a fellow of Angels a partaker of the Kingdome of heauen to raigne with the King by desiring Nothing to possesse All things to bee ritch without coueting to gouerne without treasure to iudge without a successor reigning without feare of Barbarians and liuing an eternall life without feare of death A Soueraingne no doubt consolation a branch of this Blessednesse The third of the fiue particulars wherein this endlesse consolation doth consist which out of vs shalll arise vnto vs in GODS Kingdome is the place where wee shall enjoy it euen in the Heauen as witnesseth the Apostle 2. Corin. 5. 1. VVee know that if the Earthy house of this Tabernacle bee destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens The outward Courtes whereof if they be and appeare so glorious what shall wee thinke that the Sanctum sanctorum is The Pauement whereof if it bee so beautâ—ous VVhat shall wee thinke that the Roofe and inward Seelings are If the Suburbes thereof out-spread them-selues as it were with Curtaines of State and Maiesty no doubt then but that thou art thrice worthy that very excellent things should bee spoken of thee O thou Citty of GOD Excellencly concerning this point writeth holy Basit St sanctorum Atria scilicet Caeli talia sunt Basil Hexa Homil. 2. et templi vestibula tantam adeuntibus se reuerentiam incutiunt c. That is if the Courtes of the Saints namely the Heauens be such if the porches of Gods Temple doe strike a great reuerence into them which goe vnto it and doe beare them-selues aloft with such and so great a weight and state of their pulchritude as they do dazel our eyes as it were with twinckling and blazing lightnings What do we thinke that the Holy of Holyes is it selfe No doubt an endlesse consolation a branch of this Blessednesse The fourth of the fiue particulars wherein this endlesse consolation doth consist which out of vs shall arise vnto vs in Gods Kingdome is the practise wee shall there exercise Kings indeed we shal bee and that of an heauenly Territory but not carke and care watch and ward for the defence of subiects and the offence of enemies as the Kings of the earth vse to doe but such Kings shall we be As are coupled with Priestes Apoc. 1. 6. in offering vppe the sacrifice of continuall praises the sweet odours which shal ascend out of the Censers of our hearts accompanied with the Calues of our lips continually saying with the soure and twenty Elders Thou art worthy O Lord to receiue glory and honor and power for thou hast created all things and for thy wils sake they are and haue beene created Apoc. 4 11. questionlesse an endlesse consolation a branch also of this Blessednesse The fift and last of the fiue particulars wherin this endlesse consolation doth consist which out of vs shall arise vnto vs in Gods Kingdome is the Time for which it shall last and continue euen for euer-more therefore our building which God without hands shall build for vs shal not only be in the Heauens but euer-lasting in the Heauens 2. Cor. 5 1. A Kingdome whose King is the Trinity whose law is Charity whose bound is Eternity Worthily therefore might Saint August apply that August de ciuitate dei lib. 2. cap. 1. 19. speech which sometime Iupiter in the Poet spake to Venus concerning Aeneas her sonne vnto the Kingdome of heauen His ego nec metas rerum nec tempora pono Imperium sine sine dedi To these do I set neither bounds of things nor times but haue I giuen an Empery without end An endlesse consolation indeed a branch also of this Blessednesse Hence may I further note in a word that the Spirit of God in this place saith concerning the Blessednesse not presently enioyed but futurely to be reaped in the time to come not that Blessed shall be but Blessed is the man To shew that a Man that is especially called Godly quallified and truely sanctified may be assured of this blessednesse and by consequence of his saluation Seeing then to conclude by that which hath bene deliuered it appeareth that this True blessednesse consisteth in the ground-worke of Grace in this life and is both builded on in Glory and consumate in the fulnesse of Glory in the life to come which conteineth in it a matchlesse perfection both in Body and Soule within our selues and also an endlesse consolation arising both by the company of God Angels and Saints by our state Kings by our place the Heauens by our taske singing the songes of Praise and thanks-giuing out of our selues Oh let vs in the name of Christ in whose name alone we look to be saued Let vs I say practise the vertues of the Godly that we may receiue the reward of the Godly Let vs not walke in the counsel of the wicked let vs not Stand in the way of sinners Let vs not sitt in the seat of the scornefull but let vs delight in the law of the LORD and meditate therein day and night That so we may bee Blessed of GOD our Father as Iacob was by Isaac his Father Let vs not thinke to get heauen the substantial model of this Blessednesse by sluggish idlenesse and vnprofitable security but we must know that as the children of Israell could not come to the temporall Canaan with out Armes and Conflict Bloud and Battaile so wee can neuer attaine vnto the spirituall Canaan without many â—nâ—â—untâ—rings many bickerings against the world the flesh and the Deuill that they may not subdue vs to walke in the counsell of the wicked to stand in the way of sinners to sitt in the seate of the scornefull For the Spirit to aduance the power thereof so as wee may delight in the lawe of the Lord and meditate therein day and night Non eâ—â— facilis ad magna ascensus Cypria tracta de habit virâ—ia saith Saint Cyprian Things which are great are not easily climbed vnto What sweat what labour taketh a man before hee commeth vp to the toppe of an hill how much more is a Man to labour and sweate before hee attaine to the height of Moâ—nt Sion In cuius summo summum manet bonum In the topp whereof resteth the topp of our blessednesse Hetherto haue I handled the former part of the Recompence of the vertues of a Godly man namely the declaration and tenure of it Blessed is the man Now am I to passe ouer vnto the second part thereof conteined verse the third of this Psalme that is the further dilatation and title vnto it For hee shall bee like a tree planted by the riuers of Waters that will c. The Words containe in them a similitude in which as in a similitude we may note two parts The former is the proposition or the praecedent part the other is the adiection or subsequent part thereof in these words so
same nature Salomon was Rich Christ poore Salomon passed his time in peace Christ in disquiet Salomon was a King Christ by the censure of the world but a Seruant Salomon had a Pallace Throne Power Christ a Stable a Manger Infirmity Oh! it S. August becommeth yea it behooueth vs rather to be like Christ yâ— Truth then Salomon the Type For as a father writeth euery actioÌ„ not of Salâ—moÌ„ but of Christ ought to be our Imitation We ought therfore to be like Christ in his Pouerty in Disquiet Bondage his Stable Manger Infirmity then to be like Salomon in his Ritches Peace Royalty Pallace Throne Potentacy especially considering yâ— as the exercise of the Cross is as the Shoole-men speak Communis terminus as common as Community it selfe vnto the godly yet be it spoken in the way of comfort vnto them though there bee so frequent a Communitie of it yet haue they also a priuiledged Immunitie against it for bee it granted not onely that it is a Arodde to scourge them but which is more a staffe to bruse them yet by Gods mercyfull disposall shall both this Rodde and â—â—affe comfort them A Rodd Psal 23. 4. shall it become rather of Consolation then of Desolation a Staffe rather of Supportation then of Supplantation It ought to be our practise because it is CHRISTES chalenge If any man will â—ollow mee lette him forsake Math. 16. 24. him-selfe and take vppe not Salomons Crowne but his Crosse and â—ollow mee as if there were no following of CHRISTE but by this Crosse-way straight rough and vnpleasant in the in-gate there-into Second the way of Sinners hath the first front or entry thereinto Broad Smooth Pleasant as a way which appertaineth vnto such as Liue and waxe old grow in wealth their seed is established in their sight with them and their generations before their Eyes Their houses are peaceable without feare and the rodde of GOD is not vppon them their Bullocke gendreth and fayleth not their Iob. 21. from ver 17. to 14. Cow calueth and casteth not her calfe they send forth their children like sheepe and their sonnes daunce they take the Tabret and the Harpe and reioyce in the sound of the Organs They haue then as appeareth heereby Goodes Houses Landes Cartell Children Musicke and A long-life to enjoy all this Then which way therefore in the first enterance thereof what can bee more gaynsome What more delightsome They haue prosperitie in that aboundance that they are Drunken with it as it is said of Ephraim Esay 28. 1. The Gardiner dispayreth of that Vine which hee pruneth not The Chyâ—urgian hath little hope of that festered wounde which hee launceth not The Father giueth ouer that Sonne whome hee rebuketh not and GOD reprobateth that seruant which he chastneth not It is sayd Ezech. 16. 42. I will make my wrath to rest and my Iealousie shall depart and I will cease and bee no more angry S. Bernar. Ser in Cant. 42. Where-vppon Saint Bernard hath these wordes Solo auditu contremisco vides quod tunc magis irascitur Deus quando non irascitur Misericordiam hanc ego nolo supra omnem ira miscratio ista I tremble onely at the hearing hereof Thou seest how GOD is then more angry when hee is not angry I will none of this mercy Oh LORD This fauour is aboue all displeasure The same Father writing Bernar. medit Cap. 6. Sayth also Sitecum Deus non est per gratiam adest per vindictum If GOD bee not with thee by his grace hee is with thee by his reuenge But woe bee to thee if hee bee so with thee yea saith hee wo bee vnto thee if it bee not so with thee for there is GODS wrath where hee doth not scourge for Sinnes et quem hic flagellando non emendat in futuro damnat And whome heere hee doth not mend by scourging hee doth condemne hereafter By the outward blessings of this VVorld cannot a man Iudge whether hee stand in GODS anger or fauour Yea as they are the blessings of Esaâ— rather then of Iacob of the leâ—t rather then the right hand vnlesse GOD season them with the Dew of Heauen the grace of his spirit they argue that GOD is rather angry then pleased with vs in bestowing them vppâ—n vs as they which are to bee found in the enterance of the way of Sinners The second difference which is betwixt the way of the Righteous and the way of sinners is of Company in the way This Company is three-fold it is eyther Precedent or going before them Concomitant or walking with them Subsequent or following after them First the Company Precedent in the way of the Righteous haue beene Abell Abraham Isaac Iacob Iob Moyses and the Prophets Apostles and Euangelistes and such like being the congregation of the first borne which are written in Heauen and the spirits of iust and perfect men Hebr. 12. 23. Who haue already cast off the bondes of this liâ—es imprisonment that they might bee receiued into the glorious liberty of the sonnes of God in Rom. 8. 21. Heauen Secondly the Company Concomitant in the way of the Righteous are all they which liue at the same time with the Righteous in this present world whom GOD hath so Predestinate before the World As he hath called them out of the world As hee may iustifie them in the world And purposeth to gloryfie them after this Worlde As Saint Augustine alledgeth alluding to August Rom. 8. 29. 30. Thirdly the Company Subsequent in the way of the Righteous are all they who while the Earth shal stand vpon her Pillars while the Heauens shal be spread abroad as Curtains and while the frame of the world it selfe shall haue any being shall hereafter vntil the finall Consumation of all things so breath on the earth amongst men as they shall belong to GOD in Heauen A Blessed societie knowne vnto GOD not knowne vnto vs Sealed by God as yet Concealed from vs for it is with GOD a foundation that remayneth sure and hath this â—ale that GOD knoweth who are his 2. Timo. 2. 19. Secondly on the othher side The Company in the Way of Sinners Precedent haue beene Cayne Corah Esau Ismaell Saul Ahab Ieroboam Herod Pilate Iudas and the like Of all whome it may bee said as oâ— â—â—â—au onely Rom. 9. 13. That the Lord hath hated them The Company in the way of Sinners Concomitant are all such as liuing in the same age with them are dealt with all by the LORD as the LORD sometime dealt with Pharaoh whose heart hee hardened These haue so their Feete in the way with sinners as they lift vppe their Heele against Heauen by Sinning as Iudas didde sometime against CHRISTE by Treason The Company in the way of Sinners Subsequent are all such as shall Heape vppe vnto them-selues wrath against the day of wrath and of the declaration of the iust Iudgement of GOD Rom. 2. 5. Sonnes of Beliall
speciall handling of it The Recompense then of the vertues of the Godly is prefixed and published in the beginning of this Psalme in words very short in sentence but sweete in sence Blessed is the man If you would know what man not euery man but that man whose most holy vertues both in keeping himselfe from euill in that hee walketh not in the councell of the wicked standeth not in the way and setteth not in the seat of the scornefull as also in betaking him selfe to a sacred pleasure in and a vigilant paines about the Law of the Lord haue beene formerly handled Before then we heard of his Labors now are we to heare of his Wages besore vnderstood wee his Diligence now are wee to vnderstand of his Recompence before considered we his Paines now are we to consider his Penny before obserued we his Vertue with toile now are we to obserue his Blisse in triumph God Who cannot suffer a cuppe of cold water to goe vnrewarded Mat. 10. 42. How can hee suffer the vertues of his Saints to goe away vnrecompensed Hee will not doe it for hee is mercifull he cannot doe it for he is iust A Iudge of the whole world is God the pillars of whose throane are the parts of Dauids song Psalme 101. 1. Mercy and iudgement a mercifull and iust iudge of the whole world is hee and shall not the Iudge of the whole world doe that which is Gen. 18. 25. right A question is it which includeth a necessary affirmatiue illation as if so bee Abraham should haue said it is imposible to be otherwise If the appointed Iudges in the vaine Olympicke games assuredly crowned there conquerors much more is it vndoubtedly to be expected that hee which is Magniregnator Olympi as the Poet speaketh that is the great commander virgill of the large territory of Heauen will infâ—llibly crowne his champions euen with this crowne though not of Gold or siluer of grasse of oake or of bayes as in those games weare accustomed yet of most rich and immortall blessednesse Blessed is the man It was not enough for the knot of Gordius to be in the hand of Alexander the great but if he will be conquerour of Asia he must vndoe it It sufficeth vs not also to heare of this blessednes here spoken of tyed vp as it were in the knot of generall tearmes but if we would be possessed of Heauen a farre better atcheiuement then the conquest of Asia wee must vntie it we must losen it That therefore euen the inmost playtes of this knot may bee the better vntwisted and layd open vnto vs wee must know that there is a two-fold Blessednesse whereof the the one is onely an apparent or seeming blessednesse the other an existent or being Blessednesse the one may be compared to the image of Dauid with which Michol deceaued Saul her fathers Messengeâ—s the other may bee likened to true Dauid himselfe the one not vnlike the serpents of the Aegyptian inchanters whose rods becams Serpents onely 1. Sam. 19. 13. in shew the other resemble the rod of Aron which was turned into a Serpent indeed the one to conclude is a false blessednesse so misdeemed by Men the other a true blessednesse Exod. 7 12. so allowed by God This apparent or seeming false Blessâ—dnesse so misdeemed by men is a thing highly prized m 〈…〉 ollowed greatly delighted in by yâ— prophane vnre 〈…〉 at irregular ones of the world which yâ— they who aâ—â— the better sort may yâ— beter know as mariners doe 〈…〉 for the knowledge of Syrtes and sands rocks the rather to decline them They must vnderstand yâ— the limits of this false blessednesse were so largely extended as Varro a great wise man among the varro Mo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deverâ—â—at â—â—risti râ—lâ—g câ—p 18. Romans reporteth that in the bookes of the Philosophers there were to be found in his time 288. sects but my purpose is to reduce them to a three fold rancke viz the supposed good things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as they are called of Fortune of the body of the minde First the World reposeth the chiefest Blessednesse in the good things of Fortune so principally called because they are but Fortunae ludibria like balles in a Tennis-Court being bandyed and tossed too and sroe with the Rackets of speedy and continuall change which howsoeuer they bee many fold in nature yet will I bring them as dispersed members to one of these three heades Treasures Honours Pleasures which as men bee diuersly affected so they diuersly in their seuerall acceptations imbrace and preferre Hee which is couetously affected placeth his Summum bonum his chiefe Happinesse in Treasures he which is ambitiously inclined in Honours he which is Epicure-like disposed in Pleasures The first good thing therefore as it is called of Fortune is that which by the couetous man is deemed the onely happy Estate and the chiefest Blessednesse consisting in the ritches treasures and possessions of this life therefore maketh he this to be the bound of his thoughts and the vtmost pitch of his desires to haue his coffers ful with Diues Luke 16. his granaries full with the rich Worldling Lukeâ— 12. His Stables full with Salomon 1 Reg. 4. His tables fullâ—â—ith Belshazar Dan. 5. His Purse full with Craesus◠〈…〉 grounds full with Iob. Benzo reporteth 〈…〉 Indians seeing the greedinesse Benzo of the Spaniards 〈…〉 sayd That Gold was the God of the Spaniards so may these earthly and transitory possessions be auouched to be the God of the couetous who long for and labour after ritches not that they may doe good with them as Abraham and other the holy Patriarckes did who there-vppon as Saint Hierome writeth deserued rather to bee called Dispensatores then â—romc Diuites Stewards to dispose then Rich men to possesse or as S. Chrysostom saith Dispensatores rather then Domim Chrysost Stewards to distribute them then Lordes to appropriate them to their owne vse but they hoord vp goods to the alone benefitt as they thinke of them-selues although they wholy tend to the hurt and endamagement of others for this purpose haue they their vnsatible affection like vnto the flesh-hooke spoken off 1. Sam. 2. 13. armed with a three-fold tooth whereof the first may bee said to be Petax which desireth all the second Rapax which rauineth all the third Tenax which holdeth all The couetous minded-man is not onely like Hell in the enlarging of his desire Abuc 2. 5. to conteine all but as the same hell which hath straightned his bowells to retayne Abuc 2. 5. all that from him as from Hell there may bee no redemption More vehement as S. Basill writeth is Coâ—etousnesse Basil Homil. in abquot scripâ— tu locor then fire which inkindled in any matter goeth out when the matter goeth out Auarum autem quis retinere poterit c. But who can represse the couetousnesse whose
in our liues and conuersations Lett vs so attend with our eares in listning as we also extend our hands to practising thus to extend the Palmes of our hands in Earth will put Palmes into our handes into heauen The giuing of the eare without the giuing of the hand hearing without doing harkning without working it is but a carkasse without a quickning spirit as bottles without wine clowdes without water lampes without oyle shadowes without substance shelles without kernells and trees without fruite Which though they be planted by the riuers of waters are not fructified but wee on the contrary side if euer wee looke to be Denizens of the Citty with twelue gates euen the heauenly Ierusalem Apoc. 21. 21. ought to be as the Tree of Life which bringeth forth Twelue manners of fruites and the leaues thereof serue to heale the Nations Apoc. 2. 22. After the situation of this Tree are we in the third place to consider the fructifying of it which may easily bee branched into foure members Whereof the first is Profitt in that it bringeth forth fruite The second Perseuerance in that it is not said for the time present that it doth but for the time to come also that it will bring forth fruit The third Propriety Her fruit The fourth and the last Opportunity In due season The first Member of the fructifying of this Tree is Profit Bringeth forth fruit This is the necessary duty of euery godly Man that hee should bee as a Tree fruitfull as a Plant profitable especially considering with him-selfe that the planting of himselfe such a Tree 〈◊〉 by the flowing and fresh riuers of the Waters of the word where God becommeth his alone Planter and only Waterer therefore must he not in any case faile to bring forth increase God hath fixed his root and shall not he fructifie in his branch Oh bee that farre from him But for as much as by likelyhood the dulnesse of our corrupted nature blunteth and represseth the edge and forwardnesse of our desire in this behalfe Leâ—te vs I beseech you conceaue in our heartes a few reasons and arguments the authority whereof may some-what egge on and incite vs to become not Dry but fruitfull not barren but profitable trees We are then as trees of Gods planting to become fruitfull 1. in regard of God 2. of the Gospell 3. of Man both our selues and others First we are to bring forth fruits in regard of God and that in a sundry obseruation 1. because he deserueth it 2. commandeth it 3. is gloryfied by it First God deserueth it in that him-selfe hath taken the paines to become our planter As it is he that hath made vs and not we our selues So is it hee that hath planted vs and Psal 100. 2. not we our selues whereby wee are made the griftes of his orchyard as Psalm 100. 2. We are called the sheepe of his pasture He that planteth a vineyard is worthy to eate of the fruite thereof He that feedeth a flocke is worthy to eat of the milke of the flock 1 Corin. 9. 7. And shall GOD plant vâ— and nourish vs beeing so planted and receiue nothing from vs O! this must needs proue vs to bee vnthankfull toward him who towardes vs hath shewed him-selfe most bountifull Wee read of a generation of Vipers Math. 3. 7. Here-vnto if vnto ought else may the vnthankful man be compared The brood of Vipers eateth out the bowels of the Dam that breedeth them the vnthankfull man requiteth not yea often-time iniuryeth him the bowels of whose commiseratioÌ„ hath releeued him It is intollerable to be ingrate vnto man but vnthankfulnesse vnto God is execrable yea damnable Shal God deserue at the hands of man and shall man the worke of GODS hand deâ—eine from God what God hath deserued VVill God come to iudgment and be a swift witnesse against them which deteine the hirelings wages Math. 3. 5. and will hee not much more auenge the keeping backe of his owne deserued recompence It then standeth vs in hand vnlesse wee will haue the wrath of God armata manu with an armed hand or band of his innumerable and irresistable hoastes to stand vp against vs to become fruit-bearing-trees because by his so planting vs he hath deserued it Secondly we are to bring forth fruits in regard of God which commandeth it An excellent charge where-vnto is giuen vnto vs by the Apostle S. Peter who no doubt moued by the spirit of God in the counsell of God himselfe commandeth vs that as hee which hath called vs is holy so should we be holy in al manner of conuersation neither 1. Pet. 1. 15. doth hee only so but rendereth a reason of this matter drawn from the authority of God him-selfe deriued from Leuit. 11. 44. For it is written be yee holy for I am holy He 1. Pet. 1. 16 then which is most holy commaundeth vs to bee holy and shal we affect rather stil to be vnholy God which mought command and yeeld no reason because his command can neuer be seuered from right reason of his vnspeakeable mercy yeeldeth a reason and he which by his absolute authority mought only haue said be yee holy yet vouchsafeth to add for I am holy which adiection may serue both for a reason why we should be holy and a rule how wee should bee holy That wee may therefore know the better what our owne holinesse ought to be we must first look what Gods holynesse is a glimpse whereof is set forth vnto vs in that description mentioned Deuter. 10. 71. 18. In that hee acâ— cepteth no mans person nor taketh reward in that hee doth right to the fatherlesse and widow and loueth the stranger giuing him food and rayment c. If then wee would bee rightly holy as God is holy and so by consequence truly fruitfull as Trees of GODS ' owne planting wee must accept no mans person must be corrupted with no mans rewards we must do right to the fatherlesse and widow and so loue the stranger as we giue vnto him food and rayment The extent whereof ought in these and other vertues to bee so largely out-spread as it doth and shall concerne not some but all manner of conuersation 1 Pet. 1. 15. The reason why wee must obey when the Magistrates commaund is because they are called goddes how much Psal 82. 1. more important necessity compelleth vs to obey when God him-selfe commaundeth Euery man will bee offended that it should bee said of him that he loueth not God yet behold he that obeyeth him not loueth him not for Hee which loueth him keepeth his commandements Iohn 14. 15. O beloued it is one of the enioyed commandements of the most high God that wee should become Holy as his Chosen Fruitfull as his Plants and shall wee deale with God as Saul did who disobeied his voice Is there nothing so pleasing vnto God as obedience which hee therefore preferreth Before sacrifice and the fatte of
vita Christus saith Saint Ambrose All new things which Christ hath not taught doe wee of right condemne because Christ is life to the faithfull This doctrine of the benefit which may come by the workes of Supererogation is a new thing which Chrâ—st in his holy word hath neither by expresse testimony nor by way of consequence taught and therefore by the iudgement of reuerend Ambrose is not onely to bee reiected buâ— which is more condemned iure damnamus c. Secondly it can neuer bee available vnto vs because it wanteth meanes Indeed it is true concerning Christ that 〈◊〉 Righteousnesse is become our Righteousnesse 1. Coâ—inthians 1. â—0 In which sence wee are said to put on the LORD IESVS CHRIST Rom. 13. 14. that so being araied in the garments of our elder brother Christ we may obtaine the blessing of God our Father as Iacob cloathed in the rayment of his elder brother Esau gott the blessing of Genes 27. 15. Isaake his father But all this is done by the meanes of faith which in this matter serueth as an hand to apprehend apply and gird about vs the sauing roabes of our blessed Redeemer but that this hand should apprehend and fixe the handfast vppon any creature besides him it were to make another name vnder heauen whereby wee looke to be saued then by the name of IESVS contrary to that the Apostle confirmeth Act. 4. 12. It were to putt our confidence in Ierem. 17. 5. man and to make flesh our arme and to with-draw our heart from the LORD Ierem. 17. 5. and so to deserue to be punished with that curse which the Prophet Ieremy in the same place denounceth against such c. There is no application of Righteousnesse without Faith which Faith in a right of propriety belongeth vnto CHRIST only If then it shall bee fastned vppon any creature it must of necessity bee much deragatory from him and so become as a whet-stone to sett an edge on his wrath to punish it to auenge it For shall not the Lord visite for these things Shall not his soule bee auenged on such an acte Ierem 5. 29. as this Sithence then this doctrine of the workes of Supererogation appeareth to bee vnpossible both in regard of our insufficiency by Nature and Grace and also that it wanteth Warrant and meanes Lett vs not I besâ—ech you builde our hope vppon such floating and sandy foundations Let vs not which aâ—e Christians in looking after works of Supererogation from others performe that which may be a derogation from Christ Let vs know that if wee haue any imputed Righteousnesse it must bee onely Christes Concerning any other righteousnesse if wee will haue it auayle-able for vs it must by the grace of GOD be wrought by our selues not brought from others As another mans meat cannot nourish mee but mine owne another mans garment cannot warme me but mine owne another mans eye cannot guide me but mine owne another mans strength cannot inable mee but mine owne another mans health cannot make mee sound but mime owne so to conclude another mans workes shall not auaile mee but mine owne Therefore must we all in generall and each one in particular be like a tree which will bring forth her fruite in due season c. not the fruit of another The fourth branch of the fructifying of this Tree is Opportunity in due season A word spoken much more a deede done in due season is like apples of gold with pictures of siluer Prouerbes 25. 11. bring forth fruit in due season is so to bring forth fruite as it may seeme best to bee interpreted as the foyson thereof may doe most good and that not for our selues alone but for others euen yeelding our fruit as Trees doe where-vnto wee are compared which fructify not for them-selues which are rather burdened then bettered thereby but rather for others who shall gather them For this cause hath God made vs his Stewards that wee should dispose of his blessinges to the good of others the Magistrate by gouerning the Minister by teaching and euery particular man in his particular calling by doing that hee doth not as the Machiauell and Polititian of this world to his owne priuate good but if hee bee the Sonne of GOD ought hee to bee like the Sunne of the World which hauing receaued that rich portion of light without which all thinges should remaine in darkenesse shineth not for it selfe which seeth nothing but to and for others and those not the good alone but the bad also So is it the duty of vs to doe good vnto all Especially to them Which are of the houshold of faith From whence wee may obserue that more specially and with a more tender care we must doe good vnto them which are of the houshold of faith but in a more generall acceptance vnto all men not vnto our friendes only but to our enemies also For if we loue them which loue vs what thanke haue we Do not the publicanes euen the same If then our enemy hunger we Math. 5. 46. must feed him if he thirst we must giue him drinke Rom. 12. 20. As they which must not bee ouer-come malo culpae with the euill of the fault but must ouercome malum paenae the euill of the fact with goodnesse Rom. 12. 21. Iudas was Christes enemy and that in the highest pitch of emnitie A Wolfe in sheepes clothing an enemy vnder the maske of a friend yet when he gaue him that kisse wherwith he betrayed him as noteth S. Hilarie Dominus non respuit c. The Lord refused it not to teach vs saith that S. Hilar in Math. Cano. 32. Father Inimicos omnes eosâ— quos sciremus maxime in nos desaeuituros diligire To loue euen our enemies and those whome we should know yâ— they will most rage against vs. The further we profit in this point the nearer wee come to God him-selfe for as to doe euill for euill is a bestiall thing to doe good for good is a morall thing to do euil for good is a diuellish thing so to doe good for euill is a diuine thing wherein certainly wee doe in good measure expresse the nature of GOD him-selfe who is so Maximus the Greatest as hee is also Optimus the best By thus doing shall wee eyther winnne our enemies to their head CHRISTE or heape coales of fyre on their head Rom. 12. 20. And for our selues in Gods due season for bringing forth our fruite in due season wee shall bee dignified with our Head Christe Iesus hauing crownes of glory on our owne Heades for all euerlastingnesse Hauing handled the sanctifying of this Tree I am in the fourth place to deale with the flourishing of it Whose leafe shall not fade By Leafe in the Scripture is vnderstood as it may in this place also bee taken the Outward shew and appearance of man Thus the Tree which Nabuchadnezzar dreampt off which was indeed him-selfe was sayd to haue Leaues that is
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