TO omitt any Preface or Pre­amble concerning either the whole Booke of the Psalmes in generall, or this perticular Psalme in speciall: my purpose is for to close with the Psalme it selfe.

This Psalme therefore in a word, was Penned by Dauid, and Inspired by the Spirit of God, standing as a Preface to the residue of the Psalmes, placed by Esdras, or any other, who were the disposers thereof, to exhort (no doubt) all godly men, the perusers of this Booke, to study and meditate on heauenly Wisdome, which prin­cipally aboue other Scriptures, is conteined therein.

This whole Psalme may be diuided into three gene­rall Verse. 1. 2. 3. parts, whereof the First concerneth the Godly, in the three first verses thereof. The Second the vngodly, ver. Vers. 4. 5. 4. and 5. The Third a Conclusion, by way of a certaine Epiphonema, or Acclamation, respecting them both, ver. 6 Vers. 6. The perticulars whereof I shall then further limbe and branche out, when I shall come to the handling of them.

The First part of this Psalme therefore concerneth the Godly in the three first verses, who are therein set down vnto vs; First, by an Euidence of their vertues. Secondly, by the Recompence of their vertues.

1. The Euidence of their vertues is conteined. i. in a negatiue contestation, in three points, vers. 1. First, that hee Vers. 1. doth not walke in the counsaile of the wicked. Secondly, that hee doth not stand in the way of sinners. Thirdly, [Page 2] that he doth not sit in the seate of the scornfull.

2 Secondly, it is conteined in an affirmatiue contesta­tion, vers. 2. in two members: First, in that hee taketh Vers. [...] pleasure in the law of the Lord, his delight is in the lawe of the Lord. Secondly, in that hee taketh paines about the law of the Lord, and in his law doth he meditate day and night: Where-out I may obserue vnto you; first, the practise of his paines; meditation: Secondly, the subiect of his paines, his law: Thirdly, the perseuerance in his paines, day and night: Fourthly, his vigilancie, in that hee doth it not only in the day, wherein God hath appointed man to labour, but in the Night, which God hath ordei­ned for man to rest in.

2, Secondly, the Godly man is set downe vnto vs, by the Recompence of his vertues, wherein there bee consi­derable; the declaration and tenure of it. vers. 1. Secondly Vers. 4. 1. Vers. 3. the further dilatation and Title vnto it. vers. 3.

First then, the Godly man is set forth vnto vs by the Euidence of his vertues, in [...] negatiue contestation: of which I will first speake more generally, and secondly, more specially.

More generally; first that there is a variety or multi­plicity of Sins; for we see that the variety of their num­ber causeth a diuersity of their names, the counsell of the wicked: the way of sinners: the seate of the scornefull. Saint Cyprian writing in a Sermon of his De mortalitate, saith, Cypri [...]ser: de mortal. that peccati frugifera seges, &c. there is a fruitfull cropp of sinne; If Couetousnesse bee cast to the ground, Lust riseth vp in place; if Lust bee vanquished, Ambition succeedeth; if Ambition bee dissolued, Anger exaspera­teth vs, Pride swelleth vs, Drunkennesse entiseth vs, Enuie breaketh Concorde, and Wrath Friendship. It is like an euill Weede, which groweth both quicke and thick, speedily and plentifully, according to the Pro­uerbe, An euill weede hath good speed. Sinne is folly, therefore when as Dauid in numbering of the people [Page 3] had done very Sinfully, he maketh his confession, that he 2. Sam. 24. 10. had done very Foolishly. The whole world is full of Fooles & Follies, therfore also is it [...]ul of Sinners & Sins.

As the Sonnes which haue come from the loynes of Adam bee infinite, so the Sinnes which haue flowed from the disobedience of Adam, are farre more infi­nite, because there is neuer a Sonne of Adam, but hee may say with Manasses in his prayer: I haue sinned aboue the number of the Sand of the Sea. Sinnes there­fore are most innumerable, most infinite! As there bee many Errors, and but one Truth; many Diseases and but one Health; so for one Vertue there bee ma­ny Vices.

Sinnes are compared vnto Moates, Moates wee know Math. 7. 3. to bee infinite; so the birth of Sinne is like the troopes of Madian, which are sayd to bee without number. Iudg. 6. 5. Democritus the Disciple of Epicurus and Leucippus, foolishly imagined the World to bee first made and formed of Moates; but the truth is, that the World hath beene marred and deformed by the infinite Moates of enormous transgressions. As Iron sharpneth Iron, so one sinne touleth on another, till they bee­come Prou. 27. 17. as a Floud, to the ouer-whelming of our soule, as that grand and terrible Floud of Waters drowned all Flesh, Gen. 7. 21.

CHRIST was offered a Sacrifice, which is Infi­nite, vnto GOD his Father, a Maiestie which is Infi­nite, to purge vs from all Sinne, which is also Infinite! 1. Ioh. 1. 7. Quot crimina to [...] d [...]monia; how many Euills there bee, so many Deuills there bee: as Deuills therefore are as­sembled in Legions, so bee Euills.

There is but one Soule, but a whole army of Lusts Luke, 8. 30. which [...]ight against it. Quemadmodum, si quis cla [...]dere voluerit aquae currenti [...] meatu [...] &c. (saith Saint Chry­sostome) 1 Pet. 2. 11. Chr [...]est. oper. in. per [...]. in Matth. As if a Man will goe about to stop the passage of a running Screame, if he shal exclude it in one place, it [Page 4] with greater violence breaketh forth in another: euen so it fareth with Sinne. If it bee not such a sinne as con­cerne the councell of the wicked, yet may it belong to the way of sinners: if it bee neither, yet may it appertaine to the seate of the scornefull. As the broode of Sinne is manifolde, so ought our care to be much to with-stand it. The Mariner if hee knoweth his Shippe beset with many Pyrates, will be the more Carefull: the Shepheard if hee perceiueth his Flocke to bee assailed with many Wolues, will be the more Diligent: the Gardener if hee seeth his Ground surcharged with ouer many Weedes, will bee the more Painefull: the Souldier if hee vnder­standeth his Forte to bee inuironed with many and mighty troopes of his mortall and blood-thirsty ene­mies, will be more Vigilant. Oh these sinnes of ours are not onely Pyrates, Wolues, Weedes, Enemies, which doe Be-set, Assaile, Sur-charge, Inuiron our Soules and Spi­rits, to the vtter wrack and confusion of them; but they be also many, yea almost infinite in number! Oh it stand­eth vs in hand therefore with the Marriner, Shepheard, Gardiner, Souldier, to become Carefull, Diligent, Pain­full and Vigilant! and so much the rather, because the moment of the matter we striue for, is farre more great then of a Shipp, a Flocke, a Ground, a Forte, beeing that pretious soule, for which Christ hath suffered his most pretious bloud to be shed. Let vs therefore be Carefull, least we be ouer-growne with Securitie: and then it fa­reth with vs, as with the Crocodile, who securely suffereth [...]. Pet. 1. 19. the little Birde Trochilus to picke his teeth, while his enemy the [...] getteth into his mouth and belly and killeth him. Let vs be Diligent, least we be intercep­ted by delay, and faile of that answer which Cyprian made to Aspasius Paternus, the Proconsull of Affrica, Cyprian. In rebus sacris nulla sit deliberatio: About holy matters let all delaye bee absent. Let vs bee Painefull, least Idlenesse surprise vs, and so (as a Father speaketh) wee [Page 5] become as the Diuells shopp wherein hee forgeth a new spawne of vices. Let vs be vigilant, least beeing a sleep with Adoniah, the multitude of our sinnes deale with vs as Baanah and Rechah dealt with him, who tooke 2 Sam. 4. 7▪ away his life from him. Let vs (to conclude) as Chris­tian Knights, stand vppon our guard against al the infer­nall troupes, and (as I may so say) Blacke Guard of hell. Let vs bee strong in the Lord, and power of his might: put­ting on the whole armour of God, as wee which wrast­le not against a Principallity, or a power, or against a Prince of darknesse of this world, or against a spirituall wickednesse, as of one: but against all Principallities, and Power, and the prince of darkenesse of this world and spi­rituall wickednesse, as of many: It standeth vs in hand therfore not to take vnto our selues a part of it, but the whole armour of God, that we may be able to make re­sistance Ephes. 6. 10. 11. 12. and stand fast: ver: 13. hauing our loines gird about with verity, and hauing on the brest plate of righ­teousnesse, and our feete shodde with the preparation of the Gospell of peace, taking aboue all thinges the sheild of faith, wherewith we may quench all the fiery dartes of the wicked: taking also the helmet of saluation, and the sword of the spirit, which is the word of God, praying alwaies with all manner of prayers and supplications in the spirit Ephes. 6. and watching there-vnto: That so we may not only take Councel against the Councell of the wicked, but stop the Way against the Way of Sinners: and as Christ in the Temple ouerthr [...]w the seates of those prophaners therof: Iohn. 2. So wee may ouerthrow the seates of the scorn­full. Ioh 2.

The second gene [...]all point that I will speake of before I come to the particulars of this Text, is the Groweth and Increase of Sinne: It beginneth in a doubtful wal­king, wandering as it were vp and downe as vncertaine what to doe: after proceedeth to a determination, whereby vncertainty commeth to a certaintie, and [Page 6] wandering vppe and downe endeth in a Period or full point of standing still; but concludeth and endeth in ob­stinacy and obfirmation of minde, that what-soeuer may be said to the contrary, it wil (an easelesse ease, and a rest­lesse repose) set downe.

Sinne creepeth like a Canker, which groweth not to ripenesse but by degrees; the custome of it, causeth it to growe from strength to strength: Psalme, 84. 17. Augustine openeth this point, The Diuel first August. lib. Confess. 8. by concupiscence suggesteth euill thoughts, euill thoughts egg on delight, delight toulleth on consent, consent groweth to necessitie, and necessity in sinning is the fore-runner of death. This increasing of sin from Walking, to Standing, from Standing to setting downe; It holdeth the course both in that sinne which con [...]rneth the corruption of doctrine by heresy, as also, that which respecteth the cor­ruption of manners by impiety.

First, it increaseth in the corruption of doctrine, by heresie, which howsoeuer it at the first may seeme of small Reckoning or of no importance, as that which neuer then sheweth it selfe in the right coull [...]rs: Yet, crescit eundo, it creepes on and gathers strength like the clowd which Elias Seruant saw. 1. Reg. 18. 44. at the first nothing could bee seene, then began it to rise, as bigge as a mans hand, in the end it darkened the whole skie, and fell forth-with in a great Storme. So Heresie is a sparke which not sodainely and all at once, but by little and little, and degrees, breaketh forth into a flame▪ in which is v [...]rified that saying of Gregory Na­zianzen. [...], Nothing is sodainly made Greg. Nazi. great. This may appeare vnto vs by an Introduction of al Nicephor. Ec­cl [...]s. hist. lib. 8. cap, 5. Sleid [...]. in [...] commenta. Mast Knolles. gene. hist. of Turkes. heresies which haue pesterd the Church from Time to time; more especially of that of Arius in y ^• ancient times of the Church: of the Anabaptists in the late times ther­of; as likewise that Sect of Mahomet in the midle times betwixt them both; but it were in so manifest a truth, [Page 7] but [...], to shew light to the Sun, as the Greeke Adage speaketh. All which haue first begun to walke by error; proceeded to stand in Schisme, and haue concluded to sett downe in Heresie.

Secondly, the increasement of sinne, from Walking to Standing, from Standing to Setting downe, holdeth the course in the corruption of manners by impiety, so it was in Iudas, who was first a cunning dissembler. Se­cond, a secret Theefe, third an Impudent Lyar: fourth, a Bloudy Traytor, fift, and lastly a desperate Reprobate. First, sinne seemeth Importable, then Heauy, then Light, then Desirable, then Insensible and past feeling, and in the end Defensible; so as wee make a shamelesse and publike defence of it.

Sinne therefore getteth strength by committing, as Figures in Arithmeticke by numbring, where the first place standeth but for One, the second for Tenne, the third for an Hundred, the fourth for a Thousand. So Sinne when it is first committed, seemeth to haue but the strength of One, in the second place of Tenne, in the third place of an Hundred, in the fourth place of a Thou­sand; and so if it be infinitely committed, it may be infi­nitely multiplyed.

Chrisostom in Psalmos. Calleth our sinn by the name of Ragges, to shew that as ragges the longer they bee worne the more they are increased: So sinne the more it is practised, the further it is inlarged.

A storme wee see by experience, if it in the first beginning thereof dissolueth, groweth to nothing but a barren mistinesse, and so departeth: but if it more and more gathereth vnto it selfe, and thickneth in the own substance: it falleth from heauen to the earth by the rage of an infinit dropping: peccatum procella (saith Chry­sost) Sinne is this storme, which if we shall at the first Chry, homil. 5. ad [...]opull An­tioch. dispell or disparke, it shall be shaken off with no more hurt to our soules, then the viper brought to Paules hand, [Page 8] when hee shooke it into the fire, and it did him no harme. Acts 28. 5. But if wee shall by often commit­ting make it like vnto him, Abac. 2. 6. who was laden Act. 28. 5. Abuc. 2. 6. with thicke clay, it will like vnto the Indian Figg-tree ground it selfe with an infinite rooting. Sinne is not vnlike to a Ring-worme which desireth to be rubbed, and then increaseth by rubbing. The itching humor of one Sinne intifeth vs to the committing of many, the com­mitting of many to a custome of sinning, a custome of sinning to a sencelessenesse of sinne, a sencelessenesse of sin to a finall impenitency, when that saying of Hesiodus shall be verified in vs.

Men, [...], waxe old in wickednesse, yea Hesiodus. and die in it also, bequeathing (Oh fearefull security!) their bodies to the Beere of death, while they them­selues sitte in the Chayre of sinne.

Isiodorus saith, that sinn is committed, either by igno­rance, Isiodorus. this may bee likened to the walking in the councel of the wicked: or by Infirmitie, this may answer to the Standing in the way of sinners: or else of sett purpose; this may fitte the sitting on the seat of the scornefull. This is the full pitch of sinne, causing sinne to be as the Sunne at noone-day in his full strength. This increasing of sinne, whereby sinne is so intertayned, as it is also che­rished, ought to mpose vpon vs the exercise of a two­fold Taske for the auoidance therof.

The former Taske concerneth the hinderance of the Planting of Sinne before it bee planted. The second Taske informeth the Supplanting of sinne after it bee planted.

Concerning the hinderance of the planting of sinne before it bee planted. A most happy thing it is if God giue vs grace to attayne vnto it: for what more happy thing can there be then to haue escaped the mortal sting of a deadly Serpent? Sin is this Serpent from which, be­cause it stingeth as a Serpent, wee are willed to flee as [Page 9] from the face of a Serpent, Eccles. 21. 2. What is more happy then to haue auoyded the rag [...]g flame of a tor­menting fire? Sin is this fire which a man cannot beare in his bosome, but hee must of necessity be burnt with it, Prou [...] 6. 27. What is more happy then to haue decli­ned the flattering treasons of a false Traytor? Sinne is this Traytor, fawning on a man with a Kisse, and betray­ing him to the Crosse, as sometime did Iudas. Math. 26. 49. What is more happy then to bee Ridded from the Iawes and Talants of a hungry & angry Lyon, who lon­geth speedily & greedily to deuour vs? Sin saith S. Basil, is the Diuell, and the Diuel is this Lyon. 1. Pet. 5. 8. What (to conclude) is more happy then to be deliuered from a mortall poison, which will not only worke the dissoluti­on of the body, but euen the wracke of the Soule? Sin is this dealy poyson, Iames, 3. 8. Oh! then it must needs bee deemed a Quintessentiall parte of happinesse, or an hap­pynesse of happinesse to hinder this planting: that as, not a Dart of Senacherib was shot against Ierusalem the Citty of the Lord. 2. Reg. 19. 32. So not a plant of Sa­tan, may take roote in our soules, the garden of the Lord. Lett vs therefore with Heartes of Loue, and Armes of zeale, affect and imbrace that Councell which Sainte Basill giueth, Quaeso ne bibas poculum. S. Basill. a [...]m. ad Fil. spiritu. &c. I intreat thee not to drinke of the cuppe wher­by thou hast seen many to perish: Receiue not the meat which thou hast seen eaten to the destruction of others: Go not that way, where thou hast knowne many to suf­fer shipwrack: Auoid those snares where-with thou hast vnderstood others to be taken. To y ^• which I may Adde: preuent those Plants whose increase is so prodigious, whose sap so venemous. Secondly, seeing sin proceedeth from footing to rooting, from rooting to shooting out to such an increase: It is necessary for vs if wee cannot hinder y ^e Planting of sin by Prouidence, yet to make the Supplanting of it with speed, which is either done by [Page 10] making of Resistance vnto it, or else by crauing of As­sistance against it.

First it is done by making of resistance vn­to it, and this is performed either, by weakning the hability of Sinne, or else by opposing of his contrary vnto sinne.

First, by weakning of the ability of sin; as by taking away all the occasions to sin, by remouing all the sustein­ments of sinne; by making a holy Couenant with euery member of our bodies and power of our soules, euer to to repell sin, neuer to admit it; by which meanes it may come to passe, that sin may be as a Lake, into which the current of no Stream runneth, which must needs be dry­ed vpp: as a House without a foundation, which must needs be ruinated; as a Cittie besieged without suste­nance, which must needs be [...]a [...]ished.

Secondly, it is done by opposing of his contrary vnto sin, Charity to Mallice, Temperance and Sobriety to Gluttony and Drunkennesse, Liberality to Nigardise, Vigilancy to Security, Confidence to Distrust, Faith to Infidelity, Truth to Leasing, Chastity to Incontinency; and so of the rest; by which meanes it may fall out be­twixt Vertue and Vice, as betwixt Christ and Satan; because vice with Satan, as a strong man man keepeth possession of his Pallace, vntill Vertue with Christ, as a stronger man, commeth and ouer-commeth it, taketh away the armour thereof, and deuideth the spoiles. Luke, 11. 21. 22.

Secondly wee ought to worke the supplanting of sin by crauing of Assistance against it, A blessing like vnto that which Isaack gaue vnto Iacob his son, euen the Dew of Heauen, because it commeth downe from Hea­uen. Gen. 27. 28. The meanes to obtaine it, is by Prayer in the spi­rit, and the benefitt of it is the Power of the spirit, euen the grace of GOD, before the which the Troupes of sin can no more preuaile, then Dagon did be­fore [Page 11] the Arke of God, which fell downe before it, hauing both Head and hands cut off. 1 Sam. 5. 4.

Grace dealeth with sinne, euen as the rod of Aron with the roddes of the Aegiptian Inchanters. Ezod. 7. 12. which deuoured them: or as the feathers of Eag­les are said to doe with the feathers of other Birdes, which consume them: If then Sinne, Hell, the Graue, and all the in [...]ernall troupes shall band and bend them­selues against vs; yet if grace bee with vs, GOD is with vs; If GOD bee with vs, what neede wee care though the whole World bee against vs: Is any man doubtfull? So in the like case was the Seruant of Elishah, when hee saw the Horses and Chariots of the Aramites compassing Dothan, vntill his Maister had pray­ed vnto the Lord that he would open his eyes; and when his Eyes were opened, hee looked, and behold, the Moun­taines were full of horses and chariots of [...]ire round about Elishah, finding therein the speech of his Ma [...]ster to be true, who said feare not, for they that bee with vs are more then they which bee with them. 2. Reg. 6. As therefore at the prayer of Eliah fire came downe from heauen to consume the burnt offering, so as the wood and stones, and the dust was also deuoured, and the water in the ditch licked vppe. 1. Reg. 18. 38. So, lette vs with humble and deuout heartes pray for the hea­uenly fire of Gods holy grace, wherby our vices may be consumed, mis-doings deuoured, and sinnes supplanted.

From these generall Doctrines, I am to deale with the particular branches of this Psalme: and therein first, with the Euidence of the godly mans vertues, sette forth vnto vs by the negatiue contestation thereof, in these wordes, that hee walketh not in the councell of the wicked. wher-out I may obserue: 1. That there is a coun­cel of the wicked. 2. that the vngodly walk in it. 3. that the godly walke not in it.

First, it appeareth then that there is a Coun­cell [Page 12] of the wicked. This is eyther a councell which is Priuate in them-selues, or else Publike with others.

The councell of the wicked, which is priuate in them­selues, is a necessary precedency in euery wilfull and in­tended sinne.

In a wilfull and pretended sinne. (as the Shoole-men speake) Three things do meete and concurre together, Consilium, Actus, Exitus. A councel, an act, an issue, vpon that Act let me instance this matter by some particular examples: Dauid after the walking on the roofe of his Pallace after the sight of the beauty, and his surprise with the loue of Bathshebah, first tooke councell in him­selfe, concerning an inquiry what shee was, and sending of Messengers vnto her to moue her to come to him. 2. Sam. 11. 3. 4.

Secondly, committed the Act, and Lay with her. Ver. 4. Thirdly, the issue there-vppon insuing, was, that Bathshebah was conceiued with childe. Dauid for the saluing of his credit, was inforced to cause Vriah her husband to be murthered, that so Bathshebah mought become his owne Spouse; that Dauid beeing admo­nished by Nathan, repented, and was absolued from Spirituall, but not from Temporall punishment; but that the childe conceiued in adultery dyed: Absolon his sonne rose vpp in Armes agaist Dauid his Father, and Destowred his Concubines in the open Sun-light. 2 Sam. Cap. 15. and 16. Ahab after the liking of Naboaths Vineyard, first tooke councell how hee might com­passe it, eyther by the exchange of another Vineyard, or 1 Reg. 21. 2. else by giuing the worth ther of in money.

And in the end because hee could not so obtaine it by the aduise of his wife Iesabell, hee tooke coun­cell also that False Witnesses might bee suborned against Naboath, that so Naboath might bee vn­iustly Stoned for Blasphemy, and his Vineyard seazed [Page 13] vpon to the Kings vse, v. 8. 9. 10. Secondly, this was act­ed, vers. 11. 12. 13. Where they proclaimed a fast, and set Nabaoth among the chiefe of the people, and there came two wicked men and satt before him, and the wicked men witnessed against Nabaoth, saying Nabaoth did blaspheme GOD and the King: Then they carried him out of the Cittie, and stoned him with stones, that he dyed: And vers. 16. Ahab rose and tooke possession of Nabaoths Ʋineyard. Thirdly, the issue which followed here-from, was, that which was prophesied by the Prophet Eliah the Thes­bite, that Doggs licked the blood of Ahab, euen in that place where they had licked Naboaths bloud, Reg. 22. 28. And in the field of Iezraell, doggs did eate the flesh of lesabell, so that there was no more of her left then the scull, and the feete, and the Palmes of her hands. 2. Reg. 9. 35. The like might bee exemplified concerning Absolon, Iudas and others, but for feare of being ouer-tedious: In all which it may appeare vnto vs: that the counsell of the wicked is the first egge of this venemous Basilisk, Sinne prepa­ring the way for the Acte, as the Needle doth for the Thred; like the head of a Serpent, which if hee getteth in first, then draweth he all his poysonous traine after him. Saint Bernard saith in a certaine Sermon, Quare peccas [...] quia nescis quid facias? absit. Why sinnest thou? because Saint Ber­nard. thou knowest not what thou doest? Bee i [...]farre from vs to thinke it. Quia cogeris vt facias? absit: because thou art compelled to do it? be it farre from vs to imagine it. Sed quia placet vt facias, but because it pleaseth thee so to doe. This pleasure of ours that we will so doe, hath a neare alliance with the counsell of the wicked, which they priuately take in them-selues, the seed of this Colloquin­tida, the first head of sinne.

Secondly, there is a counsell of the Wicked publique with others: This is either Temporall or Ecclesiasticall.

Temporall, one example for all is, that when Absolon in his Insurrection against Dauid his Father, with-all the [Page 14] people the men of Israell, came to Ierusalem. Then Ab­solon 2. Sam. 16. 20 said vnto Achitophell, euen in that bloudy and vn­naturall conspiracie, giue Councell what wee shall doe. And hee gaue that wicked counsell concerning, Going in Vers. 21. to his Fathers Concubines. Secondly, there is a publike counsell of the wicked, in matters of assemblies Ecclesi­asticall, as amongst, and aboue, the rest, that Councell which was assembled and gathered together for con­demning and executing our Innocent and guiltlesse Sa­uiour, Mark. 14. 55. where it is said, that the high Priest and all the Councell, sought for witnesse against Iesus to put him to death, and found none.

It is an error in the Church of Rome, by no friend of truth to be tolerated, that they so stiflye hold and main­taine that Generall Councels cannot erre, and that Councels of the Church cannot prooue Counsels of the wicked. Indeed it is true of Councels of the Church, so farre as the Church continueth to be the piller and ground of truth. But by reason that Councells consist of Church­men: 1. Tim. 3 15. and Church-men are compounded of the Church, and Men, in many things, it cannot bee auoyded. But that as Men, they may and doe erre in regarde of their varietie of opinions, personall imperfections, multiplicity of interpretations, mistaking, as Isack (though he were a Prophet) mistooke Iacob for Esau. The difference is, Gen. 27. that Isaac tooke the good Iacob, for the euill Esau. But they here-in forsake the Good for the Euill.

Saint Augustine writeth, that Councells are most Saint August. [...]pist. 1 19. wholsome Antidotes against the poyson of heresies, yet will hee haue them to bee subiected vnto the spirit, and Scriptures, which alone are priuiledged, Non errare: not to erre. Though Bellarmine and Stapleton, sweate in the proofe and auouching of the contrary, yet can it not bee modestly denyed, which Eusebius lib. 7. Eccle­siast. Histor. hath anciently recorded, that Councells in number (no fewer then ten) haue confirmed the then ouer­spreading [Page 15] heresie of Arianisme. Three Councells, as an 3. Councells errid. other graue Author, Commenting vpon Cyprian, repor­teth, haue miscarried in establishing the re-baptizing of conuerted herctiques. What should I speake of the second Ni [...]ene Councell, which reared vp Idolatry and 2. Councells of Nice. gaue bodies to Angels, and the soules of men? Councels therefore haue beene mis [...]ed, and may erre, whether they bee Prouinciall, or Occumenicall, as (if I thought it fit) I could plentifully prooue. Thales when hee looked to­wards Thales. the Starres, stumbled at a stone and fell on the earth: So men in their Councels, while they pretend godlynesse may maintaine wickednesse. Councell in the Hebrew is called Gnatsc of a Roote, Gnets which Gnets. signifieth a Tree. To shew vnto vs, that as Trees bee both good and bad: so also may Councels: that as a good Tree bringeth forth good fruite, so doe good Counsell like a Tree. Councels, and a bad Tree bringeth forth bad fruit: so doe euill Councells, becomming therein the Councels of the wicked.

The second point which from hence I doe obserue, is that the wicked walke in this Councell.

Among other things obseruable in him that walk­eth, this is one principally intended, a mans Recreation or Pleasure. In that the wicked then walke in wicked 2. Sam. [...] 1. counsell, they may bee said to make it as an Alley or Gallery to delight and recreate them-selues therein. As Dauid sinned when hee walked in his Gallery: so the vngodly make sinne their Gallery to walke in. Sinne is deuided into three parts, Lust of the eyes: Lust 1. [...]ohn. 2. 16. of the flesh, and Pride of life:

These three Pleasures of Ʋanitie, are esteemed of by the world, as the Three persons of the Deity: for the world so possesseth the Lust of the Eyes, as it ioyeth in it; the Lust of the flesh, as it reioyceth in it: the pride of life, as it delighteth in it, and them [Page 16] all as it walketh in the pleasure of them. Hee that pur­poseth to bee sinfull, so delighteth in sinne, as he therein can prescribe no bound vnto him-selfe, for the pleasure of sinne towleth him on, to become without measure in sinning. Let Absolon be our example, who first sinned, in [...]. Sam. 16. 22. that hee went in to the Concubines of another: Secondly, was impudent in his sinne, in that they were the Concu­ [...]ines of his Father. Thirdly, hee tooke such delight in it, and rather vaunted then walked in the pleasure thereof, as after a triumphing sort hee caused, [...]ents to bee spred in the top of the house, and committed the folly in the sight of all Israell, and open sunne-light. Hee was not abashed that the Sunne of Heauen should see his so rebellious Incontinencie. The pleasure which the vngodly take in sinne, may appeare in this, that it is their desire to com­mitt it: first, euery whit; secondly, euery where; thirdly, euer: or if you will; First, all; secondly, at all places; and thirdly, in all times. First, the wicked so walke in sinnes pleasure, as they wish to commit it euery whitt, or all; the wise man is said to feare the Lord in all things. Eccles. 18. 26 So a foole (such as be the wicked heere spoken off) wish­eth to anger the Lord by all sinnes. As Dauid answered Michol, that hee would bee more vile still; So the vn­godly 2. Sam. 6. 22: purposeth to bee more wicked still, vntill they haue gone through, genera singulorum, the kindes of all sinnes, and singula generum, the p [...]rticulers of all those kinds. Adding sinne to sinne, as we read of Ioyning house to house, that they may sinne alone, as they so doe that Esay. 5. 8. they may dwell alone in the middest of the earth, as it is Ibidem. in the same place. Leauing (if it were possible) no sinne for others to commit, as they no place for others to in­habite, retaining, voluntatem peccandi, a will of sinning, though they haue not, fac [...]tatem, an ability to sinne, with Caligula: when they cannot sinne against heauen, Caligula yet casting stones against heauen, they would make a Monopoly of sinne, as men willing to engrosse it in [Page 17] their owne hands.

Secondly, the wicked so walke in sinnes pleasure, as hee desireth to commit it euery where, or at all places, not pri­uatly but publikely in the open view of all men. Therefore is he said to clothe himselfe with it, as with a raiment. Wee Psalm. 109. 1 [...] put on our raiment, that our nakednesse beeing couered, wee may boldly come into the sight of men; In that then Sinne is by the Wicked put on as a rayment, it argueth that their sinne is become as a Harlots fore-head, with-out shame. Doing as the Torlacchi, a certaine Sect in great Torlacchi. estimation among the Turkes, who practise their sinnes openly, because the more wicked they are, the more reli­gious they are deemed.

Thirdly, the wicked so walkes in sinnes pleasure as hee delighteth to commit it euer, or in all times, not onely in his youth, concerning the sinnes, whereof because it is more in [...]linable hereto then the other branches of our life, Dauid putteth vp a Supplication, Lord remember not the Psalm. 25 7. sinnes of my youth: but euen in his old age, when a man would thinke it were high time to leaue Sinne, because sinne is ready to leaue him, but then dealeth the vngodly with sinne, as Phaltiel the sonne of Laish did with Mi­chol 2. Sam 3. 16. the Daughter of Saul, his wife, when shee left him, to goe vnto her former husband Dauid, who followed her weeping.

It is recorded of Saint Iohn the Euangelist, that hee dy­ed with Loue in his mouth, so could the Sinner be [...] con­tent to dye with sinne in his bosome: such deli [...]ht taketh hee in Sinne, euen the walke of pleasure to the wicked.

The third point which from hence I doe obserue, it is that the Godly walke not in it. The Godly walke not in it, for as much as they take no pleasure in it, for they well know them-selues to be the chosen of God, his elect ones like a beautifull horse in the battell. Not to fight the com­bate Zachar. 10. [...]. of Sathan, but to Abet and defend the cause of the Lord. For their dignity, the godly are said to be as a crown: [Page 18] for their price, as the Pretious stones of this Crowne: for their honour like the Stones of a Crowne lifted vpp. They haue therefore a great care, that they may not impaire this dignity, vili [...]ie this price, aba [...]e this ho­nour, which they cannot auoyde but doe, If they walke in Zachar. [...]. 16 the Counsell of the wicked, and therein take pleasure in vn­godlinesse.

It is said, Ezra. 4. 14. Ʋ Ʋee haue beene brought vp in the Kings Pallace, it is not meete for vs to see the Kings disho­nour, much more may Gods Elect say; Wee haue beene brought vp in the King of Heauens Pallace, that is, in the Militant kingdome of GODS Church, whose last Acte shall end in Triumph: How then can wee see such a Kings dishonour?

Seneca witnesseth, touching Tiberius and Caius Grac­chi: Seneca lib. conso [...]. cap. 1. Qui bonos viros negauerit, magnos fatebitur: Whoso­euer shall deny them to bee good men, will confesse them to bee great men; but the children of God, in that they are good men, thinke them-selues also to bee great men: and in that they are thus, great men, suppose them-selues necessarilye occasioned to become good m [...]n: for their greatnesse is effected by their goodnesse, and their goodnesse is furthered by their greatnesse. They know that if this their spirituall Greatnesse should become Badnesse; first, the World would sooner perceiue it in them, and in whome it is more eminent and conspicuous, like a little spot which is more easily seene in white then in Browne paper.

Secondly, God doth more speedily and seuerely punish it, as Ʋincentius writeth. Because Peter was a great Pastor: Ʋincentius in speculo. Nulla vel leuis in eo ferenda culpa vel curiositas. No Fault at all though but a light one: no Curiositie was to bee borne with all in him, but him-selfe was speedily also reprooued: That this fault might bee as speedily and Ibidem. effectually remooued; The same Author saith, that if Dust cleaue to our Feete, wee much respect it not, but [Page 19] on our head wee will suffer no Defilement. The Godly well know, that as a man in this case is affected towards him-selfe, so GOD is affected towards Man, and there­fore the rather with holdeth him-selfe from sinning, least God should not with-hold his hand from smiting.

The Godly are contrary to the Vngodly: as the Vngod­ly affect, so the Godly abhorre, not onely the acte, but, so farre as may bee, the thought of Sinne euery whit, euery where, euer, or all, at all places, in all times.

First, the godly abhorre sinne, euery whit, or all, not 1. Thes. 5. 22. Iude ver. 23. onely in Existence, but euen in appearance, hating the very garment spotted by the flesh.

Secondly, the Godly abhorre Sinne, euery where, or, at, all places, not onely publiquely in the eyes of men, but Priuately also before the eyes of God, In whose presence the darkenesse and light are both alike, therefore will hee Psal. 1 [...]9. 12. surely know it, and finde it out.

Thirdly, the Godly abhorre Sinne euer, or, in all times, not onely in time of Age, then like vnto the foolish Pilot, cutting the Cables of iniquity, and waighing his sinne­full Anchors, when him-selfe is feeble, his Sailes torne, Maste crased, Shipp leake, when the Sea is troublesome, and the windes contrarye, In so much as there seemeth then great difficultie, and with-out Gods especiall ayde, impossibility, euer to attaine to the Hauen of Happinesse: but euen in the time of his youth, from his very youth, making him-selfe a Samuel dedicate to the Lord: conse­crating vnto GOD the first fruites of his youth, as hee 1. Sam. 1. 28. is ALPHA, and the last Acte of his Age, as hee is Apocal. 1. 8. OMEGA.

God protesteth by his Prophet Michah, that his soule longeth for the first ripe Grapes, which is the Godly one, euen in the strength of his age, while there is store of oyle in his lampe, while his bones are ful of marrow, & his brest runneth full of milke, while he is fresh as a Bridegroome [Page 20] comming out of his chamber and strong as a Gyant to runne his course. The Godly then abhorreth to walke in the counsell of the wicked euer; in Age, because then hee would bee most wise: in Youth, for asmuch as hee know­eth Epist. Iude. vers. 11. it standeth him in hand then to be most wary. He detes­teth to walke in the way of Caine, because hee desireth to walke with God as Henoch, Gen. 5. 24. Wisdome (Prouer. 8. 11.) is praised to bee better then pretious stones, and all pleasures are not to bee compared to her. This riche Wisdome is to bee found in the Godlye, Wise, and therefore this Pleasure in the walke of sinne (in com­parison of her owne Pleasure) is despised and shunned by her.

Wisdome perswadeth the Godly to despise and shunne the walke of sinnes pleasure, or the pleasure of sinnes walke. First, because shee knoweth and assureth the soules Rom. 6 21 Ibid. vers. 23 of the righteous, that it is pleasure without profit, & there­fore vnfruitfull, if there be any fruite the [...] of, it is Shame or Death. Florida quidem rosa est, sed mihi tristitiam infligit; Saint B [...]sil de paradiso. The Rose is flourishing, but the Thorne therein affecteth mee with sorrow, because it putteth mee in minde of my sinnes, for which the Earth hath beene condemned to bring forth Thornes and Thistles. So the Beauty of Sinne bringeth Bane, the sweete, soure, Pleasure▪ pa [...] with it. And the Bane is more then the beauty, the sowre more then the sweet, the Paine more then the Pleasure, as among Roses, the Thornes are more then the Flowers.

Secondly, because shee knoweth and a [...]sureth the Soules of the righteous, That it is pleasure with-out equity, and therefore vnlawfull for, [...], Sinne is the transgression of the Lawe, it is Priuatiue, not Positiue, [...]. Ioh 3. 4. it maketh a Lawe to become as no Lawe, and therefore is vnlawfull.

Thirdly, shee knoweth and assureth the soules of the Righteous, that it is a pleasure which woundeth the Conscience, and therefore is sorrowfull like vnto a [Page 21] sweete poyson which leaueth Death behinde it, like The Locusts which had Faces of men, and haire of women: Apoca. [...] Apoca. [...] S. Chryso [...] Psal. 50. but brought the Tayles and stinges of Sco [...]pions behinde them. Conscientia (saith Saint Crysost) codex in quo quotidi­ana peccata conscribuntur, our Conscience is a book wher­in our daily sinnes are written. So written are our sins in the register of our Conscience, as according to the Eui­dence thereof, the conscience it selfe performeth the office of an Accuser, Iudge, Tormentor, against our selues. This is a bitter gall of Conscience, not vnlike vnto that gall of bitternesse. Act. 8. 23. vnder the priuate curtaines of those Act. 8. 23. tragicall Theaters, the Gorgons, Sphinxes, Hidraes, and Harpies (that the Heathen speake off) doe Acte their bloudy partes.

Fourth, shee knoweth and assureth the soules of the Righteous, that it is a pleasure, Cuius extrema luctus occu­pat, the bound of whose extremity is the extremity of greeuance, and whose Conclusion is knitte vppe in Con­fusion, whose trayne trayleth after it, Affright­full Death, Rage-full Hell, and Rue-full Damnation, and therefore must needes it selfe bee most Affrightfull, Ragefull, Ruefull.

Sithence then it appeareth vnto vs that there is a Councell of the wicked, That the wicked walke in it; that is take their pleasure in the same, wishing in that regard, that Sinne mought bee committed by them euery whit, euery where; euer: but that the godly walke not in it, as they who haue weaned their soules from such impious va­nities, or vaine impieties, All, At all places, In all times, and so much the rather because it is a pleasure vnfruitfull, vnlawfull, sorrowfull, affrightfull, ragefull, ruefull.

Oh▪ lette vs not conforme the Inclination of our af­fections, the affectation of our will, or the conuersa­tion of our manners, to the crooked, but to the vpright: to the reprobate, but to the elect: to the sinfull, but to [Page 22] the sanctified Ones! But lette vs rather deale with Sinne that wilde Beaste, which layeth in waite to spill our soules; as the Dragon did, to deuoure the Childe: as Com­modus Apoc. 12. 4. the Emperour dealt with those wilde beastes hee cast his Darts at, who (as Histories report) neuer missed the Marke hee threw att, and neuer gaue a wound, but it was deadly.

Oh lette vs also giue a deadly wound vnto sinne, which would deadly wounde vs, that so it may betide the monster-sinne as it sometime befell the Gyant Goliah: who thinking to haue slaine Dauid was him-selfe slaine by Dauid, 1. Sam. 17. Auersemur (as writeth Saint Ba­sill) Saint Basil. peccatum vt assolent bruta animalia, &c. Lette vs auert sinne as brute beastes are wont to deale with poy­sonous weedes: and lette vs follow Righteousnesse as they doe wholesome fodder: If wee looke to Raigne with Rom. 8. 17. Christe. Sinne must not raigne in vs. Rom. 6. 12. Lette vs then take our Councell at GODS Oracle. Rom. 3. 2. and not of the Councell of the wicked. Lett vs runne the way of the Spouse, who sayth that if hee shall draw her shee will runne after CHRISTE. Cant. 1. 3. and not walk the path of the Strumpet, whose feete goeth down to death, and her steppes take hold of hell. Prouer. 5. 5. that so our walk may approue vs to be Godly, and not reproue vs as Vngodly.

The second particular point in the Negatiue Contes­tation, whereby the Euidence of the godly mans Vertue may appeare vnto vs, is that, hee standeth not in the way of sinners, where-out may bee obserued, first, that there is a waye of sinners. Second, that the vngodly stand in it. Third, that the godly standeth not in it.

First, then it is proposed, that there is a way of Sinners: for the better vnderstanding wherof, wee must know that there is a twofold way, Away of righteous, and Away of sinners.

First, the way of the Righteous is called in Scripture, by the name of GODS Commandements: The way of truth, GODS way, &c. The way of Sinners in the Psal. 119. same Psalme, is termed an euill way; A wicked way, A false way, the way of Lying.

The way of the Righteous, differeth from the way of Sinners in the Enterance into the way: the Company in the way; the Passage out of the way.

First, the way of the Righteous, differeth from the way of Sinners in the Enterance into the way. The way of the Righteous in the first Ingate there-vnto, seemeth (as indeed it is) A straight, rough, and vnpleasant way: On the other side, the way of Sinners appeareth in the first Front thereof to bee a Broad, Smooth and Plea­sant way.

The way that the Righteous must beginne (and conti­nue to walke in the pilgrimage of this li [...]e) it is according to the direction of GODS wisedome, appointed to be Straight, Rough, and Vnpleasant: A way that is besette with Thornes; as the Church her selfe is sayd to bee A Lilly among thornes.

As a Crowne of thornes stood vpon the Head of Christe, Cant. 2. 2. So it is very fitte and conuenient that the Feete of Chris­tians should tread vppon a way of thornes. That which the Prophet Hosea speaketh may heere-vppon fitly Hosh. 2. 6. bee applyed to the Righteous: I will stoppe thy way with thornes: Doth a Man gather grapes of thornes? Math. 7. 16. Yet is it certaine that the Righteous are as Grapes growing, though not on, yet amongst these thornes; which being bruzed and squeazed by the Wine-presse of Afflictions, become as a delicate Wine, sweetly tasting on the Lords Palla [...]e.

We must of necessity ascribe by an infinite Com­putation, more Wisedome to GOD then to a Gardi­ner: Gardiners hold opinion that Roses, and Violets sowne or set neare vnto Onyons or Garlicke, are made of [Page 24] more sweete sauour.

The graces and giftes of God in the Righteous, are as Roses and Violets, which beeing sowne or sett neere vnto Afflictions and Tribulations, which are strong & vntooth­some, as Onyons and Garlicke, will make them more de­lightsome and acceptable.

The Righteous are as Gold, therefore must they not feare the furnace: as Wheat, and therefore must they not feare the flayle: as Oyle, and therefore must they not feare the pressure: as Iron, and therefore must they not feare the file: as the Palme-tree, and therefore must they not feare the burthen: as Sons, & therfore must they not feare the chastisement, To conclude, as Lillies: and therefore Cant. 2. 2. must not bee ouer-sett with feare, though they may hap­pily be besett with Thornes.

Dauids Lott consisted in two pointes, in a kingdome, and in a trouble: He had also two famous heires, Salomon, who inherited his Kingdomes: and Christ, who inherited his troubles: Salomon and Christ by nature were brethern in blood, but not in inheritance of the 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 y ^• Truth, then Salomon the Type: For as a father writeth; eue­ry actiō not of Sal [...]mō 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 y ^• as the exercise of y ^e 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 [Page 25] 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 [...]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 [...]ollow mee, lette him forsake Math. 16. 24. him-selfe, and take vppe (not Salomons Crowne) but his Crosse and [...]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 Chy [...]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 Esa [...], rather then of Iacob, of the le [...]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 vpp [...]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 [Page 27] 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 li [...]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 [...]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 [Page 28] bee said, as o [...] [...]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 who shall abandon the Coullors of CHRISTE. that they may receiue the Marke of the Beaste Apoc. 13. 16.

To him that trauelleth in the way, there is nothing more Delight some then to haue Good, there is nothing more Irkesome then to haue bad Company: Behold here bee offered vnto vs, and sette before vs two Wayes, The one of the Righteous, who haue Precedent, Con­comitant, and Subsequent good Company, as wee haue heard.

The other of the Sinners who haue Precedent, Conco­mitant, and Subsequent bad Company, as hath beene deli­uered vnto vs.

Now wee may perceiue that in some sence it ly­eth in our choyce which of these Two Wayes wee will take. And I make no doubt, but that if the dewe [...]f Heauen bee not wholy d [...]yed vppe: If the sparkes [...]f grace bee not altogether quenched in vs, wee will betake our selues vnto the Good way, that so wee may haue good Company: not to the Euill waye where wee shall haue badde Company: By the former shall wee bee made like vnto Young Tobiah, [Page 29] who had an Angell of GOD in his company, by the latter Tob 5. 4. [...]. Sam. 16. 14 shall wee become like Saul, who had an euill spirit sent from God to vexe him.

The third difference betweene the way of the righte­ous, and the way of Sinners, is the passage out of the way.

The passage out of the way of the righteous is from Bondage to Liberty, from Pouerty to Wealth, from Sor­row to [...]oye, from Teares to Triumph, from Death to Life: from Hell (as I may so say) in this world, to Heauen in a better.

On the other side, the passage of the wicked out of the way of sinners, is from Liberty to Bondage; from Wealth to Pouerty; from Ioy to Sorrow, from Triumph to Teares, from Life to Death, from their Heauen in this world, to Hell in an other.

It may then appeare vnto vs by that which hath beene deliuered, that the way of the righteous, is not vnlike vnto 2 Reg. 2. vers. 19. 22. the waters of Iericho, which were first bitter, and then made sweete. So the way of the righteous, though it yeeld­eth the taste of bitternesse in the beginning: yet shall it recompence the same with sweetnesse in the end. But the waye of Sinners is like the waters of Sodome, which were at the first sweete and pleasant: but after that (as Histories mention) became they (and so continue vnto this day) bitter and vn-wholsome, resembling herein the Panther, who is said to allure other beasts after him, by the sweete sent of his skinne, and afterward to prey vpon them [...]y bloudy rage of his Tallants. Oh how shall wee then sl [...] ­ken to walke in the way of the righteous? which is like the fruite of the Tree of life, which groweth by degrees from bitternesse to sweetnesse, as fruite vseth to do, and beeing once sweete, can neuer waxe bitter againe: And how farre off ought it to bee from vs, and wee from it, to step into the way of Sinners? which is like Esaus pottage, Gen. 25. 34, which, it may be, refreshed him for a time, but afterward [Page 30] cost him his Birth-right. So will this cost vs no smaller price then our Birth-right, Gods kingdome; the estimate whereof is inualuable: and not onely so; but will also subiect vs to the torture of Hells thra [...]dome, the sorrowes whereof are vnconceaueable. Picus Mirandulanus, break­eth Pi [...]us Miran: Epist. quadam. out into these speeches, concerning the floating vani­ties of this life. Quid optabile in Mundi voluptatibus? quae dum quaeruntur fatigant, dum acquiruntur infatuant, dum amittuntur excruciant. What is to bee wished for i [...] this worlds pleasure? whose getting is weary somnesse, inioyment folly, losse, griefe. If these also bee found in the way of Sinners; after them all followeth Hell to. For as Death is the passage out of the Way: so Hell follow­eth after Death in this kinde. Apoc. 6 8.

The second thing which here-out may bee obserued, it is, that the Vngodly stand in this way. The Vngodly first begin with a doubtfull walking; then proceed they to a determinate standing. The former is as a seeking: this is as a finding; the former is but (as it were) a floating, this a setling: because the wicked by standing in this waye of Sinners, doe (as I may so say) pitch their Tents, and erect their dwelling places there. For so standing is some-times taken in the Scriptures, Our feete shall stand P [...]al. 122. 2. in thy gates O Ierusalem! Where by standing, is to bee vnderstood a resting or settling to dwell there. In that the wicked stand in the waye of Sinners, that is, dwell there, they seeme to bee affected to the way of Sinners, in a bad affection, as GOD was to the Hill of Sion, in Psal. 132. 14. a good acceptation: Who saith, This is my rest for euer, heere will I dwell, for I haue a delight therein. Where-out there is obserued: first, a precedent determination; here is my rest: Secondly, a future resolution, euen for euer. Heere happe what happe will, will I dwell, heere will I stand.

Thirdly, a reason thereof, because I delight therein: or [Page 31] because my delight is in it. Wherein the wicked be­come apparantly like the Dogge or Sowe, whereof the former returneth vnto his Ʋomitte, the other to her Wal­lowing in the mire, because they both delight therein; 2. Pet. 2. 22. as the wicked doe Stand, and in that respect Dwell in the way of Sinners, because they repose their delight in it.

This Standing in the way of Sinners, implyeth with it an impossibility of Amendment, so long as they so stand. In Repentance or Amendement of life, there bee two bounds, Malum, et Bonum, from the one thereof (if wee looke at any time trulye to Repent) wee must of necessi­tie passe to the other; of which passage the former part is done, Auersione a malo, by the turning from that which is euill.

Now needes must it bee granted, that where there is a standing still, there is no motion; where there is no motion, there cannot bee (as they speake in Schooles) any Lation or transmigration, from place to place, and of ne­cessitie must it bee inferred, that where that is wanting, cannot bee any Auersion or turning away from that which is euill, or Conuersion and turning to that which is good.

The wicked then, in that they haue their standing in the way of Sinners, are as a standing puddle of corrupted waters, which the longer they stand still, growe more and more corrupted. Sith then wee ought to bee carefull, that wee walke not in the counsell of the wicked: oh how much more watchfull are wee to bee, that wee stand not in the way of Sinners! To stand in the way of Sinners, it is like vnto an Ʋlcer bred in the bone, which will neuer out of the flesh, vntill God shall consume such flesh by fire, as he some-time drowned all flesh by Water. Gen 6. 13.

The reason of the past drowning▪ all flesh by water, is set downe Genes. 6. 12. because all flesh had corrupted his waye: but the Reason of the future consuming [Page 32] of such flesh as this, is by fire, may be because all such flesh stands in a corrupt way, euen this way of Sinners, here spo­ken of. Saint Gregory saith of Sinne, that it is Cathena in­fernalis, Saint Greg [...]r. An infernall chaine: and so indeed may it bee thought to bee, because with the ligature thereof, as with the Iron linkes of a Chaine, the Sinner is so tied & bound as hee cannot stirre or mooue him-selfe either one way or other, but is enforced to stand still: He standeth in the wa [...] of Sinners.

The third thing which here-out may bee obserued, is that, the Godly stand not in the way of Sinners. They stand not in it. For as much as they are euer watchfull ouer them-selues, (so neere as may bee) that they may not so much as stepp into it. Who will stepp into that way wher­in they know a Serpent to bee? The way of Sinners (as the Godly well know) is such a way, and therefore are they so farre from stepping into it, as they flee from it, Eccles. 21. 2. Sinnes are the weapons of vnrighteousnesse: for Rom 6. 13. which cause the Righteous are affected vnto them, no otherwise then Dauid was vnto the weapons and Armor of Saul, who put them off, when hee went against Goli­ah, 1. Sam. 17. 39 as they which were vnfitt and vnmeete for him. The Godly wishe not to sinne, not so much for feare of pu­nishment, as for loue of Vertue, which Vertue in as much as it commeth from God, and leadeth to God, the godlye esteeme as their Summum honum; their cheefest, highest and supremest good: Amiable, Estimable, Desirable, not in any by-respects, but of and for it selfe onely. It is a say­ing, Nolens peccare propter se, fit volens propter aliud. Hee which is vnwilling to sinne for sinnes sake, is made willing for some other consequence sake, which may depend vp­on it, whether it bee Pleasure, Lucre, Honour, or the like: but the Righteous-one admitteth of neither, reiecteth both: hee prayeth so to bee furnished by the seauen spi­rits Apocal. 1. 4. which are before the throne of GOD, that (if it may be) he may not fall at all. But if his spirit be so vanquished [Page 33] by his flesh, as hee not onely falleth, but falleth seauen times a day, a lott from which euen the righteous man is not priuiledged, Prou. 24. 16. Yet as Saint Ierome writeth, Saint Ierome. P [...]nie Ep [...]st. 4 [...]. looseth hee not the name of a righteous man, because hee as often riseth by repentance againe. Plinie mentioneth a cer­taine fresh water, which retaineth the freshnesse, though it runneth among the brinish waues of the Sea: Such are the righteous, who though they liue in the darkenesse of this world, yet doe they not the workes of darknesse: though they bee among Sinners, yet with Sinners doe they not stand in the way of Sinners, but are righteous still, much more performing that by the light of grace, which Anacharsis a Scythian did by the glimpse of Nature, who Erasmus in vidua Christi. being at Athens (as writeth Erasmus) in which Cittie it was a most hard thing to bee a good man. Nihil tamen de sua seueritate remisit: yet diminished hee nothing from his grauity. So the righteous doe much lesse im­paire any thing in their goodnesse; but, tanquam marga­rita in Coeno. As Pearles in a Puddle: so doe they keepe their vertue still.

It appeareth then by the premised matter, that there is a two-fold way: The one of the Righteous, the other of Sinners. That also there is a great difference be­tweene these Two wayes, both in regard of the entrance into the Way: Company in the Waye, passage out of the Waye: that more-ouer the Vngodly-one Standeth, that is, Planteth and Setleth him-selfe in this Waye. On the contrary side, that the Godly standeth not in this waye, because hee is carefull what in him lyeth, by the direc­tion of GODS spirit, not so much as to steppe into this waye: Oh let vs then in the feare of GOD, if wee would bee accompted as wee are, and bee as wee are accompted! Let vs I say, refraine our feete from this Waye, yea, euen from the Path, that is the least meanes of conueyance which may leade vs to this Waye, If wee Prou. 1. 15. [Page 34] will of necessity be-take our selues vnto a Waye: oh by how much is it better for vs to be-take our selues vnto the waye of GODS Commandements; saying, as Iob. My Iob. 23. 11. foote hath followed his (that is GODS) steppes, his waye haue I kept, and haue not declined. Though the Sinner s [...]p­poseth that hee standeth in the waye of Sinners; Yet as Saint Bernard witnesseth; hee rather falleth by Sinne, Saint Ber [...] de [...]na domini. then standeth in the waye of Sinners: and his fall hath beene, as that Father speaketh, on stones to bruise him, and on pollution to defile him: a pollution so base and despice­able, Ezech. 24. 6. as it is called by the name of Scumme, which first ari­seth of corruption: secondly, is light: thirdly, is vnprofita­ble. So is Sinne also, Corrupt, Light, Vnprofitable: and hee which standeth in it, standeth in Corruption, Vanitie, Vnfruitfulnesse. Whereas the Righteous ought to bee Incorrupt, Vertuous, Fruitfull, as hee which looketh to receiue a Crowne, Incorruptible, Glorious, Precious: and therefore hee which is in the way of su [...]h preferment, as Heauen is, will auoide to stand in the waye of such defile­ment, as sinne is.

The third perticular point in the Negatiue Contesta­tion, whereby the Euidence of the Godly mans Vertues may appeare vnto vs, is, that hee sitteth [...]ot in the seate of the scornefull. Wherein there bee considerable: First, what is meant by the scornefull heere spoken of: Second­ly, that there is a seate of such scornef [...]ll ones. Thirdly, that the wicked doe sitte i [...] this seate: Fourthly, that the Godly doe not sitte in it.

First, it must then appeare, what the scornefull are, or what is meant by them. Scorners heere spoaken of, are of two sorts: eyther such as scorne Men, or such as scorne GOD.

Such as scorne Men, bee eyther such as doe it of Pride, because they thinke them-selues better then others; or of Enuie, because they would haue none better then them­selues, [Page 35] or else of Mischiefe, because they wil [...] haue none worse then them-selues.

The first fruite of Scorning, groweth from the roote of Pride, which maketh them, who are there-withall tain­ted, to suppose that they are better then others, and there­fore in regarde of them-selues, doe they contemne and ouer-looke others. This kinde of Pride is called by the Greekes, [...], which is necessarily ioyned with the disdaine of others. These kinde of Men, if they haue Wealth; waxe proud of it, and scorne other, who are poo­rer then them-selues. If they haue Honours, they swell with them, and scorne others, who are meaner then them­selues. If they haue Strength, they are puffed vpp with it, and scorne others, who are weaker then them-selues. To conclude: if they haue Health, Beauty, Friends, Liber­tie, Wisedome▪ Eloquence, Zeale aboue others, they grow haughty and high minded with them, and scorne other more Sicklye, Deformed, Friendlesse, Enthralled, Dull­conceited, Stammering-tongued, Coldly-affected then them-selues: saying, in the aboundance of their riches: Depart from mee, for I am welthier then thou: in the arme of their strength, Depart from mee, for I am mightier then thou: in the staffe of their friends: Depart from mee, for I am more gracious then thou: in the feruour of their zeale, Depart from mee, for I am holyer then thou: To con­clude, In the confidence of any blessing which it hath pleased GOD to lend them: Depart from mee, for I am better then thou.

Men they are, who wrest those gifts which GOD hath vouchsafed them, vnto a wrong end. For where as God hath annointed them, with the Oyle of bounties, aboue their fellowes, to that end that they should support and maintaine their inferiours: they peruert them to disdaine and scorne their Inferiours. But why art thou so borne alo [...]t (O man!) as thou scornest other by Pride, when [Page 36] thou oughtst so to bee abased: as to loath thy self through Humility, whose Conception cannot be thought on with­out shame: whose Birth cannot bee remembred without sorrow: whose Life cannot bee aduised without vanity: whose Death cannot bee mused on without misery, who was made of the Earth the lowest Element; of the Slyme, the basest earth: not onely Vayne, but Vaynity, not Vani­ty in part, but altogether vanity. [...]alm. 39. 5.

In regard of the base matter he was made off, was Man called Adam: in regard of the miseries hee hath [...]ithence falne into, is he termed Aenosh, subiect to the Fire, which may consume him: to the Pestilence, which may dispatch him: to the Famine, which may starue him: to Inondations of waters, which may drowne him: to the Infection of the Aire, which may taint him: to the quaking gapings of the Earth which may swallow him: to Thunder-boltes, which may blast him: to a whole Army of diseases, which may as­sault him: to Venome, which may poyson him: to litle con­temptible creatures, as Hyes, Lice, Frogges, which may discomfitt thee: besides euill Spirits to possesse him: mala­dies of the minde, to torture him: Vanities of youth, and Infirmities of age to affright him.

Sithence then thou art compassed with such A clowd of miseries, as Heb. 12. 1. wee read of a Clowd of witnesses.

Why dost thou, yea how darest thou go on? oh Man! to say that thy little finger shall bee heauyer then thy Fathers loynes, with Reboam: And dost not rather protest that thy Soule Cleaueth to the dust with Dauid; Psalme. 119. 25. 1 Reg. 12. 10. Why dost thou seeke to builde thy nest in the Sunne with the Eagle, and not rather mourne and lament with the Pellican in the Wildernesse? What is man that thou art so mindfull of him, as to crown him with glory and worship (saith Psal. 102. 6. Psal. 8. 4. 5. the Kingly Prophet) But I may say, what art thou O Man? which art so vnmindefull of thy selfe, as to scorne others by vaine-glory and contempt? that whereas thou oughtest to looke to thy selfe by Feare: Thou ouer-lookest [Page 37] others with Pride, which is the first roote of scorning of Man.

The second fruite of the scorning of Man, groweth from the roote of Enuy, because wee would haue none better then our selues.

Thus when Caine saw that the sacrifice of Abell was respected, and his owne reiected, his countenance is said to Gen. 4▪ 5. fall, that is to say, he could hardly afford him a good look, [...]ecause hee was bigge with scornfull di [...]daine against him.

Thus when Dauid had vanquished Goliah, and had made other prosperous expeditions against the Philisti­ans, and the women of Israell sang, that Dauid had slaine his tenne thousands, and Saul but his thousand. Saul waxed wroth, is said after that time to haue an eye at Dauid, what 1 Sam. 18. 9. meaneth it that hee had an eye at him, but that, inuidit, he enuyed him, and with a looke of scorne and disdaine pried into him. Thus was Michol an euill daughter of as bad a father, saw Dauid more forward in holy zeale then her selfe, in so much that hee daunced before the Arke of God 2 Sam. 6. 14. with all his might. Looking through a window, and seeing him leape and daunce she despised him in her heart, ver. 15. and that in such measure as shee speaketh to his face. O how glorious was the King of Israell this day? Which was vncoue­red this day in the eyes of the Maidens of his seruants, as a foole vncouereth him-selfe. Ver [...] 20.

The King of Aram commandeth his Captaines to fight against the King only▪ & to let the common soldiers alone. 1 Reg. 22. 31. So Enuy bandeth and bendeth her scornful troops against Vertue onely, and letteth base Vice alone. The enuious returneth the dartes of scorne on them from whome he is wounded with the dartes of their Vertues, as Saint Basil writeth in a certain Homilie of his.

Inuidius (saith he) nihil ab homine nudo qui omnium ia­culis petitur, differre videtur: fort is est aliquis? aliu [...] forma Basil. Hom. de Inuidia. Charus? Eloquentia? Prudentia? tot sunt Iacula. That [...]s, the [Page 38] enuious man seemeth nothing to differ from a naked man, who is aymed at by the dartes of all men; is any man valiant, Notable for his Beauty, Eloquence, Wisedome? Then this Valiancy, Beauty, Eloquence, Wisedome, be as so many dartes to wound him, whose guise is to turne vertue from others, into wounds to him-selfe, and to re­turne scornes from him-selfe, for vertues from others. This is the second root of the scorning of man.

The third fruit of the scorning of man, groweth from th [...] root of Mischiefe: Because man wil haue none worse then him-selfe: Men of this kind are such as from the sole of the foote vnto the crowne of the head, haue nothing whole in them but woundes and swellings, and sores full of corrup­tions. Esay. 1. 6. What then can we else expect from Men Esay. 1. 6. th [...]s affected, but onely woundes of scorning? from such woundes, but swelling of disdayne: from such swellings; but sores and corruption; from such sores so full of corruption.

Can a man hope for oyle out of the flint; or for hony out of the spider; for grapes of thornes, or figgs of thistles? No, it is a thing altogether impossible, and verily a thing as impossible it is, to looke for goodnesse of mischiefe. For mischieuons minded-men, who make Euil to be their on­ly Leuell; are altogether Vnprofitable: Therefore are there none that doe good, no, not one; haue their feete to shedde Rom. 3. from Ver. 12. to 19. blood: therefore are they murtherous: haue Destruction, and Calamity in their way: therfore are they barbarous. The way of peace haue they not knowne, therfore are they re­bellious. The feare of God is not before their eies, & therfore are they mischieuous. And how I beseech you can it be o­therwise? considering that their throat is an open s [...]pulchre: y ^• their tongues haue they vsed to deceiue: the poyson of aspes is vnder their lips, & their mouth is ful of cursing and bitternes, Rom. 3. from ver. 12. to 19. That is of execration and scornfulnesse, the third root of the scorning of man.

The second kinde of Scorners, are such as scorne [Page 39] God. Though the kindnesse of these men bee many, yet will I insist onely in three of them. Whereof the first is the Couetous Mamonist. The second, the Sensuall Carnalist. The third, the Godlesse Atheist: wherof the first is possessed with the VVorld, the second swayed by the Flesh▪ the third, blinded by the Diuel.

The first [...]hen of the three is the Couetous Mammonist possessed by the world. We read 2. Corinth. 4. 4. of a God of the world; But these men make the World their GOD; appointing gods of gold and siluer to go before them: and as Riches increase, setting their hearts vppon them, contrary to that, Psal. 62. 10. Of this Mammonist, if wee would know him in his right coullors; there be these signes. 1. an eager and sharpe desire of getting, and heaping together; for a man that hath a wicked eye hasteth to get riches: 2. [...] [...]rou. 28. 22. pinching and niggardly keeping that he hath gotten, ne­uer willingly parting from it, though it be to neuer so ho­ly an vse. 3. A neglect of holy duties, and a coldnesse in Gods matters. 4. A trust in ritches, A thing which the Co­uetous minded man is so prone vnto, as Timothy is admo­nished of S. Paul, not only to exhort, but as if that were too little, to charge the rich men in this world, not to trust in vncertaine riches. If Mammonists then trust in their Rit­ches, 1 Tim 5. 17. what do they but make them their God? As if when Ritches [...]ee on their side, nothing could bee against them.

Not vnlike the ritch worldling a [...] these professed world­lings. Luk 12. 18. 19. who wh [...] he had resolued with him­selfe that hee would pull downe his barnes, and builde greater, and therein would gather all his fruites and goodes: charged his soule with this vaine Applause. Soule thou hast much goods layd vppe for many yeares, line at ease, eate, drinke, and take thy pastime. To this end Couetousnesse is called by the name of Idolatry. Colo. 3. 5. A golden Image is it, which though there be no Commandement for it, as was for that golden [Page 42] Image which Nabuchadnezzar set vpp, yet all nations and language are ready to fall downe and worship. Dan. 3. 5.

Couetsous men, as they cannot serue God and Mam­mon, so doe they forsake God to cleaue to Mammon: play­ing heerein the part of an Adulterer, who beeing ioyned to his wife, coupleth him-selfe with an other: So the Coueteous man howsoeuer he be Married vnto God, yet Adultereth in imbracing Gold, and then scorneth God, as the Adulterous Husband doth his Wife.

The second kinde of Scorner, which doth Scorne God, is swayed by the flesh, The wisedome of which flesh is emni­ty against God. If it be graunted that it is emnity against Rom 8. 7. God, then is there no doubt but that it beareth an Affecti­on of Scorne against him-selfe.

The sensuall Concupiscence which is found in the car­nall-minded man, may bee likened vnto Hagar the bond­woman, who when she had conceiued, Despised Sara her mistresse; so when this Lust had conceiued and brought forth Sin. then wil it despisea & Scorn euen God [...] him-selfe. The third kind of Scorner which doth scorne God, is the God­esse Iam. 1. 15. Atheist whom the Diuel hath blinded. This hath the diuel done that he may the rather lead them to Hel, as He­liah strook y ^e heart of Aramites with blindnes to lead them to Samaria, and deliuer them into the hands of their ene­mies. 2 Reg 6. 18. 19. Hence it is, that while they gracelesselye, yea hellish­ly, maintaine that Gods Omnipotency is Impotency: his Wisedome folly: his Prouidence ignorance: his Iustice par­tiallity: his Truth a lye: & Him-selfe either not to be at all: or if hee bee, that he regardeth not humane actions. They cause their Heart to waxe bigge against the Searcher of Psal. 2. 4. Hearts: they lift vppe their heele against Heauen, and whett their tongue against their Maker: so as they haue him in derision on earth; who hath them in derision in hea­uen: and so scorne him, who will here-after scourge them for it. A kinde of people bee these, who may rather bee called Diuells incarnate, then people. Who as a [Page 41] worthy Historian writeth, haue defaced the diuine Cha­racter French. Hist. in Charl 9. of the soule, and haue prostrate the same, at the plea­sure of the stinking gate of Hell.

A Vermine, which as the same Historian mentioneth in the Kingdome of France, in the reigne of Charles the ninth attained to the number (O ruthful report!) of thir­ty thousand men: (as their chief Leader then confessed) but since that time (saith hee) it hath hadde so great a scope, as such as deale with it in great houses, are called Phylosophers and Astrologers. As this hath beene said concerning France: So doe I humbly bend the knee of my soule before the Throne of Gods Maiesty, praying both with the vtt-most and in-most zeale of my spirit, that it may not once bee suspected of England. A brood of hell are they, not to bee confuted with wordes of argu­ment: but to bee cutte off with swordes of punishment. That so without reply, both their mouth may bee stopped, and breath choaked. A iudgement (no doubt) too mercy­ful for them, who call into question that which Heauen, and Earth, Angels, Men, Diuels, all Ages of the World, all Languages of Nations do affirme auouch, attest, approue, and verifie: and the conscience of the Atheist is more then a thousand witnesses, to testifie as one writeth; affir­mant tibi. non sibi, interdiu, non noctu: Tney affirme so to thee not to them-selues; in the day, when they thinke they may be more bold; not in the night when feare doth more pos­sesse them. Tully writeth of Metrodorus an Atheist of his Tully. time. Nec quenquam vidi; qui magis ea timeret, quae timen­da esse negaret, mortem dico, et Deos: Neither haue I seene any man man more fearefull of those thinges which hee sayd were not to bee feared; I meane Death and GOD. If God be to be Feared, then is he not (O cursed Atheists!) to be Scorned.

The second thing that I am to handle, is that there is, A chayre of those scornefull ones. The Scripture commendeth vnto vs a threefold Chayre, of Doctrine [Page 42] of Iustice, and of scorning.

First, of Doctrine, in this sence, our Blessed Sauiour saith of the Scribes and Pharisies, that they sitt in Moyses chaire. Math. 23. 2. Teaching as hee taught in the same seate: but sweruing from the puritie of his Doctrine, because they taught with much corruption.

Secondly wee read of a chayre, or seate of Iustice or 1. Reg, 10. 18. Iudgement, such a one may that throne seeme to be which Salomon erected.

Thirdly the Scripture mentioneth vnto vs a chayre, or seate of the scornfull, spoken off in this present Psalme or place, Nor sitte in the seate, or chayre of the scornfull.

This Chayre is a place of ease and repose, wherein the Proud, Enuious and Malicious-men which scorne man; The Couetous, Carnall and Malicious men which scorne GOD, doe accustome them-selues to sitte, euen as Herod satte in the seate of proud vanity, and as sometime Babilon did, who vaunted that shee did sitte beeing a Queene, and was no widdow; therefore in scorne Act. 12. 21. (as it were) of all that God could doe to her, she should see no mourning.

The third thing that I am to handle is, that the wicked sit in this chayre or seat.

They sit in it, both as lewd Epicures, corrupting them­selues, and as false Doctors mis-instructing others.

First, they sit so in this seat, as they make it notorious vnto the whole world, that they are as lewd Epicures corrup­ting them-selues. They adde by all possible indeauour, Transgression vnto sinne, as some doe adde Drunkennesse to Thirst; and when they haue so done, they sitt them downe in the seate of the scornefull, that they may take their case there, yea it may be that they may fal a sleepe there also. Oh this ease-full sleepe of sinne may well bee called (as saith the Greeke Poets) [...], Deaths brother, or, if you will, a dead sleepe. The Apostle, [Page 43] Rom. 11, 8. calleth it [...], the spirit of slum­ber.

These are they who haue their soules the more despe­rately sinne-sicke, because they feele not them-selues sicke at all. They haue as the Schoole-men speake, Conscientiam tranquillam, et malam, a conscience quiet, but euil; like vn­to an vncureable Fistula whose outward part seemeth sound and cured, but the inward coare is rotten and pu­trified [...], such as haue their consciences sea­red vp with a hot yron: so as all sence is mortified in them.

It is a point well worthy our obseruing, that the more ease we thinke to finde in sin, the further are wee off from any case at all. A Man that walketh, and becommeth wea­ry of walking, thinketh to finde ease by standing still, but loe; standing' still, as we haue heretofore beene taught, is worse then walking: A Man that is weary of standing still, supposeth to finde ease by sitting downe: but be­hold, to sitte downe maketh him in a worse case then when hee stood: A man who is once entered into the way of sinners, cannot gette out vnlesse he walke: for as-much as when there is no mouing, there cannot possi­bly be any remouing from sinne; and hee that sitteth must first Rise and Stand, before hee can Walke.

He then that Walketh, hath but one steppe to re­pentance, namely, comming forth: hee that Standeth, see­meth to haue Two: walking and comming forth: but hee that sitteth hath Three: first Standing, then walking, and in the end Comming forth. It is therefore a matter not of pleasure, but of terror thus to sitt.

Secondly, the wicked sitte in the seate of the scorne­full, as false Doctors mis-instructing others. This they practise eyther by Voyce, which seemeth to bee a spea­king example: or by Example which may bee called a dumbe voyce.

The fourth thing that I am to handle is, that the godly doe not sitte in this seate. They doe not sitte in it, first, be­because [Page 44] they are carefull not to corrupt themselues in this Epicurious ease, in security committing thereby, euen ca­pitall crimes, and enormous transgressions. But they ra­ther on the other side, beare a watchfull regard ouer euery part and member about them, that they may not offend or doe amisse: Ouer their Eares, that they may heare no vncleanesse: ouer their Eyes, that they may be­hold no wantonnesse: ouer their Hands, that they may doe no violence: ouer their Feete, least the Mis-going of any steppe should prooue a Misdoing against their Ma­ker: and so consequently ouer their whole, both out­ward and inward man: that neyther may offend God, since both were made to serue God. But if at any time they doe amisse (as hee must needes doe amisse in so say­ing, who saith hee neuer doth amisse:) No sooner doth the Grace of God knocke at the gate of their heart, as the face of CHRISTE looked vppon Peter: but they go Math. 26. 75. out of their sinnes, as hee went out of the Iudgement­hall, & with him do they weep bitterly. Math. 2 [...]. 75. That as the Teares of the Vine (as Plinie reporteth) doe cure Plin. lib. 23. Leprosie, So the teares of them-selues which are graf­fed into the true Vine CHRISTE IESVS, may salue the Leprie of their sinnes.

They labour that the speech of Saint Cyril concer­ning Peter may be verified of them, Locum flendo recepit, quem negando perdiderat: Hee receiued that place by VVeeping, from which hee hath fallen by Denying.

There is a two-fold denying, or denyall of CHRIST, the one, Ore, by Word: [...]us didde Peter deny, [...]ne other, Opere, by Worke: thus more or lesse euery sinner denyes him: if the Godly at any time haue incur [...]ed Gods displea­sure, by the Teares of sin; they forth-with indeauor again [...] bee reconciled by the Teares of repentance: that it may so come to passe, That the heades of the Dragons Psalm 74. 13. may bee drowned in the waters: that is, that sinnes as venemous and bloudy as the Dragon, may bee drowned [Page 45] by the watery streames of their flowing teares, they are so farre from fitting still in their Sinne, as Herode did in his Sinne, which concerned his brother Philipps wife, as they rather deale with sinne after the acting of it, as Ammon did with his Sister Thamar, after hee had d [...]slowred her, who forth-with, first hated her; secondly, exceedingly more then hee before had loued her: thirdly, hee put her 2. Sam. 13. vers. 15. 17. out of doores: fourthly, hee locked the doore after her, least shee should come in againe.

Secondly, they doe not sit in this seat, as misinstructing others by false Doctrine, because concerning their Voyce, they vtter with it, words that are gratious alwayes, and pow­dered with Salt. Coloss. 4. 6. Touching their Example, it is Rom. 13. 12. not the workes of darkenesse, as of them who haue no de­light to sitt in darknesse, and in the shadowe of death, Luk. 1. 79. But it is the example of such, as haue on them the Armour of light. Whereby they may and doe so shine be­fore Rom. 13. 12. men, as they seeing the light of their good example, may glorify their Father which is in Heauen: As they them­selues looke also to bee glorified with their father which is Matth. 5 16. in Heauen.

Hetherto haue the Euidence of the Godly mans Ver­tues appeared vnto vs by the Negatiue: Now commeth i [...] to bee opened by the Affirmatiue contestation, vers. 2. of this Psalme. But his delight is in the lawe of the Lord, and in his lawe doth hee meditate day and night. In which words I obserue, first, the Pleasure which the Godly man taketh in the lawe of the Lord, in that hee delighteth in the law [...] of the Lord.

Secondly, the paines which hee taketh about the law of the Lord, for that, in his lawe hee doth meditate day & night. In the pleasure which the Godly man taketh in the law of the Lord, may I consider first the obiect of it: the lawe of the Lord: Secondly, the acte of it, hee delighteth in it. The obiect offereth it selfe to bee explained in two points: first, whose lawe this is: of the Lord: secondly, what lawe [Page 46] this is heere spoken of.

The pleasure then which the Godly man taketh in the law of the Lord, commeth in the first place to our handling, and that in the obiect of it in that branch thereof, whose lawe it is: the Law of the Lord: that is, the Lawe of GOD him-selfe, who is the Creator of all things, called Lord, in a sence of Super-eminency, or Excellency, because hee is Apoc. 19. 6. the King of Kings, and Lord of Lords: A King, vnto whome all Kings are Lieutenants: a Lord, vnto whome Prouer. 8. 15. Prouer. 8. 16. all Lords are Vassalls: a King, by whome Kings reigne, and Princes decree iustice. A Lord, by whom Princes rule, and the Nobles and Iudges of the Earth.

That which the Philosopher speaketh of Rhethoricke may bee sayd of Lawe, making that, in making of a law, Aristo. Rhetor. lib. 2. cap. 1. whereby the manners of men are to bee squared, that it may bee of more heedfull regarde, and important efficacy: three things are necessarily required: Wisdome, whereby hee may bee beloued: Loue, whereby hee may bee re­spected: Authority, whereby hee may bee feared: these three things may aboundantly bee found in this soue­reigne and supreame Law-giuer the Lord, heere spoken of; who hath first Wisdome, in regarde whereof, hee may and must bee beleeued, being not onely, ipsa sapientia, as Saint Augustine speaketh; Wisdome it selfe, and that Aug. de cogni­tiō. verae vitae. essentiall in him-selfe, but conteining in him all the deri­uatiue treasures of all Wisdome for others. The Wisdome then of all other creatures, it is but a Deriuatiue from Coloss. 2. 3. his Primitiue, a Branche from his Roote, a Sparke from his Fire, a Streame from his Fountaine [...]: and to conclude, as a Beame from his light, Qui idem intelligibilibus quod Sol sensibilibus, saith Greg. Nazian: Who is the same to Greg. Nazian. de Theolog. lib. 2. matters intelligible, that is, the obiect of vnderstanding: of which kinde, Wisedome seemeth to bee: which the Sunne is to things sensible. Things sensible with-out the light of the Sunne should not bee perceiued: so things intelligible with-out the rayes of Gods wise­dome [Page 47] could neuer possibly bee conceiued. GOD is therefore not onely wise, but first Primarily: secondly, Absolutely: thirdly, Essentially-onely-wise: and there­fore ought hee as a wise Lawe-maker, to be beleeued. Iud. ver. 25.

Secondly, he hath Loue, in regarde whereof he is to be respected, in whome mercy and iudgment bee so cou [...]ed Psal. 145. 9. together, as his mercy is ouer all his workes. Who so puni­sheth a Sinner, as hee hath no pleasure therein, but desi­reth rather that hee may liue then dye. Who is so bright­nesse Ezech. 18. 2. and Amber; a testification of his loue: and Fire, an argument of his wrath; as his Loue by Brightnesse and Amber is to bee found in his vpper, his Wrath by Fire Ezech. 8. 2. in his neather parts. Who is sayde, to loue the world: If you would know how; Much, euery way, in regarde of the boundlesse measure of it: So, that is in such aboun­dance as cannot bee expressed: Touching the effect of it, that hee gaue his onely begotten sonne: in respect of the end, that whosoeuer beleeueth in him, should haue life euer­lasting. Iohn. 3. 16.

Worthily therefore was it spoken by Saint Bernard. Bernar. decon sid. lib. 5. Quid est Deus? quod ad se, ipse nouit, quod ad ecclesiam spectat salus. What is God? what hee is to him-selfe, hee knoweth best him-selfe: but to his Church or Elect, hee is Sauing-health: And because of his loue to vs, is God to bee loued againe of vs, as a kinde Lawe-giuer, hauing loue, whereby hee is to be respected.

Thirdly, hee also hath Authority, whereby hee is to bee feared. Needes must Authority attend vpon him, who was so the Author of all things by his wise om­nipotency, as hee euer since hath beene, and yet is, the supporter of all things by his mighty word. To the Heb [...]. 1. 3. scepter of whose regiment, the Knee, and Hand, and Heart of euery creature, are so pliant, as hee is called the Lord of Hoastes, because the Hoastes of all his Creatures are at the becke of his Prouidence, ready to execute the pleasure of his will, not onely among [Page 48] Angels and Men, Beasts, Fowles, Fishes, Wormes, Trees and Plants: but euen the very sencelesse, yea liuelesse crea­tures them-selues. Thus the fire commanded by him, burnt vp Sodome and Gomorrah. Genes. 19. The water en­ioyned by him, drowned the whole world. The Earth appoin­te [...] Gen. 7. by him, opened her mouth, swallowed vp Dathan, and Num. 16. Psal. 106. 17. couered the congregation of Abiram. Not the Rammes of warre, but the sound of Rammes hornes inabled by him, beate downe the walles of Iericho. Iosh. 6. Haile-stones, which for their bignesse are called great stones Ioshuah 10. 11. ordained by him, did discomfit and ouer-throwe the army of the fiue Kings, which were combined against Ioshua, so as more dyed by them, then they whom the chil­dren of Israel slew with the sword. Iosh. 10. Thus the Starres in their courses fought against Siserah. Iudg. 5. 10. Thus to conclude, as it appeareth by the Ecclesiasticall Histories, the Heauens and windes fought for Theodosius, that good Christian Emperour; In so much as the Poet saith of him:

Hee hath therefore authority that hee may bee feared.

The second thing is, what this Lawe is, or what is meant by it. By Lawe, in this place is not onely to bee vnder­stood the Morall lawe of Moses, consisting of Tenne pre­cepts: which with so great terrour of Thundering and Lightning, and Smoake, which ascended as the Smoake of a Exod. 20. Furnace, and a thicke Clowde also vpon the Mountaine, and with the sound of a Trumpet, was deliuered by GOD vnto his peculiar people Israel: But by a Tropicall speech, of the part, put for the whole; By Lawe in this place, is in­tended all the whole Scripture of God, all the holy Booke of God, which commeth not by any priuate motion, but as [Page 49] the holy men of God haue beene mooued, and inspired by the holy Ghost, 2. Pet. 1. 20. 21. So farre (as one describeth a Lawe) as the whole Scripture is, Ratio summa quae inbet Ciccro del [...]gi. 1. eam quae facienda: prohibetque contraria: A chiefe reason which commandeth those things which are to bee done, and forbiddeth the contrary: which is to bee found, not onely in the Morrall law of Moses, but euen through-out the whole sacred volumne of Gods Booke.

The second thing is the Acte of this pleasure, his de­light is in it. A Lawe it is, worthy; thrice worthy, yea, in­finitely worthy to be delighted in, both in regarde of the Author of it, which is God: as also in respect of the Au­thority of it, which is manifold.

First, we are to delight in the lawe of the Lord, in respect of the Author of it, which is God, not any false or imagi­ned idolatrous God of the Heathen; but the true, certaine, and eternall God of Heauen.

The Heathen, that they mought make men to take the more delight in their lawes, haue grounded the originall of them vpon some God. So hath Numa among the Ro­maines on the Nimphe Aegeria: Solon among the Athe­nians on Minerua: Lycurgus among the Lacedaemoni­ans on Appollo: Minos among them of Crete on Iupiter: Charondas among the Carthaginians on Saturne: Osyris among the Aegiptians on Mercury: Zamolxis among the Scythians on Vesta, and others the like. But all these were Idols; the Idaea and fantasie whereof, was first inuented and hatched in the braines of men: & as an Idol is nothing in the world: so these lawes had their ground-worke laide 1. Corin. 8. 4. vpon nothing, But the Lawe of the Lord here spoken of, ought to be more wisely and grauely pondered of vs, and delighted in by vs, as that which issueth from that Author, who is the onely God, who is the Father, of whome are all 1. Corin 8. 6. things, and wee in him

Secondly, we are to delight in this lawe, in regard of the Authority of it: as in that law which is most fully authori­sed [Page 50] by the Antiquity, Iustice, Wisedome, Truth, Pleasure, Profit of it.

The serious meditation of all which, [...] suppose should cause the Lawe of the Lord to deale with vs, as the Church did with Christ: of whome Christ saith, in regarde of the surplussage of his loue towards her, My Sister, my Spouse, thou hast wounded mine heart with one of thine eyes, and with a Chaine of thine neck. Ca [...]t. 4. 9.

This Chaine, therefore, wherein the Excellencie of the Lawe of the Lord standeth, cosisteth of the sixe foremen­tioned Linckes. Whereof the first is, that it is most An­cient. Long was it before the Paeinims Gods were extant. The last writers of the Hebrew Canon, which were almost sixe hundred yeares before the comming of Christ, namely Aggaeus, Zacharias, Malachias, Esra, flourishing about the time of the beginning of the Persian Monarchy, were before the times of Thucydides, Pherecides, Xeno­phon, Hellanicus, Herodotus, the most ancient of the Gen­til Historians: the matter & subiect of whose writings, is chiefly the [...]ests of the Persian Monarchie. And although wee grant that Orpheus, Hesiodus, Homer, being Poets, and Lycurgus the Lacaedemonian Law-giuer, were more ancient then they: yet there-with-all doe wee vrge, that (as an vndeniable truth) it may bee granted, that the el­dest of them fell short of the dayes of King Salomon, which Salomon liued after Moses, the first pen-man of the Bible, fiue hundred yeares. After the time of which Mo­ses, many of the Cradles of the Heathen Gods, as of Ʋulcan, Meroury, Apollo, Ceres, Aesculapius, Hercules, Ca­stor, E [...]phemer in Genca. Deor. Pollux, were for a long space vnrocked, because them­selues were vnborne, much lesse could the names of Gods bee then borne by them. Iupiter also, Neptune, Pluto, whom the Orator, de natura deorum, calleth Deos maie­rum T [...]ll. de natu. deorum. gentium. The Godds of greater, or, elder nations, succeeded the times of Abraham, who liued about fiue hundred yeares before Moses. [Page 51] Hee which desireth a furth [...] [...]tisfaction concerning this point, let him read Euseb [...] preparatione Euangelica. lib. 9. cap. 2. 3. 4. By all which it [...]eareth, that the Lawe of the Lord hath Antiquity, [...] consequence Autho­rity, for the which wee ought [...] light in it. It is a thing naturally giuen vnto vs, to delight in that which is an­cient, vidz. Coines, Statues, Ringes, Pictures, or any other Monument; semblably doth it be-come, or rather behooue vs, to delight in this Lawe of the Lord, because (a first Lincke of this Chaine) it is most An­cient.

The second Linke of this Chaine, whereby the Lawe of the Lord is so adorned as wee are to delight in it, is that it is a most iust lawe; giuing to euery man as his deserts shall bee: Wherein consisteth the very d [...]ist and intend­ment of the Lawe of the Lord. Iustitia (saith Iustinian) Iustinian. In­stitut. lib. 1. est constans & perpetua voluntas, &c. Iustice is a constant and perpetuall will of giuing to euery man, that which is his due: which Iustice may aboundantly bee found in the Lawe of the Lord, because all the Iudgements there­of are righteous altogether, Psal. 19. 9.

The same Iustinian in the same place, saith, That the pre­cepts of a Lawe, according to this Iustice, bee, to liue ho­nestly: Iustinian. Ibidem. not to hurt another; to giue to euery man that which belongeth vnto him: which precepts if they bee not to bee found in this Lawe of the LORD, they are not surely else-where to bee sought for. Euery Leafe, Page, yea I had almost said Line, are full of such motiues, full of such admonishments. Wee ought therefore to de­light in this Lawe of the Lord, because (a second Linke of this Chaine) it is most iust.

The third Linke of this Chaine, whereby the Lawe of the Lord is so adorned, as wee should delight in it, is that it is a most wise Lawe, so wise as it giueth Wisdome euen to them who are hardlye capable of Wisedome, [Page 52] euen to the simple ones. S [...] the Law of the Lord, as Psal. 19. 7. what soeuer is Wise amo [...] entiles is borrowed, and as Clemens Alexandrin [...]; robbed from thence. At Clem Alexan. the Well of the Lawe [...]ets, Plato (being a Prince of the Gentill Wise-m [...] [...] so full a draught, as hee is called, Alter Moses, and, Moses Atticus, another Moses, and an Athenian Moses: and Iustinus Martyr, an Author Iustin. Mart. Apolog. 2. so ancient, as hee is well-neare Apostolick, witnesseth these words. Proinde et Plato cum dixit (âileioe [...],) a Mose id acceptum protulit. Therefore Plato also when hee said (the fault is in him that did chose; but God is without fault:) produced it as receiued from Moses. Seeing therefore all the wisedome of the whole World, Iewes, Christians, and Gentiles, depend on this Lawe of the Lord, wee are to esteeme it as a maine point of our duty, to delight in it, because (a third Linke of this Chaine) it is most wise.

The fourth Lincke of this Chaine, whereby the Lawe of the Lord is so adorned, as wee should delight in it, is, that it is a most true 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 [Page 53] 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 hony­comb: 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 [Page 54] 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 [Page 55] 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, 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? [Page 56] 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 [Page 57] 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 Idol­hearers, as the Prophet speaketh of Idoll sheapheards, such Hebr. 4. 1 [...]. 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 [...]oynts and the marrow, and is a discerner of the thoughts [...]nd intents of the heart: & shal we be more hard then an [...]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, [Page 58] 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, Ʋtterly 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 an­swer [...]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 [Page 59] 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 a [...] 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 o [...] his World may bee eyther taken from vs as they were from Iob; or else that wee may bee taken from them, as the couetous minded Worldling to whome it was said, Thou Foole this night shall they fetch away thy soule from thee Luke 12. 20. that such as are couetous are Earthly minded, Philip. 3. 19. and thereby haue their heartes cleauing vnto the Earth, for which cause must they much more become an Abhomination vnto the LORD then those Creeping thinges which naturally go with their Bellies vppon the ground. Leuit. 11. 20. that though they haue some Kingdome, yet haue they but a small portion of the Earth, and that the least fixed Star in the Firmament as the Astrologians testifie, is eighteene times bigger then the whole Earth: that the Heathen Man could say by the Light of Nature, [...]. An vn­satiable desire of getting, is the greatest mischiefe among men: that Couetousnesse worshippeth Angels, not of Glory, but of Gold; euen the Creature for the Creator, making Goods (as they call them) their Chiefest Good: and Gold, a God, because Couetousnesse is Idolàtry, Coloss. 3. 5. That to conclude, [...]iuitiarum homm [...] non sints ponitur vllus, Man hath no end in getting, or in his desire to gette. But as hee which hath the dropsie, the more hee drinketh, the more hee thirsteth: So the Earthly-minded Cor­morant the more hee possesseth, the more hee coueteth: [Page 60] multiplying his possession, but not increasing his ioy, as we read, Esay. 9. 3. of multiplying the nations, and not in­creasing their ioy.

Secondly, this Meditation would beat and beare downe the Monster of Ambition, by pondering that though the Ambitious man be growing, so long as he is liuing, yet doth hee no more then the slimy and brutish Crocodile; that God resisteth the proud, and giueth grace, to the humble. Thus resisted hee proud Nimrod, Saul, 1 Pet. 5. 5. Haman, Holofernes, Herod, &c. Thus gaue hee grace to humble Abraham, Dauid, Mordochee, Iudeth, Iohn Bap­tist: That it is not the Sweete Figge-tree, nor the Fatte Oliue-tree, nor the Pleasant Vine; but the tearing and ren­ting Bramble, that presumptiously vsurpeth The dignity Judge. 9. 8. 9. 10. Phauorinus. of a Kingdome, that the ambitious man, according to the fage iudgement of a wise Gentile, is, Ridiculus, odiosus, mi­serabilis: to bee laughed at, to bee hated, to bee pittyed, To be laughed at, is hee because hee seeketh after honors, not measuring his owne strength, whether he can bee able to beare them: to bee hated, because hee coueteth to bee aloft rather for the glory and honour of him-selfe, then for the good and lucre of his Country: to bee pittied is hee, because it fareth with him for the most part, as with the Snaile, who it may bee climbeth vppe to the high­est branch of the tree, yet neuer attayneth to the full toppe thereof, because the windes (happely) vnto whose force, it is then most exposed, puffeth and bloweth it downe in whome is verified that saying.

They are more aduanced in their raise, that they may be more bruised in their fall.

The Ambitious man is an eye-sore to others, and a sore to him-selfe as one saith:

Thirdly, this Meditation would beate and beare downe the Monster of drunkennesse, by weighing that it maketh a Man a Beast; yea worse then a Beast, for as much as a Beast taketh that measure which is conuenient for Na­ture, and then is satisfied: but Man seeketh not onely to content Nature by Naturall appetite: but to quench Na­ture by Artificiall quaffings, beeing heerein farre more beastly then the Beast, in that the Beast is still susteined on his legges, whereas Man cannot stand, but, while his head waueth, Braine swimmeth, Heart faileth him, hee reeleth, falleth by his reeling, and lieth still beeing fallen: that on a Drunkard, which cannot beare it, the world cryeth shame, as on him whose legges foundereth, hands shak­eth, head reeleth, countenance is disfigured, eyes infla­med, tongue swolne, belly belcheth, and whole man (to conclude) is become a scorne of men, because hee seemeth to bee the out-cast of the people: that against a Drunckard which can beare it, God denounceth a Woe. Woe be to them Esay. 5. 20. that are mighty to drinke Wine, and to them which are strong to powre in strong drinke: that Saint Chrysostome calleth Ch [...]st. Sen [...]ca. the Drunkard, [...], a Liuing, not Body, but Car­kasse: That Drunkennesse is nothing else (as one speak­eth) but a voluntary madnesse: a madnesse is it so dan­gerous, as it hath caused the great Conquerour of the World, Alexander the great, neuer therein to conquer him-selfe, but to bee conquered by his passions, so as hee slew his most deere friend Clytus, burnt the renowmed Quint. Cur [...]. Citty Persepolis; stabbed his Physition, and committed many other filthy and infamous deedes: that (to con­clude) the Drunckard, as writeth Saint Ambrose; Though Ambros. hee swalloweth downe the Wine, is swallowed vp of the Wine, abhorred of God, despised of Angels, derided of men, destitute of Vertue, confounded of Denills, and trampled vpon by the feete of all men.

The like may bee said, that this Meditation will doe with Gluttony, Incontinencie, Malice, and that grand [Page 62] sinne (of which Trismegistus saith, that it is, [...], the great disease of the Soule) I meane of Mercurius Trismegist. Atheisme; which execrable, rather then miserable sect, though they bee both, because they giue little heede to the Booke of GOD, or the sacred volume of the holye Scriptures, if they would a little more strictly, draw home the loose reines of their inconsiderate Sensuality, and meditate some-what more seriouslye on the bookes of Nature, conteined in the greater volume of the great World; and the smaller Tome of Man him-selfe, who is called the Little World; they could not choose but as­sume and challenge to them-selues that name, which the Scripture giueth them, that they are fooles. The foole hath said in his heart, there is no God.

By this then which hath beene spoken, may in some Psal. 14. 1. measure appeare, the danger which commeth by the neglect; the good that ariseth by the Practise of Medi­tating. If Philosophy bee the study of Wisdome; and the knowledge of Christianity, bee the true Wisdome, then bee Christians alone the true Philosophers: one saith of the life of a Philosopher, that it is a perpetuall Meditati­on: much more then ought the life a Christian so to bee: as heere wee see, that the taske of the Godly man in his paines, is, to meditate.

The second thing is, the subiect of his paines in his lawe: before we mentioned the a [...]te of meditating, out­spread, and at large more generally [...]now are wee to con­sider the same, as it is reduced and bound vp vnto the sub­iect more specially, in his lawe doth hee meditate. Dauid doth measure the mannage of a Godly mans behauiour by the cariage of his owne vertue. I will meditate in thy pre­cepts, and consider thy wayes. Yea and his meditation hath Psal. 119. 15. beene 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. [Page 63] 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 b [...]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. The [...]. 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 [Page 64] 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 wat [...]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 [Page 65] 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. b [...]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! wh [...] hath beene right worthily renowned for his resolute pa [...]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 f [...]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 [Page 66] 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 Sea are they easily corrupted. The An­gels on the Ladder, which Iacob saw in his vision, were ey­ther such as ascended, or such as descended; none of them did stand still. So the Church of Christ, as the Ladder of Iacob, Gen. 28. 12. in the part Militant, like vnto the foote in the part Triumphant, like vnto the top of that Ladder, ought in the members therein conteined, to haue a motion of procee­ding, no determination (much lesse action) of standing stil. The life of t [...]e Righteous, is called a way, Prouerb. 4. 18. What is more fi [...]ting with a way, then to goe on and to walke? what is lesse agreeing then to bee at a stand, and to goe no further? In the same place, this waye is said to bee a light: but not as the light of the Euening, which Ibid. by little and little declineth, till the Mantell of the Night hath vayled the Earth with darknesse, but as the Morning light which shineth more and more, vntill it bee perfect day. Let vs therefore with that alacrity of heart, and in­tention of spirit, which becommeth Christians, embrace August. de ver. Apost. ser. 15. that saying of holy S. August. Semper tibi displiceat, id quod ès, si vis peruenire. ad. id quod nondum es, &c. Let that al­waies displease thee, what thou art, that so thou maiest come to that thou art not: for, if thou hast begun to please thy selfe, there thou hast made thy stay, Si autem dixeris, sufficit etiā periisti. But if thou shalt say, it is sufficient, thou hast also per [...]shed: adde alwayes, walke alwayes, profit al­waies: noli in via remanere; remanet qui non proficit; Stay thou not, or, stand thou not still in the way: he stayeth or standeth still, who profiteth not: whereas it is the guise of the godly man, to meditate day and night.

The third sort of offenders, who crosse the intendment of this doctrine, as they are the last, so bee they also the worst, a monstrous crew of such as go backward, for they are to be deomed no lesse monsters in grace, then they are in Nature, whose guise is to go backward. It is not in Gods [Page 67] battaile against Sathan, as in Gedeons battaile against Ma­dian: for God giueth no permission, as Gedeon did, that such of his Soldiers as were timerous and fearefull should go backe, and returne home againe. God permitteth it not, Iud. 7. 3. yet wee, I speake it with griefe of heart, practise it; for may we not be challenged, as the Church of Ephesus was, that wee haue lost our first loue? haue not the darknesse of Apocal. 2. 4. Pope [...]y beene deemed to haue produced more fruites, then the light (let our faces blush to heare it, and our hearts intend to amend it) then the light I say of the Gospell hath among vs? hath not their ignorance beene ce [...]sured to be more charitable then our knowledge? their Error more fettill, then our Truth? their barrennesse more boun­tifull, then our fruitfulnesse? The records, say t [...]ey, of Workes and Writings, doe tes [...]fie it: the memo [...]y of the aged confirme it: the Edifices of Hospitalls, the foundati­ons of Scholes, the M [...]numents of Churches & Chappels, the rubbish and ruine of defaced & demolished Abbaies and Monasteries, and Truth her selfe, who is naked and cannot be falsified, with the colour of any dissimulation, doe not secretly suggest it, but openly proclaime it: all which hath occasioned euen the ignorance of those times, to breake forth into ioy against vs, becau [...]e though they Esay. 54. 1. were desolate, yet haue they brought forth more children, then the married wife. Oh this is a thing not priuatly whis­pered, but openly divulged, and publickly obiected vnto vs! hence the braines of our aduersaries haue been work­ing, their pennes writing, their presses Printing, and their Pamphlets and bookes scattered and sparsed, not onely in Gath, and in the streetes of Ascalon, to make the Phili­stims 2. Sam. 1. 20. reioyce, and the daughrers of the vncircumcised to tri­umphe. 2. Sam. 1. 20. but euen to drency all Christian eyes with teares of mournings, euen so farre as the armes of the world doe embrace the name of Christ: that our Re­ligion is no Religion, it fructifieth not, our Faith no faith, it worketh not, our Charity no charity, it feedeth not [Page 68] the hungry, clotheth not the naked, refresheth not the thirsty, visiteth not the sick, comforteth not the impriso­ned, &c. That wee our selues are Libertines, because wee, while wee haue onely faith in our mouthes, haue there­with (as they say) deceit in our tongues, poyson in our Luk. 17. 32. lips, lust in our cies, cruelty in our hands, blood in our feet, reuenge in our heart, and disobedience in all our actions; But oh! that we could rightly remember Lotts wife, who for that shee did but looke back, was turned into a pillar of Salt: but much more shall the punishment of such bee sharpe, which shall goe backe.

The fourth and last thing is his Ʋigilancie, in that hee doth meditate not onely in the day which GOD hath ap­pointed man to labour in: but in the night also, which GOD hath ordeined for man to rest in. The Godly man then meditateth in the Lawe of the Lord, not onely in the day, but in the night also, whereas wee are backward and vntoward to attend it, either day or night. In the night it is not among vs by custome required, that wee should heare and hearken vnto the sweet Oracles of God, but ac­cording to our receiued custome, in the time of the daye onely; and chiefly (though on other dayes it may com­mendably be practised) on one in the seauen, eucn y ^t Lords day, & that not the whole day, but haply some few houres therein: and yet then how drowsily do we attend it? slug­gishly receiue it? how sleepily entertaine it? as if our O­ratories were turned into Dormitories, Temples into Cra­dels, & our Churches mought deseruedly be called by those names, by which, of the Greekes the Church-yards haue beene termed [...], that is, sleeping places, that albeit the word of God should be of that force, that though wee be as dead stones, yet it should make vs liuing stones: yet wee being liuing men at the hearing thereof, become as dead Pet. 2. 5. stones.

We haue now finished as God hath assisted the Euidence of the vertues of the Godly man, and that considered in the [Page 69] two membears thereof, both in the negatiue and affirma­tiue contestation.

Now am I to assume to mine handling the Recompense of the Godly mans vertues, the second part of the first ge­nerall head of this Psalme, which Recompence is set forth vnto vs in two branches whereof the former is the decla­ration and Tenure of it, vers. 1. Blessed is the man: the other is the further Dilatation, and Godly mans tittle vnto it Verse. 1. verse. 3. for hee shalbe like a tree planted by the riuer, &c. Verse. 3. the speciall limbes whereof shall then appeare, when wee shall come to the 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 [Page 70] 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 inf [...]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 Messenge [...]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 Bless [...]dnesse so misdeemed by men, is a thing highly prized m [...]ollowed, & greatly de­lighted in by y ^• prophane, vnre [...]at & irregular ones of the world, which y ^• they who a [...] the better sort may y ^• beter know as mariners doe [...] for the knowledge of [Page 71] Syrtes and sands, & rocks the rather to decline them: They must vnderstand y ^• the limits of this false blessednesse were so largely extended, as Varro a great wise man among the varro. Mo. [...]. deve­r [...]at [...]risti. r [...]l [...]g. c [...]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 Epicure­like 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: Luke [...], 12. His Stables full with Salomon, 1 Reg. 4. His tables full [...]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, [Page 72] 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 [...]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 Co [...]e­tousnesse Basil. Homil. in abquot. scrip [...] 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 desire doth burne, as well when hee hath no mat­ter, as when he hath?

But leaue off, Oh thou couetous Miser, more aboundant in folly then thou art in money! though thy money con­sist in millions of millions: leaue off I say to deeme false treasures true blessednesse: for how can that bee true bles­sednesse which maketh man to become an abhomination to his Maker, euen as the Mole is said to bee; because with Leuit. 11. 30. the Mole hee is both blinde in good things, and bu­nyed in the earth, in that hee is Earthly-minded. Phi­lip. 3. 19.

How can that bee true blessednesse? Of which the [Page 73] Heathen man could say [...] y ^• the Loue of money is the Mother of al mischiefe. And Fire and Water may as well agree together as Blessednesse and Mischiese. How can that be Blessednesse which wanteth in the middest of wealth, as Tantalus thirsted in the mid­dest of the waters?

For this is a memorable punishment which God impo­seth on the couetous man, that he should become like the spyder which hath long legges, a great belly, and a little head: so hath the couetous it may bee, long fingers to gette, great bagges to putt his gettings in, but little witte to vse them.

Auaro tam deest quod habet, quam quod non habet.

The Miser as well wanteth what hee hath; as what hee hath not.—

How can that be blessednesse, which is sayd to purchase Not a crowne to dignifie vs, but thornes to choake vs, snares Math. 13. 22. 2 Tim. 6. 9. 10. to intangle vs, perdition to drowne vs, and darts of sorrowes to pierce vs through. To conclude, how can that be blessednes, whose matter is without price, for it is drosse? whose mea­sure is without abound, for it is vnsatiable? whose working is without mercy, for it is barbarous. Cruel is this [...] this desire of hauing more, vnto others, for it oppresseth them: i [...]ksome also is it vnto the couetous them-selues, for it pierceth thē. The couetous ritch man if he may be cal­led ritch, (who is couetous) is as the Carbuncle which is the name both of a precious stone & of a loathsome vlcer: so possesseth he glistering wealth, and fretting wo, both of them togither: wee must therefore else-where seeke it, for heere is not to be found true blessednesse.

The second good thing (as it is termed) of For­tune, is that which the Ambitious man valueth to bee­the Onely blessednesse, consisting in the honours, digni­ties and preferments of this World. The swelling of this humour moueth the Ambitious man with Si­mon Magus to labor to become [...] Simon Magnus Act. 8. 9. [Page 74] euen Some great man: affecting the truth of that Pro­uerbe verified in him-selfe, which is a custome among the Rabbins, that hee may rather bee the head of a Foxe, then the tayl [...] of a Lyon. But cease, O thou ambitious aspirer, whose deedes are more to bee pittyed then state to bee admired; cease I say to censure thy honours as true blessednesse, for that which is not in honorato, in him which is honoured, but in honorante, that is, at the disposi­tion of the mutable common-people which Giue the ho­nour: how can that be blessednesse? That which, as Saint Arist. in Ethic. Basil writeth d [...]humilitate causeth the minde to bee like Basil. de humi­lit. vnto the swelling of an exulcerat and inflamed body; bring­ing with it Peri [...]litand [...] principium, pereundi occasionem, the beginning of danger, and the occasion of death; how can that bee blessednesse? That which goeth before a fall, and causeth the fall, when it befalleth, to bee the more dangerous, because it is the more deepe, as may appeare by A [...]salon, who had his owne hayre become his halter; by Haman who had his gibbet become his owne gal­lowes; by Antiochus and Herod who thought them­selues as goddes and no men, yet by their Ambition be­came they as wormes and no men: As breathing graues and liuing carrions, or rather dying food for liuing wormes: How can it then be blessednesse? That which is a Great­nesse without a bottome; an height without a founda­tion, which as Seneca writeth: Seneca. Epist. 8 [...]. [...]

Duplici laborat inuidia, nam ei inuidetur, inuidet ipsa.

Laboreth of a double enuye, for both others en­uy it, and it enuyeth others—

That, of which Clemens Alexandrinus witnesseth that that it seemeth a wonder vnto him, that they which susteine Cl [...] [...]. [...]dag. 2. it are not pressed to death vnder the weight of so great a bur­then. How can it bee true blessednesse? We must there­ [...]ore else-where inquire after it, for heare is not to bee found the true Blessednesse,

The third good thing (as it is Termed) of [...]or­tune, is that which the Epicure esteemeth to bee the true blessednesse, which bee the vaine plea­sures, and pleasing vanities of this life, which as they be sundry, so are they holden in chase by sundry Epi­cures.

The first of these is the Vaine-glorious Epicure, who mostly hunteth after those pleasures, which are grounded on a two-fold foundation, of the Backe, and of Buildings.

The first ground worke of Vaine-glorious-Epicurious-Pleasures is laid on the foundation of his Backe; wheron hee weareth that apparrell (whatsoeuer condition hee be off) to be singularly obserued of men, which is not only for charge Sumptuous, but for shape Monstrous, being not ashamed, to waxe proud of that which God gaue our first parents to couer their shame with: and recounting that Gen 3. 10. 21. as no meane poynt of his happynesse, which beeing well aduised, must needes bee accounted as it is in itselfe, a perpetuall monument of their and our Vn­happinesse.

The second ground-worke of Ʋaine-glorious-Epicu­rious-pleasures is laid vpon the foundation of their Buil­dings, which they make like the VVeb of Penelope, which was so by her Wouen as it was also Vnwouen, so Vnwo­uen as it was Wouen again, so they so build as they pull downe, pull downe, as they may build againe, making their neastes for glory like the starres, As the Aegle ma­keth Obadi. ver. 4. her nest among the starres: glorying in their vncer [...] taine mansions, which God hath sent them, but for a time, euen as Nabuchadnezzar did of his Babell. Is not this Babell? yea great Babell? More-ouer, which I haue builded by the might of my power: yet further, for the honour of my maiesty: Two infallible badges are these of a Vaine­glorious-Epicure.

The second is the Gluttenous [...] Epicure; who pursueth Dan. 4. 27. [Page 76] those pleasures which concerne the pampering of the belly; wishing their belly, which they make their God, Phil. 3. 19. to be as the God Bell among the Babiloni­ans, who spent euery day Two great measures of fine flower, forty sheepe, and sixe great pottes of VVine. Men Hist. E [...]l. and Drag. ver. 3. are they so disposed, as the spacious Regions of the Ayre, Water and Earth are scantly sufficient to satisfie the narrow streight of their throate, like to Antonius, Ʋitellius, Heliogabulus, three Epicures rather then Emperors among the Romaines; of whome the first spent in one supper a thousand Boares: the second two thou­sand Fishes, and seauen thousand Foules: the third six hun­dred heads of Struthio Cameles.

The third is the Drunken Epicure, who intertaines those pleasures which rather appertaine to the quenching of Nature, then of thirst, by incessant and vnstenchable quaffings: these are they who rise vppe early to follow drun­kennesse and continue till night, till the VVine doth inflame them. Esay. 5. 11.

The fourth and last is the Carnall Epicure, who is wholly sold ouer to those pleasures which concerne the wanton dalliance of the flesh, rather Swine then Men are they, delighting altogether to wallow in the mire of filthinesse, resembling the Centaures and Mino­taures, whose vpper partes were of Men: but the lower 2. Pet. 2. 22. parts of Horses and Bulles.

But may (I beseech you) in these pleasures of Vaine­glorious, Gluttonous, Drunken and Carnall Epicurisme, be found and inioyed, this sound and solid Blessednesse which we seeke for? Oh nothing lesse, and be it farre from vs once to imagine it.

First how can it bee lodged in Vaine-glory? whether it bee that Vaine-glory which concerneth the pride of our Backes, wherein though wee bee like vnto Salomon, yet are wee Short of the Lillies of the field, or whether it Math. 6. 29. [Page 77] bee that Vaine-glory which respecteth the state of our Buildings, which may as soone prooue a Babell of confu­sion, spoken of, Gen. 11. as Babelles of Maiesty, mentioned Dan. 4.

Secondly, how can it be contained in Gluttony? which as Saint Hieron saith, is an infernall fire, whose matter is superfluity, flame, pride, sparcles, vncleane speeches, ashes, Hieren. pouerty, end, hell.

Thirdly, how can it bee comprised in Drunkennesse? against which the Scripture denounceth many Woes, as (to let passe other places) Esay. 5. 11. and 22. vers. which Drunkennesse Saint Augustine, in a Sermon de Aebrietate, August S [...]r. de Aebrieta. calleth Infernifoueam, the very Pit or Ditch of Hell.

Fourthly, how can it be comprehended in the vncleane and wanton pleasures of the flesh? which begin in Lust, proceed in shame, and (for the most part) end in Lepry and Contagion. These pleasures be a deepe Pit, and hee (not which is in fauour with the Lord) but with whome the Prou. 22. 17. Lord is angry, shall fall into it. Seeing then in these trea­sures, honours and pleasures, the good things of Fortune it cannot bee found, wee must else-where seeke, that seek­ing, Matth. 7. 7. wee may finde, this true blessednesse.

Secondly, therefore the world reposeth the Chiefest blessednesse, in the good things of the Body, which though they bee many, yet our consideration shall onely respect three of the chiefest of them, namely Beauty, Health, Strength.

First, concerning Beauty, it is excluded from beholding the true beauty of this blessednesse, whether it consisteth in the cleare brightnesse of the skinne, which is named Pulchritude, or in the cleane making of the body which is called Forme; for how can that bee rightly graced with the name of blessednesse, which Nature the Hand-maide of God, so for the most part bestoweth vpon the body, as it is accompanied with some defect in the minde? as they on the contrary side, who are black, deformed, lame, and im­potent [Page 78] in body haue therwithall some extraordinary Bles­singes in the mind like the Spirit of Eliah, which rested vp­on 1. Kin. 2. 9. G [...] 32. 25. 29 Elishah in a double portion. Or like to Iacob who halted and was blessed both together.

Secondly for Health it cannot sustaine the person of true blessednesse, which if it shalbe continuall is rather a curse then a blessing, as that which argueth rather Gods anger then his fauour, as that Godly Hermite made application to himselfe, who hauing by an annuall course bin visited in sicknesse by y ^• hand of God, one yeare among the rest find­ing an intermission, lamented and wept as if that yeare had bin ouer-sinful, and in that regard God had forgotten him.

Thirdly Strength cannot rightly be esteemed the price and crowne of true blessednesse, whether it be Naturall as that of Hercules, of Milo Crotoniata, or of Maximinus the Emperour, Which yet is short of the strength of an Ele­phant, and therefore being in a greater measure in a beast cannot bee blessednesse in, or for a man: or whether it bee strength supernaturall such as was to bee found in Sampson, for that was so vaine and brittle, (being taken Literally and not Typically) as the flattering tounge of a false harted Dalilah could betray it.

Thirdly the world reposeth the Chiefe Blessednes in the Iud. 16. 17. good things of the Minde, which passing by others of lesse moment consist principally in those 3. Memory, Wit, Science.

Memory is a wonderfull and excellent blessing of God, which approcheth so neare God him-selfe, as Plato saith Plato. that he which remembreth, all things, forgetten no thing, seemeth to be no Man But a God; yet the most that we can yeeld it, is to be a singular Blessing, not this Blessednesse, for how can that be adiudged Blessednesse, which affecteth Mans soule with Bitternesse? man by nature committeth more euill then good; the more perfect the memory is, the more perfectly doth it present and suggest vnto the con­science to trouble the peace thereoff all the euil thoughts, words, & deeds where with man hath stained himselfe, op­pressed Man, and displeased God, so as vnlesse his mercy [Page 79] doth pardon him, he must needs punish him. Memory must therefore remembrance her-selfe, that shee is vncapable of this blessednesse.

The sharpnesse of wit is a great possession, but because the wicked inioy it as well as the godly: and all men here­in are farre out-matched by Deuills. I hope, with the De­uills, wee will exclude it from this true blessednesse.

Science also must haue her due and deserued commen­dations, whether it bee that part of her which is called Prudence, which sitteth at the helmes of Monarchies, Kingdomes, Prouinces, Citties, and Corporations, or whe­ther it be that part which is termed Sapience, which either Metaphysically presseth neare the knowledge of God him­selfe, of Angels and Spirits: or Physically searcheth the naturall causes & motions of naturall bodies; or mystically [...]euealeth secrets: or morally instructeth the manners of men, or orderly comprehendeth Artes, not onely Mecha­nicall common among men of common condition; but al­so and especially those, which are more rare and hidden, which are named Liberall, Grammer, Logick, Rhetorick, Musick, Astronomy, Arithmetique, Geometry. All which, being most ample portions giuen by God vnto man; yet by man are to be debarred from this true blessednesse.

First, who which is wise hearted, will account Prudence blessednesse, when hee shall consider that it harboured in such plentifull manner in Achitophel, as his Counsell was Sam. 16. 23. receiued as an Oracle of God: yet was it an occasion to become his owne executioner, and to hang him-selfe. Sam. 17. 23.

Secondly, Sapience must be thought to fall short of this blessednesse: because Blessednesse is perfection, and Sapi­ [...]nce among men cannot bee 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 Ʋanity, to shew that as in these, so in all other [Page 80] 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 shalbe the Kingdom of God, and the diet of our Supper true blessednesse, which y ^• 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 [Page 81] 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 soue­ra [...]g [...]c, Apocal. 22. 2. many in kinde, souereigne in vertue. The Apostle in the f [...]recited place, sh [...]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 be [...] 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 rai [...]e to fall, as well on the vn [...]ust as on the iu [...], and his Matth. 5. 45. s [...]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 me [...]ke, as the spirit of God is said to bee a spirit of me [...]kn [...]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 ignor [...]nt of the Bles­sednesse which commeth by Grace, as [...] Sr [...]t Au­gustine, August. de Ci­u [...]ta. dci. lib. 10. cap. 2. who hath these word, [...] Philos [...]phi tenent qui docent nos fore beatos, obieclo q [...]odam l [...]mme intelligi­bili quod Deus est nobis: that is, The Philosophers also doe hold a certaine Grace, whereby they teach that wee [Page 82] shall bee happye, by reason of a certaine intelligible heart, which God is vnto vs.

The same Father, in the same place p [...]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 [Page 83] 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 with CHRIST IESVS, which was best for him. Where hee maketh the end of his wishe not to fall a sleepe, but to bee with CHRIST, not so, as with CHRIST hee should bee ouer-whelmed with a sencelesse slumber, but so as with CHRIST hee should bee rauished with a sence of ioy, for which he addeth, that it is best for him.

Further, it is not likely, but rather absurde, to thinke that CHRIST, will suffer their spirites to sleepe in his kingdome, whose bodyes hee would not suffer to sleepe in the Garden, Matth. 26. 40. But let CHRIST the wisedome of GOD his Father. 1. Corinthians 1. 24. confute and confound the Wisedome of this Worlde, which is enmitie vnto him, which hee will therefore destroye, and ca [...]t awaye the vnderstanding of the pru­dent in this kinde. 1. Corinth. 1. 19.

That mortall blowe which hee gaue the Sadduces, Matth. 22. 32. may serue also as a fatall wound to strike these men dead. I am (sayth GOD) the GOD of Abraham and of Isaack and of Iacob. GOD is not the GOD of the dead, but of the liuing.

If hee bee not the God of the dead, but of the liuing, [Page 84] then is hee not the God of such, whose spirits are fallen a sleepe, and so by consequence beare the Image of death, [...]ot of life with them. More-ouer, what comfort could the good Thiefe receiue from the speeches of our Blessed Sauiour, hanging vpon the Crosse? that hee should bee with him in Paradise, if his spirit should sleepe there? or what possibility was there, that Abraham should speake Luk. 23. 43. and conferre with Diues, if the spirit of Abraham, and of all the faithfull, which bee the Children of Abraham, Luk. 16. 25 were a sleepe? To conclude, what such resolution and protestation, could rightly and truely haue beene found and made in, and by Polycarpus: (as the Ecclesiasticall hi­stories witnesse) one liuing euen in the prime and purer times of the Church, before hee entered into the flames to giue his body to bee burned, that hee mought become a whole burnt-offering of a sweete sauour vnto the Lord, enen that, that day (as hee saith) hee should bee presen­ted vnto the Lord in spirit, if his spirit, should bee presen­ted vnto God in the same nature, that Eutychas was in, when Paul preached fallen a sleepe. An opinion hath it Act. 20. 9. beene, which hath not seazed alone on the Foote, but euen possessed (as some men will haue it) the Head of the Church. Which hath not bashfully stood at the Foote­stoole, but boldly set on the Chayre of Peter (that the soules of men sleepe till the Resurrection) which mat­ter may surely serue, not onely as a black-coale, both to blemish the name, and to obscure and blotte out the writings and workes of them, who haue by Pennes and Presses witnessed the contrary, but álso as an impreg­nable proofe, that the Pope may erre. An Opinion hath it beene, I say, or rather an Haeresie then an Opinion, be­cause it hath beene manteined with pertinacie or stiffe­nesse against the Scriptures, hatched, broched, published and patronized, by one of the Popes them-selues, euen Joban. Gers. Ser. de Pasch. par. 3. Pope Iohn the 22. as Gerson a learned man testifyeth, [Page 85] who would haue the Soules euen of good men to bee bereft of the Happy-making vision of Gods face vntill the day of Iudgement; and so in some sence to sleepe vn­till the awaking time of the resurrection, A matter (as it was well worthy) condemned as Hereticall by the whole Vniuersity of Paris with the sound of trumpets in the presence of Philip then Kinge of France: a thing was it not of God, therefore could it not stand. But we which are Act. 5. 38. taught of God a beter lesson, ought to hold another course and beleeue that in the life to come there is a building on, of our blessednesse begun in this life, the former steppe of our glory.

Secondly this Blessednesse in the life to come, is to bee considered as it is (a second steppe thereof) consumate in glory, which shall then bee fully accomplished, when the bodies and soules of the Saints shalbe re-united and knit together againe, in peerelesse blessednesse, & endlesse Im­mortality, cheefly & aboue al intended in this place Blessed is the Man. Which blessednesse y ^t we may the beter know, & by knowlege insue it, we must vnderstand that it cheifly consisteth in two pointes. First this sulnes of Blessednesse consisteth in that matchlesse perfection which shall bee enioyed from within vs: secondly in that endlesse conso­lation which shal arise to vs from without vs: The match­lesse perfection within vs shall, concerne both our Bo­deis and our soules.

First, our Bodies which are now earthy, then shall be­come heauenly, are now mortall, then shall become im­mortall, are now corruptible, then shall become incorrup­tible, are now subiect to passion, then shal become impassi­ble, Mat, 13. 43. are now dull and heauy, then shall become quicke and liuely; are now (it may bee) blacke and deformed, 1. Cor. 15. 43. then shall become shining as the Sunne in the Kingdome of there father: are so now as to be sowne in dishonour, but then shall they be rased againe in honour: so now as to be sowne in weakenesse, bnt then to be raysed vp in power. [Page 86] Wheare the Eye shall so see the glory of God, as it shall neuer be dazeled, the Eare shall so heare the most melo­dious musicke of the Heauenly Quire, as it shall neuer bee wearied, the Nostrills shall so participat of the most de­licate sent of the Paradise of God, as they shall neuer bee satisfied, the Pallate shall so tast, how sweet the Lord is, as it shall neuer be cloyed, and to conclude the whole man in his hole body and in euery particular, thereof as in his ioynts, siners, veines, arteries, fllesh, blood bone, ligament, mussekle and whatsoeuer part or parcell besides, shall be so affected and disposed as they shall haue a neuer ceasing contentment, an euerlasting reioycement, for, they shalbee satisfied with the pleasures of Gods house who shall giue them drinke out of the riuers of his pleasures. Psal. 36. 8.

The Eye hath seene much, yet the eye hath not seene it: the Eare hath hard more, yet the Eare hath not heard it, the Heart is able to conceaue most, yet neuer hath it, doth it, or shall it enter into the heart of Man, what the heart of Man shall then enter into, a ioy which wee must enter into it is so large. Mathew. 25, 23.

For it cannot enter into vs wee are so little. A Maisters toy which is able to maister the con­ceites and capacities of all men who seeke to compre­hend it.

When that complaint of Gregor. Nazianz. shall cease [...] I am little and great, base and high, mor­mortal Gr [...]go. Nazian. Epitaph in sratrem. & immortal earthly and heauenly, [...] hauing those things after the slesh, these according to the spirit, but then in regard of the glo­rified flesh wee shall become Great onely, and not Small, High onely and not Base; Immortall onely and not Mor­tall, Heauenly onely and not Earthly, because Christ shall then change our vile body that it may bee Fashio­ned like vnto his glorious body, Phili. 3. 2. 1. A matchlesse per­fection [Page 87] of the body, one branch of this Blessednesse.

The second matchlesse perfection of this Blessednesse is to bee found in our minde; whose Witte shall then bee so sharpened as it shall neuer become dull againe: whose Memory shall then be so confirmed, as it shall ne­uer fo [...]gette againe: Whose Wisedome shall then bee so enlarged as it shall neuer bee diminished againe: whose Vnderstanding shall then so bee en­lightned, as it shall neuer waxe darke againe. Whose will shall so then be directed, as it shall neuermis­carry againe.

To conclude, whose knowledge, shall then bee so accomplished as it shall neuer bee ignorant againe.

As y ^e Wit, Memory, Wisedom, Vnderstanding, Knowledg, of an Infant in the wombe of his mother, is nothing at all, especially in comparison of a Man in the full pitch of his age and the ripenesse of his best education: so, and much lesse then so, [...]s the Wit, Memory, Wisdome, Vnderstan­ding Knowledge, of a Man, of the most absolute comple­ments in this world, in comparison of that which in the world to come, wee may certainely expecte and shall vn­doubtedly receaue if we be Gods Children. In the one we are as a child, in the other we shall be as a man and putt away childishnesse: in the one wee see as in a glasse darkly; in the other wee shall see face to face: in the o [...]e we shall Know in part, in the other, VVe shall knowe euen as wee our selues are knowne. 1. Corm: 13. 11. 12.

Heere are wee clogged with the weight, and intang­led wi [...]h the shacles of an heauy and combersome bo­dy; from whence the soule of man beeing then and there deliuered, it shall become more ready in cont [...]yning and lesse doubtfull in resoluing, and euery way more per­fect, occulorum acies (saith S. Chrysostom) dum lucida est Chrylo st. [...]n E­uang. Iohan. vel Ho [...]li. 1. [Page 88] vell minutissima cernit &c. The sight of the eye, while it is cleare seeth euen the smallest thinges, but beeing dim­med with humours that fall out of the head, is blinde in perceiuing euen the greatest obiects: so is it with the soule, which beeing wrapped and incombred, with the thicke mantle of a massy body, is ignorant almost of eue­ry thing, but beeing once inlarged and sett at liberty, soas she is an abstracted substance seperated there-from, especi­ally in the brightsome light of Gods kingdo [...]e, it is v [...] ­conceiuable what shee conceiueth, and what kingdome it is; vnconceiuable what shee conceiueth, and what she vn­derstandeth passeth vnderstanding. The Christail the clea­rer it is, the more capable it is to rec [...]iue, and the more brightly doth it represent the rayes of the Sunne, which shine vpon it. So the spirit of man being then purged and cleared from the drosse of any corruption, receiueth more easily, and representeth more fully the light of Gods wise­dome which resteth on it. A matchlesse perfection of the soule, a branch also of this Blessednesse.

Secondly, this Blessednesse heare spoken off, consisteth in an endlesse consolation arising vnto vs, out of vs, to bee obserued in sundry particulars: leauing the [...]es [...]due which might bee collected, my purpose is to stand vppon these fiue.

Wherof the first, is the Company which we shal then in­ioy off God: Angels: Saints.

First, this endlesse consolation out of vs, doth arise vn­to vs by the fruition of the Company of God, in whose Pre­sence, there is first ioy, secondly, fulnesse of toy. Psal. 16. 12. Whome to behold is Blessednesse. Math. 5. 8. Where wee shall bee able to comprehend with all Saintes what is the breadth, and length, and depth, and height, and to know the loue of Christ which passeth all knowledge, that we may be fil­led with all fulnesse of God. Where wee shall attayne to Ephes. 3. 18 19. the mistery of the indiuisible Trinity, in Vnity. The Pow­er of the Father, the Wisedome of the Sonne, and the Loue [Page 89] of y ^t Holy Ghost. If it were a praeeminent dignity for those Magistrates to see the face of King Ahashuerosh: then vn­dou [...]tedly must it of necessity bee true Blessednesse it selfe to Beh [...]ll the face of God, the reward of the godly mans vertue here spoken off. A Reward indeed (is it sayth Ber­ [...] Bern. m [...]ditat [...]. cap. 4. [...] deum, vinere cum deo, viuere de deo, &c. To see God, to liue with God, to liue of God, to be with God, to be in God, who shall be All in All vnto vs; habere id quod [...]st simmum bonum: to haue that which is the chiefest good, the Blessednesse heere intended.

Secondly, this endlesse consolation, out of vs, doth arise vnto vs by the company of Angels, who for their Dignitie, are Principalities; for their Might, Powe [...]s: for their Authority, Dominations. Ephes. 1. 21. For their Number, Thousand thousands, and tenne thousand thousands, which are infinite Dan. 7. 10. for their Glory so surpassing, as some of them be called Zera­phim. Esay. 6. 2. tha tis bright, fiery, or burning, and there­fore bright and glorious.

Thirdly, this endlesse consolation out of vs, doth arise vnto vs by the company of Saints, which are called our fellow Cittizens, Ephes. 2. 19. A glorious order of Patri­arkes, an holy assembly of Prophets: a blessed conuocation of Apostles and Euangelists: an inumerable and most noble army of Martirs, Virgins, Confessors, which All being of the houshold of God with vs. Ephes. 2. 19. must needs afford vs a mutuall and perpetuall consolation; a branch likewise of this Blessednesse.

The second of the fiue particulars; wherein this end­lesse consolation doth consist, which out of vs shall arise vnto vs in Gods Kingdome, it is the State which wee shall there susteine; Beeing a State of no lesse then Kinges. A Kingdome which wee shall attaine vnto, not by force and pollicy, but by GODS free fauour and mercy. Feare not little Flocke, it is your fathers pleasure to giue Apoc. 1. 6. you a Kingdome. For which cause also, Christ shall say at [Page 90] his iudgement vnto the elect, Come yee blessed of my fa­ther, Luke, 12. 31. inherit yee the Kingdome prepared for you from the beginning of the world. It is indeed prepared for vs, but Math. 25. 34. so, as wee should not thinke, that though wee sit idle the whole day of this life, wee cannot fayle of it, but if wee will finde it wee must seeke it. Seeke yee first the King­dome of God. Math. 6. 33. And then shall wee bee made partakers of the Good thinges that belong there-vn­to, which be both Internall, the Righteousnesse thereof & External, and al these things shal be ministred vnto you.

A Kingdome; concerning which S. Agust. witnesseth Quale erit gaudium? cum te videris esse socium Angelorum. &c. What manner of ioy will it bee, when thou shalt August. contra Jud. [...]. cap. 21. see thy selfe to bee 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 beaut [...]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 [Page 91] 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 y ^e 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.

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 [Page 93] 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 [...]n [...]unt [...]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 e [...] facilis ad magna ascensus, Cypria tracta de habit vir [...]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 Mo [...]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 what­soeuer hee shall doe shall prosper. The praecedent part, or the proposall of the similitude, tendereth to our consi­deration: First, where-vnto the Godly man is semblanced and compared to a tree: Secondly, not euery common or triu [...]all tree, of ordinary occurrence, but to a Tree which first, for the originall of it, planted; secondly, for the si­tuation of it, by the Riuers of waters; Thirdly, for the fructifying of it, that will bring forth her fruite in due season. [Page 94] forth her fruit in due season. Fourth, for the slourishing of it Whose leafe shall not fade.

First then man by this similitude is compared to a Tree. Sundry bee the resemblances wherein man may bee com­pared vnto a Tree; but omitting other, my minde is onely to insist in these foure vidz. The Shape, the Growth, the State, and the Trunke of a Tree.

Man may first be said to bee like a Tree in the shape, of a tree. As a tree hath his roote which is as his head, which groweth on to his stocke or trunke, which is as his Body, and then spreadeth it selfe into boughes and branches and smaller twigges: so Mans head is as his roote, which grow­eth forth into his body which answereth vnto a stocke or truncke, and then sheddeth it selfe into armes and legges which bee as boughes and branches, which as in smaller twigge doe end in fingers and toes. The difference is that the roote or head of the Tree naturall standeth in the earth and extendeth her Stocke, Boughs, and Branches to­ward Heauen vpward, but Man (this mistical Tree) hath his head as his roote standing toward the Heauens and out­spreadeth his body as his stocke or trunke, and his armes and legs as his boughes, and branches to the earth down­ward: to shew that as the materiall Tree receaueth that sappe which is like vnto Esaus blessing, the fatnesse of the earth. Genes. 27. 39. so man this misticall Tree ought to bee nourished with that iuice which is like vnto the blessing of Iacob, the dewe of heauen. Genes. 27. 28. Man then is as a Tree but not as an earthly Tree: but as the Philoso­pher speaketh [...], an heauenly plant, the sappe and iuice of whose nourishment, is not to bee deriued Plato. from the fatnesse of the earth below, because his roote standeth aboue and not belowe: but from the dewe of Heauen aboue, because his roote standeth not below but aboue.

An excellent shape is this of Mans body to informe him how to forme and fashion his minde, to prouide that [Page 95] for as much as hee is no earthy but an heauenly Tree, so hee should not bee earthy-minded, Philip. 3. 19. but that his conuersation ought to bee in heauen. There is our Philip. 3. 20 Countrey, and there ought our desire to bee: there is our Citty, and there ought our [...], our ciuill behauiour to bee: there is our roote, and there ought our affections to bee rooted. A place where the whole Deity, God the Father, God the Sonne, and God the Holy Ghost is, and there ought wee, who are pertakers of the heauenly na­ture to bee: where the Angels are, and wee whose allot­ment is to bee, as the Angels must bee: where the Saints 2. [...]et. 1. 4 Matth 22. 30. Ephes. 2. 19. are, and wee like-wise which are fellow Cittizens with the Saints, are of necessitie to bee. In Heauen must wee haue our conuersation, because from thence is our gene­ration. This knew and affirmed that thrice great Hermes, Hermes Tris­m [...]g. in Pe­man. among the Aegiptians: [...]. GOD hath begotten man like vnto him-selfe, whome hee hath loued as his owne issue: those speeches also of Plato make vnto the truth of this point: who in ma­ny places, especially Plato de legi. lib. 5. saith of man, that hee is [...], meaning no doubt, in respect of his soule, the kinsman of God, euerlasting, im­mortall.

It is an old Prouerbiall speech, and it is as true as it is old: that It is wisdome for euery man to know his place, I am 3. 17. so is it no doubt a plentifull measure of the best wise­dome, euen of that Wisdome which is from aboue, to know our place: Wee which are but wormes in re­garde of our flesh, and in respect of our bodyes, but dung and corruption; yet touching our spirites are wee partakers of the diuine nature, the generation of GOD, as his issue, kinsmen, euer-lasting, and immortall. A certaine and liuelie representment hereof, is made vnto vs in this, that Man is as a Tree, whose head as his roote, is planted and fixed toward the heauen. Let vs not therefore neglect so great a dignity, despise so high a [Page 96] calling, debase so honorable an aduancement, let vs not serpent-like set our hearts on the dust as the Serpent doth place his belly on the dust; in that it Both goeth on the dus [...] & eateth the dust all the daies of his life Gen. 3. 14. Let vs not bee like those heauy and weighty foules, quae frustra a­latae. &c. Which being winged in uaine, seldome or neu [...] vse them, but are detayned on the earth among the beasts. Which Saint Basil speaketh of in a certaine Epistle. But let vs, whereas Christ is there, as Christians be affected to bee: B [...]sil. Epist. quadam. Mat. 24. 28. as where the Carkasse is there Eagles will bee gathered. We are as Mariners sayling in the Shippe of the Church, vnder the Mast of the Crosse, guyded by the Helme of the word, caried on by the Wind of the Spirit, floating on the sea of this World, who looke in due time to arriue at the Hauen of happinesse. Mos est nauclerts in Caelum aspicere. &c. It is the manner of Marriners to looke vp into Heauen, in the Day on the Sunne; in the night; [...] on the North­pole or some other apparant starre, that so they may direct there way the better saith Saint Basil: so ought wee in the [...]asil homil, in princip. prouerb. like estate to frame our actions to there so necessary a pre­sident: wee are to turne our faces by Grace euen thither whe [...]her they are already turned by Nature: wee ought to shape our course in the day time acording to the light; motion and influence of our Blessed Sauiour, who is so the Sonne of God as he is also the Sunne of Righteousnesse. In Mala. 4. 2. the Night also ought wee to bee guided by him, who is the onely resplendent Starre to goe before vs to Bethell the house of God, as the Starre Math. 2. 9. became a load­starre vnto the wise men to bring them to Bethlem which is interpreted the house of bread, as he was the bread of life. Ioh. 6. 48. That as wee are trees whose rootes stande towards Heauen, so wee may thereby bee admonished not to bee Earthly minded.

Secondly, man may bee said to bee like a Tree in the grouth of a tree, which is first tender and flexible in the twigge, secondly stiffe and tough in the stocke; thirdly [Page 97] withernig and drooping in the age of it: so man while he is as a twigge in the first spring of his infancy or child­hood, is tender in his body being but as a flower which is sonne blasted and withered away: And in his mind is flexi­ble as a twigge easily inclined either to Vertue if hee bee informed, or to Vice if hee bee neglected, being as waxe which may be wrought and brought into all formes, but being once stiffened and confirmed in the strength of his [...]cke by his youth or Mans-age he is (it may bee) in his body more firme (though [...]ee can neuer bee wholy with­out them) against infirmities, and more tough in his mind either to retaine the habit of Vertues, if he shall be seaso­ned with them, or to cotinue the poyson of vices if hee hath bene nusled vp in them. An exccellent Caueat vnto all Parentes and gouernours vnto whome the educacion of these young springes (euen in the first sprigge or twige of them) is committed that they may while they bee tender enbow them, frame them while they be plyable, and worke them while they be flexible; least that when of pliant sprigs they shall become stockish trunkes, they grow curelesse they waxe redreslesse. As Adam our first Parent was ap­pointed to tend the Trees of Pradise, so wee his ofspring Gen. 2. 15. haue misticall trees commited to our keeping and dressing euen the fruit of our bodies. Which if they shall bee time­ly tended, duely ordered and rightly framed vnto that Mica. 6. 7. which is good, will proue such plantes as shall bee both peaceble and pleasant, peaceable shall they bee because they shalbe as Oliue plants, pleasant shall they bee, because they shalbe as curtaines of ornament spread round about our table. Psal. 118. 3. But if wee shall bee ouer-indulgent and ouer-tender to­ward them (a fault ouer-rife in these times) they will grow stiffe in sin, and be hardned in the thicke dregges of there owne lose and misleading courses, prouing no better then wild-trees which will bring forth fruit no better then the Wild grapes. Esay. 5. 4. resembling the bramble in pre­suming against vs, and vsurping ouer vs there parents and [Page 98] Gouernours, though we be towards them for Fatnesse, as the Oliue Tree, for Sweetnesse, as the Figge-tree: for Plea­santnesse, as the Ʋine: Rough and vntrimmed Brambles I [...]dg. 9. indeed will they argue them-selues to bee, which vnlesse they may haue their mindes, will threaten fire to come out of them, which shall consume the Cedars of Libanon. A lesson is this seriously to bee weighed, and [...]eedfully to Iudg. 9. 15. bee practised in these times, wherein the complaint of Saint Chrysostome, may often and againe bee vsed, Patr [...]: Chrysost sup. illud Matth: accessit ad illum mater Zeb [...]d [...]orum. et matres corpus suorum natorum amant, animam autem contemnunt, &c. Fathers and Mothers doe [...]oue the bodies of their children, but lightly passe by their Soules, for they desire onely to see them in this world, not caring what they shall suf [...]er in the life to come. A folly is this, euen with teares of the bitterest sorrow to bee lamented, that Men should loue the huske, and neglect the graine; re­garde the Shell, and reiect the Kernell; esteeme of the Bagge, and despise the Treasure therein contained, beau­tifie the Bodies of their children, and suffer their Mindes to bee blacke, deformed, corrupted, whereby these mysti­call trees waxe so rough and tough in their stocke, being not other-wise set and disposed in their twigge, as they will bee broken before they bee bent, ended before they bee mended.

More-ouer, in the third place, is man in his growth like a tree flourishing (haply) in his youth, but drooping in his age: looking toward the Dust, before hee returneth to Gen. 3. 19. the dust. This is the worke of Time, who is the great con­queror of all things. A time is appointed to [...]uery thing: so Eccles. 3. 1. cannot this thing escape from this appointment: There is a time to be borne, & a time to dye; so is there (according to to the same proportion) a time to be Yong, and a time to waxe Old also. Mans life is but a day, whose euening will certainly follow his morning, vntill the night of death maketh him to sleep in the bed of the graue, vnto the time that the day of the resurrection shall awaken him againe [Page 99] Bee it that a Man in his youth bee as strong as the Oake, as tall as the Cedar, as straight as the Pine-tree, as flourish­ing as the Greene Bay-tree, yet when the winter or his age shall ceaze vpon him his strength will bee weakened, his talenesse abated, his streightnesse, crooked, his florish­ing withered, because then the Keepers of the house that is the hands will tremble; the Strong-men that is the legges will bow, the Grinders that is the teeth shall cease, they shall [...]axe darke which looke out at the windowes that is the eyes, the dores shall bee shut without, that is the lippes, and he shall rise at the voyce of a birde, that is sleepe shall depart from him and the daughters of Musicke that is the eares shalbee abased, and they shall bee affraid at the high thinge, that is they shall stoope towards the earth againe: and the Almond Tree shall slorish, that is their haire shall bee as white at the blossomes of that tree: and the Grassehoppers that is (as some will haue it) the shoulder-pinnes shall sticke vp. And old-age shall be as an house which euery man (if death cut him not of before) must goe vnto. Eccle. 12. 5. Eccl. 12.

The Philosopher mentioneth small flies neare to the bankes of a certaine riuer which liue but one day. They are bred in the morning, like vnto Man in his infancy, ther­in Aristo. de natu. animal. lib. 3. as a Tree in the twigge: they are at there full strength at noone, like vnto man is his confirmed age therein as the Tree in the stocke, they are at night growing toward there end like Man in his Old-age, therein as a Tree in the drouping thereof.

Third, Man may bee said to bee like a Tree in the state of a Tree, which the higher it is the more dangerfull it is, as that which then is more exposed to the violence of the Windes, to the blasting of the Lightninge, to the dent of the Thunder-boult, and the lesse fruitfull it is as may appeare by the Cedar one of the talest Trees, yet none of the frut-fullest, whereas those Trees which are of a lower and more base groth are both lesse dangerfull, as they which are exempted by there submissenesse [Page 100] and deiection from the ragings of the Windes, the flash­ings of the lightnings, and the fury of the Thunder-bolts; as also more fruitfull as it may appeare by the Vine, the lowest almost among the Plants, as that, which vnlesse it bee by the care and hand of man, shoared and vnderprop­ped, creepeth vpon the ground, leaneth and layeth still vpon the face of the earth, yet yeeldeth shee her fruite in Grapes, her Grapes in clusters, and her clusters iu aboun­dance of plenty. So is it with Man, this misticall Tree, wh [...] the higher he is, the more dangerfull hee is, and the lesse fruitfull.

First, he is the more dangerfull, Locaquae aliis celsa, ipsis praeupta videntur, saith Seneca. Those places which seeme Seneca. to be stately vnto others, are steepe vnto themselues: they lay open vnto the contrary windes of alterations, to the blasting lightnings of disaster aspects, if they be subiects of their soueraignes, if they be soucraignes, yet of GOD who is the great Monarche and soueraigne of the world, at the barre of whose tribunall they stand euer arreigned, & many of them, as Pharaoh, Antiochus, Belshazzar, Herod, &c. haue beene as with a flash of lightening, both very suddenly and fearefully punished and confounded. Who sit on their chaires of estate, as sometime Damocles did on the throne of Dionysius, hauing not one, but many swords hanging ouer them: a sword of Enuie from their equalls in forreigne states: a sword of mutinies and insurrestions from their inferiors, of poysnings from their feigned friends in their owne territories; and of murtherings from their open enemies, both forreigne and domestick: It is an ex­cellent saying of Hugo Victorinus. Quatuor sunt quae tra­hunt H [...]g [...] Ʋicto­rinus. elationis currum, &c. Foure things there bee which draw the chariot of Aduancement: Desire of rule, Loue of our owne praise, Contempt, & Disobedience: the wheeles of this Chariot, are first, Boasting of minde; secondly, Ar­rogancy, thirdly, Gloriousnesse of speech: fourthly, Leuity or lightnesse. The driuer of this Chariot, is the spirit of pride. [Page 101] They who are borne therein, are Louers of this world. But farre from security is both this Chariot, and they which are borne in it, because as the same Author spea­keth, the horses are vnbrideled, the wheeles easily turned, the driuer froward, and they but weak who are borne in it. And therfore if the Chariot shal be ouerturned, must needs bee the more grieuously bruised, and more easily oppressed. High places may be compared, to the Cantharides, whose outward shew is glorious, but their inward working poy­sonous: like a Tree, which the higher it is, the more dan­ger it hath.

Secondly, Man (this misticall Tree) the higher he is, the lesse fruitfull, as Trees vse to bee. An high place (vnlesse grace doth alter it) occasioneth an high minde, and an high minde is like an high Mountaine, which the higher it is, is also the barrener. Saint Gregory saith, Greg. in mo­rall.

Radix cuncti mali, et regina omnium vitiorum superbia.

Pride is the roote of all Euill, and the Queene of all Vices—

How can a man then gather Grapes of this Thorne, or Figges of this Thistle? It is not possible.

It may also appeare vnto vs that man in regard of the state thereof is like vnto a Tree: because as a Tree the lower he is, the lesse dangerfull he is, and the more fruit­full.

First, hee is lesse dangerfull, because hee is not sub­iect to Chaunges, to Dis-fauours, to Enuy, to Insurrecti­ons, Poysonings, Murtherings, as to so many seuerall ra­ging wi [...]des, blastings, lightnings, fearefull thunder­bolts: for as much as hee with little Dauid sitteth at home, tending (it may bee) The Ewes great with young ones, when his elder and stronger bretheren are must­red to ma [...]ch vnder Sauls coullours against the Phi­listines. 1 Sam. 17. The smaller the marke [...], the more hardly it is hitte: But the greater the more easily it is pierced. The smaller frye may escape the net when the [Page 102] greater fishes shall be entangled; and needes must hee bee safe, whose Lord Protector the Lord of hoastes becom­meth, by whose grace and blessing it commeth to passe; that when the Bowe and the mighty are broken, then the weake and humble gird them-selues with strength. 1 Sam. 2. 4. And though the Lordes adue [...]saries bee proud like vnto them, whome the Lord professeth That hee will re­sist. 1, Pet. 5. 5. Yet shall they be destroied, and out of Heauen shall the LORD thunder vppon them. 1. Sam 2. 10. VVhile hee on the other side rayseth the poore out of the dust, and lifteth the begger from the dung-hill to sette them among Princes, and to make them inherit the seate of 1 Sam. 2. [...]. glory. To which end also Iudith the humble hand-maid of the Lord faith: Thou O Lord art the helpe of the humble, and of litle Ones, and a defonder of the weake, and a protector of them that are for-saken, and the Saviour of them which are Iudg. 911. without helpe. Like a Tree, the lower the safer.

Secondly, Man (this misticall Tree) the lower hee is the more fruitfull, therein not vnlike to the Vallies. Hu­mility is not onely the foundation of our Righteousnesse S. Chrysoft. as S. Crysost. writeth, but of our Religion, which accor­ding to the testimony of blessed Iames, If it bee pure and vndefiled before GOD, euen our Father visiteth the father­lesse and Widowes in their aduersities, and causeth a man to keepe him-selfe vnspotted of the Worlde. I am. 1. 27. By consequence wherof it may appeare, that none can sincere­ly haue eyther true Purity in him-selfe, in keeping him­selfe vnspotted of the Worlde: or true Charity toward other in visiting the fatherlesse and widowes, vnlesse hee bee reli­gious, which true Religion man cannot haue without Humility. Humility therefore it is the ground-worke of euery good worke, like a Tree, the lower the fruit­fuller.

The fourth and last thing wherein Man may be likened to a Tree, is the end of a Tree.

The end of a Tree is, eyther to become when [Page 103] it is cutte downe, timber for building, [...]t fuell for bur­ning. So Man (this Misticall Tree) being cutte downe by the axe of death, becommeth eyther as an holy Tim­ber to bee built in the Heauenly Ierusalem, a mem­ber of that Spirituall house mentioned. 1. Pet. 2. 5. Wherein our building in Heauen, shall not bee like vnto that building vppe to Heauen, as it was intended. Gene. 11. 4.

That proued but a Babell, a matter of confusion, as in the same chapter is manifest; but, so shall this building 2. Co [...]in. 5. 1. bee reared vppe in Heauen, As it shall become a [...]ernall. A building where the Stone shall not crye out of the wall, and the beame out of the tymber shall answere it, VVoe bee vnto him, which buildeth a Towne with bloud, and erecteth a Cittye by iniquitie. Abacu. 2. 11. 12. But shall sing like the Seraphins one to another, holy, holy, holy is the Lord of hoastes, the whole world is full of his glory. Esay. 6. 2. As Math. 21. 12. We read of an house of prayer: so shall we then be in an house of praise.

Furthermore Man (this misticall Tree) beeing cutte downe by the Axe of Death, otherwise becommeth as fuell for the fire; but for what fire? Not for The fire Materiall, which when matter fayleth, forth-with go­eth out; but for Fire (Alasse) Immateriall, In­fernall, Vnquenchable, Math. 3. 12. which go­eth not out. Marke, 9. 44. A Tophet Esay. 30. 33. for the antiquity of it Prepared of old: for the equity prepa­red not onely for the Begger, but for the King: for the capacitie of it, in bottome, Deepe, in compasse, Large: For the fuell of it, Much VVood, yea the Burning thereof, is said to bee Fire and much Wood, where fire is made to bee as fuell to the fire: for the bel­lowes thereof, it is the Breath of the Lord, like a Riuer of Brimstone, to enkindle it; as the Lord euer liueth, so this fire euer lasteth, because the bellowes of Gods breath neuer fayleth.

Seeing the Scripture in this place likeneth vs vnto trees, whose end (as wee see) is eyther to become building in the Lords House, of his Kingdome; or else fuell for the sulphury flames of Hell.

Lette vs in the name of GOD, whose name is great, wonderful and holy: and in the feare of God, whose iudg­ments wee perceiue to be so grieuous and terrible, labour, as blessed beames, shining with the beames of most bright glory, to bee couched in the building of the Lord: and a­uoyd to become as cursed brandes appointed to be scor­ched with the hellish fire of euer continuing torments. Lette vs make vse of the saying, of holy Chrysostome, Chrysost. who saith that God doth menace vs with hell-fire, because hee would not haue vs come vnto it. Let men be wiser then children, and let warned men, bee as burnt children. The burnt childe (saith the Prouerbe) dreadeth the fire, though it bee but a fire materiall and quenchable. Oh how much more ought wee to dread (especially beeing warned) that fire which is Immateriall and Vnquenchable: that so wee may not be as Trees appointed for Tinder in the Diuells furnace; but as Trees ordayned for Tymber in GODS Pallace.

As hetherto wee haue heard Man compared to a Tree, so the godly man is not like vnto an ordinary or triuiall Tree of a common condition: but as it followeth in this Psalme, hee is as a Tree, which first for the originall of it; is Planted. Secondly, for the situation of it [By the Riuers of VVaters: Thirdly for the fructifying of it [VVill bring forth her fruite in due season: Fourth­ly, for the flourishing of it [VVhose leafe shall not fade.

First then this Tree is sette downe vnto vs by the ori­ginall of it. [Planted; It commeth not vppe then of the own accord, but as it is planted by Gods hand. If it came vppe of it selfe, then were it not of Gods planting, if it bee not of Gods planting, then must it bee Plucked vpp by the rootes: But it is otherwise with this Tree, which beeing in [Page 105] the number of those trees of righteousnesse, spoken of by the Prophet Esay, is with them in that place of Gods plan­ting Esay 61. 3. and therefore come not vp of it selfe.

This Doctrine first disableth and infringeth the free-will of Man, this missticall Tree vnto good, because he must bee planted, hee cannot plant him-selfe. Indeed Man at his first creation had free-will vnto good, but since his fall that blessing is fallen from him as writeth Saint Augustine, Male vtens predidit se et liberum arbitrium, Euilly vsing his free-will hee hath lost him-selfe and his free-will, so Angust. de libero Arbit. that now it so standeth with him that his Sweet is turned into Sower, his Righteousnesse into Vnrighteousnes his Light into Darknesse, and the Freedome of his Will to that which is Good, into a thraldome of the same into that which is Euill, in so much as though it mought then bee said of him potuit non peccare, hee could not haue sinned, yet now it must bee said of him, non potest non pecare, hee cannot but sinne. The truth of this point may appeare vnto vs by the proofe of a plentiful argument

First, what good can bee willed by him? who being considered as hee is a meare naturall man, is as a dead man: dead in trespasses and sinnes. Ephe. 2. 2. Colo. 2. 3. so dead as to bee made aliue hee must bee borne againe. Iohn. 3. 3. yea created againe. Ephe. 2. 10.

Secondly, what good can bee expected from him as a fruit of his Free-will therevnto? who is wholy prone vnto, and totally possessed with that which is euill. The immagination of mans heart is euill, euen from his Gen. 8. 21. youth vp.

Whereout I may obserue vnto you: first that man is euill; second that the heart of man the fountaine of all his actions is euill; third that the imaginations of that heart the streames (as it weare) and riuerettes deriued there­from are euill: fourth euer, euen from his youth vp. Which being necessarily so, because the Scripture hath a [...]irmed it to bee so: what I beseech you, is left in man [Page 106] that is sound? Yea what is there left in him that is not vn­sound?

The like testimony wee finde, Roman. 5. 8. They which are after the flesh, sauour the things of the flesh. Sauour the things of the flesh; that is, the [...], their wisedome, which should be most sauoury in them, is become fleshly, that which should be most sauory in them, is corrupted. If that which is most sauory in man, euen his best partes, is fleshly and corrupted? What may we then conclude con­cerning that which is almost vnsauory in him, but that it is most defiled, polluted, vncleane?

Thirdly, the proofe of this point appeareth by the Contestations and Witnesse-bearing euen of the Gentiles them-selues, who no doubt having deriued the same from the blessed fountaine of the Scriptures, doe auouch and testifie the truth of this matter. To omitt the resi­due I will insist on the Authority of two of the chie­fest of them. Plato writeth that vertues are in-bred in men, afflatu numinis by the inspiration of the god-head. Plato. Arist. Ethi. lib. 1. Aristotle sayth, Si quod donum dei est, faelicitatem illud esse statuendum est, &c. If there be any thing which is the gift of God, we must determine that to bee Faelicity, or Blessednesse. But this Blessednesse, is no other thing (saith he) but the best action which proceedeth from the best fa­culty of the mind: But how? Per virtutem praestantissimam, by the best Vertue, which best Vertue cannot properly in­timate any other thing vnto vs; But God.

Fourthly, the ancient and most flourishing times of the Church, hath both affirmed and confirmed, appro­ued and proued the soundnesse of this Truth: That Man of him-selfe cannot plant him-selfe in any good course, as may be made manifest vnto vs both by Counsels and also by the wrightings of the most Orthodoxall fa­thers of the Church.

Amongst other Councells, the Councell of Carthage and the Mileuitane Councell, may giue vs satisfaction [Page 107] which both concerning this poynt haue beene ancient­ly holden against Pelagius, and with a sent [...]nce authori­sed by the Scriptures haue condemned mans Free-wil vn­to good as, haereticall.

Among the Orthodoxall Fathers: S. August. hath said. It is true, Man when he was first created, receiued great Augu. s [...]r. de corp [...] Christi. Aug. in psal. 90. Aug. [...] de Verbis Apost. 7. gr [...]ce of free will, but by sinning hee hath lost it. The same Father else-where breaketh [...]orth into this Paetheticall [...]clamation. Oh free will which without God art euill! The same Father in another place calling (as it were) fora Psalme of mercy at the handes of God; Vttereth these speaches: Miserere mei deus, &c. Haue mercy vppon mee O God: againe: haue mercy vpon me O God, and the third time haue mercy vpon me O God, (as if he would therein include a mistery of y ^e Trinity) Wherfore (saith he) because I haue vertue, by the which I may deserue thee? Notse. Wher­ore then? Because I beare the freedom of wil, wherby my mer­rit Orig. in Rom. Ierom in Je­rem cap. 16. Chrysest ser. 1. de ad [...]ent do­mini. [...]m [...] os de vo­ca. ent. lib. 2. cap. 2. Bernard. de gra. & liber. arbitrio. may go before thy grace? Not so. But of thine own mercy.

The like (but that I would bee short) mought bee alledged, to whome I referre the Reader, out of Ori­gen, Ierome, Chrysostome, Ambrose, Bernard, with many others.

By all which, and more that mought be alledged, it is cleare and euident, that man in this his estate of depraued nature, hath no Free-wil vnto good: as he which is dead to vertue, wholly prone to vice, in his will; which is blind in truth, sharp-sighted to error in his vnderstanding. Let vs not therefore presume on the sinewes of our strength; as if therby, wee could make our selues good: neither yet trust to the wings of our own worthinesse, as if we therby could mount into heauen: for how shall we be able being borne alost with y ^e sicke feathers o [...] those feeble wings, to mount vp into glory? When y ^e freedom of our wil to goodnes is so inthralled & eclipsed, as we cannot therby plant our selues in Grace vpon earth, for we are as Trees, not planting our selues, but planted by God [For he shall be as a Tree planted

Secondly, this doctrine, in that man (this misticall Tree) must Be planted, establisheth and confirmeth the free Grace of God; by which when we faile to plant our selues, yet as yet appeareth by the text are wee planted. The Lord must first turne him-selfe vnto vs, before wee can bee turned vnto him: Lament. 5. 21.

Fulgentius a reuerend Father; first, will haue al the good Fulgent. Epist, ad Thcodor. Senatorcm. wee doe, ascribed to the Grace of God: second, that when wee faint in any good action, wee should craue a supp [...]y at the hands of God: third, that this minde of ours, wher­by we craue Grace, is the worke of Grace: which begin­neth first to bee powred into vs, that it may afterward bee begged of vs; euen as the light of the ayre doth first go into the eye to cause it to see before it can see, which otherwise though it were made to see, remaineth blinde. In his owne might shall no man bee strong: and it is the 1 Sam. 2. 9. Lord which keepeth the feete of his Saints, as in the same place: From whence I may note vnto you two things: first, that euery man is vtterly dis-abled in him-selfe: in his owne might shall no man bee strong: second, that the whole inable of man, is from the grace of God; It is the LORD which keepeth the fcete of his Saintes. The Prophet Dauid Psal. 119. 22. saith, I will runne the way of thy Commandements, when thou shalt inlarge my heart: Whereout wee may obserue, first, that Dauid cannot runne the way of Gods Commande­ments vntill his heart bee enlarged: second, that none can enlarge his heart but God: VVhen thou shalt enlarge my heart.

When (as excellently writeth a learned late Writer) all Z [...]nb, de Reli­gi. Christ. cap. de liber A [...]bitrio. good things may be reduced to three heads. The first, is y ^• good which appertaineth vnto the Sensitiue and Ʋege­tatiue soule which is common with vs and the Beasts. viz. to eat & drink, to be nourished, to be healthfull, to begett our like, &c. The second, is y ^• good thing which belongeth to the reasonable soule & life of man only viz: al arts both Liberal and Mechanical, Vertues, Moral, Political and ciuil [Page 109] Science and the whole body (as it is called) of Philosophy. The third head of good things, respect & concerne, a Spi­rituall, Diuine, and Super-caelestiall life, begun here in this world, consisting in the true knowledge of God, and in faith, and in the effects thereof: regeneration, obedience, charity, &c. In the two former, God (saith he) is a great helpe: yea in the latter of the two, the good things which doe concerne the humaine and reasonable soule of [...]n: Saint Augustine goeth so farre, as hee will haue all Augus [...]. cont. Juli. Pelagi. lib. 4. cap. 3. Artes to bee the gift of God: but how-so- [...]uer it bee, it must needs bee granted, that GOD hath the maine and principall stroake therein, as experience may teach vs, that those gifts doe more eminently appeare in some, then they doe in other-some, for no other reason, but because it pleaseth God so to dispose of them. But in the third head of good things, of the life spirituall, super-caelestiall, diuine; Man is wholy to bee excluded: GOD is one­ly to bee admitted, and his grace alone to bee acknow­ledged.

This is Gods dooing, to the end that no flesh should reioyce in his presence, but that euery mouth and tongue 1. Cor. 1. 29. mought bee open to confesse with the Apostle, By the grace of GOD, I am that I am, and his grace which is in mee, was not in vaine: For his Grace is both the Fountaine 1. Cor. 15. 10 from whence any good thing is originally ordeined vn­to vs; and the conduict-pipe whereby it actually falleth vpon vs: As when wee were made, it was GOD that made vs, and not wee our selues: so when wee were re­deemed, it was GOD that bought vs, and not wee our selues: when wee became righteous, it was GOD that iustifyed vs, and not wee our selues: when wee were made holye, it was GOD which sanctified vs, and not wee our selues. To conclude, if wee bee Planted Trees, it is GOD that hath planted, and not we our selues.

After the planting of this Tree, am I in the second [Page 110] place to consider the situation, By the Riuers of waters. M [...]ller, in Psal. 1.

It is by the greatest likelyhood supposed, that the Tree where-vnto the godly-man is heere compared, should be the Palme-tree: because Pliny saith of the Palme-tree: Plini. lib. 13. cap. 4. Palma gaudet riguis, totoque animo biberc amat. The Palme-tree reioyceth in watery places, and hartely loueth to drinke much: that is to bee much watered: and this Tree in this place, is sayd for the better fructifying of it, to be planted by the riuers of waters.

First, it is said to bee planted by the waters: Secondly, By the riuers of those waters.

By Waters in this place, are to bee interpreted the holy Scriptures of God, as they are accompanied and streng­thened, and actuated by the co-operation or fellow­working of the spirit of God.

The Scriptures of God thus qualified, may in seuerall properties bee likened vnto water.

First, water serueth as a Looking-glasse, wherein a man may see the blemishes and defilements of his coun­tenance: so is the word of GOD as a Glasse, Iam. 1. 23. Whereby a man may perceiue, the spottes and sta [...]nes of his soule.

Secondly, Water doth not o [...]ely shew and detect these blemishes and defilements, but also can cleanse and washe them away: so the word of GOD hath a pu [...]ga­tiue vertue, if it shall bee employed to wash away and purifie the blottes and staines of our spirits and consci­ces: For which purpose, after the Kingly Prophet Da­nid had propounded that demaund: Where-with-all s [...]all a young man cleanse his way? hee forth-with mak­keth this answer? Euen by ordering him-selfe according to thy word. Psal. 119. 9.

Thirdly, water hath no colour in it, so the worde of GOD is and ought to bee with-out glosse. The word of God is and ought to bee like God himselfe, with-out coulour or shadowe. Iam. 1. 17.

If the Water hath any colour, it is that most ordinari­ly which it receiueth from the skye, whose colour it, for the most part, [...]epresenteth: if it hath any other colour, it is but artificiall, and accidentall: so the word, if it recei­ueth any colour, it ought to bee that whose tincture is from aboue, otherwise it is to bee reputed forreigne and adulterine.

Fourthly, Water quencheth heate: so the worde of God also restinguisheth the heate of our ou [...]r-inflamed passions: which may appeare vnto vs: First, by the repres­sing of the enkindled passion of lust: Which is as a fire which neuer leaueth (as saith Saint Basill) till it hath con­sumed Bas [...]de Vir­ginita. the matter which it hath beene bred in: a fire which if a man bee but singed with, blisters doe certainly arise thereof: yet the word serueth as water to quench it.

Secondly, it may appeare vnto vs by the restinguishing of the inflamed passion of wrath, a flame that ariseth of the ouer-heating of bloud; for which cause the Prophet Da­uid, Psal. 18. 7. 8. speaking of Anger, mentioneth there-withall smoake: consuming fire, and the kindling of Coales: S. Basil saith also, Basil. Hom. de ira. that the Angry man, à daemonibus ne (que), formae, ne (que), anim [...] affectu differt: differeth not from the Deuills, neither in forme, neither in affection of minde; whose kingdome is in fire, to shew that Anger is fierie: yet the worde of GOD, by the sacred praecepts therein, serueth as water to quench it.

Thirdly, it may appeare vnto vs, by the putting out of the ouer-hott passion of praeposterons zeale, which if it bee not alayed with knowledge, will prooue like Iames and Iohn, who forth-with would haue commanded fire frō heauen to haue consumed the Samaritans: & where as in the Luke. 9. 53. same place they alledge the example of Elias, our Sauiour Christ made answer vnto them, that their spirit was diffe­rent from that of Elias, for they knew not (which no doubt was knowne to Elias) what spirit they were of. Luke 9. 55. This intemperate zeale may bee compared to [Page 112] the feauer H [...]cticke, which consumeth the body wherein it is. The very cause and originall is this, of trouble and tu­mults among men, in reasonings and d [...]sputations, as writeth Gregory Nazianzen. Like to the ouer-swift motion of Gregor. Naz. oration. 21. the highest Sphaeres in the heauens, which vnlesse it were repressed and allayed by the [...], or counter-motion of the inferior Orbes, would (as it is probable) set the whole world on a fire; like the benefit of the water of the word, to represse and redresse vnbridled zeales-violence.

Fiftly and lastly, Water doth fructifie and make fruit­full those places which bee watered and drenched by it: An example of this matter wee haue in Nilus: The inun­dations of whose streames, fructifieth, euen to this day the whole country of Aegipt, in which sence most pro­perly in this place, the word of God is to be accepted, and thereof to abound with fruite, or to fructifie in aboun­dance. To this intent, Iesus the sonne of Sirach, among other things where-vnto hee resembled Simon the sonne of Oniah, who had beene very bountifull and beneficiall vnto his countrey, likeneth him (to expresse the better the fruites of his well-doing) to the L [...]lies by the Springs of waters. And when God had ordeined his Paradise, ap­pointed Eccle. 50. 8. hee also the riuers of Pishon, Gihon, Hiddekell and Perath, to water the same, and to cause it to bee fruitfull: to intimate vnto vs the barren ground of our hearts, the Trees here spoken of, cannot fructifie with-out the Wa­ter of the Word, and therefore are they heare sayd, for their better fructification, to bee as a Tree planted by the waters.

Secondly, this Tree is said to bee planted by the ri [...]ers of waters: where-out I am first to handle, the Quality, a Ri­uer: Secondly, the Plurality, Riuers of waters.

First, this Tree is said to bee Planted by those waters, which for their quality are a riuer.

Two remarkable properties be obserued in a Riuer, first that the guise thereof is to flowe forth without standing. [Page 113] second, that by reason of this perpetuall flow it holdeth fresh and sweete without corrupting.

In the first place the quality of a Riuer is to flow with­out standing; answerable where-vnto ought the Word to bee as a riuer euer-flowing by the currant of a double streame, the one of reading, the other of preaching.

The riuer of the word floweth and ought to flow by y ^• streame of reading; a thing which though not in so great r [...]easure as preaching, yet hath beene very profitably be­gun and from time to time continued in the Church of God. When the children of Isarel stood halfe of them ouer against Mount Garizim, and halfe ouer against Mount Eball, Ioshuah read al the words of the Lawe the blessings and cursings according to all that was written in the booke of the law, there was not a word of all that Moyses had commanded which Ioshuah red not hefore the congregation of Israell, as well before the women and children as the stranger that was conuersant among them. Ezras also is said to read the Law of Moyses in the broad place of the gate of the Temple from Ioh. 8. 34. 35. morning to midd [...]y, before the Men and the Women, and all the multitude hearkned therevnto. 1. Esd. 9. 41. they so ap­proued it as they weare very attentiue. Thus read Baruch the sermons of Ieremy. Paule exhorteth Timothy to giue Bar. 1. I [...]r. 36. attendance as well to reading as exhortation and Doctrine. 1. Tim. 4. 13. The same Apostle chargeth the Thessalonians that his Epistle should be read to all the brethren the Saints. 1. Thessalo. 5. 27. Hee also instructeth the Ephesians that by reading his Epistle they mought know his understanding in the mistery of Christ. Ephes. 3. 4. What should I tell you? that Moses had them 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 [Page 114] 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: Readin [...] 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 Cresset­light 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 [...]oel. 2. 1. counsels, 1. Coxinth. 4. 1. are Watch-men from the Watch­tower, 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 [Page 115] vp the broken sheepe: fourthly, to bring againe the stray Sheepe: fiftly, to seeke vp the lost Sheepe, Ezech. [...]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 [...]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 Dis [...]ouery of Eng [...]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 p [...]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 o [...] 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 instru [...] 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; Ʋnto 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, [Page 117] 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 ear [...]s, lodge it in thalamo cordis, euen in the chamber of our heart, practise it 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. Le [...]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 v [...] 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 [Page 119] 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 com­miseratiō 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 de [...]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 ac [...] 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 rammes, & shall 1 Sam. 15. 22. we faile to bee obedient? Is there nothing more displea­sing to God then disobedience? which is therefore bran­ded with the marke of rebellion, and stiled the Sinne of witch-craft: and shall we like, to be disobedient? O how 1 Sam. 15. 23. much better were it for vs to submit our selues to the commandements of Gods voyce, that wee may become [Page 121] fruitfull as the vine. Psal. 128. 3. then feele the voyce of his iudgements, which will cause vs to shiuer for feare, and breake into shiuers though we be as tall as the Cedar: that Psal. 29. 5. so our duty in becomming fruitfull trees, may answer to his authority who commandeth vs to be trees bringing forth fruit.

Thirdly, wee are to bring forth fruite in regard of God because he is gloryfied by it. Let your light so shine before Math. 5. 16. men, that they may see your good workes, and glorifie your fa­ther which is in heauen. Our Fructifying then is made Gods Gloryfying. What greater praise and cause of ioy can the [...]e bee vnto vs, then to see the glory of him inlarged, who hath prepared for vs a far most excellent and an eter­nall weight of glory. Doth the King of glory crowne man 2 Cor. 4. 17. Psal. 8. 5. with glory and worshipp, and shall not man augment and in­crease the glory and worship of the King of glory.

Was it not a wofull voyce as euer was bruited in Iz­raell, which occasioned the wife of Phinehas (old Elies so [...]ne) to call hi [...] sonne Ichabod, because the glory was de­parted from Izraell: And shall it not bee a rumor of farre more mournefull report to haue it noysed that glory is de­parted from the God of Izraell? Is God so iealous of his ho­nour 1 Sam. 4. 21. that he will giue it to no other? and shall wee bee cold Esay. 42. 8. in tendering to him the thing nee so greatly loueth. The Heathen thinke they bestowe a kinde of glory on their Idols, when they make them of Gold or siluer: but it is most true that wee shall magnifie the glory of the God of heauen, if as fruites of this [...]ree wee shall charitabley be­stow our gold and siluer. The Wise man saith Ecclesi. 10. 23. That the glory of the ritch is the feare of the Lord: But we may say that the charitable fruite of the ritch is the glory of the Lord. The glory of man without gloryfying 1 Math. 2. 62. of the Lord, is but dung and wormes: but this dung and worme by glorifying God shall be made gloryous. When Phil 3. 21. Christ shall come to iudgement hee shall come with power and great glory. With power: Why? to punish no Mar. 13. 26. [Page 122] doubt the reprobate: with glory: Why? to glorifie no doubt the godly: that they which haue (as the sonnes of God) brought forth the fruite of their planting, in ascri­bing vnto him, and procuring for him glorious praise, may be in Gods good time, rec [...]ed into the glorious liberty of the sonnes of God. Rom. 8. 21.

Secondly, wee are as trees of Gods planting, to be­come fruitfull in regard of the ghospell; that it may bee beutified by it: that as the feete are beutifull of them which bring vnto vs the glad t [...]dings of the Gospell. Rom. 10. 15. So also the hands of them may be bountifull which do receiue the same: If we heare the words of the Gos­pell, and bring not forth the fruites of the Gos­pell, We are like barren ground which receiueth seed from the hand of the Husband-man, and yeeld him no in­crease. As a woman is not adorned with outward appar­relling, as with broyded hayre, or gold put about, or the putting on of apparell but when the hid man of the hea [...]t is vncorrupt, 1 Pet 3. 3. with a meeke and quiet spirit, which is before God a thing much sette by. So the Gospell cannot be said to be beautifi­ed, when the outward partes thereof are materially gar­nished with Emblemes, decked with stones of price, or fil­letted with gold, but when the inward sence thereof is so digested in the heart, as the same also prospereth & f [...]ucti­fieth in the outward actions and dealings of our life. The Apost [...]e protesteth, that, he is not ashamed of the gospell of CHRISTE. Oh wee ought to bee euer and seriously Rom. 1. 16. carefull that the gospell of Chri [...] be not ashamed of vs! shall the Turks grace their Alcaron with good works, which are earnestly vrged & a [...]d [...]l [...]igently practised among the [...]: and shal not we beutify the most holy gospel of Christ, by adding the fruits of the Pomgranates to the bels of Aron? the sub­stance of our good deeds to y ^• sound of Gods glad tidings? Is the Gospel a light that shmeth in darknesse? And shal wee become as a thicke and pa pable darknesse, to blinde Luke. 1. 79. and obscure this light? Hath GOD giuen the Word [Page 123] that blessing, if wee haue grace to apprehend it, that it would iusufie, [...]rrchsie, and might one day glorifie vs? and shall not wee so much as beautifie it? The way to [...] t, is to [...]fic by it. As the Philippians profit­ting Philip 4. 1. by the labours of Paul, are c [...]l [...]ed Acrowne: so they [...] according to the precepts of the Gospell, become plentifull in good workes, become a Crowne to the Gos­pell, to dignifie and grace the same. It is said, that an [...] woman, is a crowne to her husband, but [...]ee that maketh [...] ashamed is rottennesse to his bones. l [...]ou. 12. 4. The fiugali and fruitfull Christian may bee compared to this hu [...] wifely and painefull Woman, which thereby be­commeth a Crowne to the Gospell, as shee to her hus­band: but if hee shall bee id [...]e or euill, dooing eyther nothing or naught, therein becommeth [...]ee a shame to the Gospell, as such a Wife is to her Husband, yea and in some sort rottennesse to the bones thereof, because hee grieueth the holy spirit of GOD, I phes 4. 30. The Gos­pell, (Matth 13.) is sayd to bee the Kingdome of GOD. Did Salomon so garnish the Porche of the Temple, that it was there-vpon called Beautifull: and shall not wee re­ioyce, Acts. 3. 2. that by our [...]uit [...]s, not the Porch of the Temple which may (haply) not seeme much, but the Temple it selfe, and the Holy of Holyes of the Temple is adorned, because the Gospel, and by co [...]quenc [...] the Kingdome of God which cont [...]ineth the whole frame of the Temple, not onely materiall but also dragogicall i, beautified?

Thirdly, we are as Trees of GODS planting, to be­come f [...]u [...]t [...]full in regarde of man, both our selues and others.

Touching our selues, wee are as Trees to become fruitfull, to make our saluation sure: For certaine it is, that though wee bee not saued by our workes, yet can we not bee saued with-out our workes. Non sunt causa regnandi, sed via regni, saith Saint Bernard. They are not the cause Bernard. of reigning, but the way of the Kingdome. [Page 124] As a man then cannot come to his iournies end without his way: so can wee not ariue at the Kingdome of God (the vtmost goale of our race) without this way of Workes to walke in.

Hence commeth it to passe that the F [...]gge-tree, which being mercyfully spared for three yeares space, yet remayned barren, hath this dome passed against it, that it should be cut downe. Luke, 13. 7. that the vnprofitable ser­uant hauing [...]eceiued but one Talent making no aduan­tage of it but burying it in the Earth, had this Talent ta­ken from him, and was him-selfe cast into vtter darknesse, where there shall be weeping and gnashing of teeth. That it Math. 25. 30. is sett downe as a definitiue sentence against vs all, that vnlesse our righteousnesse exceed the righteousnesse of the Scribes and Pharisies, [...] we shall by no meanes enter into the Kingdome of heauen: Math. 5, 20. [...] be two negatiues, which according to the propriety of the Greeke tongue, maketh y ^e stronger negation, seruing as two boltes to shutte such out of the Kingdome of heauen. When Christ shall come to his iudgement, hee shall not giue his sentence against the godlesse and reprobate ones, that they should as cursed depart from him into euc [...]lasting fire prepa­red for the diuell and his Angels, because they starued the hungry, tooke the drinke from the thirsty, dislodged the stranger, robbed the naked of his garments ma [...]e the haile sicke, and imprisoned them which were at liber­ty, therein doing that which they ought not to do: but because they gaue no meate to the hungry: imparted no drinke on the thirsty, lodged not the stranger, cloathed not the naked, visited not the sicke and imprisoned: there­in leauing that vndone which they ought to do. Math. 25. 41. 42. 43.

Seeing then the fruitlesse Figge [...]tree was to bee cutte downe: The vnprofitable seruant to bee cast into vtter darknesse, Where there is weeping and gnash­ing of teeth: That vnlesse our righteousnesse exceed the [Page 125] righteousnesse of the Scribes and Pharises, Wee cannot enter (by any meanes) into Gods kingdome: that Christ shall giue his sentence when he commeth to iudgement, not onely according to that which wee haue euill done, but also, according to that which wee haue not well done. It appeareth, that with-out good workes, with-out good deeds, the fruites of this Tree our Saluation, i [...] not sure: and so by consequence, that by good workes, by good deeds the friutes of this Tree (our saluation) is made sure.

If wee take a lease of House or Land, or of some other matter of like nature, for certaine yeares: wee will care­fully looke vnto it, that the instruments and conueyan­ces thereof bee not wauering, floating, or doubtfull, in any one point of it, but that they be most certaine, firme, and infallible: Behold here not a lease of our owne pur­chasing, but a deed of gift of Gods free gran [...], passed ouer vnto vs, not of earthy houses and lands, but of heauenly mansions and territories: not for a certaine terme of yeares, but aeternall in the heauens: And shall not wee haue a care to assure it? to confirme it? to rati­fie 2. C [...]in. 5. 1. it? A worke is this of good workes, a fruite by which wee are both to bee knowne vnto men, by their fruites Mat [...]h 7. 20. Matth. 7. 23. yee shall know them, and with-out which God will not know vs,

In regarde of men also, others beside our selues, are we as Trees to become fruitfull; whether they bee our bre­thren by grace: or aduersaries to grace.

First, our brethren by grace doe expect at our hands that wee should bee fruitfull, both they which are not called, that they may bee wonne; as the Ecclesiasticall Hi [...] ories report concerning Iustmus Martyr, that hee see­ing the patient constancie, and the vnvanquishable ver­tue of the Martyrs of those times, became him-selfe a Martyr: as also they which are already called, that they may the rather bee incouraged, to leuell them-selues ac­cording to our rule, and guide them-selues according [Page 126] to our direction, to worke according to our patterne, that when they see our Patience they may follow after Pati­ence, when they see our Humility they may follow a [...]ter Humility, when they see our Chastity they may follow as-Chastity, when they see our Constancy they may follow after Constancy. When they see our Zeale they may follow after Zeale, euen as the Apostle willeth, wh [...]ce 1. Cor. 14. see loue to follow after loue.

That as wee goe before, and make Christ to bee the Load-starre of our direction so they may follow after and make vs to bee the Leuell of their intention, as writeth the same Apostle. 1. Corint. 11. 1. Bee yee followers of me euen as [...]am of Christ.

In respect of men like-wise, are we as Trees, to become fruitfull, which are aduersaries to Grace, that wee may si­lence their words, and stoppe thier mouths, who doe whet their tongues and strengthen there sides to both decla [...]me and exclaime against vs: saying, or rather crying out then saying, that if we be not Nullisidians, that is such as haue neither Faith nor Religion, yet be [...]ray wee our selues to bee Solifidians that is, which [...]aue [...]aith onely without Workes, the fruites of Religion. This if they meane con­cerning our Doctrine, the [...]ead of this obiection hath of­ten beene cut of, but that it with Hydra sorth-with bringeth vp another.

Quo [...]dit in sedem capitis. caedemque prioris, that speed [...]h no better then his follow [...]d before him.

But if they meane it concerning our manners. Oh may not the guilt of our conuicted consciences gall our heartes with gri [...]ffe and dye our faces with blushing, in regard of our defectiue miscariages in this behalfe! God hath indeed planted vs his Vineyeard, on a fruitfull hill of his Church, hedged vs in with the shield of his protection: hath gathered out the [...]ones of errors, and planted vs with the best Plants both of Doctrine and Sacramen [...]s, and nath built in the middest of it the towre of Discipline, and when [Page 127] hee mought iustly looke for grapes, because he may say in regard of his paynes, what could I haue done any more to my vineyeard that I haue not done? Esay. 5. 4. yet doe we either bring forth no grapes, or if they bee any at all they bee no better then wilde grapes.

The same God also hath planted vs as Trees by the wa­ters of his word, whose streames are as riuers [...]lowing without standing, fresh without corrupting to water and moisten our rootes, tha [...] [...]o our branches may wax fruitful, & are we not by reason of our corruption become as those Trees wh [...]ch being fixed in the riuers Silarus and Eurime­nus. Du. [...]. w [...]k 1. day. 3. haue both boughes and barkes, and leaues and fruites turned into s [...]ne? Stone may we be s [...]id to be turned into, because our stony hearts are become like vnto the stony Mat 13. 5. ground, bar [...]en and fruitlesse.

It is rather three times twenty yeares then three yeares since the Lord hath spared vs as the fig-tee was spared. L [...]. 13. 17. For asmuch then as hee hath yeare by 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 [...] T [...]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 de [...]aced, demolished, [...]. and [...]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 Condu [...]cts, [Page 128] 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 H [...]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 v [...], 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 y ^• recōpence 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 [Page 129] of the Gospell of God which is beautified, of our selues secured, ou [...] 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. li [...]. de q [...]antita. ani­ma cap. 36. Lactant. [...]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 [Page 130] 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 to this perseuerance, may bee drawne from our present good beginnings, and (by likely-hood) forward proceedings, in the fruites of godlynesse; and shall wee now shrinke? shall wee now giue ouer? shall wee hold on all the heate of the day? and shall wee faint and languish, and yeeld in the coole (as it were) of the Euening? Haue wee pros­perously guided our vessell through the maine and dee­pest Seas? and shall wee suffer it to bee wracked at the [Page 131] very entrance of the Port of our happinesse? oh zealous speech of holy Polycarpus! worthy to be a perpetuall pre­sident of our serious and religious imitation, who made it Euseb e [...]cl [...]s. Hist lib 4. cap 15. an argument, that hee was still to serue Christ, because hee had so long a time formerly serued him, therefore in the middest of persecutions, more hott in zeale then his tor­menters in blood-shed, brake hee forth into this protesta­tion: Sexaginta et sex annos seruio Christo, et nihil me l [...]sit vnquam, quomodo possum maledicere ei, et blasphemare re­gem meum, qui salutem m [...]hi dedit? Sixty and sixe yeares do I serue Christ, and he hath neuer hurt me at any time, how can I now speake euill of him, and blaspheme my King, which hath giuen sauing-health vnto me? Of this so holy a speech may wee make an holy vse vnto our selues: That for as much as wee haue so and so many yeares, beene as fruitfull Trees in the Lords seruice, wee should not now in any case become barr [...]n. Is it reported of Socrates, that hee neuer changed his countenance? and shall wee change our Religion? Ought wee to forget that which is Philip. 3. 13. behinde, and endeuour our selues to that which is before? and shall wee goe backe from Christ, to follow the world with Demas, 2. Tim. 4. 10. Oh no [...]let that bee farre from vs: but rather as God hath continued a chaine of his graces towards vs: whereof the first [...]incke is by predestinating vs, the second by Calling vs: the third, by lustifying vs; the fourth shall bee accomplished by glorifying vs in the world to come, Rom. 8. 30. Let vs also recontinue toward him, a Chaine of those graces which wee haue receiued from him, that so there may bee grace for grace: for which purpose are wee to giue all diligence, that wee may ioyne vertue with our faith, and with our vertue knowledge, and with our knowledge, temperance, and with our temperance, patience: and with our patience, goodnesse: and with our goodnesse brotherly kindnesse: and with our brotherly kind­nesse, loue, that so wee may not bee standing still, idle and vn­fruitfull. [Page 132] 2. Pet. 1. verse. 5. to 9. but going on working and fruitfull in the knowledge of our LORD IESVS CHRIST, like Trees, that still will, and will still, bring forth fruite.

The fourth motiue or reason which may perswade vs to this perseuerance, may bee drawne from the nature of God himselfe, with whome is no variablenesse nor shadowing by turning, vnto the which wee ought to bee conformed, Iam. 1. 17. and become like it. First, because it is necessary we should so bee, in regarde hereof, that wee are sayd, to bee par­takers of the diuine Nature. The Diuine nature, is with­out 2. Pet. 1 4. Variablenesse; so must wee which are pertakers ther­of not change, but immutably goe on, to bee fruitefull: Secondly, because it will bee most acceptable vnto God, if wee so bee, who beeing our heauenly Father will re­ioyce no doubt, as earthly fathers vse to doe, in those Sonnes which are most like him.

Thirdly, because in so being, wee shall bee most hono­rable vnto our selues, for the greatest honor (as writeth Greg: Nazianzene) is to come nearest the Image of God, wherein we were cr [...]ated: whose Image wee then with­out [...]reg. Nazian. [...]rat [...], 26. question doe represent when we become vnchangea­ble as hee is vnchargeable, whose name is like his nature, I am that I am. Exod. 3. 14.

The fifth and last reason or motiue which may perswade vs to this perseuerance, is the hazard which otherwise may and will bee that we shall neuer be saued. He that in­dureth to the end shalbe saued. Mat. 24. 13. Wee are in the Church of God as in a vineyearde, where we must labour and continue our labour vnto the end, before wee canne receaue our penny, as in a race wherein wee must run and continue to the end, before wee can bee recompensed: as in a warrefare, wherein we must fight vnto the end, before wee can be crowned.

For wee ought to bee faithfull vnto the death, if we looke [Page 133] to receaue a crowne of life: Apoc. 2. 10. to which pur­pose saith Saint Cyril: Nolite vobis blandiri fratres, &c. S. Cy [...]il. Doe not flatter your selues br [...]theren, that yee haue heard and receiued my speech: This is but the beginning onely of saluation: vnlesse ye shal abide in the same, it shal not auaile you,

Non qu [...]ritur initium sed finis (sayth S. Ierome) The be­ginning S. Ierome. is not sought after, but the end. Saul and Iudas began well but ended euilly. The one killed him-selfe and lost his kingdome; the other hanged him-selfe tha [...] hee mought go to his owne place. Act. 1. 25. Paul on the o­ther side begun euilly, but ended well, so farre forth as he was resolute in it; y ^t for as much as he had fought a good fight & ended his course, there was laid vppe for him a crown 2 Tim. 4 7. 8. of righteousnesse. 2. Tim. 4. 7. 8. We must in the compasse of our profession be like a circle in Geometry, wee must con­tinue, a puncto ad punctum, from point to point: from Al­pha to Omega, from the first to the last, as Trees euer fruit­full. Will bring forth.

This perseuerance here required, sheweth that the life of a good man, ought to be the life of such a man as shal testi­fie him-selfe to bee.

First, Laborious, in alwayes bearing and bringing forth the fruite enioyned him. No ease, no idlenesse which the Fathers call D [...]monis puluinar, the diuels cushion: But sweate, but labour must bee his taske, his portion. Saint Chrysostome witnesseth writing vppon S. Cryso [...] in Math. 24. 13. [...] the wordes. Hee that continueth to the end shall bee sa­ued. Nomen tollerantiae est nomen sudoris. The name of Tollerancie, is a name of sweate; and that which is translated to abide, or continue, is in the Original [...], that is, One that remayneth vnder, as it fa [...]eth with the porter in the bearing of his burthen: as a Tree laden with his fruite.

Secondly, this perseuerance sheweth that the good man ought to testifie him-selfe to bee Couragious: to [Page 134] withstand the lettes which may hinder him in this his will of [...]uture fructifying.

Religion is a thing though inwardly sweete and comfortable, yet outwardly sharpe and bitter: Like Iohn the▪ Baptist whose inward milde vertues, were cloathed, with an outward rough vesture, not better then camels hayre. Math. 3. 4. Many difficulties will affright him, dan­gers represse him, crosses discourage him, snares intangle him, afflictions incounter him, persecutions affront him, windes shake him, and flouds threaten to oppresse, and all to defeate the intended course of his Perseuerance, vn­lesse hee shall fight vnder the colours of the Lyon of the Tribe of Iuda. Apocal. 5. 5. him selfe bold and confident as Prou. 28. 1. a Lyon: void of feare, full of courage? Richard the first of this Kingdome was stiled Ceur de Lyon, not so much be­cause some say of him that he did teare out, but because he bare about with him the heart of a Lyon: Such hearts must we also haue if we looke to winne Gods heauenly King­dome: as he thereby vanquished the holy Land. For wee must looke to haue combat; conflict and battell with them which are first mighty principalities and powers, and strong [...]oloss. 2. 15. 2 Cor. 10. 4. holdes: secondly, many not a principality, a power and a hold as of one, but principalities and powers, and holds as of many: thirdly, which are so bloudy, barbarous, malicious, as they haue (as it were) the hearts of an Adamant not to relent; faces of b [...]asse not to commiserate, & hands of yron to make hauocke of all things. This hath God appointed vs, and this must wee imbrace as a necessary point of our calling; A thing is it that God him-selfe hath in some mea­sure typed out vnto vs; in that he hath ioyned the Cheru­bins and the blade of the sword shaken together: to shew vnto Genes. 3. 24. vs that if wee mind to come to the Cherubins in his king­dome, we must passe by the blade of the sword shaken, in this life: Which though it shall bee shaken against vs, yet must▪ we remaine vnshaken still; being in the middest of al tempestes and turmoyles, as the Rocke in the middest [Page 135] of the windes and floodes neither mooued nor moue-able: for it becometh yea it behoueth vs to bee fruitfull not fearefull still.

This hath bin the estate of Christ, of his Apostles, of his disciples, & of Millions of his Martirs who haue not with the slothfull-one suffered them-selues to be turned out of the way: because (as he alledgeth a Lyon standeth in the way and heee shall bee slaine in the street. Prou. 22 13. but haue themselues become, as Iudas Maccabeus of whome it is said that. In his actes hee was a Lyon. 1▪ Macca. 3. 4. fearing nothing, but going on still, like a Tree, yea the Moller. [...] Psalm. 1. Palm-tree ment in this place: Which the more it is pressed the better it prospereth, so they the more they seeme to bee hindered, the better are they fructified, not only constant for the present, but resol­ued for the time to come, will bring forth fruit

The third branch of the fructifying of this Tree it is Propriety: Her fruit. This Tree then expecteth not to be bettered and benefited by the fruites of another, but for the good of her selfe and others, bringeth forth her owne fruit.

The Doctrine of the workes of Super [...]rogation, which the Church of Rome standeth vpon, whereby an holy man may (as they say) not onely doe that which hee ought to doe, but more then is required at his hands; as the word it selfe implieth; the Surplussage whereof as a Church­treasury Supererogati [...] quasi supèr id quodreogatur: becommeth an [...]duantage to others which are more defectiue, may as by other many, so by this Text of Holy Scripture bee conuicted to bee etr [...]neous; that the Godly man is as a Tree which will bring forth her fruit.

This Doctrine of workes of Supererogation standeth vpon a double impossibility.

Whereof the first is, that no man (Christ onely excep­ted) can in good duties doe more then sufficient for [Page 136] him-selfe, when as (alaffe) no man was euer able to do that which is sufficient: Which if any man be able to doe, hee doth it eyther by that sufficiency, which is of Nature, or of Grace.

First he cannot do it by that sufficiency, which is of Na­ture: because we are al by nature as the Canaanites. Ezech. 16. 3. that is giuen as that people, to sinne and ab [...]omi­nation: Polluted in our owne blood. vers. 6. that is steined with Originall, and prone to Actual corruption: cast out in­to open field to contempt. vers. 5. as of whome there is no further hope to be expected.

For which cause Saint August. moueth this ques­tion: August de na­tur. & grat [...]a. cap. 52. Why is the possibility of nature so presumed on? When alasse it is wounded, maymed, troubled, lost, and needeth rather a true confession, then a false defence.

Secondly, hee cannot doe it by that sufficiency which is of Grace, because the measure of Grace which wee receiue in this life, is imperfect, and that euen in the best. Dauid maketh his supplication vnto the Lord: Enter not into iudgement with thy seruant O Lord! for in thy sight shal none that liueth bee iustified. Where Dauid asketh fauour for Psal. 143. 2. him-selfe, being in the state, not of Nature, but of Grace, because he saith, with thy seruant, which Dauid could not be, considered as a man meerely naturall.

Vppon which words writeth holy August. ne intres. &c. August. de Temp. ser. 49. Enter not with thy seruant into iudgement. What is that enter not? But stand not with me in iudgment, requiring of me all thinges which thou hast willed, which thou hast commanded, for thou shalt finde me gui [...]ty if thou enter into iudgment with me. Esay also including him-selfe in the number (who no doubt stood in the state of Grace) Esay, 64. 6. witnesseth that all our righteousnesse is as a filthy cloth. Paul in like manner, who could say, that by the grace of God he was what he was. 1. Cor. 15. 10. yet in the greatest measure of this grace found hee, A law in his members, [Page 137] rebelling against the Law of his minde and leading him cap­ti [...]e into the law of sin, which forceth him to cry out. O wre­tched man that I am who shall deliuer mee from the body of this death. If then Dauid, Esay, and Paul, which haue beene as tall Cedars in the Church of God, haue beene def [...] ­tiue in doing that which they ought to doe: I hope it may bee granted as an impossibility concerning others, being but baser shrubbes in comparison of them, that they doe so farre exceed them, as they haue done and doe more then they ought to doe. The first impossibility both in Nature and Grace. The second Impossibility whereon this Doctrine of the worke of Supere [...] ogation standeth, is, that if wee should grant that any man could doe more good workes then are required, which is a t [...]ing that can neuer bee Proued: yet could it neuer become a­vaylable vnto vs: both because it wanteth Warrant and Meanes.

First it wanteth Warrant, as that which the word of God (which must bee the rule of our direction) doth no where, either by expresse word or by way of consequence affirme Noua omnia quae Christus non docuit, iure damnamus, quia S. Ambros. fidelibus 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 Chr [...]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, bu [...], 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. Co [...]in­thians. 1. [...]0.

In which sence wee are said to put on the LORD IESVS CHRIST. Rom. 13. 14. that so being araied [Page 138] 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 bes [...]ech you builde our hope vppon such floating and sandy foundati­ons: Let vs not which a [...]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 [Page 139] 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? [Page 140] 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, eos [...] quos sciremus maxime in nos desaeuituros diligire: To loue euen our enemies, and those whome we should know y ^• 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 [Page 141] 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 outward state and countenance, in that they were sayd to bee fayre. Dani. 4. 18. And these outward leaues of ex­ternall appearance consist, eyther in Speach, as S. Ierome Ierom, in Psal. 1. taketh heere Leaues to bee interpreted: or [...] in Gesture and Behauiour, that is outward Grauity, Modes [...]y, Sobri [...]ty or the like.

This Leafe, is two-fold: of Hypocrites, of Saintes:

First the Leafe of Hypocrites, is that which alwaies is to be found alone without fruits: whose Speach is feigned without sincerity: and whose Behauiour is counterfeite without integrity. In both of them are they as Tombes painted and gorgeous without, but full of rotten bones within: not vnlike the Alchymists gold which appeareth in colour to be Gold, but when it is brought eyther to the touch of the stone, or to the stroake of the hammer, it is proued to be but Adulterine by the one, and is easily bro­ken by the other.

A disease there is, called, Noli me tangere, which be­commeth speedily contagious vnto others, but cannot indure to bee touched it selfe: so the Hypocrite in out­ward speach is ready to find fault with the Moate which is in the eye of another, but will not permit that the Beame which is in his owne eye should once bee medled with. Math. 7. 4. like them who haue the Dropsie, who for get the tumorous swelling of their own belly, to blame the smaller bounth of their neighbours finger.

The Workeman maketh the face without the heart▪ God maketh both the face and the heart, the action of the Hypocrite may be compared with the act of the Worke­man, [Page 142] which consisteth onely in the outwarde face, as leaues alone with-out fruite.

The action of the Saints may bee likened vnto the worke of God, which standeth not onely in the compo­sition of the face, which is as the leafe; but of the heart, which is as the fruite.

The Saints then are like Nathanaell, whom Christ sawe vnder the Fig-tree: a true Izraelite, in whome there was no guile: But the Hipocrites like the Fig-tree it selfe, which Ioh 1. 47. 48. Christ found, hauing nothing, but leaues, Matth. 21. 19. Izraelttes onely without, Rom. 2. 28. within nothing b [...]t guile. A brood of Vipers, Matth. 3. 7, which though they out­wardly seeme to hisse with zeale, and to delight with the variety of their painted skinne, yet within haue they nothing but poyson, nothing but venome.

This leafe of the hypocrite standeth not in that happy estate, which the leafe of the righteous standeth in: for whereas the spirit of God testifieth in this Psalme, that the leafe of the righteous shall not fade: the leafe of the Hypocrite, cannot but fade. Whose leafe. shall become as the leafe of the Oake which shall fade away. Neither shall Esay. 1. 38. the leafe onely fade, that is, the outward appearance shall perish: but euen the Tree it selfe which beareth such leaues, shall wither from the rootes. It may bee they may Math. 21. 19. flourish for a time, but the continuance of such Hypo­crites will prooue like the growth of a Rushe which is withour mire, & therfore soone waxeth [...]eare, as the Grasse without Water which cannot holde out; and their trust, that is the thing wherein they haue most affiance, is but like the house of a Spyder, which is both subtile and brit­tle, soone brooken downe; and though their leafe bee greene, and not yet cutt downe, yet s [...]all it wither before any Iob. 8. 11. 12. 13. other hearbe.

The second leafe is the leafe of Saints, which is al­wayes accompanied with fruites, whose words are out­wardly vnfeigned with inwarde sinceritie: and whose [Page 143] whole behauiour is outwardly incorrupt with inward truth, in both which may they bee likened to Salomons Temple whose outward gate was beautiful, and inward courtes were more beautifull. Act. 3. 2.

In an Hypocrite the Leaues are great but the fruit none at all, but in a Saint the leaues are small and the fruit great. The Saintes indeed are not altogether without their Leaues there outward shew, ye [...] are they but little in com­parison of there fruit their inward comfort; like the Kings Daughter who no doubt was beautious without in that her cloathing was of broydred gold, but nothing answerable to that shee was within, for shee was first Glorious, second all glorious within. Psalme. 45. 13. These Leaues these out­ward and extreame appearances, because they are accom­panied with fruit, therefore, (as Laban was blessed for Ia­cobs sake, and Pharaoh prospered for Iosephes cause) shall these Leaues bee so established for the fruites sake, as nei­ther Fruit nor leafe shall fade.

O then how fearefull a thing is it to bee Trees, bring­ing forth Leaues without fruit, with the Hypocrites! for then not onely the Leaues, but the Trees also themselues, by the fearefull yet most iust iudgement of God, as proud Iesabell, and her painted face, shall both of them perish to­gether. On the otherside how bliffull a thing will it bee? to bring forth Leaues with fruit, as the Saints vse to doe for then not onely the Fruite, but the Leaues also, by the fauorable prouision of Gods most mercifull protection, shal both of them flourish together, euen as he which dyeth in the Lord & his workes go both of them to heauen together.

Oh let vs then, seeing it is the pleasure of G O D S spirit to call vs by the name of Trees, not become such Trees as haue a shewe of Leaues onely without the substance of fruite, therein as Hypocrites, least that God meete with vs in the extreame rigor of his sharpest iudgement, not onely to shake of our leaues, Ieremy. 8. 13. but euen to lay an Axe to the roots of such trees to cut them [Page 144] downe, Matth. 3. 10. But let vs rather striue with the best straine of our might, to prooue our selues such trees, which shall produce Leaues of shew, coupled and accompanied with fruites of substance, therein as Saints: that so God may deale with vs in that louing kindnesse, which may not onely conserue our fruite, that it may become liuing like the fruite of the tree of life: but also, that our very Apocal, 22. 2. Leafe may not onely bee durable to continue, but medi­cinable also to doe good, as the Leaues of that Tree there mentioned, according to the truth of this Text; whose leafe shall not fade.

The second part in the similitude, it is the adiection, or part subsequent, [So whatsoeuer hee doth shall prosper.

Wherein there is conteined: First, a further Declarati­on, or Dilatation of that Blessednesse promised as a recom­pence of the vertuous labours of the godly man, vers. 1. in that it is said of him, that hee shall prosper.

Secondly, how he shall prosper, [So, &c. that is euen as the tree planted by the riuers of waters, which will bring forth her fruite in due season, whose leafe shall not fade.

Thirdly, wherein hee shall prosper in his dooings, [Hee shall doe, &c.

Fourthly, in what dooings, not in some, but in all his dooings; Whatsoeuer hee shall doe, &c.

First then, touching the further Declaration or Dilata­tion of the recompence of the Blessed man, Hee shall pros­per. Hee shall bee in the house of God, as Ioseph in the house of Putiphar, so assisted by the Lord, as what-so-euer hee doth shall prosper in his hand. Though the World la­bour Genes. 39. 3. to procure him aduersitie, yet shall the Lord blesse him with prosperity. This was the estate of Dauid, who though hee were a man of warre, not onely because hee made warre against his enemies; but also because an army of troubles made warre against him: as the Beare, the Lion, the malice of his Brethren, the persecution of Saul, the strength of Goliah, the rayling of his Subiects, the [Page 145] insurrection of his owne Sonne, together with many other calamities, yet was hee not vnder the burthen of all these crosses depressed and quenched; but rather as one that prospered and grew. And no maruaile, for the reason thereof in the same place is added, because the L O R D 1. Chro. 11. 7. was with him.

The second thing is, how he prospered, So, &c. that is: as the Tree planted, &c. Whose very leafe shall not fade, that is, the very outward deportment and carriage of his acti­ons, sh [...]l not perish, shall not miscarry. Gods mercy is ouer all his workes, who will pardon all our misdoings, if wee bee penitently faithfull, and will rewarde also all our we [...]l-dooings, if wee bee rightly fruitfull. What smaller thing can there bee, then a cup of cold water? or a couple of mites, both which [...]aketh but a quadrin, that is, about halfe a farthing? yet the one goeth not away without his Matth. 10 42. rewarde, and the other by the estimate of Christ him-selfe, a [...]e so highly prized, that beeing with a good affection bestowed, they are said to bee more, then all which beside them, were ca [...]t into the treasurie. Mark. 12. 42▪ 43.

The third thing is, wherein hee shall prosper in his do­ing [hee shall doe. The state of a godly man then it is, not a state of standing still idle, but of doing. If we will haue Christ to bee our guest, as hee was to Martha and Ma­ry, Luke. 10. 38. two sisters. These two (as Sisters) ought to bee linked together in vs. Meditation as Mary, which sat at Christs feete to heare his [...]reaching. Action as Mar­tha, Luk, 10. 3 [...]. though not in temporall matters, as shee was yet in spirituall imploiments busied about many matters. Luk. 10. 41. Wee must professe the life spec [...]ulatiue and actiue, theoricall and practicall, ioyned both of them together. Wee must haue, not saying onely, but dooing, if wee would prosper. Hearing and Saying are but as the face: but Dooing and Practising are the true life of religion.

Hearing and Doing must goe together, like vnto those [Page 146] couples, Gen. 7. 2. male and female. Hearing ought to go before, as the male to beget, and dooing ought to follow after as the female, to conceiue, bring forth, and bee fruitfull.

If wee would bee holy Children, wee must, first, heare; Secondly, bring forth fruite: Thirdly, as the planted Rose. Fourthly, by the brookes, not of our inclosed and priuate Gardens, but of the open and publike fields, where the pro­fitt may redound, to the benefit, not of some, but of Eccle. 39. 13. many.

To heare the Word gladly, is to commence no higher degree in the Schoole of Christ then Herod did, Mar 6. 20. But if wee will bee proficients, graduates indeed: so as wee may come home with true ioy, which Herod was neuer acquainted with: wee must bring our sheaues, that is, our Fruites with vs. Wee must not onely practise to Psal. 126. 7. heare, but here to practise. Hearing, without practising, what else will it do, but adde more number to our stripes? That seruant which knew his Maisters will, and prepared not him-selfe, neither did according to his will, shall bee beaten with many stripes. What else will it doe, but adde more Luk. 12. 47. weight vnto our condemnation? to this end our Sauiour breaketh forth into this denuntiation of iudgement. Woe hee vnto the Corazin: Woe bee vnto the Bethsaida, for if the workes which were done in you, had beene done in Tyre and Sidon, they had repented long since in Sack-cloth and Ashes: but I say vnto you, it shall bee easier for tyre and Sidon in the day of Iudgement, then for you, Matth, 11. 20. 21. On the other side: Hearing to practise, bringeth with it a member of true Blessednesse, the prosperity here spo­ken of. His dooings shall prosper.

The fourth and the last thing is, what dooings of his shall prosper, not some, but all his dooings: Whatsoeuer hee doth shall prosper: whatsoeuer, &c.

Which, that it may the better appeare vnto vs, we must know, that the dooings of a Godly man, are such as hee [Page 147] vnder-taketh, faciendo, by action: or such as hee vnder­goeth, patiendo, by passion or sufferance.

The dooings of the godly which hee vnder-taketh in Action, they bee either his Vertues or his V [...]ces.

First, he may bee said to prosper in his Vertues. These be they which will cause God to lift vp the height of his coun­tenance vpon vs; a thing prayed for by Dauid. Psal. 4. 6. performed on Daniel: who while hee was praying and confessing his sinnes, and the sinnes of his people, had the Angell Gabriell (a token of Gods holy acceptation of his Dan. 9. 20. action) sent vnto him, who among other things, told him, that hee was greatly beloued of G O D, Dan. 9. 23. Ver­tue is a fruite, whose prosperity G O D so greatly tende­reth, as if there had beene but tenne righteous persons in Sodome and Gomorrah, hee would not haue destroyed it Gen. 18. 32. for tennes sake.

G O D for the sakes of tenne righteous persons, would haue spared fiue whole Citties: the stenche of whose sinnes were growne so loathsome and detesta­ble, as they cryed to heauen for vengeance. Gen. 18. 20. But what speake I of tenne righteous men, the odour of whose vertues should haue appeased G O D S wrath, and conserued Sodome? when one vertuous Lott in regarde of his righteousnesse, was such an impediment to this acti­on, as the Angell willed him to make hast vnto Zoar, which should bee reserued in safety for him, because hee could doe nothing vntill hee came thither. Genes. 19. 22. Hee could doe nothing, &c. As if Gods Iudgement had beene enthralled, where his mercy was engaged. Lotts righteousnesse had that interest in Gods mercy, that it procured (as it were) a supersedeas for his Iustice, I can do nothing vntill, &c. Seeing then the Vertues of the righ­teous are wholye stated in the mercies of G O D, their dooings (as in this place) must needes bee prospered. Let holye Iob further exemplifie this pointe vnto vs, [Page 148] who before it pleased God to trye him (as for their good hee dealeth with all his children) is sayd so in his iust courses to bee prospered, as that, an hedge was made about him, and about his house and about all that hee had on euery side, and that God had blessed the worke of his hand, and his substance was increased in the land. Iob. 1. 10. His vertuous actions, as the vertuous actions of the righteous were prospered.

Secondly (which haply may seeme strange) he shal pros­per in his Vices. This prosperity accrueth vnto the righte­ous man from his Vices; not simply but respectiuely: not in regard of the beeing or existence of the Vice, but of the dependance or consequence thereupon: not in respect of the act, but of somethinge deriued from the act. For bee it far from the heart of any man to thinke it: from thetongue of any Pastor, whose lipp [...]s God hath touched with a coale from his Altar, to publish it: for the eare of any Christian to listen vnto it, which certaine men, whom the God of this world hath blinded. 2. Corin: 4, 4. namely the Libertines, Swenck [...]eldians, but most especialy the Familists haue broched and maintained, that when GOD is Ho­minified in man, and man Deified in GOD: whatsoeuer man doth, yet is it accepted with GOD, alledging for themselues Scriptures, to no better purpose then the Diuell. vidz. All thinges shall bee cleane vnto you. If all thinges say they shall bee cleane, then our sinnes Math. 4. Luk. 4. Luk. 11. 41 likewise.

Again there is no condemnatiō to them which are in Christ Iesus. If no condemnation, say they, then let them do what­soeuer they wil they shal bee saued. An interpretation of Rom. 8. 1. Scripture, w ^t like vnto the vipers brood eateth out the bo­wels of the text: by taking y ^• which may serue their turne: omitting that which may make against them: wheras they should haue well scanned, that which our Sauiour Christ speaketh, who is so far from admitting that darknesse should become light, as these men would haue it, in that [Page 149] they would make vice vertue, as he [...] [...] v [...]geth this ca­ueat: that we should Take heed, that o [...]r [...]ght doth [...]o [...] be­come darknesse. Likewise th [...] Apo [...]l [...] S. Paul in the fore­alledged Luke, 11. 35. place, that, there is no condemnation to them which are in Christ Iesu [...], Annexeth that which must of necessity bee imply [...]d to them which walke not after the flesh, but af [...]er the spir [...]t. These men therfore if they walke after the Rom. 8. 1. fl [...]sh stand not in the state of saluation: but are to be sen­tenced with dome of condemnation.

But where I affirme that, that the doings of the godly man shall prosper as well in his Vice as his Vertues, my meaning is not as I formerly distinguished simply in the existence and act of sinnne, but respectiuely in the depen­dance, or some-thing deriuatiue from the act thereof. The Godly man no sooner falleth into sinne, but he forth-with riseth againe. How many fallings, so many risings: how many [...]rrors, so many returnings into the way: how many pollutions and defilements by the sinne of Adam, so ma­ny bathings, and cleansings by the blood of Christ: that as his Offences do abound, so his Repentance may super­abound. Lead thy captiuity captiue thou sonne of Abinoam. Iud. 5. 12. The Godly man hath bene led captiue by sin: but so, as af­terward, he also leadeth this his captiuity captiue: though sin causeth them on whome it ceazeth, both in the affecti­ons and actions to be Bestiall, Beast-like; yet vseth the Godly man repentance as the Priest vsed the sacrificing­knife to kill those beasts, in mortifying of his earthly mem­bers. Coloss. 3. 5. Though his sinnes bee as Tares in his conuersati­on, yet his Repentance as teares in his eyes, sueth and sob­beth for remission. He indeauoureth for that perfection, which may occasion him truely to auouch with Dauid, Psal. 6. 6. 7. that hee doth not onely shedde teares, but in that aboundance which 1, watereth his couch. 2. causeth his bed to swim. 3. not some, but euery night. 4. so as his [...]ie was dimmed: yea as it is in the Originall, his eye was ea­ten (as it were) with wormes. Hee riseth from the Graue [Page 150] of sinne: as Christ arose from the graue of death, 1. betimes. 2, neuer to returne thither againe. He prouideth all that he may not to sinne at all: but because it cannot be auoyded but hee must sinne, when hee hath sinned he husbandeth his sinne to the best aduantage, and will not continue in it but as speedily as may bee deliuer himselfe from it, an­swearing therein as writeth. Saint Augustine, to the August. praesat. in lib. retrecta. Greeke [...] and [...], fore-wit and after-wit: (by which name [...] or after-wit, repentance is also called) His offending of God causeth Godly sorrow, this Godly sorrow, leadeth vnto repentance not to bee repented of. 2 Corinth. 7. 10.

The effect of that is in him to bee found which is wit­nessed by Saint Chrisost. Peccatum dolorem peperit, dolor Chryso. hom. de p [...]nitent. peccatum contriuit. Sinne hath brought forth sorrow, and sorrow hath crushed sinne a sunder; euen (saith hee) as the worme which is bred in the woode perisheth the woode that breedeth it, so sorrow which is borne of sinne proueth sinnes distruction. In which sence euen the doings of the vices of the GODLY man may bee sayd to bée Prospered.

Moreouer we may obserue a two-fold fruit, which the GODLY man reapeth by repentance, and by consequence, by sinne which causeth repentance, where­of the former is, that hee is made more wise in his know­ledge, the other more wary in his cariage: and through them both by occasion of his vices prospered.

First, after his repentance for sinnes committed is hee made more wise in his knowledge, for hereby is he taught that. In his owne strength no man is strong, but it is the Lord which keepeth the feete of his Saints. 1. Sam. 2. 9. That God dealeth with his chosen as mothers deale with there chil­dren, who let them goe of themselues till they waue and reele, and then lay they hold of them to keepe them from falling: or as Christ dealt with Peter walking vpon the sea [Page 151] whome he first suffered to size, and then stretched forth Math. 14 30. 31. his hand and saued him from sinking.

Secondly, heereby is hee made more wary in his car­riage, that after the first hee may not fall into the second shipp-wracke: that after the first hee may not bee tain­ted by the second venome: that after the first he may not receiue the second wound of his spirituall enemy. In­deed the wicked leaue sin as the Letcher the Stewes, with a minde to returne thether againe: But the godly man as Amnon did Thamar, neuer to regard her a­gaine.

The wicked deale with their wickednes as Chiurca (a cer­taine Ioseph. Acosta. natur. moral. hist. East [...] [...]nd VVest Indies. beast in Brasilia among the West-Indians) with her yong ones which she whelpeth a thousand times & as of­ten receiueth them into her womb again. But the godly in his repentance dealeth with sin as Iael [...] with Siserah. who Iud. 5. 26. not only pierced his Temples, but cutte off his head, that he mought neuer reuiue againe. He doth w ^t S. Bernard, labor Bernard in cant. and striue, and so neare as he can take a bond of him-selfe that he wil present him-selfe vnto God rather, indicatum iudged by him-selfe; then i [...]di [...]andum to bee iudged by God. In which acceptation the very actions of a godly man (in his vices) may bee said respectiuely or effectiuely to bee prospered.

The second kind of actions of the godly man is such as hee vndergoeth, patiendo, by passion or suffering. Which though they bee Passions in regard of the carriage of the burthen of them; yet in respect of the godly mans carriage of him-selfe vnder this burthen may they be reduced to the head of Actions.

Herein all crosses, losses, afflictings, persecutings, tortu­rings, tormentings, [...], &c. fire, gallowes, ren­ting of wilde beastes, ripping vppe of bowelles, distracti­on and contrition of bones, bruising of members, binding [...]gnatius [...] ­pist. [...]. of the whole body yea, [...] the punishment of the Diuell him-selfe. Which holy Ignatius speaketh off, [Page 150] shall become an aduantage to the Godly man, and there­fore vnder them, in regard of his cariage toward them shall hee prosper. The whole body of bloody persecutions con­sist of Tortures; Whereof the one is of that nature, that it taketh not suddenly our life from vs, but lingereth it in torments for a time. In this the action of the Godly man doth prosper, because there-vnder hee betaketh him-selfe to God by Grace, as children then [...]unne most to the Pa­rentes when they are in most perill. The other kind of tor­ture is of that condition that it speedily and forth-with dispatcheth vs and maketh a separation of our soule from our body. In this also the action of the Godly man doth prosper, in that calling on God, and saying with Stephen Lord Iesus receaue my spirit, he shall be brought to God in glory, like Eliah who with a whirl-wind and fiery chariot was mounted vp into heauen.

Oh then how blessed? how happy a thing is it to bee A Godly Man? the lease of whose outward appearance, ioyned with his inward truth shall not perish, and what­so-euer hee doth it shall prosper. Whether it bee his acti­ons, either in vertues or in vices; also as they lead him to speedy repentance, and make him for the time to come more wise in knowledge and more wary in his cariage, or whether they bee his passions and sufferings, as meanes to bring him neare vnto God in this life by Grace, and to cause him to dwell with God in the life to come in Glory, requickning or reuiuing him (as the Phaenix out of her owne ashes) so out of the ashes of the fiery tryall of bloody persecutions, not with the Phaenix to a life of fiue hundred yeares: but to an age of Millions: yea Mil­lions of ages, euerlastingly. No maruaile though Ignatius despised, [...]. The endes of the world and the Kingdome of this age in compari­son of this most glorious a [...]heiuement. Wher the Apostle saith of Godlinesse, that, it is great gaine. 1. Tim. 6. 6. Hee mought well haue said, that it is the greatest gaine, which [Page 151] bringeth with it such profits, such priuiledges, such prae­fermentes.

The second generall part of this Psalme is that which concerneth the wicked. vers. 4, & 5.

Wherein we may please to bee aduised of two poyntes: Frst the Introduction into the matter of it, in the begin­ning of the forth vers. The wicked are not so.

Secondly the Declaration of the matter it selfe, first by way of Similitude, But as the chaffe which the minde scatte­reth away. Second by way of Sentence from thence de­riued ver. 5, the particular branches whereof shall in there due place be opened and handled.

First, must bee assumed vnto our handling the Introdue­tion into the matter. The wicked are not so. The speech is negatiue and excludeth the wicked from al that which the spirit of God in the fore-going part of this Psalme hath witnessed concerning the Godly, both touching the Eui­dence of their Vertues, and the Recompence for there Ver­tues.

The Euidence of the Vertues of the Godly in the Ne­gatiue part of it was, that they walke not in the counsell of the wicked, stand not in the way of sinners, sit not in the seate of the scornefull, but it is Affirmatiue in the wicked which is Negatiue in the Godly, because, they walke in the coun­sel of the wicked, stand in the way of sinners, and sit in the seat of the scornefull.

The Euidence of the vertues of the Godly in the affir­matiue part thereof, was that there delight was in the Lawe of the Lord, and in his Law doe they meditate day and night, but it is Negatiue in the wicked, which is Affirmatiue in the Godly; for there delight is in nothing lesse then in the Law of the Lord. Neither doe or will they meditate therein, either night or day. From the Recompense for the vertues of the GODLY, the wicked are also excluded by this Negatiue testimony. Blessednesse is the reward of the GODLY, but, Cursednesse is the wages of the [Page 152] wicked: cursed be the man which obeieth not the words of Gods Couenant. Ierem. 11. 3. The Godly man is sayd to bee A tree planted of GOD him-selfe, by the riuers of waters, which wil bring fo [...]th her fruit in due season, whose very leafe shall not fade: But the vngodly man is as a wilde tree planted not by God, but growing of him-selfe: not by the Riuers of waters, but in the waste and barren Wildernesse, not that will bring forth her fruite, in due season, but which will bring forth no fruite at all in any season, and his leafe, of outward shew, of pompe and vanity, other­wise then the leafe of the godly shall fade.

To conclude: as it is said of the godly, VVhat-soeuer hee shall doe it shall prosper. So is it to bee an indubi [...]a­ble and vndenyable speech touching the wicked: [The wieked are not so. But what-soeuer he doth shall not be prospered.

For the better vnderstanding heereof: Let vs (I beseech you) draw the Actions of the vngodly to those heades; vnto the which wee haue formerly drawne the Doings of the godly: and we shal vndoubtedly find, that as the acti­ons of the godly, shall, are, and haue beene prospered, So the doings of the vngodly neither haue beene, are, or shall be prospered.

These doings or actions consist (as before wee haue heard) eyther in that which they vnder-take, faciendo, by doing, or else in that which they vnder-go, patiendo, by suffering.

Those actions which the wicked vnder-take faciendo, by doing, let them be obserued, in their Vertues (so abusiue­ly called) and in their Vices.

First, for their Vertues. They are as August▪ speaketh of the wordes of Infidels, but, spendida peccata, glistering August. sinnes. The beauty whereof canne no more dispense with them to bee no sinnes; then the sweete which it may leaue on the pallate can warrant poyson to bee no poyson.

The vertues of the wicked they bee no vertues but the Image of them, as the Image of Dauid was shewed by Michol to delude Saul her fathers messengers, for Dauid him-selfe. 1. Sam. 19. 16.

These their vertues are done by the wicked first, for shew, as Hypocrites, like a dung-hill couered with snowe, white without, but full of stench and pollution within. Hypocrites though they be, as fire without, whot and bright: yet bee they as water within, first cold as water, secondly (as we vse to say in a prouerbe) Weake as water, They haue (it may be) the coulour, and appearance of salt, but not the smacke and rellish of it. What tast is there [...] the white of an Egge? Iob. 6. 6. so may we say what tast is there in the salt of an Hypocrite?

The spirit of GOD witnesseth of an Harlot, that Prou. 5. 3. 4. her lips dropp as an hony-combe, and her mouth is more soft then oyle, but the end of her is bitter as worme-wood, and sharp as a two-edged sword.

That which there is said of the Harlot, may also bee verified of the Hypocrite: that the sweetnesse of hony, and smoothnesse of oyle, is in his outward counte­nance, and appearance; but within lurketh euen the bit­ternesse of worme-wood, and the dissembling of a dou­ble heart, like the wounding of a two-edged sword.

How can then euen the vertuous actions (if it bee lawfull so to call them) of such as mas [...]ke vnder the vizard of Hypocrysie be prospered by GOD? who will bee worshipped not in shew, and doubling, but in spi­rit and truth, Iohn. 4. 24. Yea how shall hee not rather not onely defeate and dis-prosper them? but also euen vtterly auenge and confound them? to giue these Hy­pocrites their portion With Hypocrites where there is wee­ping and gnashing of teeth, Math. 24. 51. Weeping which commeth of heat; and g [...]ashing of teeth, which commeth of cold, to them which are Luke-warme, neyther whot nor cold, as it is said of the Church of Laodicia.

S. Basil likeneth the hypocrite vnto the Idoll Bell, ex­terne quidē habenti aes, lutum vero sub aere, falgente abscon­ditum: Basil H [...]mil. in a [...]quo. Script. locos. Hauing br [...]sse without, but clay hidden vnder that shining brasse within: Of this also may we be sure, that the lott of the Hypocrites shall become, by the iust iudge­ment of God like vnto the lott of Bell, who beeing de­liuered Dargon. Hist. Bell & into the hand of Daniell (which signifieth the iudgment of God) was by him destroyed.

There-fore in regard of these vertuous actions of the wicked, varnished ouer with the glosse of Hypocrisie, can­not they be said to bee prospered, but rather as the Scrip­ture importeth, to be confounded and ouer-whelmed The wicked are not so.

Secondly, these their vertues are done by the wicked, for praise of men, Like vaine-glorious-ones, who may, de­seruedly be censured to haue hunted after the winde, and when they haue caught, and as they thinke possessed it, yet doe they but inherite the winde. Prou. 11. 29. Vaine­glory is a limbe of pride, and God, which resisteth the proud. 1. Pet. 5. 5. resisteth also these vaine-glorious acti­ons [...], The giftes of enemies are no giftes: so the vertues of the wicked are no vertues: vertues in name, but not in nature, pretending great matters in title, but not in truth, like Absolon whose name signifieth the Father of peace, yet disturbed he his fathers peace, and him-selfe became the sonne of rebellion.

Absolon to gett him-selfe a popular applause among men, and a name on earth, reared vp vnto him-selfe A pillar in the Kinges-dale to keepe his name in remem­brance because he had no sonne, which he called after his owne name 2. Sam. 18. 18. So the wicked exercise their vertues, euen as the old World builded their Babell, to gett them a name and a renowne amongst men. But as Absolon was not prospered in his in­tendment, for as much as what hee purposed one way, God disposed another: his end beeing to bee hanged [Page 155] by the hayre on an Oake; to bee pierced through with dartes: to be cast into a pitte in a Wood, and to haue a mighty greate heape of stones layd vppon him. 2. Sam. 18. 17. So these vaine-gloriously vertuous actions of the wicked shall be dispersed not prospered, as the true vertuous ac­tions of the godly shall be prospered, not dispersed, [The wicked are not so.

Thirdly, these their vertuous actions are done by the wicked for their owne good, consisting eyther in Profit, or in Praeferment, like Polititians.

For their owne good, consisting in profitt, like vse­rers forbearing the present principall, for future aduan­tage.

Thus the diuell him-selfe may bee said to bee a Well­doer, who will as, experience teacheth, benefit and help the bodies, to the end he may gaine and swallow vp the soules of men.

The wicked do also vertuous actions, for their owne good, consisting in Praeferment, to gett mens heartes, to the end that mens hearts thus gotten may giue them high place and aduancement. This was the Diuells case, who when he he had Christ vp into an exceeding high moun­taine, and shewed him all the Kingdomes of the world, and would haue giuen them him also; but not of simple chari­ty and true bounty; but vpon condition, that he mought gaine the greatest honor that euer yet was yeelded to any creature, namely that CHRIST the Son of God, yea a GOD him-selfe (at whose name euery knee should bow: of thinges in heauen: the good Angels of things in earth: Men, and of thinges vnder the Earth Di­uels: Phil. 2. 10.) Should bow the knee: yea which is more Luke, 4. 5. Should fall downe and worship him. This likewise is the case of all the wicked, which are of their Father the Di­uell, Who will helpe vppe some-what (inwordly pollicy) the state of them which are downe; to the end they may helpe their owne estate vpp. But these vertuous [Page 156] doings of these vngodly dooers cannot be prospered: be­cause Christ will ouer-throw such Mony-changers them­selues, which change small, that they may gaine great summes of money; as some-time hee ouer-threw the [...]a­bles of the Money-changers in the Temple. Iohn. 2. [...]5. and make a scourge for the backes of such Merchandizers of Profit. And for them which by this meanes affect prefer­ment. There exaltation shall prooue like an Exhalation, mounting aloft, and forth-with turned into lightning, which shall bee cast downe; the estate of Sathan him-selfe, and the lotte of his followers, who was seene to fall as lightning from Heauen, Luk. 10. 18. Therefore though the Luk, 10. 18. vertuous actions of the godly shall prosper, yet may it bee said of the vngodly, The wicked are not so.

Secondly, the dooings of the wicked, are those which hee vnder-taketh, faciendo, by action, respecting his Vices. Seeing his vertues haue beene found to haue no better successe, his vices can much lesse bee expected to bee prospered. The vices of the godly, not simply but respec­tiuely, were sayd to prosper, because they lead him to a speedy, wise, and wary repentance. But with the vngod­ly it is farre other-wise: hee knoweth not what repen­tance meaneth. Hee may say of repentance (the worke of the Holy-Ghost) as those Disciples of Ephesus sayd of the Holy-Ghost him-selfe: that they had not so much as heard whither there were an Holy-Ghost or no. They know well Act. 19. 2. what belongeth to the returning vnto sinne but are who­ly ignorant of that which concerneth the turning away from sinne. Therefore these actions of the wicked, Oh how can they prosper! Yea alasse, how can they bee but defaced, disprospered!

In them is rather to bee found bitternesse, then sweet­nesse; disprofit then profit, as may appeare vnto vs by a summary view of these particulars: Arguments that they cannot prosper.

The first is, that the Vice of the wicked by the conti­nuall [Page 157] practise of it, hardeneth the heart of him that practi­seth it. Hence it is, that they which would bee called, (though they deserue it not) the Children of Abraham, become as stones hardened, as Matth. 3. 9. we read of stones, whome God is able to raise vp, that they may bee the Chil­dren of Abraham. This maketh the fleshy tables of their Exod. 34. [...]. hearts, to be as the tables of stone, in which were grauen not the sweet comforts of the Gospell, but the affrightfull ter­rors of the Lawe. It maketh the ground of their heart to become as stony ground, which causeth the seed of the word Matth. 13. 5. 6. sowne thereon to parch and wither. A stony heart, which being throughly hardened by the custome of sinne, proo­ueth more impenetrable then the stony rock in the wilder­nesse; because the Rodde of Moyses smiting this rocke, so mollyfied the stifnesse thereof, as it became as a liuing Fountaine, to yeeld water to the thirsty Israelites: but, not the Rodde of Moyses, but the Scepter of God him­selfe, Exod. 17. 6. smiting not once, but often, not on the stony Rocke of Horeb, but on the rockie stone of our hearts, is so farre from mollifying it, as it rather prooueth like the Adamant, of which some say, that the more it is beaten vpon, it is still more and more hardened.

The second point, whereby the bitternesse and disprofit of the wicked (which commeth by the actions of their vices) may appeare vnto vs, is the guilt and galling of Conscience, which continually recordeth and suggesteth vnto them their sinne committed, Gods lawe violated, his Maiesty offended, punishment deserued, &c. And are in the soule, as Antiochus wormes were in his bowels, conti­nually gnawing. The Whippe with which CHRIST draue the buyers and sellers out of the Temple, was but for a Iohn. 2. 15. time: but the scourge of a bad conscience is vncessant, perpetuall, yet hidden and secret.

The Tormenter shaking an hidden whippe in the soule of the tormented. This is a dampe that putteth out all [Page 158] the light, and a pang which taketh away all the delight of the wicked: so that their vicious actions cannot prosper.

The third point, whereby the bitternesse and disprofit of the wicked (which commeth by their actions of vices) may appeare vnto vs, is the Angering of GOD thereby. Sinnes be the cause of Gods anger, because they bee the only Vanities which prouoake him to anger. An anger which (because sin is both the fuell & the bellows of it) shal burne euen to the hottome of hell, and s [...]all consume the earth with her increase, and will set on fire the foundation of the moun­taines. Deut. 3 2. 21. It is much to consume the earth, and the increase of it: more to set on fire the foundations of the mountaines: most of all, to burne to the bottome of hell. As there is a depth of Gods Wisedom, so is there of his Wrath, which descendeth from the surface of the earth to the foundati­ons of the Mountaines, and from the foundations of the Mountaines, to the bottome of hell: a Wrath, which in the 42. verse of that Chapter is called by the name of Ar­rowes and a sword: of Arrowes which kill, eminus, a farre off, and of a sword which woundeth cominus, neare hand. These Arrowes are not ordinary Arrowes, but Arrowes which are made drunke with blood. This Sword, not a sword Ibid. of common vse, but a Sword which shall eate flesh. Seeing then the vicious actions of the wicked, doe prouoke such and so great a Lord, to such and so great an anger, though it bee said of the Godly, that whatsoeuer they shall doe, shall prosper: yet ▪ The wicked are not so.

T [...]e fourth point, whereby the bitternesse and disprofit of the wicked, which commeth by their vicious actions, may appeare vnto vs, is, that they are no true possessors, but vsurp [...]rs of the outward blessings of this life: for they of right and due claime, belong onely to the godly, as the blessed Apostle witnesseth, speaking of, and to the Saints: All things are yours: which generall title he after openeth by the particular members of it, not onely Paul, or Apol­l [...]s, or Cephas, or life, or death, or things present, or things [Page 159] to come, but euen also the world it selfe. The wicked then 1. C [...]rin 3 21 22. 2. C [...]rin. 4. 4. may bee said to bee Lords of the World, as the Deuill to bee God of the world, by forged Euidence, Intrusion, vsur­pation. Therefore as in a possession euilly gotten, vniustly holden, with the Godly they cannot bee prospered. The wicked are not so.

The fifth point, whereby the bitternesse and the dispro­fit of the wicked, which commeth by their vic [...]ous acti­ons, may appeare vnto vs, is that they shutt them out of Gods kingdome; for whereas there is a blessednesse for them which doe Gods Commandements, by entering in through the gates into the Citty: the wicked, which are as Apoc. 22. 14. 15. Dogges and Enchanters, and Whore-mongers, and murthe­rers and Idolaters, and whosoeuer loueth and maketh lyes, shall stand with-out. Apocal. 22. 15. Therefore [the wicked are not so.

The sixt point, whereby the bitternesse and disprofit of the wicked, which commeth by their actions of vices, may appeare vnto vs, is that they Presse them downe (without repentance) to hell. A notable testimony, concerning which point is set downe, Esay. 5. 14. In the former part of which chapter, the Prophet hauing set downe, not onely the barrennesse of the wicked to good, but their pro [...]e­nesse, yea greedinesse to euill, as their oppression, which caused a crye among the people, vers. 7. couetousnesse in ioyn­ing house to house, and field to field, till there be no more place but that they may bee placed alone in the middest of the earth vers. 8. drunkennesse, which men rose vp early to follow, and continued at it till night, vntill the Wine did inflame them, vers. 11. In vers. 13. denounceth hee a temporall punish­ment against them consisting of Captiuity, Shame, and Famine. But vers. 14, commeth hee to the most heauie and insupportable spirituall iudgement it selfe: that there­fore: that is, for the cause of these vicious actions, Hell hath, first, enlarged her selfe within: Secondly, least the [Page 160] passage should seeme to bee too streight or intercluded, hath opened her mouth with-out. Thirdly, both within and without, in entrailes and entrance, spacious▪ with-out mea­sure. Fourthly, not onely that the multitude of the wicked, but euen, their glory and pompe, and hee that reioyceth there­in, not may, but shall descend into it. Therefore as the godly, can they not prosper. The wicked, &c.

The second sort of actions of the Wicked, bee those which they vnder-goe, (with the Godly, not as the God­ly) patiendo, by suffering. Wherein we may finde the carri­age of them-selues, vnder the carriage of their burthen, to be diuerse, yea aduerse from that of the Godly. For be it that their neckes once bee yoaked, or their backes burthe­ned with losses, crosses, afflictions, persecutions, torturings, tormentings, fire, gibbet, renting of members, racking of bones, &c. fore-mentioned in the Godly. What doth it I beseech you, beget and produce in them? but among other disapproueable, yea reprooueable effects, as they which are vtterly destitute of the fellowship of that spirit which is called the comforter, these two furies rather then fruites, Impatiency or Desperation.

First, it begetteth and produceth in the wicked Impati­encie. It fareth with them, vnder this manifold burthen of the Crosse, as it did with Issachar, who is sayd to bee an Asse, strong indeed (as the Text there speaketh) as those men also seeme to bee in the outward view of the world, yet, couching betwixt two burthens, Gen. 49. 14. so vnder many burthens, not able to sustaine them.

From the bitter fountaine of this Impatiency floweth a two-fold vnwholsome and vntoothsome streame:

The one of Pining away of the wicked them-selues: the other of Repining against God their maker.

The Pining away of them-selues cannot bee auoyded, forasmuch as their darknesse is without light, their sowre with-out sweet: their sorrow without solace, their crosses [Page 161] without comfort. For any ease they can finde, within, with­out, aboue, beneath, before, behinde, on either hand. or round about them, may be said to bee (alasse) a miserable comfort, as Iob said of his friends, that they were miserable comforters. Their trouble is like fire in a Furnace, which Iob. 16. 2. finding no vent, waxeth furious in it selfe, increasing the measure of the owne heate, beyond all measure, so these finding from no meanes, or place, the desired issue of any consolation, rage against and within them-selues, like Saul, who no doubt, when in his moody Melancholy, the euill spirit was vpon him, was, ipse suum cor edens, as one 1. Sam. 16. 1 [...] that did eate his owne heart, or as them, Esay 9. 20. who eate the flesh of their owne arme. Pining in them­selues.

The other streame of this Fountaine is Repining against God their maker: not onely in thoughts, but in words: an Instance, wee haue in those Israelites, who hauing for­gon the flesh-pottes of Aegipt, to the which they were accustomed, Exod. 16, 3. and being pinched in the wil­dernesse, Exod. 16. 3. forth-with repined and murmured against Moses and Aaron, vers. 2. and by consequence, against the Lord himselfe, verse 7.

Iulian the Apostata, may be an other Instance hereof, who being mortally wounded in battel submitted not his heart to his redeemer, but turned his face against heauē, defiling the aire from his mouth with blasphemies, from his handes with blood, vttering these opprobrio [...]s tearmes of grudg­ing and fearfull repining, Vicisti tandem Gal [...]l [...]e, calling Christ in contempt a Galil [...]an, and telling him in scorne, thou hast ouercome. A most terrible, and memorable ex­ample of this matter is also recorded in the French French Hist. in Hen. 4. History euen in the beginning of the King now reigning, Henry the fourth, of a certaine Duke called Duke Ioy­ [...]use who in his rebellion, against the King his Maister being ouerthrowne in the field, was heard repining against G O D in his distresse, and vomitting forth [Page 162] these words of blasphemy, I runne this day an high fortune, farewell my great Cannons: Ha I renounce God.

The second Fury rather then Fruite, which by suffering and crosses, &c. is begotten and produced in the wicked, is Desperation, as in Saul, Iudas, Achitophell, with diuerse others alledged in Histories, both Ecclesiasticall and Po­liticall, may appeare vnto vs, who bearing the crosse on their backes, haue impatiently runne a desperate race, the goale whereof haue beene the wracke of their owne liues, wrought by the worke of their owne hands. Per­secution, and tribulation, falling on diuerse subiects, pro­duceth diuerse effects. As excellently writeth Augustine, Sicut sub eodem igne aurum rutilat, et palea fumat. &c. Saint Augu­stine in Psal. As vnder the same Fire, golde brighteneth, and drosse smoaketh: vnder the same [...]aile the Chaffe is bruised, and the corne purged, and with one motion the spice is [...]rayed, and the sent raised, Ita vna tr [...]bulatio irruens, &c. so one tribulation falling on vs, doth purge those which are good, but doth reprobate, exterminate, annihilate the badde. The reason of all which is, that as the Godlye is prospered in all things hee doth or suffereth; so, The wic­ked are not so.

The second point is the Declaration of the matter it selfe: both by way of Similitude and of Sentence.

First, by way of Similitude, in these words, [But as the Chaffe which the winde driueth away. Wherein there bee two limbes: First the matter where-vnto the wicked are likened, vnto Chaffe; Secondly the condition of the Chaffe which the winde driueth away.

First, the matter where-vnto the wicked bee [...]kened is Chaffe. The wicked and vngodly may bee compared vn-Chaffe, both as Chaffe is Naturally & Accidentally to bee considered.

First, as Chaffe is naturally considerable, are the wicked and vngodly as Chaffe, whose nature is both light and vnprofitable.

First Chaffe is light, contayning in it not solide and weighty matter, but a slight, and froathy substance, so the wicked and vngodly, they are not solide in there purposes, and weighty in there carriage, and courses, but sleightly, easily wrested, froathy, easily tossed, and blowne away.

This, that it may the better bee manifested vnto vs, let vs not wrap vp this matter in generall tearm [...]s, but vn­fold the particulars thereof wherein wee may cl [...]ar [...]ly see that the wicked bee as Chaffe, because they bee light as the Chaffe is light.

First, it may appeare vn [...]o vs that the wicked bee as Chaffe Light, because they bee Light of bele [...]fe; to giue too light an eare, and to speedy a credit to those windy, vncertaine and sclanderous reports, which be brought vn­them against there neighbours, which may either impeach there credit, or giue an occasion of iarre betwixt them. The eare of such, is not the eare of the wise, which seeketh Prouer. 8, 15. learning and vnderstanding, because it proueth and discer­neth not wordes, as the eare of the wise doth, Iob. 34. 3. where it is said that the eare tryeth words euen as the mouth tasteth meate. How (I beseech you) doth the mouth tast meat? but so, as if it findeth it to bee vntoothsome and vnholsome it forbeareth it and casteth it forth againe, but if it findeth it to bee loue-some and nourishable, it con­uayeth it further into that place which nature hath or­dayned to be as the source and fountaine of nutrition and strength to the whole body in generall, and euery singular member thereof particular. But on the other side the care of the wicked become as the Spunge which sucketh vp all, both good and bad, or rather as the Siue which letteth goe the good and keepeth the bad. As therefore wee reade of a Fooles mouth. Proueb. 18. 7. so may this bee said to bee a Fooles eare. A Fooles mouth speaketh any thing: so a Fooles eare heareth any thing [Page 164] but a Fooles mouth speaketh euer, or for the most part, that which is bad: so a Fooles eare heareth seldome or neuer that which is good: as Flattering is to the eares of the great: so are the words of a tale bearer to the eares of the great: so are the words of a tale bearer to the eares of the wicked they goe downe into the bowels of the belly. Pro. 18. 8. They goe downe by light credence, deepe, euen vnto the bowelles of the belly, by malicious Remembrance, because the wicked are as the Chaffe light of eare, as that is light of substance.

Secondly it may appeare vnto vs, that the wicked are as Chaffe light, because they bee light of there Word. They haue not there mouth in there heart like the Wise-man that they may bee constant: but they haue there heart in there mouth like the Foole that they may bee vncertaine, wauering, mutable. Eccle. 21. 26. The certainty of the word of the wicked is like the groweth of a Mushrom, which commeth vp in one night and is gone in another. It is said of words that they bee as wind: so may it bee said of the wordes of the vngodly that they bee more light then the winde, and also more flitting: Doe they promise any thing? there promises are but as Esdras visions which proued but as vanishing apparitions: for he which is Wic­ed is also Vnwise and a lye is oft in the mouth of such a one. Doe they Vow any thing? which is more then an ordina­ry Ecc. 20. 23▪ promise because it carieth a Protestation with it, yet keepe they there vowes no better then they did which Act. 23. 12. vowed Paules death, which they neuer performed: the difference is, that the vowers of Paules death perfor­med it not, because they could not: but these performe not there vowes because they will not. Doe they sweare and bind the matter with an oth? yet bee there oathes like Belles or Bubbles in the water which swell and breake in a [...]erom. moment. As the Godly sweareth in Iudgement, verity and righteousnesse, as is praescribed. Iere. 4. 2. wherevpon Saint Ierome writeth in Iudgement, in respect of them-selues, least they should doe it rashly, in Verity and in regard of [Page 165] iustice of the cause they sweare for; in veritate, ne falsa sit; in verity least it should bee false; in iusticia ne illicita, in iustice least it should bee vnlawfull, as also it is alledged by Thomas Aquinas: so the wicked and vngodly doe nei­ther Tho. Aquin. Sum par. 2. 2. q [...]t. 89. A [...] ­ti. 3. sweare of iudgement in respect of them-selues, but rashly, inconsideracely: neyther in Truth and Iustice, touching the cause: not in Truth, because, bee it true or false it is all one to them: not in Iustice; because whether it bee lawfull or vnlawfull, they regard not: As therefore they sweare lightly, so likewise forsweare they as lightly, in Promise, Vow, oath, and by consequence in their word, light as the chaffe is light.

Thirdly, it may appeare vnto vs that the wicked a [...]e as Chaffe, Light, because they bee light in their mindes, en­tertaining and excluding, admitting and reiecting, recei­uing & repelling hundreds, yea thousands, not of variable and changeable, but of varied & changed interpretations determinations, courses, purposes, whose councels and in­tentions hang no better together then if a man should wreath (as the prouerbe saith) a rope of sand; velut [...]gri somnia vana: as the vaine dreames of a sicke man. That which one while pleaseth them, forth-with discontents them: that which one while affects them with mirth, forth­with surprizeth them with sorrow: that which one while lifts them vp with pride, forth-with casts them downe in basenesse: They now sing, now sighe: now leape, now languish: now laugh, now weep, Caereus in vitium flect [...], may Ho [...]ace. be the vngodly mans Motto, because like Wax hee may be wrought and brought into all shapes and formes, by a ve­ry sudden mutation; but in all thinges tending vnto Vice, like a certaine creature called Nabis which cosisting of many shapes make but one monster. Neither doth this Pli [...]y. lightnesse in their minds concerne their Moral intents on­ly, but also their religious courses. For were there as great variety of religions in the world as there is of faces and countenances (whereof neuer were two found that in all [Page 166] respects were like each other) yet could they bee content to bee of them all, so as from them all, they mough [...] reape any aduancement or aduantage at all. But while they take all religions, in all they, haue none; euen as the water, which receaueth the semblance of all coulors, indeed hath none.

Hee that is without religion is at the sayrest, but im­mortale pecus: an immortall beast: Immo [...]tall, in respect of his soule which cannot dye: a Beast because hee labou­reth rather to staine that soule by Sinne, then to saue that soule by Grace. The Religion of such standeth (if it stan­deth at all) onely in outward appearance, not like vnto the Sacrifice which God approueth, Leuit. 1. 9. whose In­wardes must bee washed. The Confession of Peter was his Religion, Math. 16. 16. which our Sauiour, Vers. 18. cal­leth by the name of a Rocke: If religion be as A Rocke, it ought not to be (I wil not say) easily, but at all remoued or altered, but stand firmely and vnchangeably grounded and rooted.

Gregor. Nazian. witnesseth concerning Constantius Grego. Nazi­an. orat. funeb. in Laud. Atha­nas [...]i. the Emperor when he was ready to dye, that he complay­ned that there were three euills which chiefly happened to his Empire, while he reigned: the one was the slaughter of Gallus his son in lawe; the second was the setting at liberty of [...]ulian the Apostata, the third, the innouation of religion. But that which Constantius deemed and doomed to be a maine euil to his whole Empire, viz: the change of religion, the wick­ed supposeth to bee no indamagement to his particular selfe; for hee is in his Minde, and by consequence in his re­ligion, light as the chaffe is light.

Fourthly, it may appeare vnto vs that the wicked are as Chaffe, Light, because they bee Light of their Bodies; by committing of manyfold adulteries and fornications; A sinne which is committed by them with greedinesse of sinning: by which they do not onely offend, but defend it, when they haue once offended by it: calling it by the [Page 167] name but of a Tricke of Youth. But tell mee, you, against whome there is A woe denounced euen by the mouth of the Prophet, because you call sowre sweete, light darkenesse, euill good, tell mee (I say) is that but a tricke of youth▪ For which euen▪ Dauid the seruant and beloued of the Lord was threatned, that the sword should neuer depart from his house. 2. Sam. 12. 10.

Is that but a tricke of youth for which Hemor and She [...]chem the father and the sonne, and many other both men and women, and children were murthered by Simeon and Leuy old Iacobs sonnes? [...]enes. 34. 25. That, for which the Lord flew Hophni and Phinees the two sonnes of Ely the Priest in the battell with the Philistines, is that [...] Sam. 4. 11. but a tricke of youth?

Doth a man by beeing light of his body, beside the damnifying of his soule, first Sinne against his owne body? 1. Cor [...]th. 6. 18. Secondly, against his goodes? For, it roo­teth out all his increase. Iob. 31. 12. Thirdly, against his name? because hee shall finde a wound, and dishonour, and his reproach shall neuer bee putt away. Prou. 6. 33. Fourth­ly, against his wife? if hee bee yoaked in the holy estate of matrimony, because, hee giueth his body which is not his owne but hers, from her to another. 1. Cor [...]n. 7. 4. Fiftly, against his children? The sword s [...]all neuer depart from his house, as in such a case it be fell Dauid, 2. Sam. 12. 10. be­cause hee had done so and so to the wife of Vriah the H [...]ttite. And shal this sin then that scandalizeth and damnifyeth in so high a degree our bodies, goods, names, wiues, children bee accounted but as a tricke of youth? Oh, it is an asser­tion not to bee holden in the Courtes of the Lords sanctu­ary, but to be thought to bee set abroch and a fl [...]ate onely in the Synagogue of Sathan: not among such as make the Lord to bee their rocke and fortresse with Dauid. Psal. 18. 2. But among such as make the Diuell to be their Anchor­hold, as writeth S. Basill. [...] [...]; Adultery or vncleanesse where-with Bas [...]. [Page 168] men become as Chaffe light of their body is the Diuels hooke which haleth men to destruction.

Fiftly, and lastly, it may appeare vnto vs that the wic­ked are as Chaffe light, because they bee light euen in their ver [...]ues and good thinges, counter-ballanced against their vices and euills. For let their vertues be placed in the one, and their vices in the other scale of the ballance: and their vices shall be found many and weighty, when their ver­tues shall declare them-selues to be but froathy and light. So that it may bee said of their vertues as it is reported concerning Belshazar: Tekell, thou art weighed in the bal­lance and art found too light. Dan. 5. 27.

Seeing then that the wicked are Light of beliefe, Light of their word both in promise, vowes, and oathes, Li [...]ht in their mindes and that in their most religi­ous purposes: Light of their bodies by incontinent motions and passions; Light in their vertues and best partes, counterpeized with their vices and euills, which are in them: well may they be termed, as here by the Ho­ly ghost they are cen [...]ured to bee As Chaffe, light as the Chaffe is light.

Secondly, the nature of Chaffe is to bee vnprofitable, good for no vse: but as vnsauory salt is to be cast forth, So vnprofitable Chaffe is to be burnt vpp. Math. 3. 12. The por­tion of Chaffe vnprofitable is to bee burnt vpp with fire vn­quenchable.

The wicked may be found to be as Chaffe vnprofitable: 1. in regard of matters Temporall, wherein though they happily haue ability, yet haue they no will to doe good with them. 2. [...]n regard of matters Spirituall, wherein though happily they may haue wil, yet haue they no abil­lity to benefit others by them.

First, they are as Chaffe vnprofitable, in regard of matter Temporall; in which for the most part, they haue ability ynough, if not too much: yet want they will, to regard the afflictions of Ioseph.

First, because eyther their Will is wholy bent vppon co­ue [...]eousnesse, pinchingly to gather all, to no other vse, then to looke it vppe in their co [...]ers with one locke, it may bee from others, but with a hundred, yea a thousand loc [...]es from them-selues, because euery couetous thought, which infinitely spring and ri [...]e in their hearts, is as a spring and ward, to lo [...]ke both it from them, and them from it.

Such haue lesse Interest in their owne wealth then o­thers haue in it. For as much as others neyther possesse it, nor are possessed by it, therein remayning at liberty: but, them-selues do so not possesse it, as they are possessed of it therein enthralled by slauery. These are among their gol­den treasures, as the Griffons among the Indians are re­ported to keepe their mynes of go [...]d, so as neyther they enioy the benefitt of them them-selues, neyther yet suffer other to approach neare them.

O then, is it not a Sicknesse, yea as it is called an euill sicknesse, when men haue, first Ritches: Second those R [...]ches which are not onely for the present, but in that they are sayd to bee Reserued, treasured vppe for the time to come: yet to no other end then to the euill of their owners. Eccles. 5. 12. To the euill of their owners, indeed, first, because they become slaues vnto them: se­cond, [...]ecause they are [...]rmented with the carke of euill keeping of them: third, because they are but Stewards and must giue account for them; if they shall bee found in the day of their account to haue beene vnprofi­table, as Chaffe is vnprofitable, then must they as­suredly expect no other sentence then that which was denounced against the Vnprofitable seruant. Cast therefore that vnprofitable seruant into vtter darke­nesse, there shall bee weeping and gnashing of teeth, Math 25. 30.

Secondly, the wicked haue Ability and yet no will to doe good in matters Temporall, because their will is [Page 170] wholy bent vppon prodigality, profusely to spend all in abuse, which also maketh a man become as Chaffe vnpro­fitable in matters Temporall. For while man hath so ma­ny vnsatiable Le [...]ches sucking vppon him, as the Leech of Gluttony, Luxary, Apparrel [...]ings, Buildings, Riotings, Ga­mings: Hee becommeth as a S [...]arce, which hauing many ventes, and holes, how much water socuer is powred in­to it, forth-with remaineth em [...]ty and dry. The fire con­sumeth and (as wee say in a Prouerb) hath no mercy; so the Prodigall one consumeth all on him-selfe, and hath no mercy on others: by reason of his prodigality, As the chaffe vnprofitable.

Secondly, the wicked may bee found to bee as Chaffe vnprofitable in respect of matter Spirituall, because though they therein it may bee haue a Will (which is also rare to be found) yet want they ability to benefit others by them.

How can a man giue that which hee hath not, or speake that which he knoweth not? First, they haue not a spirituall blessing to giue, as they which are onely carnall, as yet altogether borne of the flesh, and therefore nothing but flesh, Iohn. 3. 6. As Peter could giue a Spirituall gift, saying to the Criple at the beautyfull gate of the Temple, Such as I haue giue I vnto thee, in the name of Iesus Christ of Nazareth, rise vppe and walke, but could giue no Temporall almes: Siluer and gold haue I none: so the contrary is to be found with the wicked, for when Act, 3 6. they haue ability, yet want they will in temporall guists, concerning the bestowing of siluer and gold: but bee it that they haue a will, yet want they ability in giuing of a spirituall blessing, because therein themselues are as crip­ples to be healed, not in case to heale cripples. Moreouer they know not a spirituall blessing to vtter it, a mans kno­ledge is his [...] his wisdome, and the naturall minded man [...] s [...]uo [...]th not, non sapit, r [...]hsheth not, hath not sapientiam, that is as writeth Augustin, sapidam scientiam, S. Aug [...]. 1 Cor. 2. 14. of those things which are of Gods spirit. 1 Corinth: 2. 14. [Page 171] How [...] they [...]p [...] C [...]rists c [...]u [...]sell, which knowe not Ch [...]s voy [...]? a [...]uality not in [...]ident to these Coates, but a proper [...]y belo [...]ging to Christs s [...]e [...]pe onely. O these Iohn. 10. 4. wicked ones are for the most part most el [...]quent in world­ly discourse, but Infants which are so called, a non s [...], of not speaking in heauenly precepts, Children are they, but not in malitiousnesse, for in that they are men growne: 1. C [...]. 14. 20. but in knowledge contrary to that counsell of the Apo­stle. Bee you not children in vnderstanding, but concerning maliciousnesse bee you children: and therefore in spirituall matters are they vnprofitable as the Chaffe is vnpro­fitable.

Hitherto hath it appeared what Chaffe is, and that the wicked are like the Chaffe, naturally considered: Now are wee (in a word) to aduise what this Chaffe is, and how the wicked resemble this Chaffe, accidentally obse [...]ued.

In Chaffe accidentally obserued, there be two estates or conditions, whereof the former is, as it is preserued for a time, while it is in the field with the good corne, least both of them should perish together. A care which God had, who would not suffer the Tares to be plucked vp by his ser­uants, least they should pluck vp the good wheat with them: so Matth. 13. 29. the bad are (it may be) while they are with the good, spa­red for the good sake; as the tares while they were inter­medled with the wheat, were spared for the wheates sake.

The other estate or condition of Chaffe, accidentally ob­serued, is the sifting & separating the same from the good corne or wheat, which shal be at the haruest of Gods iudg­ment spoken of, Matt. 13. 30. when it shall (as appeareth by the second limbe following) be driuen away with the winde.

The second limbe of this similitude, is the condition of this Chaffe. [Which the winde driueth away.

Wherein, may it please vs to be giuen to vnderstand of two members.

The former member is what is meant by this winde.

The other member is what is done by this winde. [Page 172] Namely, the driuing away of the wick [...] as Chaffe. Concer­ning what is meant by this winde, no doubt but [...]t sig­nifie [...]h and setteth forth vnto vs the Iudgment of God.

This Iudgement of God is in the holy Scriptures ex­pressed by sundry things: by Fire, a Swo de, Arrowes, a Stone, whereon if we fall it cannot bee [...]uoyded, but wee shall bee fore bruised, but if it falleth on vs, it will grinde vs to powder; by a Sickle, a Fanne, and he [...]re in this place it is called by the name of a Winde. But that wee may not superficially view the face, but some-what more inly looke into the heart of these words. Let vs ca [...]l to minde these principall considerations, wherein Gods iudgment may resemble the winde.

Three chiefe and maine considerations may wee bee re­membranced of, in which the Iudgment of God is, and may bee deemed as the winde.

The first is, the place it commeth from: the second, the place it commeth too: the third is the quality of the wind.

The first consideration in which the Iudgment of God is and may be deemed as the winde, is the place it commeth from. The winde commeth from aboue, euen cut of the Lords owne treas [...]re-house, who may bee sayd to bee the great Lord Treasurer of the windes, which at his pleasure bringeth forth the windes out of his treasures. The foure Psal. 1357. maine and primary windes, whereof the residue are com­pounded, because they come from heauen, are called the foure windes of heauen; so doth Gods Iudgement, likened heere to the winde, come from aboue, euen from heauen: Dan 7. 2. which whether it bee i [...]flicted vpon vs, either by A [...]gels or Men, good or bad, yet are they but Gods instruments, for if we call the matter to minde in capite, as it originally springeth, it ariseth from God: In which sence wee must know, that as it is said, that there is no euill in the citty but it commeth of the Lord: so we must distinguish, as the god­ly Fathers haue done before vs of euils. There is a double euill: malum culpae, an euill of fault; and malum paenae, an [Page 173] euill of punishment. From the euill of fault the Lord is wholy to be excluded: but touching the euill of punish­ment may the Lord be admitted, that there is no euill in the citty, but it commeth of him. Gods Iudgment therefore is like the winde, because it commeth from aboue, the place from whence the winde also commeth.

The second consideration, which may remembrance vs, that the Iudgment of God is as winde, it is the place it com­meth to, euen the center of the world we dwell on, & the round globe of the earth we liue and moue in. Such a one was that winde, which as a swift Arrow of Gods iudgment, came flying from aboue, so as it made the banqueting house of Iobs children, to be the marke it shot at, Io [...]. 1. 19. and so smot the foure corners of that house, being on earth, as it self on them, and they dyed: so the Iudgment of God, here likened vnto the wind, hath terminū a quo, the bound from whence it came, frō heauen. Hath also terminum ad quē, the bound to which it goeth, the earth; yea the more earthy-minded and muddily affected, a man is on the earth, so much the more subiect is he to the tempest of this winde. Pharaoh, Adonibezeck, Saul, Ieroboam, Ahab, Antiochus, Herod, &c. great men, whose greatnesse consisted in earthly dig­nity, had so the winde of Gods Iudgment, as earthy sub­iects the rather borne vnto them, and bent against them, as Pharaoh, which had formerly drowned the males of the Izraelites in the riuer, was him-selfe ouer-whelmed by Exod. 1. 22. the winde, with the waues of the Sea: as Adombezeke had the thumbes of his hands and feete cut off, as hee had serued Exod. 14 27 seauenty Kings before: as Saul, who would haue fastened Iudg 1. 6. 7. 1. Sam. 18. 11. 1. Sam. 31. 4. Dauid to the wall with his I [...]uelin, slew himselfe with his owne Sworde on mount Gilboah: as Ieroboam, which had defiled the Religion and house of the Lord, should him­selfe become, as that which is most defiled, euen as doung. and hee which had made molten Images to dishonour GOD; him-selfe should not haue a liuing Image or 1. R [...]g. 14 1 [...]. Ibid. Childe in his posteritye, to continue his name: and [Page 174] he which liued as a plague to the Church, dyed plagued by God: as Ahab, who had shed Nahaoths innocent blood, 2. Chr. 13. 20 1. Reg. 21. 13. had his bloud also shed, and dogges licking vp the same: as that Antiochus which despised GOD, and Herod which 1. Reg 22. 38 tooke that honor vpon him, that was due vnto God, were consumed of wormes. Against these, the rage of the winde 2. Macch. 9. 9 Acts. 12. 23 of Gods iudgement hath beene caryed, as against men of an earthy affection, inclination, disposition, which were not in their time, as it is said of the Saints of God, [...], that is, as the word signifieth, men singled, (as it were) and sifted from the earth, but like the old Giants, terrae fil [...]i, the sonnes of the earth, who as they haue fought against heauen, so hath heauen fought against them by this winde of Gods iudgement.

The third consideration, which may remembrance vs, the Iudgement of God is as the winde, it is the quality of the Winde, wherein wee may take sundry obseruations. First, the quality of the winde is to be inuisible to the eye, so commeth the Iudgement of God inuisibly, when men are least aware of it; for when men shall say, Peace; yea, when in a double confidence, they shall double their securitie, 1. Thess. 5. 3. and say, peace, peace, then shall sudden destruction come on them. Gods iudgment is, securis in securitate inflicta, an Axe layde to the roote of the Tree to cut it downe, when the Tree thinketh her-selfe furthest from the blowe, a stroake which is fealt before it is seene, euen as of the winde.

Nabuchad-nezzar was swollen vp with the winde of his vaine heart, boasting in the height of his pride, con­cerning his Babylon. Is not this great Babel which I haue Dan 4. 27. built, for the house of the Kingdome, by the might of my pow­er, and for the honour of my Maiesty. Where wee may ob­serue, that of the manner of his speech, hee vttereth it by way of interrogation, or asking of a question, examining (as it were) him-selfe therein, that so the great thoughts of his proud heart, mought with a secret Affirmatiue, [Page 175] make answer vnto him; by meanes whereof hee mought further glory that it was so. But while hee was thus puf­fed vp with the winde of vanity, the inuisible winde of Gods iudgement seazed on him; a winde indeed, because as a winde, it was heard and felt, but not seene; Hee sawe nothing, but hee heard a voyce from heauen, saying, O King Nabucchad-nezzar, to thee bee it spoaken, thy king­dome is departed from thee, vers. 28. Yea and felt also a stroake, which euen the same houre caused that alteration in him, that hee was driuen from men, hee did eate grasse as the Oxen, his body was wette with the dew of heauen, till his haires were growne like Aegles Feathers, and his natles like Vers. 30. Birdes clawes. Wee read of the beating of the earth with the sound of GODS thunder. Thunder is not seene but Eccle. 43. 17. heard and felt; because it hath a sound and beateth the earth; so is it with the winde of Gods Iudgement, which was both felt and heard of Nehucchad-nezzar, but not seene, because it came as the winde, inuisible.

Secondly, the quality of the winde is, to bee swift in his course, so the Iudgement of God commeth swiftly, when it commeth, for it is as a winged booke which com­meth flying. Zacha. 5. 1. as the winde it selfe is sayd to haue wings. Psalm. 18. 10. Fiercenesse and swiftnesse they goe together, as therefore the wrath of the LORD is a fierce wrath, so must it also bee a swift wrath. The Iere. 4. [...]. comming of Nabucchad-nezzar against the people of Izraell for their sinnes, is likened, for the speedy assault thereof, vnto the most swift things, as that for his per­son hee shall come vp as the Clowds: for his Charrets, ther should bee as a tempest: for his Horses, they should bee lighter then Aegles. Ierem. 4. 13. And Ierem. 4. 11. 12. is this his comming compared: First, to a winde, Secondly, to a dry North-wind, whose force is most swift and boyste­rous. Thirdly, to a mighty winde, to shew vnto vs that the Iudgment of God, heere called by the name of the winde, is and must bee accordingly. An Arrowe driuen out of the [Page 176] bow of some Archer among men goeth very swiftly: much more swiftly of necessity must the arrowes of Gods iudgement fly which hee sendeth out of the bent-bow of the clouds. In which place God by Salomon is described as an armed Champion who purposeth to avenge himselfe on his enemies, whose armour is ielousie. vers. 17. brest-plate righte­ousnesse, helmet iudgement. vers. 18. inuincible shield, holinesse. vers. 19. sword, wrath, and the whole world the abetters of his quarrell against the wicked. verse. 20. arrowes, thunder­boltes which shall not vainely roue in the aire, but, fly to the marke out of the bent bow of the cloudes. ver. 21. Arrowes which wust needs be most swift and peircing, being such arrowes deliuered out of such a bow by such an Archer: further as if all this were too little it is added verse, 22. agreeable to this of my purpose that a mighty wind shall stand vp against them, and shall scatter them as a storme: like the wind then is Gods Iudgement, because swift as the Winde.

Thirdly, the quality of the Winde is to bee vnequall, not bearing at all times one and the selfe same force, but Intended and Remitted in his strength: so fareth it with the Iudgement of GOD, which some-times alighteth on our goods, which bee neare, some-time on our Friends, Children, Bodies, which be nearer then they: some-times on our Liues, which bee nearest of all. Wee wade in the waters of troubles which GOD hath allotted for vs euen as Ezechiell passed through the waters that issued out of the Temple. First vp to the ancles, then vp to the knees, after vp to the loynes, and in the ende it became a riuer impassable. Ezechi. 47. [...]. 4. 5. Gods Iudgement is as a cuppe mixed with wine and dreggs, to shew that as the Wine is better then Psa. 75. 8. the Dregges, and the Dregges worse then the Wine, so there bee degrees and distinctions in the execution of Gods wrath, who raineth from heauen vpon the vngodly, snares, fire, and brim-stone and stormy tempest, not snares a­lone, nor fire & brimstone alone, nor stormy tempest alone, Psa. 11. 6. [Page 177] least there should seeme to bee an equality of his punish­ment: but snares, fire, and brimstone, stormy tempest mixed together, a compounded potion to become the wic­keds confounding portions, this is the portion of then cup. Ibid. stormy tempest is ill, it blasteth and wasteth their cat­tell and substance, &c. a snare seemeth worse, because it en [...]hralleth their liberty: but fire and brimstone question­lesse be worst of all, for they shall burne vp and consume them-selues. As the Winde, therefore is Gods Iudgment not alwayes of one straine, but inaequally, either intended or remitted, as the winde is.

Fourthly, the quality of the winde is to bee impatient of resistance: for where it findeth it selfe most oppugned, there the power of the winde is most opposed, viz. against the high Mountaines, tall Cedars, lofty Pines, and spyred Turrets or Pinnacles, &c. Which things as they bee most exalted against the winde, so are they also more assaulted by the winde. So the Iudgment of God in this kinde, an­swereth to the winde. For the higher a man bee (if hee bee high minded, because hee is in high place) the more open layeth hee to the winde of Gods Iudgment, as Luk. 1. 52. those mighty ones which hee putteth downe from their seate.

Excellent examples wee haue of this matter in holye Scriptures, in Pharaoh, Antiochus, Herod, Corah, Dathan, Abiram, &c. In Ecclesiasticall Histories also almost in­finite, One for all, Gregory Nazianzen reporteth, that when the Iewes were set a worke by Iulian the Apostata, Greg. Nazian. ora [...]. 2. in Iu­lian. Aposta, to build againe the walles of the Temple, therein to re­sist God to his face, by insringing his truth, in that it is sayd, that, not one stone should not bee left vpon another, which should not be dissolued in the temple. While they were about their labour, the winde of Gods Iudgement finding so great a resistance, by so peruerse, & contumatious, rather contempt, then attempt, inforced it selfe with the greater force, to the defeating of this their impious enterprise, [Page 178] in so much as Thunderings and Lighnings (as that Father mentioneth) wrought the confusion of there worke, and fire from heauen (in a most ruful and feareful manner) consumed the worke-men, so as they were constrayned to desist from there worke, As the Winde therefore is the Iudgement of God, most Impatient, where it findeth most Resistance.

Fistly the quality of the Winde is, though it bee Actu­ally fearefull and furious, yet to bring good effectes Ac­cidentally with it. The Winde though in the strength of it, it breaketh and beareth downe all things before it: yet accidentally purgeth and cleanseth it the ayre, causing the same to become more pure and wholsome, so Gods Iudge­ment, howsoeuer it wracketh and ouerthroweth them a­gainst whome it is bent, yet by Accident (as wee say) it bringeth the benefit of a manifold good with it for, first, it getteth God glory as in Pharaoh, Secondly It pur­geth Rom. 9. 17. the whole world of Monster [...]: thirdly, It tendereth an example to other that they tread not in the Steppe, least they drinke of the Cuppe of the wicked, that they follow not there example whome they finde to be made so feare­full examples, that they deale not in the actes of them, the last act of whose Tragaedy they obserue to bee so bloody, together with many other wherein the Iudgement of God, is as the Winde, fearefull in act, but fruitfull by accident.

Sixtly and lastly the quality of the Wind is to bring (as wee say in a prouerbe) a Calme after a Storme. so Gods Iudgement (that I may close vp the bitter Cuppe of his Iudg­ment with a cordiall) alwaies continueth not in the ex­treamity of it, but yeeldeth a making aliue after killing, a raysing againe after the graue, exaltation after humility, and riches after pouerty, as Hanah the Lords Hand-maide singeth by her owne experience. 1. Sam. 2. 6. 7. herein like the speare of Telephus which became a plaster to the wound it first made. This Iudgement of God by S. Basil is S. B [...]s [...]ll H [...] ­ [...] omil 5. compared to the Fig-tree, which hath a very bitter roote but [Page 179] endeth in a most sweete fruite.

Bee it that the Iudgement of GOD is as a great [...]lowd and fire, and not onely A Winde, but A whirle­winde, yet Amber (a representation of mercy) is sayd to Ezechi. 1. 4. come out of it. Ezech. 1. 4.

That GOD which hath appointed the Day to fol­low the Night, Light to follow Darkenesse, Heat cold, the fruitfull Sommer, the barren Winter, hath also orday­ned the insuance of a Peace-full calme, after a windy storme, Mercy after Iudgement.

Hetherto haue wee seene in what and how many princi­pall respects, the Iudgement of God resembling the Winde, may as in this place bee called the VVinde: and what is meant by this VVinde.

Now according to the second propounded member am I to handle what this Winde doth. [Driueth away. If you would know what this Winde driueth away, euen the vn­godly, which before we heard to bee like vnto Chaffe easily dispersed.

It is a Metaphoricall or borrowed speech from that Husbandry which concerneth the reaping of the graine of the earth.

The Hu [...]band-man wee knowe, reapeth and carry­eth into the barne the Grayne and the Chaffe both toge­ther, which so continue vntill he commeth, after the threshing of them with his slayle, to the winnowing of them with his fanne, which for the most part is per­formed by him in a windy-place, that while as the waigh­tyer corne remayueth still, the lighter and vnprofitable Chaffe seperated there-from may bee blowne away. So GOD calleth, which is like to reaping, and bring­eth and arraigneth at his Iudge-ment-barre which is like to the bringing into the Barne, the good and bad, like vnto the Corne and Chaffe, which so continue till they passe the slaile both together, of some more light or particular iudgement, it may well bee: But when [Page 180] they come to the fanne of GODS more heauy Iudge­ment, called in the booke of GOD so often by the name of A burthen, if not inflicted in his world, yet to bee at that generall doome expected at the end of this world, then shall the good, as good Wheat bee seuered and conserued, but the bad as empty Chaffe shall be sparsed and scattered by the Winde of Gods most iust wrath.

Behold then the estate of the wicked, what place or preferment soeuer they haue, what port or pompe soeuer they beare among men, yet their hope (which when it fai­leth all thinges seeme to faile with it, as that which is the last refuge of a distressed soule) their hope I say, is but like the dust which is blown away with wind, and like a thinn scumme which is scattered abroad with the storme, and as the smoake dispersed with winde. Wise. 5. 14. As the desire and pleasure of the wicked haue consisted chiefly in three thinges while they flourished in this world, in Couetous­nesse, which is like vnto Dust, in Incontinency, like vnto Froath, or Scumme; In Ambition like vnto smoake, so their confusion consisteth in the blowing away of the same dust, froath, and smoake, by the winde of Gods iudgement.

Oh then how may the wicked and vngodly iustly Wisdom, 5. 8. 9. 10. 11, 12. complaine with those wicked Ones. What hath pride pro­fited vs? or what profit hath the pompe of ritches brought vs? All those thinges are passed away like a shadow, and as a post that passed by, or as a Shippe that passeth ouer the waues of the water, or as a bird that flyeth through in the ayre, or as an arrow that is shott at a marke, so that the passage of worldly vanities of them-selues is very swift, compared vnto the most swift things, as a Shadow, Post, Ship, Bird Arrow, & in regard of their punishment ordeined for them made most swift, taken away as with a winde, as we may read of taking such a Way as with a flood. Oh then let it Psal. 90. 5. not bee scriptum in glacie, but sculptum in aere, not written in the fleeting Tables of our weake fantasie, but in the li­uing [Page 181] Tables of our neuer dying remembrance: that sinne is not onely a breach of the law, a wound in the consci­ence, a bellowes to kindle the brand of Gods burning dis­pleasure, a lepry of the soule, a wearisomenesse to the body, but also that it causeth a Winde that quite riddeth and ta­keth vs away! It may beare a kinde of pleasure for a time, like Iesabels painted face, which bare an outward face of beauty, but was no true beautifull face: but in fine will it prooue like Lamia, a certaine monster hauing a beautiful face, and beautifull breastes, so faire, as no Painter canne Dion Hist. Li. hiae. siue Affri. cae. imitate with his pencell, but from the middle downeward is a Serpent, wholly giuen to prey and rauin: see sinne in­ticeth (as experience proueth) with the bait of her face and the beauty of her breastes, but atrum desinit in p [...]scem, virgo formosa superne, she is a stinging Serpent behind and swol­loweth Hora [...]e. dea [...]. poetic, vpp both bodies and soules of men soe into the bo­wels of her, as into the bowels of Hell, from whence there is no redemption: for Hell is the Draught which such meat passeth into, through such a panche, neuer to bee recoue­red. Let vs therefore by all possible indeauour, avoyde to bee wicked as the wicked are, least with the wicked wee bee like vnto an house builded on the sand, which when the raine fell, and the floods came, and the wind of Gods iudgment (here mentioned) blow and beat vppon, it shall shew it selfe, to bee before the whiske of that winde, as the chaffe heere spoken of, not able to resist it, but so to fall by it, as the fall thereof is great. But let vs rather labour with al [...] diligence, to be godly, as the godly are, that with y ^e godly we may be as an house builded on a rock that when the raine falleth, the flood commeth, and the wind of Gods iudgement M [...]t. 7. 26. 27. 28. (here intended) bloweth and beateth vpon it; wee with it may be like the sound and good corne, rather sifted then scattered, secured from falling. The Declaration of the matter con­cerning the wicked, being now handled in that part ther­of, which contained Similitude, am I to assume that part of it, w ^c is expressed by Sentence from thence deriued. vers. 5. [Page 182] Therefor the wicked shall not stand in the iudgement, nor sin­ners, &c.

This sentence passeth against the vngodly by two names: First, as they are Wicked, they shall not stand in the iudge­ment: Secondly, as they are sinners, they s [...]al not stand in the assembly of the righteous.

In the former of the two are we to be informed of two points, first, what is meant by Iudgement in this place: se­condly, that, the wicked shall not stand, or as it is in the (a) Originall, not rise vp in that iudgement. Jerom.

For the better vnderstanding what is meant by Iudg­ment here, wee must know that GOD (whose iudge­ment is heere intended) hath a two-fold iudgement. The former it is a particular iudgement to bee found euen in this Worlde; the other it is the generall iudgment; which we beleeue and expect shall be at the consummati­on of the world.

GODS Particular-iudgement, is eyther more Large and Vnyuersall, or else it is more Strickt and Singular.

GODS more large and vniuersall, Particular-iudg­men, is that which in this life concerneth the ex­tirpation euen of whole Countries, Citties, Families, &c. for their sinnes.

Of whole Countries: So the whole Country of Sa­maria, people which the King of Ashur had brought from Babell, Cuthah, Aua, Hamath, Sepharuaim, and placed them in the Citties of Samaria; among whome for as much as they feared not the LORD Lyons were sent from the Lord which slew them, euen the whole nation 2 Reg. 17. 10. or Country of them.

Of whole Citties, as may appeare by those Citties of Sodome and Gomorah, who for that they fostered among them, pride, fulnesse of bread, and abundance of idlenesse, ther­fore Ezech. 16 49. were they consumed with fire and brimstone from hea­uen. Genes. 19. 24. 25.

Of whole Families, a notable example hereof we haue in Corah, Dathan and Abiram, who for that they resisted Moyses and Aaron the Magistrate and the Leune: and therein resisted God him-selfe, had the iudgement of God bent so both against them and their families, euen the [...]r wiues and their sonnes and their children, Numb. 16. 27. That the earth opened her mouth and swallowed them vppe with their families and al their goods. Vers. 32.

Achan may also exemplifie this point vnto vs, who for that hee had caused the Lord to be so angry with his people that they fell before the men of Aye, by reason that hee had taken an Excommunicate booty, contrary to the Commandement of the Lord of of the spoyles of Iericho, as A goodly Babylonish garment, two hundred sickles of siluer, and a wedge of gold of fifty shekells weight, and couered them in the earth in the middest of his tent, had the iudgement of God not onely vppon him-selfe in person, but also on his whole family and sonnes and daughters, and his oxen and his asses, and his sheepe, and the siluer, and garment, and the wedge of Gold; and his tent, and all that hee had, for they all Being brought into the valley of Anchor, were stoned Iosh. 7. form vers. 24. to the end. by stones, and burnt by fire.

The second particular Iudgement of God to be found in this life is more strickt, or singular, as it alighteth vppon some one particular and singular person. Thus betides it to Ieroboam for his Idolatry, who dyed plagued by God, 2. Chro. 13. 20. To Senacherib for his blasphemy, in that by his messengers hee had rayled against the liuing God, the ho­ly one of Israell, 2. Reg. 19. 22. in that nature that as he had rayled against God by his Messengers, so was hee slaine by his sonnes; and he which hadde rayled against the true God, was slaine as he was worshipping of Nisroch his false God, Verse, 37. mingling these passionate wordes with the blood of his mortall woundes (as Histories doe mention) [...], Hee that behol­deth me lette him become godly. To the man who contrary [Page 184] tot he lawe of God gathered stickes on the Sabboth day and was therefore Stoned with stones without the hoast. Numb. 15. 35.

To Absolon for his vnnaturall disobedience to his most naturall father, in that hee would haue taken the Crowne from the head of Dauid his father; without whome, him-selfe should neuer haue had an Head to weare a Crown, nor body to beare an Head: But Gods sin­gular iudgement so met with him, as the very haire which he would haue circled with a Crown, was intangled with an oake; and those lockes which (no doubt) hee estee­med for none of his meanest ornaments, were made his haltar: and a branch of the Oake became a gibbet to so gracelesse a branch of so good a stocke: I mean so bad a Sonne of so good a Father; And he which would haue betrayed a Father, a King, a Saint, whome hee ought in these three regardes to haue reuere [...]ced, which is wor­thy the marking, him-selfe was betraid by three thinges, the Oake, his Locks, and his M [...]le, which went from vn­der him, vntil that Ioab also made an end of him with three dartes, 2. Sam. 19. 14 and his buriall also consisted in a three-fold disgrace, A Pitt, a Wood, and A great heape of stones cast on him. Vers. 17.

To Ahab for his murther of innocent Naboth, in so­much as him-selfe was also slaine, and the dogges licked vp his bloud, 1 Reg. 22. 38. To the Ʋncleane euen by the Testimony of the Apostle, that Such a one sinneth against his owne body, 1. Corinth. 6. 18. To False-witnesse bea­rers, An excellent instance is yeelded vs by the Ecclesias­ticall Historie which mentioneth three wicked men. su­borned to confirme a lye by false witnesse against Nars [...]usebius [...] ­cles. Hist. lib 6. cap. 8. cissus the good Bishoppe of Ierusalem: Whereof the first said, If I lye let me be burnt with fire. The second, If I speake not the truth let my body bee consumed by some feare­ful disease. The third, If I beare false witnes let me lose mine eie-sight: whereof the first, a sparke vpon some vnknowne [Page 185] cause alighting vppon his house in the night taking fire, was burnt in his bedde, together with his house to ashes. The second was in his body from toppe to to [...] surprized with such a disease as hee wish [...]d for. The third perceiuing the vengeance of God on the other two (his conforts) and fearing the like iudgement on him-selfe, be­wrayes the whole perfidious and false complotte against Narcissus, and shedde such plenty of teares in the sorrow of his heart, as hee lost his eyes and became blinde. This is but the particular Iudgement of GOD in this life on­ly, which is not a thing so much here intended, where it is said, the wicked shall not stand in the iudgement, &c.

There is a second Iudgement of GOD, which wee expect shall bee at the consummation of this world. This wee doe not onely confidently looke for, as a matter of ciuill credite among men; but necessarily beleeue, as an Article of Christian faith. This Iudgement is here princi­pally meant.

A Iudgement is this which the two Te [...]taments both Old and New are able with most authentique and abso­lute testimonies to proue vnto vs.

In the Old the Prophet Ieremy saith: The LORD shall roare from aboue and thru [...]out his voyce from his holy habitation: Hee shall roare vppon his habitation and cry aloud, &c. The sound shall come to the endes of the Earth for the LORD hath controu [...]rsie with the nations and will enter into iudgement wi [...]h all flesh. Ierem. 25. 30. 31. VVhat meaneth it that Hee will enter into iudgement with all flesh, but the testification of Generall Iudge­ment? The Prophet Danyell speaketh of this Iudgement to come, as if it were already present. VVhen hee men­tioneth his owne Beholding the sitting vppe of thrones, and the ancient of daies sitting thereon, whose garment was white as snow, and the hayre of his head like pure woole, his throne like the fiery flame, and his wheeles as a burning fire. Afrery streame issued and came out from before him. [Page 186] Thousand thousands ministred vnto him, and tenne thousand thousands stood before him, and the iudgement was sette, and the bookes were open. Dan. 7. 9. 10. Where-out I may note, first, the certainty of this iudgement, because it was a matter which as Daniell sayd hee then be­held: Second the Wisedome of the Iudge, because when age bringeth experience, and experience wisedome, the Iudge is said to bee the ancient of dayes: Third, a most magnificent and maiesticall iudgement, hauing for seates Thrones; for attendants, such as are by nature Spirits: and by office Arch-angels, Angels, Thrones, Dominations, Power [...]. &c. by their number, thousand thousands, and tenne thousand thousands, indeed infinite: Fourth, a most iust iudgement because it shall bee done according to the Euidence of Recordes and Bookes, which are opened: Fift, a most mercyfull iudgement for the good, betokened by those garments, white as snow, and by that hayre white as woole: Sixt, and lastly to the wicked and vngodly, a iudgement most fearefull, wrathfull, wrackfull; for the Throne is like fire, and the wheeles as burning fire: and least that any man should thinke that this fire should conteine it selfe onely within the compasse of this Throne: or the circle of these wheeles, so as it should neuer break forth, as the sworde of many a carelesse Magistrate, so alwayes dwelleth in the case of the scabberd, as it is neuer drawne out; it is added also that a Fiery streame issueth there-from: no doubt to deale with the wicked and vn­godly, As the fire that came from heauen dealt with the two Captaines ouer fifties and their fifties, that is, to consume and burne them vp. 3 Reg 1. 11.

In the new Testament also bee their very pregnant proofes that there shall be A generall iudgement. Among and before others our Sauiour Christ, Merueile not at this, for the houre shall come, in the which all that are in the graue shall heare the voyce of the sonne of man and shall come forth, they which haue done well to the resurrection of [Page 187] life, and they which haue done euill to the resurrection of Ioh. 5. 28 29 condemnation.

The Apostle Paul followeth his Maister; in that speech of his to the men of Athens. God hath appointed a day, wherein hee will iudge the world in righteousnesse, [...]y that man whom hee hath appointed, whereof hee hath giuen assurance to Acte. 17. 31. all men, in that hee hath raised him from the dead. From which speech of the Apostle wee may chi [...]fly obs [...]ue sixe points. First, that the day is appointed, before which it cannot bee, and after which once accomplished, it cannot but bee: Secondly, who hath appointed it? God, into whose hidden 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 oc [...]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 [Page 188] 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, [Page 189] 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. S [...]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 y ^t so they may come to this iudgmēt.

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 [...]ulled our benummed spirits asleep on the bed of in­iquity? to haue pampered our flesh, to haue st [...]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 ob [...]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 shal [...], & that vnauo [...]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. Eccl [...]. 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 the children of the spiritu­all Babylon, Hell, to become as the children of the tempo­rall Babylon dashed a sunder. The first is, what they should Psal▪ 137. 9 doe, depart. Secondly, how they should dapart, as cursed. Thirdly, from whom, from mee, that is from Christ, to bee sundred from whose presence is the powring out of the full Viall of Gods wrath vpon them, the accomplishments of all woes and infelicities. Fourthly; whether, into fire. Fiftly, what manner of fire, euerlasting fire. Sixtly, by what right appertaining vnto them, as their due desert prepared for them, to become their merited portion. Seauenthly, and lastly, with what company, with the Deuil and his Angels. Hetherto the wicked must and shall rise and stand in this [Page 191] Iudgement, but after this sentence once giuen they nei­the: ought nor [...]ay, nor can, rise or stand in this Iudgement. But to make this matter more plaine. The wicked as this scripture sp [...]aketh, though they shall both rise and stand in this [...]ud [...]ement, in respect of the praemissed considerations, yet sha [...]l not bee able either to rise or stand therein, partly before the [...]entence giuen, if Iudgement be taken as Tre­melius t [...]ansl [...]eth [...]t, in [...]llo iudicio, that is the Iudgement of the Godly fore-mentioned, because with the Godly they shall neither rise nor stand in the Iudgement in the state of Gods fauour: partly also, which is chieffly to bee admitted, after the sentence giuen shall they not bee able to rise or stand therein, in regard of the weakenesse of there owne power. That the euidence of this point may be yet more cleared vnto vs, The wicked shall not bee able to rise or stand in this iudgement, first in respect of the wrath of the Iudge, second of the wracke of the Iudgement, thirdly, of the weakenesse of them-selues.

First, they cannot rise or stand in this Iudgement, in res­pect of the wrath of the Iudge Who hath wrath, anger and indignation. Wrath that breaketh forth as a stormy Eze. 13. [...] winde; anger that is a greate shower, and indignation which shal bring with it haile-stones and those not ordinary ones, but hail [...]tones that shall consume, consuming haile-stones, like those which God in the furiousnesse of his wrath. Ps [...]l. 78. 49. brought among the Egyptians mingled with fire which seemed to runne and walke on the ground, Exod 9. 23. Such and so vehement is this wrath of God, as when it is saide onely to bee begun, and to bee but gone out from the Lord, it consumed 14000. and 700. men before Moyses and Aaron, making all the speed they could, with the fire of the Altar with there censer & incense could [...]sswage it. So fierce (aboue measure) is this wrath of the Lord, as al nations in a wondering recordation may accord together in the foot Deu 29. 2 [...]. of that song. O how fierce is his great wrath! If Ieremie ma­keth it to be one of the passionate notes of his mourneful [Page 192] song which he singeth and sigheth together in the booke of his Lamentations, that the Lord hath poured out his wrath like fire in that particular iudgement which the Ba­bylonians brought vpon the Iewes in there captiuity. Oh! how much more may it bee said concerning the gene­rall Iudgement of fire which God him-selfe shall bring at that day on all the world, that then and there his wrath shall bee poured out like fire? A wrath of a Iudge not tole­rable by the iudged; who in being wicked and vngodly no doubt shall not bee able to rise or stand in this Iudge­ment, Secondly the wicked and vngodly shall not be able to rise or stand in this Iudgement, in regard of the wracke of the Iudgement. When the very powers of heauen shal­be shaken Math. 24. 29. If the powers of heauen shall bee shaken, what then shall become of these plants of the earth? in whome the heauenly spirrit hath rather become earthly, like there body, then the earththy body, heauen­ly like there spirit? How shall not these earthen vessels be dashed and crushed a sunder, with the iron Maule of Gods omnipotency, at that time when the Heauens them­selues shall passe away with a noyse? Shall not the wicked beeing but a parcell of one earthy element melt away. when not one, but all the Elements shall melt a way with heate? Shall not those earthy moules which haue buil­ded them-selues nests euen in the bowels of the earth, bee burnt together with the earth? and these earthly­workers Perish with the earthly workes? 2. Peter. 3. 10. If Holy Chrisostome though hee weare a good man, yet protesteth that it maketh him to tremble so often as hee S. chrysost in Mat. Ho. 77. thinketh of the Iudgement. O! how much more shall it bring not onely trembling feare, but also tearing con­fusion vpon the wicked and vngodly to vndergoe it, to feele it? They weare Souldiers, and therefore men of the best courage, armed Souldiers, and therefore with greater difficulty to bee abashed, vnto whome when our Sauiour Christ spake a little before his passion. Iohn. 18. 6. [Page 193] vsing onely these words, I am hee; they fell to the ground, O! how much lesse shall, not souldiers in respect of their office, quorum membra, arma, whose members bee Iron Cicer [...]. and steele, but men onely in regarde of their natutes, whose whole composition is but dust and ashes, bee able to endure the lightning of Christs countenance, in his Maiesty? the thunder of Christs words in his iudgment? the execution of Christs wrath in the fiercenesse of his indignation? but that they being wicked and godlesse, of necessity must bee so farre from rising and standing, as them-selues shall wish to fall and lye buried, vnder the ruines of Mountaines and Rocks falling on them, Apo. 6. 15.

Thirdly, the wicked and vngodly shall not bee able to rise and stand in this iudgment, in respect of their owne weaknesse. Man how-so-euer at the fist other-wise crea­ted; yet since his fall by sinne, hath hee become weake in him-selfe, simply considered, by meanes whereof wee finde him in holy Scripture to be compared to dust, ashes, grasse, smoake, a bubble, and vanity it selfe, &c. but farre more weake is hee comparatiuely esteemed in collation with this Iudgment. As the children of Izraell seemed Num. 13 3 [...] ▪ but as Grashoppers compared with the Anakims, being Giants of a matchlesse stature, so these Anakims the Gi­ants them-selues, shall be lesse then Grashoppers, in com­parison of this Iudgment.

The summe of that hath beene deliuered, is, that there is a tw [...]-fold Iudgment of God, one particular, the other generall. That [...]n this place is meant the generall iudge­ment. That the wicked shall rise and stand there, so farre as Appearance, Arreigament, Indightment, Sentence: but either in regard of Gods fauour, proper onely to the god­ly, before these, or in regarde of their owne estate after these, can they neither rise vp, nor stand there, for as much as the Wrath of the Iudge, the Wrack of the Iudgment, the Weaknesse of them-selues, will in no case suffer them.

GOD therefore giue vs grace, that wee may become [Page 194] 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 [...]. 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-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 [Page 195] 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 [...]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 [Page 196] 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 hea [...]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 F [...]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 fl [...]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 i [...]per­fections. [Page 197] 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 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 y ^e 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 [Page 198] Moone hath her brightnesse from the Sunne, and for that one good with the Moone she hath a threefold euil [...]. 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 [...]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 [...]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 perfect [...]on, necessarily accompanying their Crowne. In the Church militant (as one speaketh) ma­la pers [...]quntur, euills doe persecute vs: But in the Church tryumphant, bona sequentur, good thinges shall follow vs. [Page 199] 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 Apo [...]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 y ^e 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 [Page 200] though Henoch and [...]eliah where taken away before their death, yet had they sinfull bodyes subiect vnto mor [...]ality: therefore must all men of necessity bee conuicted of sinne also.

The earth is the most vn [...]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 stedfa [...]nesse, no not in his Saints, which are soe named of holinesse: What is man that hee should bee cl [...]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 mu [...] 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-a [...]eaged; [...]lace, God findeth no stedfas [...]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. [...], [...]e [...]y man co [...]mi [...]g into this life dri [...]keth from the cuppe of [...], e [...]or, and ig [...]orance. [...]ery man then be a sinner, and no [...] shall rise [...] stand in the assembly of the righte­ous: what [...] [...]vs. but [...]x [...]ect that se [...]nce which Christ [...] [...] ag [...]st sinners: Depart from me yea Matth. 7. [...]3. that worke iniquity.

That I may the better answeare this obiection: wee must know tha [...] there is a two-fold Sinner. The former so sinneth, as he [...] with [...]is [...]th from his sinne, hauing (be­cause he hath sinned) con [...]rition in his soule and spirit, [Page 201] con [...]ession in his heart and tongue, and newnesse of life in his [...]eeds and manners: neither doth he onely repent, solicite. carefully, but mature speedily, as writeth S. Am­bros: S. Ambro [...]. de [...] lib. [...]. cap. 2. [...]east that (saith hee) that husband-man in the Gos­pe [...], which planted a sigg [...]- [...]ce in his vineyard, comming to [...] [...]r [...]ite and finding none, sayth to the keeper of the v [...]eyarde [...] it aowne, for what doth it combri [...]g the ground: Hee doth (as saith [...]aint Augustine) accuse him­selfe Aug. de ver [...], 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 [...]per, they weare Hilar. Enarre, in Psal. [...]. not impii, Godlesse ones, as Samt Hillary maketh a di­stinction. [...]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 s [...]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 [...] ­tered: and the spotts of a Leopard which cannot bee washed away. At the dore of whose heart the g [...]ace [Page 202] 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 [...]ey may confesse and amend it, but they pallia [...]e their sin [...]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. 2 [...]. 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 y ^• 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 y ^• Righ­teous; receiue the Sacraments as sinners, not as the Righte­ous: tender vp their praiers vnto God as Sinners, not as y ^• Righteous: as Lucifer was among the Angels, Caine in the house of Adam, Ismaell in the house of Abraham, Esau [Page 203] in the house of Isaas, Cham 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 th [...] 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 s [...]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 [Page 204] reproach, but also euerlasting ruine and con [...]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. Esa [...]. 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 m [...]d hath beene wholy fixed vpon earth? why hee should triumph as a conquerour in heauen, which [...]euer warred as a souldier vpon earth, fighting against the Souldiers of the Diuell, the lustes of our flesh, the ene­mi [...]s of our soules? Our losse is greater hereby then there could haue come aduantage by Herodes guift to her to whome it was promised: Herodes guift was but Hal [...]e a Kingdome, for a vaine pleasure Mark. 6. 22. 23. But we doe lose a Whole Kingdome for a sinnefull pleasure. We lose a kingdome but not an ordinary kingdome: but most rich, most honorable, most [...]oyfull most constant, most durable.

First it is a most Rich Kingdome, The riches whereof may appeare vnto vs by that discription of the principall and royall citty thereof. Apocal. 21 Whose shining is as Ias­par and as cleare as Christall, and the Citty it selfe of pure gold and like vnto cleare glasse: the twelue foundations a [...]e twelue pretious stones, and the twelue gates, twelue pearles. Siluer is there reputed but as base mettall, for it is not so much as mentioned: but Pretious Stones, and Pearles, and Gold onely spoken of.

Secondly it is a most Honorable Kingdome. It was a right honorable report which Cyneas the Ambass [...]dour of Pyrrhus King of the Epirottes, gaue concerning the [Page 205] Senators of Rome; beeing demanded at his returne from thence of his Lord, what hee thought of them: to whom hee made this answere, that they seemed vnto him a Se­nate of Kings. But farre more honorable is that which may bee reported concerning this Kingdome [...] that all the members thereof, not seeme, but are Kings, euen an innumerable multitude of most honourable Kings, Aug d [...]ver [...] in [...]oc [...]n [...] cap. 19 [...]. and yet as Saint Augustine witnesseth, The Kingdome shall not bee streightened by the multitude of Kings.

Thirdly, it is a most ioyfull kingdome, where our ioy shall bee perfect ioy, vnto the which nothing can bee added: euen full ioy. 1. Iohn. 1 4.

Fourthly, It is a most constant Kingdome; because it hath no mu [...]inye within▪ no conspiracie with-out to shake it.

Fifthly, and lastly, it is a most durable kingdome, being indeed the end for which wee were created, but hauing no end it selfe, as writeth Saint Augustine. Quis alius no­ster est finis nisi peruenire ad regnum, [...]uius nullus est finis? Aug. de [...]iu [...], de [...]. lib. 2 [...]. What other end haue wee, but to come to the kingdome, whereof there is no end.

For asmuch as then Sinne, by bereauing vs, of this tri­umphant part of the Assembly of the righteous, despoileth vs also there-with-all of a kingdome, not of an ordinarie sort, but of a supereminent condition, as that which is most rich, honorable ioyfull, constant, durable. Oh! how ought it to stirre vp our secure, and to set an edge to out duil spirits? that wee may banish sinne, and obtaine this kingdome▪ not reteine sinne that wee may bee banished this kingdome? There is no man so sinfull, but God will bee mercifull, if man can bee truely s [...]rrowfull. The Iu­stice of GOD (saith Saint Augustine) hath looked Aug [...] Psal, 84. downe from heauen, saying. Let vs spare this man, because hee hath not spa [...]ed him-selfe: Let vs acknowledge him, because hee hath acknowledged him-selfe: Hee is tur­ned to punish his sinne, and let vs turne to deliuer him [Page 206] from sinne. By this meanes shall we not sincke and fall, but rise and stand in the assembly of the righteous.

This Psalme at the first enterance there-vpon, suffered a three-fold diuision. The first concerned the state of the godly in the three first verses. The second, the state of the vngodly in the fourth and fift verses. The third and last, the condition of them both [...] in the sixt and last verse of this Psalme. Which sixth verse as an Epiphomenia or ac­clamation, answereth to the precedent matter of this Psalme, [For the Lord knoweth the way of the righteous, and the way of the wicked shall perish.

In which words, there offer them-selues, vnto my fur­ther amplification and handling, a double branch.

The former is the branch of Gods fauour toward the righteous, [The Lord knoweth the way of the righteous.

The other, the branch of Gods rigor toward the wicked, [The way of the wicked skall perish.

The branch of Gods fauour to the godly, first com­meth to my hand and handling. This conteineth in it two points.

First, what the way of the righteous here spoken of mea­neth. Secondly: that, the Lord knoweth it.

That wee may the better vnderstand, what the way of the righteous meaneth, Let vs be aduertised, that the righ­teous haue a three-fold way. The first naturall, and of Ge­neration. The second, ciuill and of Profession. The third Spirituall and of Regeneration.

The first of the three is of necessity for their being: the other two, de bene esse, for their well being. The one, for the well being in the Common-wealth against Idlenesse and want, The other for their well being in the Church, against Sinne and Punishment.

The way naturall or of generation of the righteous, necessary to their being, is that which is both of their birth into this world, and life in this world. A thing is this common to them with all men, not onely with them, who [Page 207] liue vnder the happy and blessed awe of Magistracie and gouernment: but euen with Barbarians and Sauages them-selues, neuer yet swayed or ruled by the Scepter or Sword of any Magistrate. In this acceptation waye may be taken, Gen. 6. 12. where it is sayd, All flesh haue corrupt their way vpon earth: their way, &c. that is, the way of their life and being. That though GOD at the first had created them in holynesse and integrity: yet haue they turned away to froward wayes, Eccles. 2. 15. that they mought weary them-selues in the way of Wickednesse, Wisdom. 5. 7.

The second way of the Righteous, is that which is ci­uill, or of some profession, of necessity to their well-being in the common-wealth. Or this the prophet Dauid spea­keth: Psal. 36. 4. They Imagine mischiefe in their bed for they haue set them-selues in no [...] good way. Where the prophet maketh it the originall and fountayne-head of sinne and mischiefe in the vngodly, because they want the good way of the godly: that is a good callinge of ciuill profession, or con­uersation amonge men. This thinge affirme I to bee ne­cessary amonge the righteous, to their wel-beeing in the common-weale: first in regard of Idlenesse thereby to be auoyded: secondly in respect of want to bee shunned.

First Idlenesse by the Righteous is heereby to bee auoyded, Idlenesse is a fault which becommeth a graue of a liuing man, and must needs belong vnto him which is not in the way of some calling or profession.

The Idle then becommeth toward himselfe as Raguell to Tobiah, who made a graue for him before hee was dead: Tob. 8. [...]. A sinne of Sodome, not of Ierusalem; to bee found in the reprobates, not the righteous: a badge of Sathans slug­gards, not of Gods seruants. nunquam otiosus [...]ei seruus (saith Saint Bernard:) the seruant of God is neuer idle in the way of his well-beinge in the common-wealth, least Bernard. hee should bee in Citties, as Drones in hiues, rather to bee banished then cherished.

Secondly, Want by the Righteous is here-by to bee shunned: where such a Way is Wanting, a Calling is Wanting [...] where there is no Calling, there is Sluggish­nesse: where Sluggishnesse and idlenesse beareth swaye, there Pouerty and Want commeth on. First, suddenly, be­cause it commeth as one trauailing by the way. Secondly, strongly, as an armed man, which by the suddennesse can­not bee preuented, and by the strength cannot bee Prou. 6. 11. resisted.

It is ordeined for man, to eate his bread in the sweate of Gen. 3. 19. his browes, as if it were Gods will, that where there is no sweating of the browe [...] There should bee no eating of bread. Where eating of bread is prohibited, there want must needs bee infer [...]ed. Would wee then shunne this neces­sitie? then must wee prouide, that wee may haue bread, not onely in a literall sence; but also as it is taken for all the necessaries of this life. Would wee haue this bread lawfully ministred vnto vs? then must our hands mini­ster vnto our necessities: that is to say, our feete must walke: our fingers must worke: our browe, in euery vo­cation and calling, Ecclesiasticall or Ciuill, Libera [...]l or Mechanicall, must sweate for it▪

Euery man must say, and the godly will say, as some­time that famous Alphonsus King of Arragon did, who being reprooued of one Matthaeus Siculus, for that hee would now and then, set those hands of his to the Spade, which were ordeigned to swaye the Scepter, made this answer. Cogitas deum & naturam nequicquam mihi has manus dedisse? Thinkest thou that God and Nature hath giuen vnto mee these hands in vaine? Where-vpon the Godlye man, that hee may shunne wante, doth not shunne worke: but hee setteth him-selfe in some good way, in regarde of this Ciuill profession, in the Com­mon-wealth, necessary to his Well-being therein, that Want may be shunned.

The third waye of the righteous, is, that which is [Page 209] spirituall of his Regeneration necessary to him, for his Well-being in the Church. This is the way cheefly aimed at in this place.

This as it is the Way of God, so is it also the Way of the Godly, A perfect way appertayning only to iust and Psal. 101. 2. Hebr. 12. 23. perfect men.

The necessity of which Way concerneth the R [...]ghte­ous, both against Sinne, and also the punishment of Sinne.

First, this necessity concerneth the Righteous in regard of Sin; which by continuance in this Way is mortified.

While they continue in this way, they neyther haue acquaintance with sin, nor sin with them: the [...] are strange the one to the other. Sinne may be in them, but cannot raigne in them. Rom. 6. 12.

Secondly, this necessity concerneth the Righteous in re­regard of the punishment of sin. For vntill we be trauai­lers in this Way, are wee Children of Gods wrath: Vp­on Ephess, 2. 3. Apocal, 15. 7 [...] whome, the Vials of his wrath were to be powred out: but this way of our new-birth or Regeneration, is become a better security to vs then the blood of the Lambe sprinck­led Exod. 12. 22. on the dore posts of the houses of the Israelites. For that was the materiall blood of the Typicall Lambe, to be as a token to God, at that time to preserue them from Tempo­rall destruction of the Aegiptians. But in this way is found the omni-sufficient blood of the True lamb of God Iohn. 1. 29. Christ Iesus, who taketh away the sins of the world: which be­ing sprinckled on the tables of our hearts protecteth and sheildeth vs from the spirituall destruction of Sathan.

This way is called, A new and liuing way. Heb. 10. 20. New, because therein wee are Renued and changed in our mind, Rom. 12. 2. not putting off leisurely, but casting off speedily, the old man which is corrupt through the decei­uable lustes, and putting on the new man CHRIST [...]phes, 4. 22. 24. IESVS, which after GOD is created in righteousnesse toward man; and true holynesse toward God him-selfe.

A liuing way because wee which were Dead [Page 210] in trespasses and sinnes, before wee entered into this way, quickened againe in this way. Eph. 21. quickned vnto a two­fold life of grace in present possession in this world: of glory, in vndoubted expectation in the world to come.

It is a worthy speech of Saint Hilarie, who compareth the man vnregenerate to an Egge: the man regenerate Hilar [...] Mat▪ can. 24. vnto a Chicken. Christ saith concerning Ierusalem. How often would I haue gathred thy children euen as a h [...]n gathe­reth her Chicken [...] vnder her winges? Mat. 23. 37. whervpon writeth that Father. Alia pullis nascendi alia viuendi, ratio. To Chickens there is one reason of birth, another▪ of life. First they are contayned in certaine shells of Egges, as it were in a prison, after that being cherished by the diligence of there dame vnder the couerture of her winges they come forth and in time fly abroad. Christ (saith he) after the manner of this familiar foule, would haue gathred them together, that they which weare yet as the Egge brought forth by the condition of nature, being borne a­gaine by a new spring of regeneration cherished by heat, mought (as it weare) by there winged bodies fly vp in­to Heauen.

Thus to become Chickins brooded and fostered vnder the wing of our Blessed Sauiour, is to hold this way of re­generation and quickening beeing dead and cherishing beeing made aliue by the warmeth of the spirit of Christ, according to the warrant of the word of Christ, wherein wee must not suffer the warmth of our zeale to goe be­fore the warrant of our knowledge, but as speaketh. Saint Basil, Quemadmodum coera sculpturae typo tradita. &c. As S. Basil▪ de [...]. waxe set vpon the shape of any [...]eale or grauing doth ex­actly represent the figure which is in that seale or grauing so we deliuering our selues wholy to Euangelical doctrine are both enformed onely, and conformed according to the forme thereof. This is the way of the righteous principally here to be vnderstood vid. there way▪ spiritual & of rege­ [...]tion, necessary to there well-being in the Church, both [Page 211] against sinne and the punishment of sinne.

The second point of the former branch, the Lords fauour toward the godly is, that [The Lord knoweth this way, &c.

The LORD knoweth it, both by the knowledge of his Apprehension, and also by the knowledge of his Approbation.

The knowledge of the Lordes apprehension▪ it is the knowledge of wisedome wherby euery thing lay open vn­to him; nothing is hid from him. For which▪ cause as the number of Seauen is the number of perfection; there bee ascribed vnto the Lord seauen eyes. Zacha. 3. 9. vnder the name of y ^• stone there spoken off▪ to intimate that he seeth al things. He that hath giuen thee an eye to see any thing, shall not his eyes see all things? Hee which hath furnished thee with knowledge to vnderstand any thing, shall not hee vnderstand all things.

The Poet Pindaru [...], could say to this purpose [...] Pindaru [...]. [...]. The store-houses of al our actions are in heauen. These actions of our haue been euerlastingly laid vp in the euer-liuing treasure-house of Gods omni-science or power to know all things.

These be those Idea, which Plato speaketh off being certaine Essentiall impressions in the minde of God, of all Plato. things which according to that forme should be, & with­out such a forme praecedent could not be in the world. A Sparrow is but a vile thing, two of them are sold for a far­thing: Math. 10 29. yet God so knoweth them, as he hath a speciall care of them, that not one of them fall to the ground without him. The grasse or flower of the field seemeth to be a viler thing, as Math, 6. 30. that which is to day and to morrow it is cast into the ouen: yet God not only knoweth it, but regardeth & beauty fieth it so, As Salomon in all his royalty was not arrayed like one of Vers, 29. these. The ha [...]e of a mans head is without compare the vi­lest thing of al, yet God so knoweth it, as he hath numbred it. Math. 10. 30. God who hath made all things in weight, measure and number, knoweth the weight, measure & num­ber [Page 212] of all thinges. This moued Plotinus though he were but a Platonist and no Christian, as witnesseth Saint Au­gustine, to say that Gods apprehensiue prouidence doth Aug. de ciui, de [...]. [...]. 10. c. 14 extend it selfe ad ipsos floscul [...]s & foliorum pulchritudinem, to the very flowers and beauty of leaues. On which flo­wers and leaues, if wee would some-what seriously con­template and meditate with our selues, the wounderous variety and collour of the one, and the naturall art or ar­tificiall nature (as I may so say) of the enterfolding and em­broydering of the stringes, iunctures and twistes the one of them with the other: In the other we may well breake out into that Patheticall exclamation with the Prophet Dauid. Psalm. 104 [...]4. O Lord how manifold are thy workes? in wisedome hast thou made them all. If God made them, then must it be also granted, that hee knew them: and as witnesseth Holy Augustine. If God made all things with Aug de ciui. dei. li. 11. c. 10 vnderstanding, hee made those thinges also which hee knew. Ex quo occurrit animo quiddam mirum tamen ve­rum. &c. Whervpon commeth to mind a certaine wound­rous but a true matter; that this world could not bee knowne vnto vs vnlesse it were, but vnlesse it were knowne vnto God, could haue no being at all. Which as it is true concerning the whole world, so is it as true con­cerning euery singular member of it. This is the know­ledge of Gods Apprehension or Wisedome.

The second knowledge of God it is that which is of his Approbation and Fauour.

The knowledge of Gods Apprehension as it did extend it selfe to all things: so also did it comprehend, whatsoe­uer doth or may apperteyne to the way naturall, and of generation, ciuill and of profession of the righteous, which as it is a way meerely naturall and of generation ciuil and of profession, the Lord apprehendeth it onely, approueth it not. Because it may be found among the Turkes and Hea­thens, which haue both naturall being and ciuill trading: and yet because they are not become members of Christ [Page 213] and to bee found in the way spirituall and of regeneration or knowne therein vnto God, not in the knowledge of his Approbation but Apprehension onely.

Would we thē be certified what knowledge is here ment?

It is no doubt the knowledge of Gods Approbation. Would we also bee informed what way of the righteous it concerneth? verely there way Spirituall or of Regene­ration: the way of there new birth, the way of there in­grafture into the vine Christ: of becomming the misticall members of there head Christ, of there in [...]ouling into the assembly of the heauenly Denizens, and of their intitling to the inheritance of Gods Kingdome. This, oh! this is the way of the righteous, which God so knoweth as hee acknowledgeth, so acknowledgeth as he approueth. The other waies in his children, God respectiuely (it may bee) approueth, for the cause of this way: but neuer alloweth he therein any place, at any time, among any people with­out this way.

This me thinkes that God thus knoweth the Way of his righteous ones, Seruantes, Saintes and Children, not onely so as hee apprehendeth it in his wisdome, but approueth it in his mercy, should moue and egge on the righteous ones, the Seruants, Saints, and Children of God, in Gods Schoole to take forth a two-fold lesson. Whereof the one is of Patience in afflictions: the other of Practise of good actions.

The former is the lesson of Patience in afflictions, for GOD seeth, knoweth, and approueth there way herein.

Some great Prince or mighty States-man vpon earth apprehendeth the more in his thought and loueth more in his heart that champion of his, which so with Fortitude fighteth his battell, as hee also with Patience beareth the woundes of his Aduersary, whereby as the loue of his LORD is inkindled toward him: so like-wise he know­ing that the eies of his Lord looketh vpon him, increaseth [Page 214] his courage, and inlargeth the manlynesse of his hardy combat.

This world, indeed, it is the appointed Acheldama or Field of blood, wherein God is our King and wee be his champions, to fight the battels of his truth against the Princes of the darknesse of this World, & spirituall wick­ednesse in high places. God our King so beholdeth vs as hee knoweth vs, so knoweth vs as hee approueth vs. Oh how ought then this to animate vs with courage, and arme vs with patience against all the troupes of of afflicti­ons, against all the assaultes of our enemies! That wee may stand against all the waues of troubles, as a Rocke a­gainst the billowing surges of the raging sea, cleansed it may bee, but not moued, much lesse remoued That wee may become like Athanasius of whome Gregor: Nazi­a [...]z Greg. Nazian. oratio. [...]un [...]b. in Athanas. reporteth that hee was Dissidentibus magnes, percuti­entibus adamas: A Load-stone whose nature is to drawe yron the hardest matter vnto it, to them which were at variance: An adamant which is very hardly broken with stroakes to them which smote him: winning the affecti­ons of men by the one; bearing afflictions from men by the other.

The conquering captaine doth tryumph (saith S. August) because he conquered, but he had not conquered but that hee fought, that by how much his danger hath been the greater in the battell, by so much his ioy may be the more in the tryumph. We expect a greater tryumph then this, not in earth a­mong Men, but in Heauen among Angels. And shal wee thinke that wee shall tryumph without a conquest? or conquer without a battell, or remaine in the battel with­out patience?

A tempest tossing the Maryner threatneth wracke of his vessell, all waxe pale for feare of death: on the so­daine the Heauen is calmed, the Sea asswaged: where­vpon their ioy is the larger because their feare was the greater.

Wee are as Marriners, sayling in the Shippe of the Church, on the Sea of this world, it (hapyly) is the will of God, that a tempest for a time should tosse vs; that the feare of a wracke should affright vs. But when wee least expect it, this tempest shall bee dispelled; this sea cal­med, this shipp secured, this wracke escaped: Shall wee not then vndergoe that trouble with patience? the con­sideration of the fiercenesse whereof, bringeth our re­ioycing, by our escape from it, to a greater fulnesse?

Is a man sicke? and is there by the aduise of the Physi­tion, no other way for his recouery, but the opening of his veine, and the letting forth of his bloud? Surely hee will patiently suffer his flesh to bee [...]ut, and his veine to bee opened, and his bloud also to bee drawne forth, that hee may recouer his bodily health.

O [...] wee are those sicke patients, sicke indeed by the occasion of sinne, in our bodies, but, O! [...]arre more sicke by the contagion of sinne in our soules. God him-selfe becommeth our Physitian, whose counsell is for our re­couerie, that wee should lett out the corrupt bloud of our sinne-sicke soules, with the Launcer of afflictions: and shall wee not then possesse our soules with patience? that so we may possesse our soules in peace, in purity, in health, by the benefit of it?

GOD, which in the Rose hath ioyned the flower and thorne together, hath coupled in the Church, sorrow and ioy, affliction and consolation together. Sorrow and af­fliction goeth before, ioy and consolation followeth after, as in the gathering of Roses, the thorne first pri [...]keth the hand, before the flowre contenteth the nostrills. And as the light is more comfortable after the darknesse, then if there had beene no darknesse at all: so ioy, and consola­tion is more acceptable after sorrow and affliction, then if there had beene no sorrow or affliction at all; euen as (saith Saint Augustine) Edendi et bibendi volup [...]s nulla, Aug. lib. con­fess 8. cap. 13. nisi praecedat esuriendi, & sitiendi moles [...]ia: there is no [Page 216] pleasure at all of eating or drinking vnlesse the trouble of hunger and thirst go before.

Seeing then tryumph praesupposeth a conquest, a con­quest a battaile, a bat taile patience. VVee must be patient that we may [...]ight, fight that wee may conquer, conquer that we may tryumph.

Seeing then that our greater ioy dependeth vppon our deliuerance from our spirituall ship-wracke, the deli­uerance from this wracke, a former beeing in danger in this wracke, and our danger in this wracke, pati­ence to beare it, wee must bee patient, that wee may beare the danger, bee in danger, before wee can be deliuered; and be deliuered before our ioy can be inlarged.

Seeing then comfort for the recouery of our health fore-argueth sicknesse, and sicknesse patience. VVee must be patient to vnder-goe this sicknesse, that this sick­nesse patiently borne may expect the renuall of our health, that our health renued may store our hearts with com­fort.

Seeing then to conclude, that GOD hath so mix­ed the sweete and soure together, that the one cannot bee without the other: yet the one is the more inlarged by the con-comitancy and propinquity of the other, as the Stars shine more clearely in the blacke night, then in the bright day

Oh! how ought we to be the more patient in the one, that wee may bee the more pleasured, profitted, and per­fected by the other? Especially aduising that beside and aboue all this, our patience is done in the sight and knowledge of GOD, who seeth and knoweth it, as a path of the way of the Righteous, which hee loueth and alloweth.

The second lesson which the children of GOD are to take forth in GODS schoole is of practise in good [Page 217] actions, because what-soeuer good they doe, it is done in the sight and knowledge of GOD who loueth and ap­proueth it: piety towards God; charity in instructing the soules, and releeuing the bodies of the ignorant and poore bretheren, and purity in them-selues, God looketh on it, God liketh it.

The godly is euer to bee doing. As the Idle doth nothing at all: The euill nothing but that which is bad: so the godly is euer to bee practising that which is good. Hee that the spirit of God vouchsafeth to call the man of God, he must flee these things. If you would know 1 Tim 6. 11. Vers. 4. 5. 10. what things: enuy▪ strife, raylings, euils, surmisings, vaine dis­putations of men of corrupt minde. Cou [...]tousnesse also: and not onely so: but he must follow after, Righteousnesse, god­lynesse, faith, loue, patience, and meekenesse: godlynesse and Vers. 12. faith towardes God; loue and righteousnesse among men: patience and meeknesse in him-selfe. All which Timo­thy was to doe as charged in the sight of God. Of ne­cessity Vers. 13. must this bee done in the sight of God, because to lead an vpright life as this is, is to walke with GOD. Genes. 5. 22.

There is much strife who should bee a True Catholike. But hee indeed is the true Catholike christian, which as the Catholike Church consisteth in the vn [...]uersality of all sexes and persons, so hath in him (as neare as may bee) an vniuersall perfection of all goodnesse and vertues. Lette vs therefore in walking before God, labour to be perfect Children of Abraham, like Abraham him-selfe, whome God willeth to walke before him, and to bee vpright or per­fect. Genes. 17. 1.

The second branch that commeth to my handling is of GODS rigor toward the wicked. And the way of the wicked shall perish. Wherein, as in the for­mer, my proceeding must bee in two poyntes: First, the interpretation of the meaning of, the way of the wicked: [Page 218] Secondly, the confusion of it. Shall perish.

Concerning the Interpretation or sence of the way of the wicked. Be it knowne vnto vs that the wicked haue a dou­ble way. The one, the way of their being: the other, the way of their doing.

Touching the Confusion, or end of the way of the wicked, lette vs bee aduertised of two members. 1. how it shall bee confounded or end by Perishing. 2. when [Shall pe­rish.

The Way of the beeing of the Wicked commeth first to handling. This is the Way of their liuing and breathing. Genes. 6. 12. but my minde is not to stand on it.

The other way of the wicked it is the way of their do­ing: which compriseth in it, both their Ciuill doing, and their Euill doing.

The Ciuill doing of the wicked, is that which concerneth their special calling and vocation in the Common-wealth as being seuerall members of the body Politicall, whereof the chiefe Magistrate is the head.

The euill doing of the wicked is that which is cal­led, The way of wickednesse. Psalm. 1 [...]9. [...]4. The way of darkenesse. Prou. 2 13. The way of Hell. Prou. 7. 27. because [...]t leadeth from wicked [...]esse, by darknesse, into hell.

The second point of my proceeding, it is th [...] Confusi­on, or end of this way. [...] [...]ll perish,

Wherin we were first to bee aduertised how this way should be confounded or brought to an end, by perishing: 2. When [Shall perish.

Touching the confusion of the way of the wicked by perishing: as it may bee vnderstood of all the waies of the wicked; so principally concerneth it the Way of their euill doing, and the way of their beeing, which ch [...]ly by this cen [...]u [...]e are appointed by GOD, to perish.

First the way of there euil-doing shall perish, that is the way of there sinne: the way of transgressing the law and violatinge the will of God. By which they neglect, yea cast a [...]ay there duty towards God in the first, and there loue towards Man in the Second tables of the Law. They admit more Gods then one; they worship images, they blaspheme Gods holy name, they prophane his Sa­baothes, against the form [...]rtable of the Law; therein pier­cing (as it were) directly and immediately the sides of God himselfe by the fiery darts of there sinnefull actions. They disobey there parents, whether they be by Nature, Office, or age; they shed blood, commit adultery, practise theft, beare false wit-nesse, couet that which belongeth not to them, therein bending the bow of there mischie­uous misdoings, against the very faces of there brethren and neighbours, A way which howsoeuer it seemeth for a time to florish, yet shall vndoubtedly in due time Perish. Thus perished the tyranny of Saul, the oppression of A­hab, the pride of Nabucchadnezzar, the theft of Achan, the rebellion of Corah, the couetu [...]snes of G [...]hezi, being as the grasse on the house top which withereth, before it com­meth vp. Psalm. 129. 6. Bee it that sinne bea [...]eth the head so high, as it is aduanced euen to the Toppes of the houses yet is it then and there, first, but as Grasse which of it selfe is but a fleeting and brittle thing, secondly as Grasse that is Withered: thirdly not as Grasse Withered in the [...] thereof when it sprouteth forth and [...] but, be­fore it commeth forth, that is in the very roote or rather seede of it, which being gone, all hope is the [...]ewithall re­moued of being prospered, and a certaine vnauoydable principle already concluded of the Perishing of it.

Though then the sinnes of the Wicked, bee as cords, whereby they are willing, if they were able to pull downe God from Heauen, against the first table of the Law, whereby they labour to bind their neighbours in the [Page 220] misery of an euerlasting thraldome vpon earth, against the second table of the lawe. Yet to shew that these are no lasting but perishing cords, they are said to bee cutte a­sunder Psal. 1 [...]9. 4. by the Lord. When our sinnes are growne vp and become ripe for the vintage then hath the Lord a sharpe sickle to put into them, to cutt them downe, and to cast them into the great Wine-presse of the wrath of GOD, Apocal. 14. 19.

Oh wofull condition of vs sinfull men! Wee be-take our selues vnto the Way of sinne, not as they which will walke therein for a time, but as such as purpose to tra­uaile therein for euer. Wee make it our Lord, and wee become slaues and vassalls vnto it. Wee drinke it downe as a delicate Wine: as the bread of our nourishment doe wee feede of it. Wee stay our selues on it, as the staffe of our strength, and as our garments, doe wee girde it about vs, and trusse it close vnto vs, as the girdle of our loynes; that as Christ was sayde to bee written in the heart of Ignatius; so sinne, and nothing but sinne, is not written, but grauen in the rebellious hearts of the god­lesse persons of these vicious times. But if it would please God to open the eyes of our soules, by the working of his spirit, as hee opened the eyes of Paul, by the meanes of Ananiah, Acts. 9. 18. then should wee see and per­ceiue, that sinne is not a thing to bee valued at so high a price of vs, as it is: for it is not of a lasting, but a peri­shingnature.

If wee bee about to purchase an house to harbour vs, or to buy a garment to cloath vs: wee will bee sure as neere as wee may, to purchase such an house, whose foundation may bee firme, walles solide, beames and rafters, strong, &c. Wee will haue a care also (to our vt­most indeauour) to buy such a garment, as shall not bee gone in a day or a weeke, but which shall last and con­tinue (if it may bee) for many yeares together.

Are wee then so carefull not to laye out the price of [Page 221] gold and siluer, which is but a corruptible matter for a rotten building, or a sleightye garment? and shall wee then (alasse) bee carelesse in laying out the price of our soules for the purchasing and practising of sinne, whose nature is flitting, because the Way thereof is Perishing? Meat, without all comparison, is better then sinne, because when meate nourisheth the body; Sinne becommeth ra­ther a death, then a diet both to Body and Soule: Doth Christ counsel vs not to labour for the meate which perisheth. Ioh. 6, 27. And shall we labour for sinne which perisheth? Manna was the foode of Angells, which the children of Israell loathed, because it was but a [...]ght meate, which lasted not. Number. 11. 6. Sinne is not the foode of Angells, but the brood of Sathan, as light yea far more then Manna was, which (as in this Scripture) by Gods owne appointment Perisheth; and shall wee not despise it? loth it? abhorre it? abandon it? Let mee then beseech you, that as you will bee heedfull to avoyd that way which will faile you before you come at your iourneies ende, so you would be as carefull, to decline and shunne this way, euen the way of sinne, which will proue defectiue in the middest of your iourny therein; euen as the way of Pharaoh both deceaued and destroyed him in the sea, when on the sudden it stopped his passage, assailed him, ouerthrew him.

Secondly the Way of the beeing of the wicked Shall perish, both Temporally in this life, and also euerlastingly in the life to come.

First the way of the wicked shall perish, Temporally in this life: euen by some sharpe stroake of Gods particular iudgement in this world taking away their liues from them.

As God reserueth most men to the General Iudgement which shalbe of al flesh: so doth he cut off many men by y ^• dint of his particular iudgement in this there vncertaine pilgrimage. Sometime he futurely deferreth the vial of his wrath, least he shold seme to be without Mercy. Sometime [Page 222] hee presently powreth it forth, least hee mought be chal­lenged to want Iustice.

As Godlinesse hath the promises both of this life, and the life to come. 1. Tim. 4. 8. euen the promises of mercy, both here to be inioyed, and here-after to be expected: so vn­godlinesse hath the menacings both of this life, and also of the life to come: both here in some measure to be tasted, and here-after in a fuller cup of Gods wrath to be dr [...]nke downe.

To this end, those heauy cursses are charged vpon the heads of the vngodly; and those deadly cups are made the portion of the wicked to drinke. Deut. 28. euen in this world temporally. That if they [...]ey not the voyce of the Lord their God, to keepe and doe all his commandements and ordi­nances, that then they must looke for it, as for the lotte of their inheritance: to bee [...]ursed in the towne, in the field, in their basket and dough, in the fruite of their body▪ the fruit of their land, the increase of their Kine and flocks of their Sheep, in their comming in, and their going out. The Lord shall smite them, not only with a consumption, & feuor, & burning ague, and a fer [...]ent heate, with blasting, with mildewes, with the botches of Aegipt, with the Emeroddes, and with the scabb, and with the itche incurable, shall not onely cause the heauen that is ouer their head to bee brasse, and the earth which is vnder them Iron, giuing them for raine, dust and ashes: but also shall make the pestilence cleaue vnto them, vntill hee hath consumed them from the land, shall smite them with the sword▪ so that they shall fall before their enemies, and their [...]arkasses shall bee meate vnto all the sowles of the ayre, and vnto the bea [...]ts of the earth, & none shall fray them away, &c. A mortall whippe in that chapter described, which consi­steth of many other stringes to bee inflicted, to the fatall perishing, or finall confusion of the wicked, euen in this life corporally. And shall we prize a drop of t [...]e Sea at an higher rate, then the whole body of the m [...]ine Ocean? shall wee thinke that one man can bee more deare vnto [Page 223] God then the whole world of men hath beene? If the whole world of men haue sinned: the whole world of men haue perished. And shall but one man [...]latter him-selfe to Genes. 7, 21. bear [...] an impudent fore-head in his sinne, and to harden his face against heauen as an Adamant, and yet to bee priuiledged?

Beholde there haue beene in the world foure principall Monarchies; and sinne hath loosened the sinnewes of them all, and caused their loftye pride to lye in the dust. Lust and disolutenesse ouer-threw the first Monarchie of the world among the Assyrians. Prodigality supplanted the second of the Persians. Ambition and Discorde dis­membred the third of the Grecians. Impi [...]ty, hidden ha­tred, and priuate profite, wracked the fourth of the R [...] ­maines. Hath sinne then ouer-turned Kingdomes, yea Monarchies, which are (as it were) kingdome of king­domes, euen in this world? and shall wee thinke that the wisedome of GOD is ecclipsed, that hee may not finde out, his Iustice diminshed, that hee will not punish: his arme shortened that hee cannot smite, and curbe the sinnes of priuate men, euen in this life? Oh! let vs not suffer our selues to miscarry, by the misleading windings of our owne errors. For as God will bee a witnesse against the Soothsayer, the adulterer, the false swearer in the world to come. So becommeth hee also many times a swift wit­nesse against them, euen in this present world: as Iehu was appointed to roote out the house of Ahab, in this life Malach. 3, 5 temporally.

Secondly, the way of the wicked shall perish, in the world to come euerlastingly. A thing which is begun, in all the race of the wicked in this life, increased after this life; consummate and fully accomplished at the day of gene­rall audite and iudgement, both vpon the subiect of their bodies and of their soules.

First, it is begun euen in this life by the hellish dread [Page 224] of a galled conscience, which fore-runneth the fire of hell, euen as a smoake goeth before the flame. A worme is this bredde in the bosome of the vngodly, which eue [...] gnaweth, an harbinger of the worme that neuer dyeth. Mark. 9. 46. A fire is this kindled in the bones of the vngodly tha [...] euer burneth, a necessary introduction to that fire that ne­uer goeth out. A worme, I say, it is which euer gnaweth, Ibid. because though it seemeth some-time to cease, yet is it as a Gangraena or a Canker, which fretteth the soule, as that secretly eateth the flesh, and some-time also like the gnawing of a rauenous beast, breaketh forth into open tortures. As a fire like-wise which euer burneth, for though it may for a time lye smoothered, as vnder a pile of greene wood, yet when it hath maistered the moyst­nesse thereof, it sendeth forth by so much the greater flame, by how much it hath had the greater resistance. Sinne is as a fired thorne, which causeth the conscience to boyle and broyle by the hellish heate of restlesse di [...]con­tentments. Hence commeth it to passe, that as a patient, which hath Mercurie, or some such eating Corosiue, ap­plyed to his rawe flesh, can neuer continue in one place, but turneth and tosseth him-selfe vp and downe, weary­ing euery place, and him-selfe also, and yet findeth no more comfort then Iob did among his friends, when hee phrased them by the name of miserable comforters. So the Iob. 16. 2. tooth of a torturing passion, beeing fixed on the wound of a galled conscience, affecteth it with that hell vpon earth, as it causeth the person so affected, to seeke for re­freshing in variety, and after many tossed and turned sides, to complaine of redreslesse and vnstinted sorrowe, like the euill spirit, which going out of the man, whome it formerly possessed, walked through drye places, seeking rest and finding none. Matth. 12. 43

The vnsufferable pangs of this priuate hell haue moo­ued some with the foolish fish, to leape out of the panne [Page 225] into the fire, (as saith the Prouerbe) and to laye violent hand vpon them-selues for the riddance of one represen­tatiue hell within them, thereby euer-lastingly to bee swallowed vp of the true hell without them: not vnlike vnto them, who beeing in danger of drowning in a shal­low creeke, thinke to finde securitie by casting them­selues into a deepe whi [...]le-poole. Men of this minde, see [...]e to bee more willing to goe to the fiends to bee tormented, then to haue the fiends to come to torment them.

Seeing then in a word, sinne maketh an euil conscience, and a [...] euill conscience bringeth an hell with it, wee must represse sinne, that this euill conscience may be shunned, that the shunning of an euill conscience, may bee a re­moouall of this priuate hell, the beginning of our euer­lasting perishing.

Secondly, this euerlasting perishing of the wicked, is increased after this life, which shall then bee, when the soule shallbee separate, from the body. This separation vnto the Godly bringeth life, vnto the vngodly death, and perishing, in that place and manner which God hath alot­ted to it. A dreadfull (no doubt) share and portion of the wrath of God vpon the wicked, to haue their soules so separate from their bodyes, as they are also separated from God; so depriued of light, as they shall remaine in darkenesse, so bere [...]t of ioy, as they shall taste of nothing but torments: so sundred from peace, as they shall alwaies be distracted with discontentments: so deuoyde of hope as they shall continually be inuironned by, and swallowed vp with desperation. Yet is this but the beginning of their sorrowes, to bee fully accomplished at the resurrection of their flesh, and the re-union of their bodies and soules to­gether, the full complement and perfection of this their perishing.

This shall be the vtmost bounds of Gods wrath & indig­nation, to be imposed on the wicked: when God, to whome [Page 226] vengeance belongeth, shall fully repaye it, sharing out to all these children of reprobacie, their due and full rewarde, euen their portion with hypocrites, where there shall bee wee­ping and gnashing of teeth,

This portion, as it is monstrously compacted of many hideous and affrightfull limbes and members, so, to let passe the rest, we may insist vpon these three.

First, that there is a patternlesse extremity of it. An ex­treamity in the vtmost extent of sorrowings and tortu­rings, which because it go [...]th beyond all extreamities, is the extreamity of extremities. Wherefore the spirit of God in the holy Scripture, doth set about it a fearfull gard (as I may so say.) of so many terrifying titles and attri­butes, In which it is called Anger to come, Matth. 3. 7. A prison. 1. Pet. 3. 19. a dungeon of that depth and profun­ditie, as it is sayd to bee [...], a pitt that is bottemlesse, Apocal. 9. 2. A pitt not onely bottomlesse, for the depth of it; but also comfortlesse for the darknesse of it, therefore is it stiled by blacke darkenesse, 2. Pet, 2. 17, A fire, Iam. 3. 6. A furnace of that fire. Matth. 13. 4 [...]. Which of it selfe is euerlasting, and will not goe out. Matth. 18. 8; from others, is vnquenchable, and cannot bee put out, Matth. 3. 12. And no meruaile, for it is a Lake of fire which burneth with Brims [...]one. Apocal. 19. 20. If the fire which hath beene giuen by God vnto Man, for his vse and comfort, bee so whotte and vnsufferable in nature, as it deserueth the highest place of torments: what then shall wee thinke that that fire is? which not Man, who is able to deuise much, nor Angels, which are able to finde out more, but God him-selfe, who is infinitely able to inuent most of all, hath in the largest compasse of his wisedome sought out, to bee not for vse, but for a curse: not for the comfort of man, but for his torment; I say, what shall wee thinke that fire to bee? dolorous no doubt with-out limitation, and vnsufferable aboue all conceipt. Phalaris Bull, in [Page 227] comparison of this may be said to bee but as the burning coales, which that holy confessor Tiburtius walked vpon with his naked feete, which he deemed and affirmed to be but as so many roses. 4. It is a bitter and vncomfortable thing for a man to lie si [...]ke vpon the hard ribbes and iron sides of a grediron, more bitter and vncomfortable if it be vpon a burning grediron. But farre, oh! farre more bitter and vncomfortable to burne in the flames of hell, the en­traylls and bowells of whose [...]urious burning, is farre more tormenting and torturing, then can the sides and ribs of any grediron bee. If the disionting of one onely mem­ber doth affect vs with more paine then we can with pati­ence vndergoe. O! how shall we be able to vndergo and suffer it when the whole body shall be tormented, and the whole soule discomfitted? If a man hath a paine in one only member how he bemoneth himselfe and complaineth? But these gnawing greeuances shalbe in euery part and par­cell, ioynt, sinew, vaine, muscle, artery, vniuersally, and sin­gularly, possessing at once, head, eyes, tounge teeth, throat, stomach, backe, belly, heart, sides, in that misery that all the Logitians of the world cannot argue it: in that man­ner that all the Rhetoritians of the world cannot vtter it: in that number, that all the Arithmeticians in the world cannot summe it; in that content that all the Geometriti­ans of the world cannot measure it. This caused rich Di­ues to be cloathed with Purple flames, as hee some-time was cloathed in Purple: to bee compassed in with Blacke Darkenesse, as hee sometime was apparrelled with Fine White: to sue for a droppe of Cold Water, with more torrentes of teares, then euer Esau sought for his blessing, Luke. 16.

A drop of cold water, why? euen to coole his toungue. Hee which shewed not so much mercy toward Lazarus necessities, as some of the Dogges had done to his Sores, [Page 228] in that they licked them with their tounges, hath his tounge burning in hell. Hee which denyed Lazarus a crumme of bread to [...]lacke his hunger, when hee begged it obtayned not so much as a drop of cold water to coole his toungue, though hee sueth for it. But bee it (mise­rable Diues) that thou haddest obtayned thy droppe, and with thy droppe, not onely the riuers of the South, but all the waters of the South and North seas, yet shouldest thou haue found lesse ease in the burning fit of an hellish tor­ment by all these waters; then the sicke patient doth in the burning fit of an hot ague after a draught of cold wa­ter, whereby his malady is rather increased then aswaged. Or be it, that thy tounge should finde ease: yet thy heart, thy liuer, thy lunges, thy bowells, thy armes, thy legges, should burne and broyle, frie and flame still. The extrea­mity therefore of this perishing euerlasting is patternlesse.

Secondly there is an endlesse perpetuity of it. A fire that neuer goeth out. Mar. 9. 46.

When, as many millions (not of yeares but of Ages) be expired, as there bee starres in the firmament, yet will there still by an infinite computation bee as many more to come.

Be it that a man should once only in an hundred thou­sand yeares, take a droppe of water out of the maine Sea. How many millions of ages would bee spent before hee should empty it? yet sooner should this vast deepe bee exhaust and dried vp, by thus taking a drop out of it, then this time ended.

Bee it that a man should liue not the age of Mathew­salem (the eldest liuer) but from the creation to the resur­rection that is the Age of the world, and should spend all that time in setting together the greatest numbers hee possibly can, and in the end▪ should summe them al­together: yet is it lesse to this number then a grayne of [...]nd to the whole shore of the sea.

Suppose that the whole circumference of the Hea­uen; from the East to the W [...]t, and from the West to the East, againe were filled wi [...]h figures, sett according to the art of Arithmetike, yet cannot it (I will not say) match but touch the accompt of the infinite times, where­in these torments shall bee suffered. The reason of all which may bee this, because if a man should sub­stract a hundred thousand thousandes of millions from a number that is infinite, it remaineth infinite still.

But may some man say, how may this stand with the equity of Gods iustice? to punish the finite sinne of man, with an infinite punishment, the boundlesse perishing, in hand.

The answer here-vnto shall not bee mine but S. Grego­ries, Gregoy. Picus Mi­randula: Apolog. quest. 2. alledged for this purpose by Picus Mirandulanus, who saith: Peccator punitur paena aeterna, quia peccauit in suo aeterno, id est sine fine. A sinner is punished with an euerlasting punishment, because he hath sinned in his euerlastingnesse, that is without end.

In his euerlastingnesse, that is, eyther because when hee liued hee neuer ceased to adde sinne vnto sinne, as one lincke is in a cheyne coupled toge­ther with another, without any intermission, for as much as hee neuer brake off his sinne by repen­tance: or else in his euerlastingnesse (which commeth more home to the matter) because if he had liued longer he had sinned longer; if he had liued euer, he had sinned euer: vn­to which consenteth Tho. Aquinas cited in the same place Tho. Aqui [...] Sen­tent. 4. saying, ideo durare paenam damnatorum in aeternum, quia culpa durat in aeternum: that there [...]ore the punishment of the damned do last for euer, because their fault remaineth for euer. It standeth therefore with the iustice of God that he which hath a will euer to sinne should euer bee punished for his sinne. [Page 230] neyther tormented, nor consumed.

But mee thinkes, I heare some man say, how can this stand with the infirmity of the body of man? Euer to bee perishing and burning in these flames, neuer to bee perished and burnt vppe with them? Because I doe, and still wish I may ascribe more to the iudgement of other orthodoxal writers of the Church, then to mine own shal­lownesse; Let holy August. lose this knot, and satisfie this August. de Ci­uitat. d [...]i. lib. 21. cap. 4. obiection; who in his booke of the Citty of GOD bringeth many examples for the illustrating of the truth of this point vnto vs.

The Salamander (saith hee) liueth in the fire: the Mountaynes of Civilie for a greate long continuance of time are burnt with flames and yet remaine whole. The sodden flesh of a peacocke (as that father speaketh by his owne experience at Carthage) corrupteth not for some yeares together, chaffe is of a cold nature to keepe snow from melting, and yet of a wh [...]t operation in ripening the fruites which are therein laid vppe: [...]oales which [...] broken with the least pressure of the foote; yet in moist places a [...] conserued for a very long season: Lime which is cold to them that touch it, Miraculum apud nos si quod apud Indos. A miracle with vs if any bee among the Indians, waxeth whot, not with the infusion of oyle which is of a whotter na­ture vppon it, but of water which is of a colder temper; The Load-stone draweth yron to it, but in the presence of the A­damant looseth that vertue; Adamas nullis malleis com­minutus hir [...]ino sanguine emollitur, The Adamant Which is broken which no hammers, yet is softned with Goates blood.

If the wisedome God doth thus dispose of these mat­ters in nature, how much more shall the power of GOD produce more miraculous effects in causes supernaturall, to cause the bodyes of the wicked to bee in the fire of hell, tormented and not consumed? As it made the bodies of the three Children to bee in Nabuchad [...]ezzars ouen [Page 217] neyther tormented nor consumed.

Thirdly there is a Remedilesse misery of it. If all the An­gels in heauen; if all the Saintes which haue beene vppon [...]a [...]th: Abraham, Isaac, Iacob, all the Prophets, Apostles, Euangelists, Martyrs, Confessors▪ &c. should become per­petuall Sollicitors and Intercessors to God, for a release of this perpetuall punishment, yet should they not be able to doe any thing therein; but should bee like those whome God sendeth empty away. Luke, 1. 53. If the Father should make request for the Sonne, the Mother for the Daugh­ter; they must haue the repulse, for the sentence of Christ cannot be reuersed; his decree not repealed.

Oh! how ought wee then to labour to auoid this pat­ternelesse, endlesse, easelesse, perishing? In the torture where­of the tormented miscreant would (if it weare in his power,) giue the whole world for one minutes release­ment, to leaue off to bee wicked, to indeauour to be god­ly: that we being not found in the way of the wicked, with the way of the wicked we may not perish.

The second thing which we are to be aduertised of con­cerning the confusion of the way of the wicked, is the time when: In that it is not said that it presently doth, but that it futurely [Shall perish.

The act of perishing doth testifie Gods iudgement: The time that it is not yet, but shall bee, doth proclaime his mercy, Gods Mercy goeth coupled with his Iudgement; euen as our sweet Sauiour and his bitter crosse were ioy­ned together.

Iudgement and mercy in God bee, as two hands in man: Iudgement as the left hand, Mercy as the right hand: and as man is wont to vse his right hand more then his left; so is God delighted rather with the vse of Mercy, then of iudgement.

A course of God which shall bee the Close of this Psalme, that as it beginneth in Blessednesse, so it may end [Page] in mercy; intimated vnto vs in this; that as it is a part of his iudgement, that the way of the wicked perisheth: so it is an argument of his Mercy that it doth not presently pe­rish, but that it futurely Shall perish. God giue vs grace that we may not with the wicked ones feele of his Iudg­ments, but with the godly feed of his mercies; and that for his sonne Christ Iesus sake, to whome together with the Holy spirit, three persons and one God, bee ascribed all Honour, Glory, Praise, Power, and Dominion, both now and for euer. Amen.