vnfaithfull shall be excluded but so many as beleeue shall enter into that rest And as Iosua who also is called Iesus brought the Israelites into that rest so Christ the true Iesus and Sauiour of his people bringeth all those that beleeue in him into this eternall rest For he not onely died that hee might purchase by his bloud this rest for vs and ascended into heauen to prepare eternall mansions for vs but also when wee are to leaue this earthly Tabernacle of our bodies he sendeth his holy Angels to conuey our soules into the bosome of Abraham and to place them in this mountaine of God By that which hath beene said wee see what difference there is betwixt the Church militant on earth and triumphant in heauen For this is a Tabernacle of warre that a mountaine of peace In this we sojourne for a time as pilgrims from God or as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that being remooued from the bodie we dwell with God or as the same Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is trouble there is ease here is the valley of teares there is the kingdom of happines glory here is the combat and fight there is quiet perpetual rest here we are in our way there in our countrey Hitherto we haue spoken of the parts of this questiō seuerally now we are in a word to intreat of thē ioyntly together For both parts are to be vnderstood of one the same party or subiect out of which cōiunctiō we gather two things the first that those which shall dwell in the holy mountain do first sojourne in Gods Tabernacle the second that those which do here sojourne in the Tabernacle of God shal also rest in the mountain of his holines The former serueth for our instruction teaching vs that none shal be mēbers of the Church triumphant but those which haue bin mēbers of the Church militāt none shal be heires of heauē but those that haue bin pilgrims on earth All men desire to rest in the holy mountain of God but how few behaue thēselues as pilgrims in his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil such men are geason all desire with Balaam to die the death of the righteous but few do care to lead the life of the iust all desire glory but few do care for grace al are desirous of the end which is saluatiō but few are careful of the subordinat means The latter serueth for our consolation assuring vs that all the true mēbers of the Church militant shall be members of the Church triumphant that all the children of God as all the faithfull are be also heires of eternall life that those which are obedient subiects in the kingdome of grace shall be inheritors of the kingdome of glory that those who are pilgrimes on earth shall be citisens of heauen For this is the priuiledge of a true Christian noted in the end of the Psalme that being once in the state of grace he shall neuer be vtterly remoued Herein therefore the faithfull may solace themselues that although they are despised and abused in the world yet they are heires of eternall life and citizens of the kingdome of heauen And so much of the parts of the question now we are to consider of the party to whom it is propounded For as touching this most weightie question the Psalmist consulteth with the Lord the collector of his Church and the giuer of eternall life And there may two reasons be giuen why in this question he appealeth vnto the Lord. First because in determining this question we are not to stand to the iudgement of men but of God onely For mens iudgement whether they deliuer their opinion concerning others is very vncertaine or touching themselues it is many times deceitfull For as touching themselues how many are there especially in the Church of Rome who boast of the name of the Church and in comparison of themselues contemne all others as heretiques or schismatiques because they presume that they are in the Catholique Church obseruing the rites of their Church and beleeuing as their Church beleeueth when as in truth they are members of Antichrist and nothing lesse than the true members of the Catholicke and inuisible Church of Christ. And therefore no maruell if many who liue in the face of the true Church do falsly iudge themselues to be sound members of the same Neither are we to stand to mens iudgement concerning others For the iudgement of the vngodly is corrupt and of the godly vncertaine The wicked iudge the true members of the Church indeed to be the scum of the world and off-scouring of all things them they hate contemne persecute excommunicate either as impious or as hereticall euen as our Sauiour Christ hath foretold They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that he doth God good seruice The world doth loue her owne but hateth those which are Christs as our Sauiour sayth the world hateth them because they are not of the world euen as I am not of the world And againe if the world hateth you know that it hated me first if you were of the world assuredly the world would loue her owne But now because you are not of the world but I haue chosen you out of the world therefore the world doth hate you But the iudgement also of the godly concerning others is vncertaine For there is a twofold iudgement the judgement of Charitie Certaintie By the iudgement of Charitie◠the faithfull judge euery professed member of the visible Church when they speake of the particular persons to be a member of the inuisible elected called justified sanctified howbeit they know in generall that many are in the Church which be not of it and that many be called but few are chosen The judgement of Certaintie appertaineth only to God who onely is the searcher of the heart As the Prophet Ieremie sayth The heart is deceitfull and wicked aboue all things who can know it I the Lord search the heart and trie the reines that I may giue to euery man according to his wayes and according to the fruit of his workes Seeing therefore wee are to stand to the judgement of God and not of men let vs labour to approoue our selues not to men but to the Lord who trieth the heart Secondly the Prophet deuolueth this question to Gods judgement that we may vnderstand the answere which ensueth to be without exception as being the aunswere not of man but of God who best knoweth who are his who also in the end of the world shall separate the sheepe from the goates Whe◠〈…〉 let no man deceiue himselfe any longer either 〈…〉 title of the Church or with a faire shew of an outward profession c. but let him know this for a certaine truth as it were from the Oracle
of God That he is not such an one as shall either sojourne in the Tabernacle of God or dwell in his holy mountaine vnlesse the description of a sound Christian and citisen of heauen which is comprised in this answer of the Lord agree vnto him And of this answer we are now to speake For when as Dauid as if he had bene the high Priest standing before the propitiatory had consulted with the Oracle of God The Lord maketh aunswere as it were from betwixt the Cherubins therein fully satisfying his demaund For being demaunded who shall sojourne in the Tabernacle of God and rest in his holy mountaine He answereth That he which walketh vprightly and worketh righteousnesse c. shall neuer beremooued In which answere we are to consider two things the description of a sound Christian in the whole body of the Psalme and his priuiledge in the last words he that doth these things shall neuer beremooued The description consisteth wholly of the effects whereby the Lord would haue a true citisen of the kingdome of heauen to be tried and knowne as our Sauiour saith By their fruits you shall know them But here it may be demaunded first Why doth he not rather describe a sound member of the Church and heire of heauen by his faith or by the profession thereof seeing to faith the kingdome of heauen is promised and seeing also the profession of the true faith maketh one a member of the visible Church I answer because faith is an inward and hidden grace many deceiue both themselues and others by a profession of faith and therfore the holy ghost will haue euery mans faith to bee tried and known by the fruits thereof And howsoeuer eternall life be promised to faith and eternall damnation be threatned against infidelitie yet the sentence of saluation and condemnation shall be pronounced according to workes as the euidence of both Secondly it may be demaunded Why among all the fruits of faith which are almost innumerable he maketh choise of those duties which we owe to our brother especially considering that the duties which we owe immediatly to God are more principall wherein also consisteth our religion and pietie towards God As for example the true inuocation of the name of God the sincere profession of the faith the sauing hearing of the word c. Answ. We are to consider that this question is propounded of such as liuing in the visible Church would seeme to be religious making a profession of the faith hearing the word of God and calling vpon his name viz. which of them because all are not religious which would seeme to be so are indeed sound members of the Church and heires of heauen For of those which are openly prophane and doe not so much as make a semblance of religion there is no question to bee made For without question there is no place for such in the kingdome of heauen Now that wee may rightly discerne of those which professe religion who among them are sound who vnsound the markes and tokens are not to bee taken from the outward duties of Gods worship as prayer hearing of the word receiuing of the sacraments and much lesse the obseruation of humane traditions for all these things hypocrits also are accustomed to do but from the duties of charitie and righteousnesse which we owe to our brethren For the touchstone of pietie and true religion towards God is charitie towards our brother Herein saith Iohn are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother Theâ—e is no man almost in the Church who will not affirme that he beleeueth in Christ that he loueth God that he is the disciple of Christ How then shall he be tried True faith worketh by loue and is to be manifested by workes without which it is to be judged dead The true loue of God must shew it selfe in the loue of our brother For if any man shall say that he loueth God and hateth his brother he is a lyar The true disciple of Christ is knowne by brotherly loue Hereby saith our Sauiour shall all men know you to be my disciples if you loue one another Now in the loue of our neighbour all the duties of the second Table are summarily comprised Let no man therefore so deceiue himselfe as to thinke that he is truly religious towards God if hee liue vnjustly or vncharitably among his neighbours For our religion towards God is to bee esteemed according to those fruits which appeare in our calling and conuersation with men For hereby according to the Scriptures is all our religion and pietie towards God to bee examined and tried And for this cause in describing a citizen of heauen he reckneth vp those duties which are to be exercised towards our brother that by them as it were certaine cognisances the true seruant of God may bee discerned from the slaue of the Diuell And so elsewhere in the Scriptures the like questions receiue not vnlike answers As Psal. 24. 3. 4. 6. Esay 33. 14. 15. 16. Hitherto I haue spoken of the description in generall now we are to descend to the seuerall parts and branches thereof of them some are generall others more speciall I call those generall which summarily comprise all the duties of a good man in the 2. verse namely that he be vpright in heart just in his deeds and true in his words The more speciall are contained in the rest of the Psalme whereby the child of God is described partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of deniall that he slandereth not that he doth not euill vnto his neighbour that he receiueth not an ill report against him that he breaketh not his oath that he putteth not to vsury that he receiueth no rewards partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee contemneth the wicked and honoureth the godly And these specials may bee vnderstood as branches of the generall For he that is vpright is not partiall but behaueth himselfe towards men as they behaue themselues towards God honoring those that honor God and despising those that contemne the Lord. He that is iust is not iniurious to his neighbour neither is he an vsurer or briber He that loueth the truth he is true in his oath and promises he detesteth slandering both in himselfe and others hauing neither a tongue to vtter nor an eare to heare slaunders Or you may conceiue thus that a citizen of heauen is here described by ten notes whereof foure is affirmatiue signifying the vertues wherewith he is indued and six are negatiue signifying those speciall vices which hee is carefull to auoid Of these notes we are to speake in order The first whereof is Integrity or vprightnesse in these words He that walketh vprightly To walke in the Hebrew phrase signifieth either generally to liue to order a mans life or more
he had learned it he said That in 49 yeares he had not so learned that lesson that he was able to performe it For as Iames sayth If any man sinne not in word he is a perfect man and able to bridle all the body And as he is perfect so also blessed as that wiâ—e man sayth Blessed is the man who offendeth not with his mouth It remaineth therefore that euery one should apply this note to himselfe For as those which find themselues to be giuen to backbiting and sâ—aundering mustrepent of this sinne if euer they hope to rest in the mountaine of Gods holinesse because as yet they bee not so qualified as they are who shall inherit the kingdome of God whose propertie it is not to slaunder with their tongue so those who professing religion haue learned to bridle their tongue and in tender care of their neighbours good name doe loue to speake charitably of them may by this note among others gather assurance vnto themselues that they be the children of God The fift note is expressed in these words That doth none euill to his neighbour Where first we are to vnderstand the meaning of the words By neighbour who is meant all doe not agree The vulgar sort esteemeth no man their neighbour who is not vicinus neare them in dwelling The Scribes and Pharisies accounted no man their neighbor who was not their friend for so were they wont to say Thou shalt loue thy neighbour and hate thine enemie But Christ our Sauiour extendeth the signification of neighbour to our enemies also and Luke10 being demaunded by an expounder of the law Who was his neighbour he euinceth That the Samaritane though hated of the Iews for his countrey sake was that Iewes neighbour who had fallen among theeues and consequently that euery Iew was to shew himselfe a neighbour to any Samaritane or stranger in the like case And in the law it selfe the Lord so expoundeth himselfe for whom in Exod. 23 he calleth thine enemie the same in Deut. 22 where the same law is repeated he calleth thy brother Now neighbour and brother is vsed in the same sence in the Scripture as Leuit. 19. 17. Thy neighbour therefore is not onely hee which is nigh vnto thee in place or neere in friendship but also he who is neere vnto thee in nature as euery man is partaking the same humane nature with thee whether he be friend or foe thy countryman or stranger For all men are brethren among themselues hauing one father which is God and one mother which is the earth All are neighbours being neare one vnto another in nature all made of one blood all one flesh For euen the poorest man that hath not a clout to couer his nakednesse he is thy flesh that is of the sameflesh with thee and therefore art to pittie him not to hide thy selfe from him By the word neighbour therfore we vnderstand any man whatsoeuer euery man being neere vnto vs in nature and neerely joyned to vs by the common bond of humanitie For therefore doth the holy ghost vnder the names of neighbour brother in the Scriptures signifie any other man whatsoeuer to teach all men so to be affected one to another as it becommeth louing neighbours and brothers By Euill we are to vnderstand any harme injurie losse or hinderance whatsoeuer done either to the soule of his neighbour or to his bodie chastitie goods or good name for to the soule harme may be done by scandales in life or doctrine that is to say by euill examples or erronious opinions to the bodie by violence to the chastitie by fornication and adulterie to the goods by theft or robberie to the good name by slaunders and ill reports So that in these words the holy ghost assigneth to the citisen of heauen such innocencie towards all men that willingly he will doe no harme to any man whether friend or foe whether countryman of stranger whereby either his soule may be scandalized his body hurt his or her chastitie violated his goods impaired or his good name impeached And further vnder this negatiue the affirmatiue also is required in those which are and shall bee citisens of heauen namely That they do not only abstain from euill but also that they bee willing and ready to doe good to their neighbour that is not only to their friends and welwillers but also to their enemies Thus haue we the meaning of the words Let vs now come to the scope and purpose of the Psalmist that is to shew that this innocencie is a peculiar note to the sonnes and heires of God as belonging to them all and to them alone for it is the propertie of Gods children to be more readie to suffer than to offer wrong For euen Socrates though a heathen man could say That it is better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer iniurie than to doe wrong For from offering euill to any they are restrained by these considerations First as touching any other men whatsoeuer they call to mind and consider that they were created according to the same image of God and consequently that they cannot be hurt but that the image of God also shall be violated They consider that they are their brethren of the same nature of the same bloud of the same flesh which affinitie maketh euen beasts of the same kind to loue one another and therefore that he which hurteth or wrongeth another offendeth against humane nature and violateth humanitie it selfe And therefore are louingly and courteously affected towards all men not willingly doing any thing to others which they would not that others should do to them in the like case And as concerning those which be of the houshold of faith in which number when they thinke of particulars they esteeme all that professe the same faith with them to them they thinke themselues tied by a neerer bond of loue For those they embrace as brothers not onely in respect of creation but also in respect of adoption as brothers not onely in nature but also in Christ them they loue and affect not onely as neighbours who are neere vnto them in nature but also as those who are one with them in Christ as being fellow members of the same bodie whereof Christ is the head And therefore they easily perceiue that no wrong can bee offered to them which doth not redound to Christ himselfe for what good or euill is done to his members Christ esteemeth it as done to himselfe Wherefore the children of God are so farre from any course or custome of doing ill to their neighbours that on the contrary their desire and indeuour is to do good to all men but especially to those which be of the houshold of faith For first as touching the soules of their brethren their desire is to liue without offence and not to hinder the saluation of their brethren either by prouocation
or passing on in hope of transâ—ation to a better estate This word therefore the holy-ghost doth vse to signifie that a citizen of heauen is a pilgrim on earth and that his life here is a pilgrimage And so Peter calleth the time of our life the time of our pilgrimage And Iacob professeth that the daies of his pilgrimage meaning his life were few and euill And likewise Dauid I am a stranger saith he before thee and a pilgrim as all my forefathers were In a word it was the profession of all the faithfull That they were strangers and pilgrims vpon the earth Here therefore wee are taught so many as desire to be citisens of heauen to behaue our selues as pilgrims on the earth Who being exiles in a forraine land desire to come vnto our owne country He that hath a good patrimonie in his owne countrey great wealth kind and able kinred and friends and is forced for a time to sojourne in a strange land where he is ill intreated disturbed molested assailed by his enemies on euery side hee will affect nothing in that strange countrey neither will he set his heart vpon any thing there but his mind is vpon his countrey desiring nothing more than to returne thither But our countrey is in heauen where we haue an euerlasting inheritance an incorruptible and inestimable treasure where is God our heauenly father Christ our eldest brother and the rest of our brothers and sisters the Patriarchs Prophets Apostles Martyrs and all the quire of heauenly Saints and celestiall spirits and wee are pilgrims for a time here vpon earth where we are hated ill intreated assaulted with the temptations of Satan the world and the flesh subject to many inward infirmities and outward troubles And therefore it behooueth vs not to set our hearts on worldly things or to place our paradise vpon the earth For if our hearts be on the earth how is our treasure in heauen if the earth be our countrey how are we citizens of heauen Wherefore if we bee pilgrims in the world let vs not bee addicted to worldly desires let vs not mind earthly things but being wained from worldly cogitations let vs mind those things which be aboue Let vs vse the world as though we vsed it not and let vs be so affected towards earthly things as pilgrims and wayfaring men are toward such delights or commodities as they see in their journey or at their inne Which if they vse as meanes to further them in their journey yet they set not their hearts vpon them And yet assuredly our abode in this life in respect of our continuance in the mountaine of Gods holinesse is not so much as the time of our lodging or bait in an Inne Therefore howsoeuer such as be but earth-wormes doe crawle as it were vpon the earth and mind earthly things Yet must we remember that we are citisens of heauen and pilgrims on the earth Are wee pilgrims liuing as it were exiled from our celestiall countrey and heauenly father What ought wee then more feruently to desire than to be in our country and that this earthly Tabernacle of our body being dissolued wee might dwell in that habitation made without hands eternall in the heauens Are we such pilgrims as indeed desire to be in our countrey Let that then bee our chiefest care and indeuour to trauell into our countrey Let vs first seeke the kingdome of God and his righteousnesse and carefully vse the meanes of our saluation And let vs thinke that if wee bee pilgrims wee must also be wayfaring men Are we wayfaring men in this life then will wee vse hac vita vt via This life as a way and the things of this life as they may bee helpes vnto vs in this way Let vs make choise of the high and as it were the Kings way which leadeth vnto heauen the way of true faith and vnfained repentance Let vs insist and persist therein though it bee a narrow and an afflicted way Let vs walke before God in the duties of our lawfull callings and in those good workes which God hath prepared for vs. This is the way let vs walke therin Let vs not returne to our sinnes let vs not deâ—â—â—ne from the way of Gods commaundements either to the right hand or to the left let vs not stand at a stay nor looke backward with Lots wife and much lesse goe backward but with Paule let vs doe one thing forgetting that which is behind and striuing to that which is before let vs make on towards the marke vnto the price of the high calling of God in Iesus Christ knowing that whosoeuer perseuereth to the end he shall bee saued And this was the former part of the question concerning a true member of the Church militant which the holy ghost hath expressed in these wordes Who shall soiourne in thy Tabernacle calling the Church militant the Tabernacle of God and teaching that hee which is an heire of the kingdome of heauen is a pilgrim on earth Now followeth the later part of the question which is concerning the member that shall bee of the Church triumphant and inheritour of the kingdome of heauen in these words Who shall dwell in the mountaine of thy holinesse The kingdome of heauen by a metonymy of the signe he calleth the mountaine of God For the mountaine of God was a type of the kingdome of heauen And this mountaine was either the land of Canaan which was a type of the coelestiall Canaan as it is said Exod. 15. Thou shalt plant them O Lord in the mountaine of thine inheritance in the place which thou hast made for thine habitation or else the mount Sion which elsewhere is called the mountaine of Gods holinesse and was a type of the heauenly Ierusalem or lastly the Mount Moriah where the Temple was placed which is somewhere called the mountaine of the congregation standing on the North part of Sion and is therefore called the holy mountaine because it was the place of the holy assemblies which the Lord sanctified for his habitation and for his worship and this alâ—â— was a type of the temple of God that is to say of heauen Whereas therefore heauen is called the mountaine of God it is a metonymy such as wee find elsewhere in the Psalmes I cried vnto the Lord and he heard me out of the mountaine of his holinesse that is heauen And thus the most interpret this place as namely among the Greekes Basil saith this mountaine doth signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The supercelestiall religion which is euery way conspicuous and bright which some call Coelum Empyrium wherof the Apostle speaketh Heb. 12. Among the Latines P. Lombard in thy holy mountaine that is saith he In euerlasting blisse where is the vision of peace signified in the name Ierusalem and the supereminence or height of
of Enoch Noah Abraham Isaacke and others that they walked before God it signifieth that they walked that is liued vprightly as in the presence and sight of God admitting him to be the witnesse and iudge of all their actions and dealings thus were Zachary and Elizabeth sayd to be righteous before God that is vpright persons And in this sence vpright actions are said in the Scriptures to be done before the Lord. In the song of Zacharie we are said to be redeemed from the hand of our spirituall enemies to this end that we sâ—ould worship the Lord in holinesse and righteousnesse before him that is not as in the sight of men who see but the outward shewes but as in the sight and presence of God who seeth and respecteth the heart Thus are we with the Apostle to speake as before God in Christ thus are we to preach as before God thus are we to heare as before God with Cornelius 2. Againe to be vpright is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walke with a rightfoot neither couertly treading awry with Peter Gal. 2. nor openly halting with the Israelits 1. King 18. 3. It is also as I said to be void of hypocrisie and doubling not to haue an heart and an heart or to bee double minded but to be single hearted Thus those things which be vpright are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnfained and to be performed not with an heart an heart or with a heart diuided or parted but with an entire or whole heart After this manner the holy ghost speaking of the Zebulonits 1. Chron. 12. 33. that they came to Dauid nor with an heart and an heart doth afterwards expound himselfe when speaking of all the Tribes hee saith they came to Dauid with an vpright heart On the other side hypocrits and dissemblers they speake as the Psalmist saith with an heart and an heart and are therfore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double minded men 4. Lastly this vertue of Vprightnesse is commended vnto vs vnder other names viz. synceritie and truth Sinceritie being opposed to mixture and truth to falsehood both which hypocrisie is Sincere is that which is without mixture as clarified honey is sine cera without wax or as bread without leauen For which cause the vertue of sinceritie is commended vnto vs vnder the type of the vnleauened bread with which the feast of the Passeouer was to be celebrated As contrariwise hypocrisie is signified by leauen and is called the leauen of the Pharisies There were other types also of the law wherin the mixture of hypocrisie doubling was condemned and contrariwise sinceritie commaunded vnto vs. As for example when the Lord forbad the Israelits to plant their vineyards with diuerse sorts or to sow their fields with diuerse kinds of seed or to plow with an oxe and asse together or to weare garments of linsey wolsey But it is also called Truth as 1. Cor. 5. 8. for this is the truth which the Lord requireth in the inward parts Psal. 51. 6. and wherein he is to bee worshipped and called vpon He is therefore said to walke vprightly who behauing himselfe as in the sight and presence of God walketh with a right foot without hypocrisie or dissimulation in sincertie and truth 2. Now that vprightnesse is a proper note to the citisens of heauen it may easily appeare by the reciprocall conuersion which is betwixt them For if all the citisens of heauen be vpright and all that be vpright are citisens of heauen then is it manifest that vprightnesse agreeth to all that be the sonnes and heires of God and to them alone First then that all which be heires of the kingdome of heauen are vpright it is euident For those that are not vpright haue none inheritance in heauen As Peter telleth Simon Maguâ— that he had no part in the Communion of Saints because his heart was not right in the sight of God For hypocrits as all be that are not vpright for not to be vpright is to be an hypocrite and not to be an hypocrite is to be vpright neither shall they sojourne to the end in Gods Tabernacle neither shal they rest in the mountaine of Gods holinesse but contrary to the priuiledge of the vpright in the last verse they shall beremooued both by defection whereby they seperat themselues from God in this life and by exclusion whereby they shall bee seperated from God in the life to come As touching the former as constancie and perseuerance is an vnseparable companion of vprightnesse so hypocrisie is accompanied with inconstancie and is commonly punished with defection The double minded man is inconstant in all his waies And the Apostle Iohn doth teach vs that those which be in the Church but are not of it that is to say hypocrits are permitted by the just judgement of God to fall away that their hypocrisie may be detected And to the same purpose Bildad the Shuhite Can arush saith he grow without mire or can the grasse grow without water Though it should be greene and not plucked vp yet shall it wither before any other hearbe So are the paths of all that forget God and the expectation of the hypocrite doth perish And as touching the life to come Iob sheweth that the hypocrite hath no hope when God doth take away his soule For all their reward they receiue in this life as our Sauiour Christ saith Verily Isay vnto you they haue their reward They are therefore in no expectation of reward for the hypocrite shall not come into the presence of God but are or may be in certain expectation of punishment For our Sauiour Christ when he would signifie that the wicked seruant shall certainely be condemned he saith That hee shall haue his portion with the hypocrites where shall be weeping and gnashing of teeth Those therefore that be heires of the kingdome of heauen they be not hypocrites and dissemblers but such as are vpright Which must teach vs as wee desire to perseuere in the faith to the end and to attaine to the end of our faith which is the saluation of our souls so to humble ourselues to walke with our God in sinceritie and vprightnesse of heart Now that all those also which be vpright are citisens of heauen it may euidently be prooued out of the Scriptures For as the Psalmist saith the Lord will giue grace and glory grace in this life and glory in the life to come and no good thing will â—ee withhold from them that walke vprightly Grace he giueth them with perseuerance for the vpright man buildeth vpon the rocke and therefore no temptations shall vtterly ouercome him He is not onely in the Church but also of it and therefore certainely shall remaine in the communion of the Church and whosoeuer continueth to the end he shall