terris most neare the earth so the Church of God said to be Militant here vppon Earth cannot auoid but thereby become some-what earthy Thirdly the Moone is eclipsed by the interposition of the earth betwixt the Sun it so the Church of God no doubt is som-what blemished by the interposition of the eatrthhy members of our fleshly concupiscence betweene the graces of Christ and it Fourthly the Moone hath her spottes so hath the Church of God her blemishes The Mone then wee may see for one benefit that shee hath receiued in that she is made glorious with the beames of the Sun hath a threefold inconuenience that shee cannot but som-what be tainted by the earth being the nearest caelestial body vnto the earth that she is eclipsed and obscured by the putting betweene of the earth betwixt the Sun and hir that she hath hir spots in her to shew that if the church here siguified by the Moone hath any good she hath it not from her selfe but from Christ as the Moone hath her brightnesse from the Sunne and for that one good with the Moone she hath a threefold euilâ— Imperfect therefore is the Church in this life as she that weareth this badge of imperfection Wee must further know that this part of the Assembly of the righteous the Church militant which groneth vnder affliction and â—mpeth by imperfection is congregate and mette together chiefly to exercise a threefold duty first to heare the word secondly to bee partakers of the sacraments thirdly to begge what we need and to offer vppe the sacrifice of praise and thankes-giuing A thing anciently vsed by the Church and perpetually to continue in the church this may appeare to haue had an ancient vse in the church by those three thousand soules whome Peter by one Sermon had added to the Act. 2. 42. Church which first Continued in the Apostles doctrine there is the assembly of hearing the word Secondly in breaking of Bread there 〈◊〉 receiuing of one of the sacraments Thirdly In prayer there is begging that was needfull and the tendering to GOD the sacrifice of thankesgiuing This is one part of the Assembly of the righteous which how-soeuer it is not wholy to bee excluded yet is not so directly intended in this place where it is said that the sinners shall not â—â—se or stand in the Assembly of the righeous The second part of the Assembly of the righteous is that which is tryumphant in heauen which shall then be accomplished on Gods chosen when they which suffer here with Christ shall in heauen bee gloryfied with Christ at Rom 8. 17. which time the affliction and imperfection which haue beene annexed vnto their Crosse shall be turned into tryumph and perfectâ—on necessarily accompanying their Crowne In the Church militant as one speaketh mala persâ—quntur euills doe persecute vs But in the Church tryumphant bona sequentur good thinges shall follow vs. The euer-flowing and indeed ouer-flowing abundance of which happy estate causeth Saint Augustine August to say that therein wee may more easily tell quid non sit quam quid sit what there is not then what there is For of this wee may bee well assured that in this glorious Assembly of the righteous there shall be no weaknesse no sorrowing no calamity no corruption no death no greefe no discontentment But the thinges wee shall there inioy are first for their quality ioy and pleasures Secondly for their quantity fulnesse of them Thirdly for their Constancy at Gods right hand from whence it is vnpossible they should bee remoued Fourthly for their continuance for euer-more euen in the presence of God In whose presence there is fulnesse of ioy and at his right hand Psal 16. 12. there is pleasure for euermore This is the Assembly of the righteous heere principally meant which the Sinners shall not rise nor stand in because they shall neuer attaine to this tryumph neuer to this perfection neuer to this pleasure this presence this right hand this ioy The second point offered vnto our obseruation hauing learned what is the Assembly of the righteous is that the sinners shall not rise nor stand there But may some man say this is a hard saying Ioh. 6. 60. Who then can bee saued For wee are all sinners The authority of the Apoâ—â—le excellently proueth this point Rom. 5. 12. As by one man sinne entered into the world and death by sinne so death went ouer all men for as much as all haue sinned The Apostle in that place intendeth to Mark 10. 26. shew the enterance of death into the world in foure points First from whom from one man that is Adam Secondly by what by sin Thirdly to whome to all men Fourthly the reason of it because All men haue sinned If there weare any man which had not sinned that man could not dye But all men dye as wee say in Shooles eyther Actualiter or Potentialiter in Act or in Power because though Henoch and â—eliah where taken away before their death yet had they sinfull bodyes subiect vnto morâ—ality therefore must all men of necessity bee conuicted of sinne also The earth is the most vnâ—elane Element as that which settleth it selfe in the bottom of this glorious frame or fabricke of the world as the dregges doe in the lowest parts of their vessell of this earth is euery man composed If then the heauens themselues whose Curtaines are spred out with more glory then those of Salomon Cant 1. 4. be vncleane in Gods sight Iob. 15. 15. how much more man which is but dust and earth If God hath found no stedfaâ—â—nesse no not in his Saints which are soe named of holinesse What is man that hee should bee clâ—ane or hee Ioh. 15. 14. 15 that is borne of a woman that hee should bee iust Man may bee considered in two estates in the estate of nature and in the estate of grace In the estate of nature whereby a man is meerely man and borne of a woman in which respect hee muâ—â— bee sayd to bee vncleane and vniust In the estate of grace by which a man becommeth a Saint yet in that estate also in the fore-aâ—eaged â—lace God findeth no stedfasâ—â—esse in him In neither state then can man bee cleered but in both estates condenmed to bee sinfull The Heathens themselues haue not beene vnacquainted with the truth of this matter among whome one saith Cebes in tabu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—eâ—y man coâ—miâ—g into this life driâ—keth from the cuppe of 〈◊〉 eâ—â—or and igâ—orance â—â—â—ery man then be a sinner and no 〈◊〉 shall rise 〈◊〉 stand in the assembly of the righteous what 〈◊〉 â—â—vs but â—xâ—ect that seâ—â—â—nce which Christ◠〈◊〉 agâ—â—â—st sinners Depart from me yea Matth. 7. â—3 that worke iniquity That I may the better answeare this obiection wee must know thaâ— there is a two-fold Sinner The former so sinneth as he 〈◊〉 with â—isâ—th from his sinne hauing because he hath sinned
inflamed with the fire of that zeale that hee hath Cleaued vnto his testimonies and my hands will I lift vp vnto thy commandements which I haue loued and my study shall bee in thy slatutes Ibid. ver 48. What meaneth that talking of the lawes of the Lord when Ibid. ver 48. wee tary in the house when wee walke in the way when wee lye downe and when we rise vp that we should binde them for a signe vpon our hand and set them as frontlets bâ—twixt our eyes and that we should write them vpon the posts of our houses and vpon our gates Deutero 6. 7. 8. 9. but that as ver 6. they should bee in our heart that is that wee should meditate in them engrauing them religiously in the tables of our hearts as the Pharisies bare them about superstitiously in the skerts of their hattes Wee must not onely lay them vp in our hearts but so as wee ponder them being Matt. 23. 5. there layed vp as Mary did Luke 2. 51. Not to heare this Law of the Lord at all is to bee like Malchus without an eare to heare and not to remember is to be like Messala without a memory to remember it and not to meditate Iohn 18. 10. on it is to be like Nabal without an heart 1. Samuel 25. 37. The third thing is his Perseuerance Day and Night Perseuerance is the garland that crowneth all our actions This is that which bringeth the Church to her rest after her labours to her Peace after her conflict to her Glory after her misery to her Heauenly crowne after her bloody crosses and torturing passions euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee which ouercommeth as may plentifully appeare If we would be the beloued of God as Dauid was and Apoc cap. 2. 3. his name signifieth then must wee doe as Dauid did wee must bee no truantes in the schoole of CHRISTS Law but hauing cunned one lesson wee must couet to learne another and still call vpon GOD as a good scholer vpon his Maister Oh teach me thy testimonies teach me thy statutes teach mee thy waies c. As wee are the Psal 119. 1. Theâ— 5. 5. 2. Pet. 1. 4. Children of the Day and the Light So are wee to meditate day and night As the GODLY are partakers of the Godly nature So ought they to labour to approach as neare the actions of GOD as may bee to whome the day and night are both alike so are they to meditate day and night GOD which hath bounded the Day with the Psal 139. 12. Night hath set no bound to a godly mans meditation but he must meditate day and night to shew that the life of the Godly is no ease-full but a painefull life a matter not of sleepy carelesnesse but a diligent watâ—hfulnesse where wee must not stand still like the Sunne of Ioshuah neither goe backward like the Sunne of Hezekiah but go on like Dauids Sunne which reioyceth as a Giant to runne Psal 19. 5. his course The foure Beasts neuer cease day nor night the Lampes of the Temple burne continually Timothy must bee instant oportune importune in season and out of season 2. Tim. 4. 2. The Church in the Canticles sleepeth but her heart awaketh Saint Ambrose saith Etiam somnus Ambros sanctorum operarius esto euen the sleepe of the Saints let it be a waking or working It is nothing to bee first one that heareth the word Secondly One that receiueth it Thirdly Speedily Fourth With ioy if fifthly hee shall bee but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a time onely if hee shall not also continue to meditate therein day and night Matt. 13. Three chiefe offendors there bee against the intendment of this doctrine Whereof the first are such as go on it may be though with some wauering in the day of prosperitie but in the night of aduersity they become like the Swallow who in Winter forsakes that house wherein during the whole season of the Summer it hath beene safely harboured whose guise is not with Paul to reioyce Galath 6. 14. Philip. 3. 14. in the Crosse of Christ but rather with the worldlings to bee enemies to the Crosse of Christ For this cause flee they from it as Moses did from his Rodde turned into a cerpent Exod. 4. 3. Fitly may these men bee compared to the Grashoppers Nahum 3. 17. Who lay in the Hedges in the coole of the day but when the Sunne ariseth they flie away and the place is not knowne where they were so these men while the coole shade of prosperity ouer-spred them as the pleasant Gourd did the head of Ionas so long they with Ionas are exceeding glad but when the Worme of corruption is Iohn 4. 6. bâ—ed and the ground there-with-all so smitten as it withereth and the feruent East winde breatheth and the sunne beateth vpon them as vpon the head of Ionas then they with Ionas are discontented and wish to dye Their Iohn 4. 7. 8. building vp in religion is like the walles and structure of a certaine Castle that the Chronicles speake of which fell downe as fast in the night as they were builded vp in the In Vthert Pendragon day so these men runne away as swiftly being clowded by the black Night of Aduersity and Persecution as they euer came being inuited by the lightsome day of Prosperity and Peace Oh how farre was holy Iob from this whâ— hath beene right worthily renowned for his resolute paâ—â—ence and meriteth as high a pitch of praises for his constant perseuerance who not tyred with that which was past nor oppressed with that which was present protesteth in the fâ—ruour of his soule concerning the scourge to come though hee kill mee yet will I trust in him Oh inimitable Iob. 13. 15. patterne of patternlesse perseuerance euen in a Gentil as Iob was very sildome matched though there be cause sufficient why it should bee out-matched of vs Iob. 1. 1. which be Christians who as wee are termed Christians of Christ so ought we to be named Godly of God by consequence with the godly man hold on and continue in all good actions both in the day of prosperity and in the night of aduersity as here it is required meditate day night The second sort of offenders who crosse the intendment of this doctrine are those who go not on at all but stand still who though by likelyhood they may bee of a turbulent stirring and fiery spirit in awaking the spouse of Christ in perplexing the peace of Ierusalem and infesting the holy rest of the Church yet may they bee compared to the Wheele or Saile of a Mill which neuer ceaseth turning about all the day and yet standeth in the same place at night it was in the morning men are they who beeing not carried forth with any streame of rightly enformed zeale are like the dead Sea at a stand and therefore with the dead
found so perfect but that it may be made more perfect Iabal Tuhal and Iubal were the first inuenters of Tents of cunning work-manshipp in Brasse and Iron and of Musicke Genes 4. 20. 21. 22 haue that termination of their names which in Hebrew signifeth Vanity to shew that as in these so in all other Artes and Scicnces in not contained the true Blessednesse To conclude therefore seeing in Treasures Honors Pleasures in Beauty Health Strength in Memory Wit Science that is to say in the good things of Fortune of the Body of the Minde this Blessednes cannot be found Let vs not settle our hearts and selues on the things of this life as if they could make vs Blessed Let vs consider that the 1. Iohn 2. 17. world passeth away and the lusts thereof Let vs advise our selues that all flesh is grasse and the very grace thereof that is whatsoeuer therein is most precious is as the flower of the field Esa 40. 6. Oh we must not therfore take our ful repast of the things of this life if we looke after this life to sup with Abraham Isaack and Iacob where the place of our Supper shal be the Kingdom of God and the diet of our Supper true blessednesse which yâ— we may the better performe let vs seriously meditate Augustine vpon the saying of holy Angustine Mundi gaudia diaboli venena The ioyes of the world be the poysons of the Deuill poysons which will worke not the death tempotall which is the seperation of the soule from the Body but which will effect the death Spiritual which is the fearful separation of God from the Soule we must not then imbrace the world least the Deuill imbrace vs wee must not glut our selues with the pleasures of the world least the Diuell poyson vs. Moller in Psal 1. From the Apparent or Seeming must I now passe ouer to the existent or being Blessednesse in the originall plurally expressed Blessed is c. This is the true blessednesse indeed to bee found of him that shall seeke it both in this life grounded on grace and also in the life to come established on glory First this Blessednesse is to bee found by seeking as it is in this life grounded on grace a sacred issue proceeding from the Spirit of God which Spirit as it is said to be seauen-fould Apo. 1. 4 so bee the Giftes and Charismes which ariseth there from according to the mistery of the number seauen many-fould an holy ofspring is it inspired by God called the fruites of the spirit Galat. 5. 22. 23. fruites of the spirit are they like the fruites of the Tree of life many and soueraâ—gâ—c Apocal. 22. 2. many in kinde souereigne in vertue The Apostle in the fâ—recited place shâ—weth vs some principall Gal. 5. 22. 23. particulars of them Loue Ioy Peace long suffering Gentlenesse Goodnesse Faith Meeknesse Temperancie the particulers whereof 〈◊〉 cannot amplifie onely let this beâ— sufficient that hee which hath the foundation of this Blessednesse laide on the ground-worke of Grace in this life so frameth his manners as hee loueth man for Gods sake because in him there shineth the Image of God as he rejoyceth in the good of another man as if it were his owne as he is peaceable as in whom serpentina prudentia Matth. 10. 16. and columbina mnocentia the wisedome of the Serpent and the innocencie of the Doue are to bee coupled together as hee suffereth long leauing vengeance to the Lord Rom. 12. 19. to whom it belongeth as hee hath gentlenesse in manners towards all men though they be in their affections enemies in their Religion Turkes Iewes and Infidels as he is good euen in imitation of God him-selfe who causeth his raiâ—e to fall as well on the vnâ—ust as on the iuâ— and his Matth. 5. 45. sâ—nne to shine as well on the bad as on the good as hee is faithfull toward God in heart and zeale toward Man in word and promise as hee is meâ—ke as the spirit of God is said to bee a spirit of meâ—knâ—sse as hee vseth the bridle of Temperance to restraine his ouer-heady affections both concerning meates and drinkes and apparell or what-so euer else mought prooue out of course or disordered The Gentill wise-men were not ignorâ—nt of the Blessednesse which commeth by Grace as 〈◊〉 Srâ—t Augustine August de Ciuâ—ta dci lib. 10. cap. 2. who hath these word 〈◊〉 Philosâ—phi tenent qui docent nos fore beatos obieclo qâ—odam lâ—mme intelligibili quod Deus est nobis that is The Philosophers also doe hold a certaine Grace whereby they teach that wee shall bee happye by reason of a certaine intelligible heart which God is vnto vs. The same Father in the same place pâ—oduceth one of them Plotinus by name who illustrateth this matter by a similitude of the Sunne which beeing the Fountaine of all light transmitteth the beames to enlighten the Moone which otherwise should bee in darkenesse So sayth hee doth GOD transfuse the rayes of his grace on vs to make vs happy which otherwise should bee in wretchednesse Secondly this Blessednesse is to bee found by seeking in the life to come as it is established on Glory and this eyther to bee handled as it is builded on in some modell or portion of glorye or else as it shall here-after bee accomplished in the fulnesse and perfection of glory First it is to bee handled as it is builded on in some modell or portion of Glorye in a riche though not in the richest measure This Blessednesse the Godlye ones are then made partakers of when the Apostles wishe is become their portion namely to bee dissolued and to bee with CHRIST IESVS Philip. 1. 23. For farre bee it Oh bee it farre from vs to dreame with some fantasticall and giddye spirites which both earlye and late haue troubled the peace of the Church That the Soules euen of the deerest Saints of God beeing losened from the bodye are not forth-with admitted into ioy but fall a sleepe and so shall continue vntill the Resurrection A pestilent Doctrine is it which no Text in GODS Booke doth warrant but the whole volumne of the blessed Scriptures turneth against and ouer-turneth it It is sayd Ecclesiast 12. 7. That the Dust returneth to the earth That is the Bodye made of Dust and the spirit that is the Soule to GOD that gaue it If the Spirit returneth then it hath a motion if it hath a motion then is there no binding vp of the finewes the instruments of sence and motion as in sleepe it happeneth if there bee no ligature or binding vpp of these moouing and feeling finewes of the soule then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of slumber Rom. 11. 8. mooueth these men to thinke or rather dreame there cannot bee admitted into the soule after her disvnion from the body any sleepe The Apostle Paul Philip. 2. 23. wished to bee dissolued and to hee
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