements of God, and the iudgements of men, where both the innocent and guiltie are confuſedly preſented at one bar: but then there ſhall be two barres through a ſeparation of the wicked and the godly; which ſeparation the Angels moſt eaſily make, in diſcerning betweene them, as otherwiſe, ſo by their cheerefull or fearefull countenances.
VVhy are the godly compared vntounto ſheepe?
Firſt, in regard of their ſimplicitie; which yet hindreth them not to know the voice of their ſhepheard: ſecondly, in regard of the profit which they bring, both when they are liuing and ſlaine.
VVhy are the vngodly compared vntounto goates?
Becauſe they are like them in ſtraying, climbing, and the ſtinch they caſt forth, in their vnſpeakeable vnſauorie conuerſation.
Hitherto of the preparation. What is the iudgement?
It is as it were a great aſſiſe, wherein eueryevery one muſt appeare perſonally, before the great Iudge, and receiue vntounto himſelfe the ſentence of ſaluation, or condemnation.
VVhat are the parts of this iudgement?
Two: firſt, the ſentence of the Iudge; which is twofold; one for the faithfull, another againſt the the wicked: and ſecondly, the execution of the ſentence.
What is the former ſentence?
It is ſpoken to the godly; Come yee bleſſed of my father, inherit the kingdone prepared for you before the foundation of the world.
Why doth the iudgement begin at the godly?
That ſeeing they muſt ſit with Chriſt to iudge the world, they might bee fitted vntounto it, by clearing before.
What gather you of this order?
A notable comfort to the godly againſt all trouble; that as the Lord in merciemercy beginneth his correction at them in this life: ſo in the latter day hee ſhall beginne with them the iudgement of ioy and comfort; and that hauing beene miſiudged heere, they ſhal thē iudge their Iudges, vnles in time they repent.
What learne you out of this former ſentence?
Firſt, a notable harmonie, betwixt Chriſt and his Church; that as they ſay vntounto him, Come Lord Ieſus, come quickly: ſo ſhall he ſay vntounto them; Come ye bleſſed of my father, come; declaring their exceeding deſire of mutuall fellowſhip, and ſocietie.
What elſe?
That life euerlaſting is called a kingdome; and therefore eueryevery godly one ſhall bee a king in heauen.
How commeth this kingdome? by grace, or deſert?
By the onelyonly grace of God in Ieſus Chriſt.
Declare the ſame more euidently.
Firſt, it is the bleſſing of God; and therefore of grace. Secondly, it is giuen to vsus as to heires, not as the wages of a ſeruant, which commonly deſerueth more then a ſonne. Thirdly, it was prepared for vsus from the beginning of the world; and therefore is of the meere louelove of God, and not of merit.
So much of the ſentence. What is the reaſon of it?
When Chriſt was an hungred they fedde him; when hee was a thirſt, they gaue him drinke; when he was naked, they clothed him; when he was ſicke, and in priſon, they viſited him.
Doth not this reaſon plainely ſtrengthen the doctrine of merits?
For.Not ſo, ſeeing (for) importeth not heere the cauſe, but the effect: as wee ſay, Summer is come, for flowers doe ſpring; and, It is a good tree, for it bringeth forth good fruit; theſe are effects and not cauſes. Moreouer, if Chriſt would hauehave taught merit, then would hee hauehave choſen the greateſt and chiefeſt workes; as of his owne worſhip in the firſt table: elſe ſome might iuſtly complaine that they were not rewarded, according to the meaſure of their good workes, hauing yeelded a greater obedience to the firſt table then others.
Why then doth Chriſt chooſe thoſe workes of the ſecond table?
Becauſe they are moſt manifeſt to the world; following therein the cuſtome of earthly Iudges, who inſiſt moſt vponupon plaineſt proofes, either to conuince the guiltie, or cleere the innocent: ſo Chriſt pronounceth his ſentence rather according to workes, then to faith, and thoſe of the ſecond table, rather then of the firſt; becauſe that workes are viſible, and faith inuiſible; and for that it is eaſier to play the hypocrite in the obedience of the firſt table, then of the ſecond.
Why doth Chriſt heere vſe ſo long a catalogue of theſe workes?
To teach vsus to exerciſe mercy in all thoſe duties, and not content our ſelues with any one of them.
How could they doe theſe things vntounto Chriſt, whom moſt of them did neuer ſee?
When they did any of them to the poore, then they did it vntounto him.
What gather you of this?
That it was a great honour to lodge Angels at vnawares in ſtead of ſtrangers: but this is a farre more excellent honour whereunto Chriſtians are called; being aſſured that in receiuing the poore, they receiue Chriſt himſelfe; which ſhould ſtirre vp the bowels of mercy and compaſſion in vsus towards them; ſeeing not ſo much as a cup of cold water ſhall bee vnrewarded.
But how is it that they being then immortall, ſeeme not to know the meaning of this dutie?
It is ſet downe, not to note ignorance; but to teach vsus the exceeding bountifulneſſe of Chriſt, which is able to aſtoniſh them in the middeſt of their greateſt knowledge: for the more men know of God, the more they wonder at the vnſearchable wiſedome of God.
So much of the former ſentence. What is the latter?
It is ſpoken to the wicked. Depart from mee yee curſed into euerlaſting fire, prepared for the diuell and his Angels.
VVhat is the equitie of this ſpeech?
It is likewiſe anſwerable to their owne deſires, that in their life thruſt away from them the day of the Lord, and bid Chriſt depart.
When doe the wicked ſay ſo to Christ?
When they refuſe to know his will; when they diſdaine the miniſterie, the poore, and the ſtranger; or doe not prouide for them according to their abilitie.
What are the parts of this his iudgement?
Firſt, to bee depriued of Gods preſence, as it is a great part of glory to be continually in his preſence. Secondly, to be euerlaſtingly tormented in hell fire.
What is the reaſon of this ſentence?
It is cleane contrarie to the former, in leauing thoſe duties vndone. And although the former good workes were not the cauſes of ſaluation; yet theſe euill workes are the very next cauſe of damnation.
How can that bee?
Becauſe the beſt workes of the godly are imperfectly good, and cannot deſerue life: but the euill workes of the euill, are perfectly euill; and therefore deſerue death.
What is to be conſidered in their anſwere?
Their exceeding wretchedneſſe whiles they liued heere, that neuer conſidered whom they reiected in reiecting the poore.
Hitherto of the iudgement. What ſay you to the execution of it?
Contrarie to the order of the ſentences, it ſhall beginne at the wicked; for to the end the Angell that ſhall preſently take, binde, and caſt them into hell, may attend our Sauiour Chriſt returning, his elect triumphantly going into heauen, the ſentence muſt be firſt executed vponupon the wicked. Beſide that, it is agreeable to the order of iuſtice the Lord appointeth in the Law, that the malefactors ſhould be executed in the eye of the Iudge, and the godly alſo that ſhall ſee it, to abide euerlaſtingly.