that wee may become righteous that so wee may rise and stand in the fiery tryall of this iudgment because wee are as gold and siluer and pretious stones builded on the foundation of Christ Iesus and that wee may not bee as the wicked who being but haye and stubble are speedily consumed and cannot stand in this Iudgement 1. Cor. 3. 13. 13. Secondly this sentence passeth against the vngodly as they are Sinners Nor the sinners in the assembly of the righteous There bee herein likewise offered vnto our obseruation two points First what is meant by the assembly of the righteous Secondly that the Sinners shall not rise nor stand there For the better vnderstanding what is meant by the Assembly of the righteous wee must learne that thereby is to be vnderstood the true Church of God Mount Sion the citty of the liuing God the caelestiall Ierusalem the congregation of the first-borne Hebrew 12. 22. 23. Which Church of God the true Assembly of righteous iust and perfect men consisteth of two parts whereof the one is Militant here on earth the other Triumphant in heauen The Church Militant may bee knowne by two badges here in this world whereof the former is Affliction the other Imperfection First the Church Militant is vnder Affliction and weareth that estate for her badge here in this life The Church of God is the house of God At which his house it is Gods â— Tim. 3 15. pleasure that the Iudgment of Affliction should begin 1. Pet 4. 17. According to the lot of it is the name giuen vnto it for it is called the Church-Militant which is as much as the warre-faring-Warre-faring-Church because vnder the bloody colours of the Crosse of Christ shee fighteth against infinite crosses The righteous ought and doe walke in the Lords way which is the way of the whirlwinde and the storme to intimate vnto vs that as Eliah was rapt to heauen by a Naum 1. 3. whirle-winde and Christ himselfe entered into glory by a Storme of many tribulations so wee must not expect the exemption of any priuiledge but that wee also must passe the Kinges high-way to the Kinges Pallace euen that way which the King him-selfe hath appointed A whirle-winde and a storme Wee â—â—st by Gods owne ordinance doe the worke of Hirelings before we can come to the wages of Heires to which purpose God hath here appointed our life to be as the life of an hireling Iob 7. 1. S. Jerom. Epist 26. Saint Ierome speaking of the name of Ierusalem sayth that in Scripture there be three names giuen ther-vnto Iebus Salem and Ierusalem In tribus quidem nominibus trinitatis demonstratur fides c. In the three names is there declared the faith of the Trinity The first name Iebus doth signifie that which is Spurned at or despised The second name Salem betokeneth Peace The third name Ierusalem is interpreted the vision of peace Paulatim quippe peruenimus ad finem For by little and little come wee to the end After Conculcation and treading vpon an Image of the Church Militant arriue wee at and attaine wee to The vision of peace A liuely resemblance of the Church tryumphant It is then the certayne and vndoubted condition of GODS children to bee troaden vppon before they can tryumph to bee wholy bereft of peace before they can see any peace To weare the badge of the Crosse before they can come to the price of the Crowne The former badge of the Church-militant this Assembly of the righteous The second badge of the Church-militant 〈◊〉 Assembly of the righteous is Imperfection This Imperfection consisteth both in sinners to bee found in this Church Accidentally and in sinne also which it hath Personally First this Church is imperfect heere in this life because it hath sinners in it and with it Accidentally It is as a floare where chaffe and wheate bee mixed together before the winnowing it is as a mine wher drosse and gold bee confounded together before the purifying it is as a garden where weedes and herbes grow together before the Weeding A mongthem of the Church indeed bee these sinners but not of them as the fore-mentioned Chaffe and Drosse and Weeds are among the Wheat and Golde and Hearbes but not of the same substance with them These sinners if they could be found out are to bee censured and punished how beit because they are not euer to be discouered they are necessarily to be tolerated vntill they may as time shall giue occasion bee iustly proceeded against Ouer-heady therefore is the zeale or rather heaâ—e of them like vnto that of Iames and Iohn when out Blessed Sauiour told them that they knew not what spirrit they were of Luke 9. 55. Who can not away with the Mone because she hath her spotes with the Church because in this respect she hath her blemishes but wil forth-with make a schime and rent a separation How much better weare it for them if they would bee truely holy children to imbrace concerning this point the counsell of an holy Father In ecclesia nonnullos toleramus quos corrigere vel punire non possumus c. Wee tollerate some August Epist 48. in the Church whome wee cannot correct or punish neither yet for the Chaffes sake doe we forsake the threshing flore of the Lord nor for the bad Fâ—sh sake doe wee breake the net of the LORD nor for the Goates which are to bee seuered in the end doe wee leaue the fold of the LORD nor for the vessels made to dishonour doe wee flâ—t out of the house of the Lord. Secondly this Imperfection consisteth in sinne personally to be found in the Church her-selfe the Assembly of the righteous here spoken of The Church while shee is in this vale of misery cannot certainely expect that shee is or can bee without the staine of iniquity who confesseth of her selfe that she is blacke by reason of her iâ—perfections Whosoeuer therein shall say that hee hath no Cant 1. 4. 1 Iob 1. 8. sin deceiueth him-selfe and there is no truth in him and therby at least-wise because hee lieth becommeth he a sinner As there was the Tree of knowledge of good and euill in one Paradise So as well euill as good will bee found in Gene. 2. 9. one man The knowledge of euill was in Paradise the best place so the practise of euill will be found in the righteous the best men Where was this Assembly of the righteous at that time else to bee found but in the house of godly Iacob Yet euen then therein were many imperfections Ruben his eldest sonne incestuous Simeon and Leui murtherers Dinab his daughter a wanton and all betrayers of their brother Ioseph The Church of God Cant. 6. 9. is compared to the Moone the Moone first receiueth her light from the Sun so doth she from her Husband Christ the sun of righteousnesse Secondly the Moone of all those heauenly bodies is Mala. 4. 2. citima
conâ—rition in his soule and spirit conâ—ession in his heart and tongue and newnesse of life in his â—eeds and manners neither doth he onely repent solicite carefully but mature speedily as writeth S. Ambros S. Ambroâ— de 〈◊〉 lib. â— cap. 2. â—east that saith hee that husband-man in the Gospeâ—â— which planted a siggâ—-â—â—ce in his vineyard comming to 〈◊〉 â—râ—ite and finding none sayth to the keeper of the vâ—â—eyarde 〈◊〉 it aowne for what doth it combriâ—g the ground Hee doth as saith â—aint Augustine accuse himselfe Aug. de verâ— Inuocatie that he may be excused in the presence of the iust mercifull Iudge to whom hee is to become accomptable As sinne doth assault his soule when it is weakest so doth he oppose him-selfe against the same where it is strongest that hee may by that meanes root it out This hath beene the practise as it may appeare by their writings of the famous ancient Fathers and Saints of the Church Athenagoras Clemens Iustinus Martir Arnobius Minutius Lactantius and diuers other who made it the first thing they did after their conuersion from gentilisme to the truth to denounce warre most chiefly against that sinne vnto which they haue found themselues most inclined These were pecatores sinners but because they speedily shaked off their sinne as Paule did the â—â—per they weare Hilar. Enarre in Psal â— not impii Godlesse ones as Samt Hillary maketh a distinction â—hese are not the sinners heere spoken of which shall not rise nor stand in the assembly of the righteous The second kinde of sinners bee such as so sinne that they may adde sinne vnto sinne as the theese addeth lying to theft and periury to lying These by their custome of sinning haue made sâ—nne habituall yea rather perpetuall vnto them It is impossible for them not to sinne as it is impossible for the fire not to warme In them hath sinne gotten the colour of a Blacke-Moore which cannot bee â—â—tered and the spotts of a Leopard which cannot bee washed away At the dore of whose heart the gâ—ace of GOD knocketh 〈…〉 all or if it knocketh it is but in vaine for there is 〈◊〉 opening As they are flesh Iohn 3. 6. so this flesh is 〈◊〉 dead flesh altogether vncureable neyther is it to be◠〈…〉 led with sharpe Corrosiues of the lawe neyther 〈◊〉 bee salued by the more gentle Lenitiues of the 〈…〉 pell These are not contrite for their sinne that so â—â—ey may confesse and amend it but they palliaâ—e their sinâ—e that they may still keepe it and committe it Oathes say they are but sparkes of courage Blasphemies but as ordinary speeches Couetousnesse frugality Prodigality bounty Tyranny fortitude Curiosity honesty Adultery a youthfull sport Symony a common trade of merchandise And as in these so in euery sinne haue they a fayre vizard to putte ouer a foule face that they may vaile and couer it To whom their sinne is like Iesabell which made Ahab to sinne whose face was painted and them-selues like Ahab doe sell them-selues to worke wickednesse in the sight of the Lord. These be the sinners meant in this place where it 1 Reg. 2â— 25. is sayd that the sinners shall not rise nor stand in the Assembly of the righteous The sinners of this desperate kind shall not rise nor stand in this assembly of the Righteous First in that part thereof Militant vpon earth which consisteth of that meeting which standeth in hearing the word read or Preached in receiuing the sacraments and in prayers Because how-soeuer they are it may be among the righteous in their Assemblies yet are they not of their Assemblies they be it may be as one of yâ— assembly but for as much as they are vnrighteous they cannot be of the assembly of the righteous For how can it otherwise be considering that they heare the word as Sinners not as yâ— Righteous receiue the Sacraments as sinners not as the Righteous tender vp their praiers vnto God as Sinners not as yâ— Righteous as Lucifer was among the Angels Caine in the house of Adam Ismaell in the house of Abraham Esau in the house of Isaas C ham in the Arke Saul among the Prophets the Tares with the wheate the Goates with the sheepe Iudas among the Apostles so are these in thâ— Assembly of the righteous as Cyphers which signifie nothing not as figures which haue both a number and power with them They beare a shew haply of religion but are furthest from it as Athaliah being her selfe the onely vsurping traytresse cryed out Treason treason 2. Reg. 11. 14. They are in comparison of the righteous but as Waspes compared with Bees which as Tertullian writeth Tertul. make Combes as the Bees doe but neither are Bees nor worke so profitably as the Bees They are within this Assembly of the righteous by hypocrisie but not of it in Sincerity considered in that part of it Militant here vpon earth Secondly they can much lesse rise or sâ—and in that part of the assembly of the righteous which is triumphant in heauen because they shall neuer come thither much lesse stand there If Moses neither could nor mought stand in the presence of God in that holy land which is but a Type of this triumphant assembly vntill hee had taken his shooes from Exod. 3. 5. his feete Oh how much lesse shall these sinfull and reprobate ones stand in the most glorious presence of the Lord in the true holy land the true Canaan it selfe being not onely holy but the holy of holyes of God the holyest hauing the feete of their affections shod with nothing else but defilednesse and pollution Hell must bee their prison for the wicked shall bee turned Psal 9. 17. to hell and the people that forget God Heauen cannot possibly become their pallace for such must stand without the heauenly Ierusalem the city of the great King Apoc. 22. 25. Art thou then a Sinner of this nature vnto whome sinne sitteth as neare as the graft to the stock which concorporateth and becommeth one with it Behold then the fruite of this thy sinne which is not onely shame and reproach but also euerlasting ruine and conâ—usion He which Riseth in the great thoughtes of his owne heart and Standeth as high in his owne conceipt as euer Nabucchadnezzar did Dan. 4. 27 yet if from the crowne of the head to the soule of the foote there is nothing to bee found but woundes and swellings and sores full of corruption Esaâ— 1. 6. then shall hee neither rise nor stand in the assembly of the righteous not onely that part thereof which appertayneth to the Church Millitant here on earth but also that part thereof which belongeth to the Church Triumphant in heauen For what reason may bee alledged why hee should bee admitted into heauen whose mâ—â—d hath beene wholy fixed vpon earth why hee should triumph as a conquerour in heauen which â—euer warred as a souldier vpon earth fighting against the Souldiers
hauing the Starrs to bee the roofe thereof abone whereof the vpper roome is the Church Triumphant in Heauen hauing the Starres to be as the Pauement therof below shal we I say be so dull eared coldly affected wandering-minded in the hearing of those matters and that but one howre alone whose inspiration is from God aboue which concerne matters spirituall and a better life to come and not so much belonging to others as dearely and neerly appertaining to our selues The second Delinquent in hearing the Word the Law of the Lord heere spoken off is he that hath a slumbring eye vsing his seate in the Church as a seat if not of scorners fore-mentioned yet of sleepers and the voice of the Preacher as a pleasant song to sing him asleepe A singing indeed Ezech. 33. 32. it is which may proue vnto such without Gods speciall preuenting grace as the stinging of the Adder which bringeth a man first into a pleasant sleepe and into death immediatly after it This sleeping while Gods labourers are sowing that so the Enemy Satan may sow his Tares among the Wheat it is alasse and againe I say alasse ouervsuall Wherin the subtile mallice of the old-Serpent may appeare vnto vs who being not able to keepe the Word from vs as in the time of Ignorance keepeth vs from the Word by this sleepy Negligence It is Morbus pandemicus a Pandemicall disease common ouer-spread ordinary vsuall and that not in some but a thing to bee vttered with griefe well nigh in all congregations as the practise almost of all men proueth it their consciences witnesseth it the Pastors of God from the places of their function to their griefe haue too often obserued it and God himselfe who is present Euer and in all places sleepeth neuer and in no place knoweth it and will without our amendment preuenteth it no doubt punish vs for it If we look in a glasse and see but a spotte in our countenance we wil not suffer it to remayne there but forth-with remooue it behold wee haue at this time by the glasse of the Word discouered vnto vs a most grosse and vnseemly blemish and that as it were in our Faces because as the Face is most in sight so is this done in the Face of the Church in the publike view of the whole Congregation Oh let vs therefore speedily labour to wash and wipe it away that so it may bee redressed If it commeth of Infirmity lett vs pray against it yea let vs fast against it also that so Fasting may make vs lesse heauy and our Prayer may make vs more liuely If it commeth of willingnesse either because we resist it faintly or else because we admit it gladly what then can bee said of such but that they are as Idol-hearers as the Prophet speaketh of Idoll sheapheards such Hebr. 4. 1â— as deserue A Woe not onely to bee denounced against them but also to bee imposed vppon them It is said that the word of God is liuely and shall we bee in a dead sleepe at the hearing of it Mighty in operation and shall it shew no might in vs to hold vs waking Sharper then a two edged sword and shall we be duller then the earth it selfe in receiuing of it which entereth euen to the deuiding a sunder of the soule and the spirit of the â—oynts and the marrow and is a discerner of the thoughts â—nd intents of the heart shal we be more hard then an â—stamant in with-standing it Oh let that bee farre from 〈◊〉 vnlesse peraduenture we delight to haue God to bee farre from vs as wee in sleeping while hee is speaking are farre from him Lette vs remember that we are The children of the light and of the day and not of the night and of darkenesse 1 Thess 5. 9. 1 Thess 5. 5. and therefore are wee not to sleepe as the Children of the Night and Darkenesse vse to doe but to awake as the Children of the Day and of the light ought to doe The second thing is the Paines that the Godly man taketh about the Law of the Lord after his Pleasure in this Law to be handled And in his Law doth hee meditate day and night Wherein I may obserue foure points Whereof the first is the practise of his paines He doth Meditate The second is the subiect of his paines In his Lawe The third perseuerance Day and Night The fourth vigilancy in that he is said so to doe not onely in the day which GOD hath ordained for Man to worke in but also in the Night which GOD hath appoynted Man to rest in First am I then to speake of the Practise of the paines of the Godly-One in that hee doth Meditate VVithout this Meditation the Law of the Lord either in time wil be forgotten whereby wee shall become vnmindfull of it or else wil proue as a tallent wrapped vpp in a napkin and buryed in the earth Vtterly vnfruitfull vnto vs beeing as the fire in the flint without smiting or as the sent in the Pomander without chaffing both of them fruitlesse and vselesse also This Meditation it is the third steppe of a truly conuerted and rightly informed Christian Whereof the first steppe is to heare the Word of GOD readily the second to Remember it dilligently the third to meditate on it seriously This Meditation or calling our selues to remembrance is like that rumination or chewing of the cudde to bee found in the cleane beastes whereas They Deut. 14. 6. 7. 8. which chewed not the cudde were vncleane This Meditation it is as a Looking-glasse or rather the very Eye of the soule whereby shee seeeth her selfe and looketh into her whole estate her riches her pouerty her giftes her defects her safety her danger her way her iourney in the way and the place where-vnto shee iournyeth It is the Key which vnlocketh the very doore of our heart where all our bookes of accompts doe lye It fareth with the VVord of GOD as with the Wombe of a woman where there is first Hearing this may bee likened to Conception secondly Remembrance this answerâ—â—h to Retention Thirdly Meditating this agreeth with Quickning VVithout al which together Conception Retention Quickning the Child must needs come liuelesse into the World So also without this Hearing Remembring Meditating the Word must needes bee fruitlesse vnto vs. This Meditation of it bee rightly vsed will not onely become as As a bridle of temperance to restraine our mis-doings but euen aâ—â— As the clubbe of Hercules to beate and beare downe all the monstrous brood of awlesse transgressions as that is said to quell and subdue the Monsters of the World It would first beate and beare downe the Monster of Couetousnesse by a Meditation that the possessions of this life are sickle that the liues of the possessors are brittle that the transitory thinges oâ— his World may bee eyther taken from vs as they were from Iob or else that wee may bee taken from them
lawe wherein neuer was nor shall be found any contradiction So perfect is it in the true accomplishment of the Truth thereof as it is said to bee a perfect lawe To the which if any man shall adde any Psal 19. 7. thing GOD shall adde vnto him the plagues which are written in this Booke if any man shall diminish any thing GOD shall take away his part out of the Booke of life and from the holy Citty Apoc. 22. 18. 19. Heere alone is to bee found the true VRIM and THVMMIM the VRIM that is light and the THVMMIM that is Perfection or if you please the light of perfect truth or the true perfection of light Wee must therefore acknowledge that wee ought to delight in the lawe of the Lord because a fourth Lincke of this Chaine it is most true The fifth Linke of this Chaine whereby the Law of the Lord is so adorned as wee should delight in it is that it is a most Pleasant law not according to the floating and vncertaine pleasure of the Flesh but according to the constant and permanent pleasures of the Spirit In which sence it is said to bee Sweeter then the hony and the hony-comb Psalm 19. 10. A Sweetnesse not Sensuall belonging to the Flesh but Intellectuall appertaining to the Spirit Euery way of Sinne and transgression is a way of Darknesse but the way of GODS Law is the way of light as holy Peter worthily witnesseth We also haue a most sure word to the which yee doe well that yee take heed as vnto a light that shineth 2 Pet. 1. 19. in a darke place As therfore it is without comparison a more Delightsome thing to walke in a Lightsome then in a Darkesome way so much doth the way of Gods Law excell in pleasure the way of Lawlesse transgressors a fifth Lincke of this Cheyne that wee are to delight in it because it is most pleasant The sixth and last Lincke of this Cheine whereby the Law of the Lord is so adorned as we should delight in it is that it is a most profitable Law It is more to be desired then gold yea then much fine gold yea it is dearer then thousands Psalm 19. 1. Psalm ◠19. of gold and siluer It is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thing which is profitable to euery vse a VVatch or Dial wherby we are to spend our Time A Fanne which winnoweth the chaff of sinne from the graine of Gods graces The Staffe of out iourney toward Heauen more fortunate then that of Iacob was whereby he passed ouer Iordan A Starre which leadeth the Godly wise to the Heauenly Bethel where Christe is as the Blazing starre brought the VVise-men of the East to Bethelem where Christ was This Law of the Lord is to the poore Pure gold whereby they may bee made spiritually Ritch to the naked White rayments to cloth their soules to the blinde spirituall eye-salue to recouer their eye-sight And as Saint Hierome saith of Manna Hier◠Apoca. 3. 18. that it had the relish of euery good tast so may it bee sayd concerning this Law that it hath the fruit of euery Good benefit A sixth Lincke of this Cheine that wee are to delight in this Law of the LORD because it is most profitable Sithence then the Word of God the Law of the Lord here spoken of appeareth vnto vs by the matter promised to be a most Ancient Iust Wise True Pleasant Profitable Law Oh how ought as the hearts of the two Disciples which went to Emaiu burnt within them to hea e Luk. 25. 3◠the conference of Christ with them How ought I say also our Hearts our Soules and Spirits to bee inflamed enkindand burne within vs in an holy and vncessant zeale towards this Word of God the Law of the Lord here spoken of How ought we more earnestly to long for the Waters of the Well of Life then Dauid did for the waters of the Well of Bethleem and when we haue them neuer oh neuer to deale with these Waters of Life as the Isralites did with the bread of Heauen which oh be it farre from vs so to do loathed it But much oh much better shall wee prouide for our selues if with the woman of Samaria wee shall say still and againe LORD giue mee to drinke of these Iohn 4. 15. Waters crying out for these Waters which bring vs to a Crowne of Life as CHRIST did on the Crosse of his death Sitio I thirst and againe I thirst and euer-more I thirst Yea let vs so thirst after them that wee may follow them let vs so follow them as wee may attend on them let vs so attend on them as wee may continue both in the Hearing and Reading of this Law of the Lord the two true streames of these waters whereby wee with them and they with vs doe spring vp vnto life euerlasting Iohn 4. 14. Two sorts of men there bee who not rightly relishing the delight-some sweetenesse of this Law do saile to haue the waters thereof to become the Waters of comfort vnto them Psal 23. 2. The one sort be Recusants at all to heare it The other sort Delingentes in hearing it The Recusants to heare it at all are either such as doe it of Superstitious contempts as the Papists and Scismatiques or such as doe it of a Carelesse neglect as the Worldlings and Epicures The Delinquentes in hearing it consist principally in a twofold miscarriage the one of a VVandering thought the other of a slumbering eye First a Wandering thought setteth as it were a false pias to the affections of the hearer Whereby when hee ought to attend his eare and intend his minde to the VVord deliuered he is mis-drawn some other way Thus the wanton neglecteth the VVord and thinketh on his pleasure the Miser on his coyne the Drunkard on his cuppes the Glutton on his dish the Prodigall on his game the proud on his garments his gate or his glasse abusing the presence of GOD herein so much the more in that VVhen GOD is a spirit and not a body Iohn 4. 24. they are present in body onely and not in spirit VVhen we preach it is not we that speake but it is the spirit of God that speaketh in vs. VVee alasse are but the meanes God is the Author wee bee the Instrumentes the Holy Ghost the is the inspirer The Message which we bring it is not the VVord of man without God but it is the VVord of God within Man Oh with what willingnesse doe wee heare matters in Ciuill Assemblies at the Starre-Chamber or such like though the discourse of them be continued for some houres together beeing but the onely inuention of Man and concerning matters Temporall for this life alone which happily appertain to other Men not our selues And shal we who are of the Church of God the true Starre-Chamber indeed whereof the lower roome is the Church Militant heere on earth
which preached him in that he was read in the Synagogue euery Saboth Act. 15. 21. Or what should I alledge that there is an Happinesse proclaymed euen for him which readeth Apoca. 1. 3. or that Tertulian calleth reading of the Scriptures the feeding of the soule and that the most ancient and pure Church had there Lectore readers c. Wee hold him vnwise who saith that the least starre in the Firmament hath no glory because it is not therein comparable to the Sunne No lesse sencelesse is he to be adiudged who shall deny Reading of the word euen in the open assembly to haue no profit in it because it yeeldeth not so much fruit as Preaching The gifts of Gods spirit in the Church are like the starres in heauen one differing from another in glory 1. Corin. 15. 41. so one of these gifts differeth from another in glory Preaching hath his portion in a greater measure of glory Readinâ— hath his shate in a lesser measure of glory one of the streames of the flowing Riuer of these Riuers here spoken of The other streame whereby the current of the word of God floweth it is by preaching which consisteth in the true vnderstanding right deuiding saithfull interpreting zealous vttering powerful applying either of the iudgments or the mercies of God as occasion shall serue to the hearts and soules of the people vnto the which personally Timothy successiuely all they which beare the office of Timothy euen the whole Ministery of GOD are exhorted 2. Tim. 4. 2. Preach the word be instant in season and out of season improoue rebuke exhort with all long suffering and doctrine Ministers of this Function Matth. 5. 13. are the Salt of the Earth by whose praecepts the minde of man beeing seasoned should not bee corrupted with the contagion of vices are the light of the world Matt. 5. 14. because they are to inlighten as it were the smaller Lampes of others by the more bright Cresset-light of their doctrine are the Trumpetters which ought to sound with courage the Trumpet in Syon and to shoute in the holy Mountame are the disposers of Gods secrets to make the people acquainted with GODS â—oel 2. 1. counsels 1. Coxinth 4. 1. are Watch-men from the Watch-tower to fore-tell the people of dangers to come Ezech. 33. 7. are shepheards First to strengthen the weake sheep secondly to heale the sick sheep thirdly to binde vp the broken sheepe fourthly to bring againe the stray Sheepe fiftly to seeke vp the lost Sheepe Ezech. â—4 4. A blessing of the Word preached a streame of the Riuer here intended The Church of Rome would haue these waters of the Scriptures to bee no flowing Riuers but as standing pooles for which purpose they intercept and damme vp the course and current of them by locking them vp in â—strange language contrary to the olde custome euen of that Church Quando benedictiones caetera omnia Lira in Corin cap 14. fiebant in vulgari lingua When blessings and all other things were done in the vulgar tongue If all other things were done in the vulgar tongue then was reading of the Scripture also so performed A manner was this neuer altered in the Grecke-Church both anciently in vse as also at this day continued in Russia the regiment of which Church haue beene deriued from the Greeke Hierarchie where they haue through-out that large Empire their Church-seruice all and altogether read and celebrated in Disâ—ouery of Engâ—shmen pag. 290. their owne mother tongue that euery man may vnderstand it The second remarkable property in a Riuer is that by reason of the continuall flowing it holdeth out fresh and sweet with-out corrupting otherwise is it then with that stagnum piscatorium the standing Fish-poole of them who doe passe all things sub annulo pâ—scatorio vnder the signet of the Fisher-man and doe vaunt that they sit in Peters-Chayre which was a Fisher-man for as in a Riuer successiuely waue follows after waue and streame after streame a great auoydance oâ— corruption and a maine continuance of wholsomnesse so ought the doctrine which floweth in the currant of this Riuer of the holy Scripture to bee pure not taynted haile not vnsound true not erronious sincere and orthodoxall not corrupted and Schismaticall a streame like God him-selfe the Fountaine from whome it is derived Iere. 2. 13. Secondly from hence may I note their pluralitie in that this Tree is not Planted by a Riuer but by Riuers of Waters to shew that the measure of this word and of the fruite that commeth by it ought not to bee in scantnesse and barrennesse but in plenty and aboundance so as it may not lodge for a night or soiourne for a season but dwell in vs and that not in any stinted or scanted measure but plenteonsly not in some but in all Wisdome not onely so as wee doe receiue Documents and instruâ— ctions from others but so as wee may in some good sort bee able to teach and admonish our selues Coloss 3. 16. This was the estate of the Ancient Church as writeth Saint Chrysostome Nunc verbum Dei inter nos habitat abunde cum omni sapientia c. Now doth the worde Chrysost in Rom. cap. 1. of GOD dwell among vs aboundantly with all wisedome c. This also ought to bee the condition of the Church at all times and is God bee praised of this our English-Church at this time where-in the Belles of Aaron are continually sounding not in some but almost in all congregations not at some but well-nigh at all times The Lord giue vs his grace that according to the free endowments of his most gracious fauours wee beeing as Trees a long time planted by the Riuers of these waters may fructifie so in our knowledge as wee become not barren in our practise Vnto whome much is committed of them shall much bee required Oh much hath beene euery Luk. 12. 48. way committed vnto vs Beholde wee haue beene planted not of our selues but by the hand of GOD not in any drye or barren wildernesse but by the foysoning and fructifying waters of the holy Scriptures not neere some small and shallow-running becke or brooke but vpon a Riuer neither yet vpon a Riuer onely as of one but Riuers as many therefore of vs must much and euery way much necessarily bee required much skill in truth much wil to good much comfort in contemplation much fruit in action much knowledge much practise Oh let vs not then where the word is most plentifull there leest account of it most dis-regard it like affected toward the Word which is dearer then thousands of gold or siluer as the Indians are towards their gold and siluer which because they haue the veines and mines thereof among them therfore beare they but a slight loue and slight affection towards it But lette vs receiue it with our earâ—s lodge it in thalamo cordis euen in the chamber of our heart practise it
yeare for so long succession of yeares sought that Fruit of vs which is ought by vs and hath found none is it not now with feare and trembling to be expected that hee will giue his sentence against vs which hee sometime vttered against that Fig-tree Cut it downe Luke 13. 17. Shal the Turkes at this day be giuen to good workes the 〈◊〉 Tâ—rkish 〈◊〉 cap. 21. building of Temples of colledges and Hospitalles whereas their owne priuat houses are but base and contemptible and shall wee with those ancient Tarentines as if we should liue cuer dye neuer build our owne priuate houses in state and magnificence and suffer in the meane while Hospitalles for the poore Colledges for the Student and Tem les for God him-selfe to bee deâ—aced demolished 〈◊〉 and â—uinated which are Christians The most part of their legacies are giuen to religious holy and publike vses according to there Mahumetane profession either toward there Meschittes and Temples or the making and repairing of their high-waies Bridges Causies Conduâ—cts Cisternes Water-pipes or toward the redemption of prisoners and the inrichments of their Soraglioes or Hospitalls whereof one of them may spend by yearely reuenew an hundred and fifty thousand ducates And shall we be either as Trees hauing leaues with worme-eaten fruit like Hâ—retiques or leaues onely without fruite like Hipocrites or else hauing neither leaues nor fruites like Barbarians Sauages and Canniballes shall wee seeke onely our owne profit and not the mutuall profit of each other shall wee bee borne for our selues onely and neither for the common-weale as Politique-men nor which is more to bee lamented of the Church as Christian-men Oh how poore is our deuotion toward the poore And what a diminutiue is our Minutum our Mite which wee giue to Gods ministers Alasse it is but a mite yet if we would bestow it on them with that chearefulnesse of heart with which the poore widdow cast her two Mites into the treasury Mark. 12. 42. as that was commended by Christ so by likelihood mought this be accepted with God and wee brought into his fauour by it but being done with such grudging with such repining how can it bee gratious in 2. Corin. 9. 7. the sight of him which loueth a chearefull giuer Oh the iniury is not done to vs the Messengers of God it is done to God him-selfe whose Mouth wee are and whose office we sustaine whose treasure wee beare about with vs in these 2. Corin 4. 7 earthen vessels To spare our purse therefore in such a case it is to bring a curse vpon vâ— and it will be as the prouerbe speaketh to loose that in the Shire which wee thinke to saue Malach. 3. 9. in the hundreth to forgo yâ— recoÌ„pence of an hundreth fold encrease in Gods kingdome while we will sticke hucke with Gods Priestes for there duties in Gods Church O! Let vs therefore that wee may not bury our tallent but performe our taske turne away Gods wrath and purchase his loue towardes vs proue our selues to bee as trees bringing forth fruit and that in consideration of God who deserueth it commandeth it is glorified by it for the sake of the Gospell of God which is beautified of our selues secured ouâ— brethren gayned and confirmed our aduersaries ashamed and abashed through it The second branch of the fructifying of this Tree is perseuerance in that it is here said for the time to come also that this Tree will bring forth fruite It is nothing to begin well in well dooing vnlesse wee therein continue to the end yea it is better neuer to haue begun well then not to continue to the end Wee are Trees 2. Pet. 2. 21. of righteousnesse Easy 61. 〈◊〉 therefore must wee proceed to bring forth the fruites of righteousnesse otherwise it had beene better for vs neuer to haue knowne the wayes of righteousnesse then after the knowledge thereof to become as the dogge returning to his vomit and the Sowe that is washed to the wallowing in the myre 2. pet 2. 22 Sundry be the Motiues which if God shall accompany with the dew of his grace and the operatiue vertue of his holy spirit may mooue vs to this perseuerance in our fructifying or fruit-bearing The first may be drawne from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deriuation of the name of religion which as both Saint Augustine and also Lactantius doe affirme taketh the name à religando of binding or tying because thereby as with a bond August liâ— de qâ—antita anima cap. 36. Lactant. â—lib 4. cap. 28. of Godlinesse wee are streightly bound vnto God and as writeth Augustine the soule tyeth her selfe through reconciliation to one God This tying therefore or knitting our selues vnto God ought to bee as a bond or a knotte firme and durable a bond of perseuerance as Ephes 4. 3. Wee read of a bond of peace Foure things are chieflie to be taught by religion first what things are to bee beleeued this is Faith Secondly what things are to bee loued this is Charity Thirdly what things are to be performed this is Sanctity Fourthly what things are to bee susteined this is the Perseuerance here required which is euen the sister of Patience and can no more bee separated from her then a man can well separate heate from fire or light from the Sunne The second motiue or reason which may perswade vs to this perseuerance it may be drawne from the nature of Religion a vnity of spirit to bee found in one body the Church depending on one spirit the holy Ghost one Lord Christ Iesus one Faith one Baptisme one God and Father of all which is aboue through all and in all If then Religion Ephes 4. from vers 3. to 7. be but one the Truth one the Church Spirit Lord Faith Baptisme and God him-selfe but one then vnlesse wee minde to cast off all piety and religion and be found fighters against God in that wee open our mouthes against heauen in denying there is a God Wee are so in God and godlinesse to proceed so to perseuer as wee haue begun If wee shall eyther bee at a stand that wee will goe no further as Lottes wife being turned into a Pillar of Salt or turne back and relapse like Ecebolius in the ancient Church who after repenting craued of the Church to tread vpon him as vnsauory Salt Surely as Peter answered Christ when hee asked him whether hee also would goe away as many of his Disciples did who went backe and forsooke him Maister saith he to whome shall wee goe Ioh 6. 66 67. 68. thou hast the words of aeternall life So may it bee said of vs Whether shall wee goe for here onely are the words and not else-where of aeternall life and therefore here onely wee must continue and produce the fruites of the Tree of life where only are to be found the words of aeternall life The third motiue or reason which may perswade vs
counsell no man can looke it is appointed onely by him and knowne onely to him Thirdly whom God hath appointed to bee the Iudge in this iudgement by that man that is Christ his sonne both God and man Fourthly whom hee hath appointed to bee iudged the world Fiftly How in righteousnesse Sixtly and lastly the reason to confirme the truth of this whole matter in that God hath giuen an irreuocable and indissoluble assurance of it in that hee hath raised his sonne from the dead Hee hath quickened him beeing dead to the end hee may become the Iudge both of the quick and the dead It is sufficient for vs to beleeue certainly that there is a time when this Iudgement shall bee wee must not search curiously after the particular time of this Iudgment But let vs bee assured of this that it cannot bee farre of but euen hard at the doores Wee read in Histories that Cato a graue Romaine Senator Plin. lib. 15. cap. 18 by a greene Figge-tree which hee brought into the Senate-house that had growne but three dayes before in Carthage the seate of their mortall enemies tooke ocâ—asion to discourse vnto them the danger the Romaine estate was in which had men of such hostile affections against them within three dayes iourney of their Citty The Signes like vnto the budding of the Figge-tree Matth. 24. 32. may much more admonish vs of that Summers approachment in the which shall bee the haruest of Gods iudgment that it is neare euen at hand For if since the time of Christ then now most chiefly heare we of warres and the rumors of warres nation rising against nation realme against realme pestilence famine earth-quakes This last age of the Church hath beene and is the time of afflicting killing hating betraying one another of the rising of false Prophets deceiuing many Now if euer doth iniquity increase and the loue of many waxe colde Hath not I beseech you the Gospell of the Kingdome beene preached to all nations through-out the whole world beginning like the Sunne in the East and setting in the West thereof Hath not since that time by reason of corruption of the truth the abomination of desolation spoken of by Daniell stood in the holy place a place where it ought not hath not the Sunne beene darkened and the Moone turned into blood and the starres fallen from heauen Whether wee vnderstand by the Sunne as some will haue it Christ who hath beene darkened by Atheisme by the Moone the Church which hath beene turned into blood by persecution by the Starres the Pastors which may bee sayd to haue fallen from heauen by reason of their Apostatizing from the truth Or whether wee interpret as others the Sunne for the Magistrate Ecclesiasticall who is darkned by contempt the Moone for the Magistrate ciuill who is become bloudy though not God bee praised among vs yet in other our neighbour countries by murthers and by the Starres the Common-people which haue falne from heauen some by Schisme some by haeresie some by Apostasie Or whether wee doe expound as other-some doe thinke by the Sunne Faith which giueth light to other vertues and is now hardly to bee found in the earth by the Moone Charity which is now waxen cold by the Starres other vertues which are so choaked with vices as the small remnant of the elect may say Come Lord Iesu come quickly because vnlesse Those dayes should bee shortened there should no flesh bee saued O then what can wee now but looke for this day of iudgment that it is neare euen at hand Sâ—thence all signes else be fulfilled but euen that one signe that remaineth the signe of the sonne of man in heauen comming in the clowdes with power and great glory and that he should euen now send his Angels with a great sound of a trumpet to gather together the elect from the foure windes and from one end of the heauen to the other that so they may come to this iudgmeÌ„t The second point is that the wicked shall not stand or as Matth. 24. 30. 31. it is in the originall rise vp in this Iudgment But may some vngodly one say This is the thing wee looke for we wish for long for that we may not appeare before the angry countenance of that displeased Iudge whose presence is to vs so intollerable punishment vnsupportable What more blisfull thing and more to our hearts content then to haue glutted our selues with sinne to haue â—ulled our benummed spirits asleep on the bed of iniquity to haue pampered our flesh to haue stâ—fled our spirit to haue disglorified God to haue despised his truth to haue cast off euery yoake of dutifull obedience to haue loued our selues so as wee haue hated all besides our selues to haue drawne vnto vs sinnes with cart-ropes iniquity with the cords of vanity to conclude to drunke as it were an health to Sathan in the strumpets cup of abomination and neuer to make a reckoning for it neuer to make an Apoc. 17. 4. accompt concerning it neuer to be called to the iudgment But that I may cut as it were the sinew of this obâ—ection and abate the crest of these proud vanters Qui torquent textnm ne ipsi torqueantur which rack and torture the text that they may not as they deserue be racked and tortured themselues We must know that the wicked and vngodly shalâ— that vnauoâ—â—ably both rise and stand in this iudgment and yet in some acceptation cannot possibly as this Scripture witnesseth rise or stand in this Iudgment They must vnescapably rise and stand in this Iudgement First in regarde of their appearance there The Lord will enter iudgement with all flesh If with all slesh Iere. 25. 31. then with them as a species of that genus and chiefly with them who are so flesh as they are nothing but flesh not borne of the spirit to be spirit but borne of the flesh to bee flesh Ioh. 3. 6 Secondly they must rise and stand in this Iudgement in respect of their arraignment at the Iudgement barre for wee must not onely appeare in Iudgment but before the Iudgment seate of Christ that is wee are to bee arreigned 2. Corin. 5. 10 at the Iudgement barre Thirdly they must rise and stand in this Iudgment to be indited for God will bring euery worke of theirs vnto iudgment not onely those things which are so notoriouslye done as the world taketh notice of them but euery secret and hidden thing whether it be good or euill Ecclâ— 12. 14 Fourthly they must rise and stand in this Iudgment to heare the sentence of the Iudge passe against them Depart from mee you cursed into euer-lasting fire which is prepared Matt. 25. 41 for the Deuill and his Angels A thundering sentence is this indeed vttered by him which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorious Psal 29. 3. God that maketh 〈◊〉 thunder whereof euery word seemeth to bee as a boltte to cause