The Seraphims Wings to Raise Us Unto Heaven, Sermon 4 – Title page 5
THE FOVRTH SERMON.
MATH. 19. 28.
Ye which hauehave followed me, in the regeneration, when the Sonne of man ſhall ſit in the throne of his glorie, yee ſhall alſo ſit vponupon twelue thrones, iudging the twelue tribes of Iſrael.
I Know not whether that of Theodoſius do ſauour more of wiſedome, or abound more with the ſweetneſſe of deuotion: ſure I am, it is moſt pious and Chriſtian: Gaudeo magis, &c. I reioyce more to be a ſeruant of the liuing God, then to be a Monarch of the whole earth. For as his yoke is eaſie, and his burthen light: ſo is his protection mightie, and his ſeruice honourable: witneſſe that of our Sauiour, foreign, if any man ſerue me, the Father will do him honour. It pleaſed Satan to vpbraid Iob with a numquid Deum gratis colit? Doth Iob ſerue God for nought? We may heare the ſame and neuer bee aſhamed, or rather pronounce without queſtion, Non colimus Deum gratis, we do not ſerue God for nought. Hee is our reward, our great reward, our exceeding great reward, as hee doth encourage Abraham in the 15. of Geneſis, and therefore let me take vp the eccho of that double voyce, Conſolamini, conſolamini, be comforted, be comforted, all ye that labour and trauell vnderunder the burthen of his croſſe: bee it father, mother, wife, children, houſe, lands, or whatſoeuer ye leaue for his names ſake, ye ſhall receiue an hundred fold, and at length inherit life eternall. For we hauehave a good maſter, and there is ioy in the expectation of the righteous, good in his promiſes, good in his threatnings: whether hee amend vsus with his puniſhments, whether hee ſtrengthen vsus with his comforts, whether hee adorned vsus with his graces, whether he crowne vsus with his mercies, eueryevery way good vntounto vsus. Not a man of you ſhall depart from the Court of his tabernacle, or the preſence of his maieſtie, without a gladſome heart, and a chearefull countenance. Whence is that of ſweet Bernard, Non Iſaac ſed aries molietur, Though we be neuer ſo much affraid, it is not Iſaac, but the Ram, that muſt bee ſacrificed: it is not the delight and pleaſure of our ſoules that ſhall be taken from vsus; for that indeed is Iſaac: but it is the obſtinacie and contumacie of our ſpirits, that muſt bee tamed in vsus, for that indeed is the Ramme that ſtuck in the buſh, and is neuer without the prickling thornes of anguiſh and vexation. Do we ſerue God, it is God that ſerues vsus? Doe wee honour the Lord? it is the Lord that doth honour vsus, and will do more when my text ſhall be verified.
Yee that hauehave followed me in the regeneration, when the Sonne of man ſhall ſit in the throne of his glorie, yee ſhall alſo ſit vponupon twelue thrones, iudging the twelue tribes of Iſrael.
Theſe words are a gracious promiſe made to the Apoſtles, but extended to the Gentiles, and do concerne the whole familie of God; for as they exclude Iudas, (though preſent when Chriſt ſpake) by reaſon of his Apoſtaſie, ſo they include vsus, though many generations after Chriſt ſpake, through faith in his merciemercy.
Will ye know the ſubſtance of the promiſe, They ſit and iudge.
Sit vponupon twelue thrones. There is the ſtate and maieſtie of their wonderfull exaltation.
Iudge the twelue tribes of Iſrael. There is the eminencie and prerogatiue of their infinite iuriſdiction.
Will ye learne the circumſtance of this promiſe? It is foreign in the conſummation, and renouation of the whole world, when he that was in the forme of a ſeruant, ſhall take vponupon him the forme of a Iudge, and that in a Throne of glorie.
But vponupon what termes hauehave we ſo great honour? Is it giuen to any without condition? No, foreign: They are ſuch as follow him, and obſerue his doctrine. Not all, that leaue all: but all that follow him.
Ye that hauehave followed me, in the regeneration, when the Sonne of man ſhall ſit vponupon a throne of glorie, ſhall alſo, &c.
Here then we hauehave firſt a preſident of Chriſtian imitation. Ye that hauehave followed me.
Secondly, a reward of bleſſed enthronization: Shall ſit vponupon twelue thrones, and iudge the twelue tribes of Iſrael.
Laſt of all, the determinate point and terme of this glorie and perfection, it is foreign, in the renouation, and inſtauration of the whole world: when the ſonne of man ſhall declare himſelfe to bee the Sonne of God, in a throne of glorie.
Yee that hauehave followed me in the regeneration, when the ſonne of man ſhall ſit vponupon a throne of glorie: yee alſo ſhall ſit vponupon twelue thrones, iudging the twelue tribes of Iſrael.
My whole text is ſpent in that double contemplation of the Phyſicks, the one Motus, the other Quies.
Yee that hauehave followed mee, ſhewes there is a Motus.
Shall ſit vponupon twelue thrones, ſhewes there is a Quies.
I wiſh that which deuides my text, may deuide both ſpeaker and auditor, on your part quiet ſilence and religious deuotion, whilſt I begin with the diuine Motus, and ſpirituall conſectation, in theſe words: Yee that hauehave followed me.
Carefull imitation is a ſure note of conſtant aſpectation, & we euer louelove thoſe we deſire moſt to follow. Pride and Enuie ſtep before: LoueLove and Humilitie waite behind: as Mary at the feete of Chriſt, when ſhee made a bath of her teares, and a towell of her locks. Many ſuffer as Chriſt, that ſhall neuer reigne with him, many beare his croſſe that ſhall neuer partake of his glorie: Many drinke of the brooke, that ſhall neuer lift vp the head: Many grieue, and mourne, and ſorrow, and are afflicted, that ſhall neuer be comforted, and all this, Quia ſectari negligunt (ſaith elegant Bernard) becauſe they are exalted in their minds, and deſpiſe to come after Chriſt in the humilitie of their ſpirits. For this cauſe will the Lord be followed, and that with as much alacritie as the Scribe pretends, Sir, I will follow thee whereſoeuer thou goeſt. Who ſo great with the Lord as Moſes? of a friend hee became a familiar, of man, a God, ſo that hee is termed, Deus Pharonis, the very God of Pharoh. Yet was he content to looke on the backe parts of his Creator, and what Chriſt ſaid to Mathew, belongs to vsus, Veni & ſequere, come and follow me. Non paſsibus, ſed affectibus (as Saint Auſtin hath diſtinguiſhed) not with the paſes of our bodie, but in the graces of our ſpirit, in the louelove of his truth, and the practiſe of his vertues that came as a Bridegroome forth of his chamber, and gloried as a Giant to runne his courſe. That neither words, or deeds, thoughts or deſignes ſwerue or decline from the rule of his iuſtice, for he is the way, and the truth, and the life. The way, that leades vsus to the truth: the truth that doth promiſe the inheritance of life: the life, that doth giuegive vsus the fruition of himſelfe: not to follow the way, is to bee loſt: not to follow the truth, is to bee deceiued: not to follow life, is to periſh: and therefore we may ſay of his actiue obedience, as the Apoſtle writes of his paſſiue obedience, foreign, Hee ſuffered many things leauing vsus an example. Nay, he did many things, leauing vsus an example, and hee ſpake many things, leauing vsus an example, that wee might tread, and walke, in the footſteps of his righteouſneſſe. Wee reade of a noble Generall; victorious ouer the Turks, and famous among Chriſtians, that hee neuer commanded his ſouldiers any thing, but that he would do himſelfe: we ſee the like in Chriſt: they are no ſtrange aduentures, or new exploits, which he layes vponupon vsus, if we can but follow our leader, or do that which he doth but act before vsus, taſt of his cup, or drink of the Baptiſme wherein he is Baptized, it is as much as can be looked for. But who is able to find the way of a ſerpent on a ſtone, or the path of an Eagle in the aire? Is not the name of Chriſt wonderfull! and are not his perfections inimitable? Doth he not ride vponupon a Cherub, and make darkneſſe his pauilion? Or if diſcernable, and to be ſeene, doth not hee ſit vponupon the hill of Sion, and inhabit light which is vnapprochable? (Honour'd and beloued) wee hauehave ſaid it, yet may wee follow as Peter did, a farre off, at leaſt cry with the daughters of Ieruſalem, Trahe nos, Draw vsus and we ſhall runne after thee. For that of Auſtin is moſt true, Quod lex imperat, fides impetrat. Faith obtaining what the Law enioynes, and prayer makes that eaſie which is moſt hard to the corruption of our nature. Indeed there be ſome things in our Sauiour we cannot imitate, wee may not emulate the glorie of his wiſedome, the magnificence of his power: but his goodneſſe is exemplarie, and calls for obſeruation. foreign ſaith the Apoſtle, it is manifeſt, and hath appeared, teaching vsus to deny vngodlineſſe, and to liue righteouſly, and ſoberly, and godly in this preſent world: Obſecro fratres, I beſeech you brethren do not looſe an example ſo rare and pretious, but faſhion your ſelues vntounto it, and bee changed in the renewing of your minds: remembring alwayes that of Nyſſen, foreign. The profeſſion of a Chriſtian, ſtands in the imitation of his Maker. Seuerall qualities are gathered to my hand, imitable and ſpectable in our Sauiour: imitable with men, ſpectable with the Angels. Firſt the contempt of outward vanitie, for when they ſought to make him a King, he refuſed their honour, and fled into a mountaine: Secondly, the meekneſſe of inward patience, for when they brought him as a Lambe to the ſlaughter, he kept ſilence, and opened not his mouth: Laſt of all, the temper and ſweetneſſe of a charitable diſpoſition, for when they would hauehave crucified the Lord of glorie, hee prayed for his enemies, and excuſed their malice with a neſciunt, Quid faciunt: they know not what they do: theſe are the things wee ought to ſeeke, and to follow, to keepe, and to practiſe, with all dilligence and carefulneſſe. But that eueryevery man is drawne away as Saint Iames ſpeakes, with his owne luſt
Et in iecore aegro
Naſcuntur Domini.
Our will is our maſter, and wee hauehave as many lords ouer vsus, as we hauehave affections in vsus. Alius libidini, alius auaritiae (ſaith that learned heathen,) one is a ſeruant vntounto pleaſure, another to couetouſneſſe, a third to vanitie, all to feare, that wee come ſhort of our expectations, and I would to God it were onelyonly ſo, but the Church hath euer beene peſtred with ſects, and hereſies, ſtrifes and diuiſions, ſcarce greater diſtraction among the Corinthians, when they cryed, I am of Paul, and I am of Apollos, I am of the world, and I am of Chriſt, then now is in many places of theſe kingdomes. What phantaſticall ſpirits ſo idle and ridiculous, that hath not many diſciples? What ſchiſmaticall leader ſo new fangled and pernicious, that hath not many ſectaries? What iugling impoſter ſo deſpicable and infamous, that hath not many followers? What Atheiſticall ruffler ſo execrable and nefarious, that hath not many obſeruers? Quis Monachus Daemoniacus (as S. Bernard ſpeakes) what Ignatian viper, or diuelliſh Ieſuite, that worketh miſchiefe by the Prince of diuels, and ſeckes deſtruction of ſoule and bodie, ſo prodigiouſly wicked, and proditoriouſly audacious, that hath not too many fauourites and adherents. Theſe are the men that draw legions after them to hell; and may bee compared to him that was termed legion in the Goſpell. Ettam Diogenes habet ſuos paraſsitos: the Cynicke is not without his attendants, but hath a man or a mouſe to be his Paraſite. Whilſt Chriſt Ieſus the Sonne of the liuing God ſits alone, as a ſparrow on the houſe top, or a Pellican in the wildernes. Beloued, I ſpeake with ſhame to you, and griefe to my ſelfe, what ſometime Saint Bernard ſpake to his auditors. Quidam non ſequuntur, ſed fugiunt, Quidam ſequuntur, ſed non eſſequuntur, &c. Some doe not follow Chriſt, but run from him: they are ſuch as delight in wickednes, for he that doth euill hateth the light. Some do not follow Chriſt, but go before him: they are ſuch as reſiſt gouernment, whereof Peter was an inſtance, Maſter ſpare thy ſelfe, it ſhall not be vntounto thee: Some follow Chriſt, but do not ouertake him: and they are ſuch as faint in their proceedings, to whom we may ſay, Lift vp the weake hands and ſtrengthen the feeble knees. Some follow Chriſt, and at length reach vntounto him: and they are ſuch as perſeuere in holineſſe, to whom belong the Tables, and the Couenant, the Oracles, and the Promiſe, the Promiſe of life, and the Promiſe of my text, For they ſhall ſit vponupon twelue thrones, and iudge the twelue tribes of Iſrael. And ſo I come from the motion to the manſion, from the conſectation to the confeſſion in theſe words.
They ſhall ſit vponupon twelue thrones, and iudge the twelue tribes of Iſrael. EueryEvery maſter hath his ſeuerall pay: the world payes his followers with trouble and carefulneſſe: the fleſh payes his followers with corruption and filthineſſe: the diuell payes his followers, with deſpaire and wretchedneſſe: But Chriſt payes his followers, with glory and bleſſedneſſe. They ſhall ſit vponupon twelue thrones, and iudge the twelue tribes of Iſrael. I make no queſtion but ſome are like the Orator, and can ſit double, hauing placed themſelues on two ſeates by the treacherous practiſe of diſſimulation, and hypocriſie: but they ſhall neuer be honoured with the Saints, or reſt vponupon twelue ſeates, without great mercy, in the full poſſeſſion of ioy and felicitie.
They which confine theſe words to the Apoſtles, with Saint Chryſoſtome make the ſoule of eueryevery Chriſtian to be as a throne, or place of reſidence. Such as receiue the word of Iohn, the throne of Iohn: Such as embrace the doctrine of Peter, the throne of Peter But they extend further, and hauehave reſpect to Chriſts tribunall, where all the elect hauehave their ſeuerall places, and ſit at table with him, in that heauenly kingdome. Here then is a certaine number, put for an vncertaine: A finite, for an infinite: ſo that by twelue thrones, wee vnderſtand a vniuerſalitie of thrones, prouided for the Saints in the higheſt places. Saint Austin vndertakes to giuegive a reaſon from the myſterie of this number, but that is more Platonicall then diuine. Wee may reſt ſatisfied with that generall Theſis of our Sauiour: In my Fathers houſe are diuerſe manſions. To ſearch buſily what theſe thrones are, is vaine curioſitie: to define boldly is preſumptuous leuitie. It is like they ſhall be of aire: becauſe we ſhall meete the Lord in the aire: and if they hauehave conformitie with that of our Sauiour, it muſt be ſo: for he ſhall ride in the aire, and make the clouds his chariot. Whereupon ſaith Iohn, I looked, and behold, a white cloud, and he that ſate thereon, like the ſonne of man, hauing on his head a crowne of gold, and in his hand a ſharpe ſickle. Apoc. 14. 14. But whatſoeuer theſe thrones are, they promiſe reſt and tranquilitie, in the boſome of Abraham. Sedebit anima, ſedebit caro, they ſhall find reſt vntounto their ſoules, and reſt vntounto their bodies: to their bodies, from the paine of trauell, and the mutabilitie of corruption: to their ſoules, from the waues of trouble, and the conflicts of paſſions: nor feare, nor griefe, nor wrath, nor deſire, nor any thought of carnall affection, ſhall diſturb the quiet of their ſweet repoſe, but as they are ſatisfied with the fulneſſe of the Lord, ſo likewiſe ſhall they bee ſecured by the omnipotence of his greatneſſe: and yet there is ſomewhat more in this eaſie poſture, for to ſit in the preſence of God, betokens infinite ſtate, and moſt incomporable maieſtie, worthy to bee obſerued by all thoſe which deſire long robes, and louelove the higheſt places of the Synagogues, becauſe they ſhall not onelyonly ſit, but iudge the tribes of Iſrael.
All iudicature is moſt honourable, but this exceeds in glorie. Quis honor ſaecularis, as Saint Bernard makes the queſtion? Is there any power in the world to be compared with it? It is not a Citie, or a countrie, but the tribes of Iſrael, and the kingdomes of the earth, that muſt ſtand before the Saints, and be lyable to their iudgement. Bond and free, Iew and Grecian, for they are all ſealed with the tribes, and ranckt with their diuiſions. Nay the whole world and all the creatures therein, though neuer ſo eminent and ſublime in glorie. Witneſſe that of the Apoſtle, Know ye not, that wee ſhall iudge the Angels, 1. Cor. 6. 3.
There is a iudgement of power and authoritie, that belongs to God the Father, for hee is iudge of the whole earth: there is a iudgement of honour and delegacie that belongs to Chriſt, as he is man, for the Lord hath giuen all iudgment to the Sonne: there is a iudgement of aſſeſſion and witneſſe, and conſent, and allowance, that belongs to the whole companie of Gods elect, for they ſhall ſing and reioyce, and gratulate the truth of diuine iuſtice, with the ſweeteſt notes of Iubilie and thankfulneſſe, here then is man aduanced, and ſuperexalted aboue the ſtarres of the morning, and the Citizens of heauen, indeed we reade that God ſhall come to iudgement with his Angels, as followers and attendants: but the text ſaith, Hee ſhall ſit in iudgement with men as familiars and aſſociats, their iudgement is miniſteriall and ſeruiceable, our iudgement powerfull and honourable, and that vponupon thrones, and ouer thrones and dorninions, and all the glorious hoſt of his nobleſt creatures: for they hauehave a iudgement to receiue, Non condemnationis, ſed manifeſtationis (as the Schoolemen hauehave diſtinguiſht) not of ſhame and confuſion, with the diuell and his Angels: but of ſhew and manifeſtation to the praiſe of Chriſt, and the glorie of their innocence. O yee mercenary worldlings and fugitiue ſeruants, that run from your owne maſter, and ſerue Pharoh in the bondage of your ſpirits: that cleaue to the duſt and follow the way of Balaam, who loued the wages of vnrighteouſneſſe, making that a reproch to vsus, which the poore Indians vſed to the Spaniards, when they tooke a peece of gold, and cryed: Loe here is the god of the Chriſtians. Thinke vponupon the goodneſſe of the Lord, and the dignitie of his ſeruants, leſt hee that long ſince placed his bow in the clouds without an arrow, call for the inſtruments of death, and wound yee in his ſore diſpleaſure. foreign (ſaith the Euangeliſt) This is the condemnation of the world, that light is come into the world, but men hauehave loued darkneſſe more then light. Is it not time yee ſhould awake, and returne with the Shunamite, I would to God yee were as thoſe Switzers, who are ready to ſerue for the beſt pay. If Satan bee able to giuegive more, follow him: If Satan be able to promiſe more follow him. Quis faſcinauit, Who is it that hath bewitched you (as the Apoſtle writeth to the Galatians, had ye rather eate huskes, and feede ſwine with the prodigall: then hauehave bread enough, and ſit at table with the children? Had yee rather lie in hell as ſheepe, that death may gnaw vponupon you: then raigne in heauen as Iudges, that life may abide in you? By how much it is better to ſit in a throne, and iudge the tribes of Iſrael, then to ſtand at the barre and here the ſentence of condemnation: by ſo much is it more ſafe and comfortable, to follow God, then man, Chriſt then Belial, foreign (as Nazian.) Let vsus flie the world and the Prince thereof, but ſeeke Chriſt and ſticke vntounto his merciemercy: the exhortation is enforced by that of Ambroſe, teneat clauus, ſi reuocat infirmitas. If the weakneſſe of our fleſh, and the infirmitie of our nature draw vsus from him: let the remembrance of his death, and the nayles of his croſſe pin vsus to him: Who could make vsus but hee? who did ſaue vsus but hee? who but hee ſhall adorne vsus with his grace, and crowne vsus with his glorie, ſet vsus in his preſence, where there is fulneſſe of ioy, and place vsus at his right hand, where there are pleaſures for euermore? how can yee neglect ſo great ſaluation? how can ye leaue ſo great felicitie? ye hauehave ſeene his ſtarre in the Eaſt, and hee that bringeth light out of darkeneſſe, hath ſhined in your hearts, to the light of knowledge in the face of Chriſt Ieſus. There is no excuſe left, but the ſtay of his promiſe, and the expectation of his goodneſſe, that it is not yet, but ſhall be hereafter, in the ſecond birth of the whole vniuerſe, which is the terme and point of this complement and perfection. My laſt circumſtance that knocks at the doore of your hearts and eares to keepe them open.
It is ſtored of a Romane, that he neuer beheld the rubbiſh of old marble, or lookt vponupon the ruines of any ancient building: but he wept and cryed, Recordatione temporum meliorum ploro, I grieue and lament to thinke of the dayes which are gone and paſt. But wee are contrary, and as he lookt backe with griefe and ſorrow on that which is paſt, ſo wee looke forward with ioy and comfort, towards that which is to come: the changing of our fleſh, the inſtauration of our nature, the renewing of the world, the tranſformation of the elements, when the creature that trauels and groanes vntounto this preſent, ſhall bee deliuered from the bondage of corruption; for then it is wee muſt enioy the right and ſeate of Iudicature and prehemmence.
foreign.
In the regeneration.
Which ſome call the reſurrection, others call the redemption of our bodies; when mortalitie ſhall bee ſwallowed vp of life, and this corruptible ſhall put on incorruption. For the firſt generation and birth of man is, when hee comes into the world: the ſecond generation and birth of man, is when hee is raiſed out of the world, and taken into heauen, Ad contemplandum lumen aeternitatis (as Saint Gregorie ſpeakes) to contemplate the Lord, and to behold eternitie: and as there is a regeneration of the inward man after the image of God, by grace and faith in the bloud of Chriſt, and the lauour of Baptiſme, termed by the Apoſtle foreign. The lauour of regeneration: where he is begot of the immortall ſeede, and borne as it were anew of water and the ſpirit: ſo muſt there be a regeneration of the outward man, by the power of God, Who ſhall change our vile bodies, and make them like vntounto his glorious body: which extends to eueryevery creature, ſublunarie as the elements: coeleſtiall as the heauens. Behold ſaith God, I create a new earth and a new heauen: Behold ſaith Iohn, I ſee a new earth, and a new heauen. So that we may boldly cry with Peter, Expectamus nouos coelos, We looke for a new earth, and a new heauen, according to his promiſe, wherein dwelleth righteouſneſſe. For he ſhall change them, and they ſhall be changed, the earth ſhall be changed, and cloathed with beautie: the aire ſhall be changed, and purged from obſcuritie, the fire ſhall be changed, that is do not conſume, the water ſhall be changed, that it do not putrifie: the heauens ſhall be changed, for they ſhall reſt from motion, and receiue a greater perfection of brightneſſe and claritie, the Sunne ſhall ſtand in the Eaſt, and the Moone in the Weſt, where firſt they were created, that wee may behold the faire beautie of the Lord and looke vponupon his Sonne in a throne of glorie.
Sonne of God, and yet Sonne of man, for hee ſhall iudge as hee was iudged, and returne in the ſame forme, wherein he was deſpiſed: that eueryevery eye may ſee whom they pierſt: and be not affraid of him they crucified, for the greatneſſe of his power, and the brightneſſe of his preſence. Quid facturus (ſaith that notable Moraliſt) if his enemies went backe, and fell to the ground, when he came in weakeneſſe and humilitie to be iudged: how ſhall they ſtart, and bee confounded, when he comes in power and maieſty to iudge the world, and to pronounce the ſentence of condemnation againſt eueryevery curſed malefactor? Foelix trembled at the mention of it, and theſe vnhappy Foelixes ſhall neuer be able to abide the ſight of his glorious throne, enuironed with a guard of heauenly ſouldiers. At length wee ſee what our hope is, and when it ſhall be reuealed, not before the day of iudgement, and the coming of our Sauiour. Beware then leſt yee bee ouer haſtie, to iudge before your time. I ſpeake onelyonly of priuate cenſure, vncharitable ſuſpition, malicious calumnie, ſpightfull detraction, which is not iudicium, but praeiudicium, not iudgement but preiudice, Eagle-ſighted in the faults of others, and ready to ſticke as flies in the ſores and vlcers of their griefes and infirmities. As for that golden pillar of publike iudicature. The ground and baſis of regular ſtates and well ordered kingdomes: it is ſtrengthened in my text, and miniſterially with ſubordination deriued to ſuch as are Apoſtolique. For if wee ſhall iudge the tribes of Iſrael, and the families of the earth, nay the whole world, together with the bleſſed Angels, foreign how much rather ſmaller things, and ſuch as pertaine vntounto life? the argument is not humane but diuine, drawne from the mouth and pen of that great Doctor and veſſell of election, in the ſixt Chapter and the firſt Epiſtle to the Corinthians. Where hee ſpeakes incluſiuely, and makes himſelfe a Iudge, as well of things temporall, as of things eternall, and let all ſuch as hold the ſonnes of Zadocke moſt vnworthy of all iuſticiarie function, as moſt incorruptible and repugnant, rectifie their iudgement, and ſubſcribe to that of God. They ſhall diſcerne betwixt the cleane and the vncleane, foreign and in ſtrife or controuerſie, they ſhall ſtand vp to iudge according to my ordinance. Ezech. 44. 24. Beloued, wee know the ſacred maieſtie of legall decrees and monotheticall exerciſes may bee well preſerued, when by lawfull authoritie from higher powers, it is committed to religious profeſſors. And though Aarons rod muſt euer yeeld to the rod of Moſes, and bee iudged by it, yet may it ſometimes bring forth ripe and pleaſant Almonds. But I touch here as at the riuer Nile, and that onelyonly to cleare the text. My ſcope is to ſupport the weakneſſe of your patience and long animitie, that as yee ſerue Chriſt, and walke in him, ſo likewiſe ye would abide his leaſure, and waite the time of his reward. It was a comfortable ſpeech which the Emperour vſed to Galba, in his childhood and minoritie, when he tooke him by the chinne, and ſaid. Tu Galba, quando que imperium deguſtabis. Thou Galba, ſhalt one day ſit vponupon a throne, and let it cheare the Saints of God, how little ſoeuer in the ſight of the world, that one day they ſhall ſit vponupon a throne. Et tu Galba impertum deguſtabis, thou Galba, thou little one, thou Iacob, thou Iſrael, thou worme Iacob, thou poore Iſrael, that ſits in the duſt with Iob, or lyeſt on thy bed of ſickneſſe; with him that was paraliticall, ſhalt one day ſit vponupon a throne, and bee gathered with Princes, with the King of kings, and the Lord of lords, that raignes ouer the houſe of Dauid, and turneth righteouſneſſe into iudgement: the Carpenters ſonne is gone before to make roome, as yet the ſeates are not built, nor the thrones erected, when he ſhall faſhion the world anew, and returne in the clouds of heauen, wee ſhall bee enſtalled with him, and receiue as it were Stallum in choro, & vocem in capitulo. A ſeate in the quire, and a voyce in the Chapter of that bleſſed temple, the temple of Ieruſalem. Now he cryes to vsus, as he did to Mary. Noli me tangere, touch me not, wee may not touch the ſeueritie of his iudgements, nor the maieſty of his greatneſſe, touch mee not, for though I am gone vp to the Father, I am not come downe to you in power. Then ſhall yee ſit with mee vponupon my throne, as I ſit with my Father vponupon his throne, vponupon my throne, for ye ſhall partake of my iudgements, and yet vponupon twelue thrones, for ye ſhall hauehave your ſeuerall manſions, whilſt the whole world doth cry with the Antiochians, In Theodoret, vicit Deus & Chriſtus eius, The Lord and his Chriſt hath got the victorie, the Lord and his Saints hauehave got the victorie. Be patient therefore, and hauehave nothing to do with the ſtoole of wickedneſſe, which imagines miſchiefe as a law. But ſtand as men waiting for the Bridegroome, with your loynes girt, and your lampes burning, gird your loynes with chaſtitie, and abſtinence: kindle your lampes with charitie and holineſſe. Bleſſed are the ſeruants whom the Lord ſhall finde ſo doing. Verily I ſay vntounto you, Hee ſhall gird himſelfe, and make them ſit downe at table with him, and come and ſerue them, Luke 12. 37. Euen ſo Lord Ieſu come quickly, it is long ſince thou cameſt in the fleſh, and waſt made lower then Angels, bee not ſlow to returne in the clouds, and approoue thy ſelfe higher then Angels: doſt not thou heare the cry of thoſe ſoules, which lye vnderunder the altar. Quouſ que Domine, how long ſweet Ieſu? Such is the voyce of all thy louing ſeruants, that languiſh and faint with the continuall expectation of thy glorious preſence. Quouſ que Domine, how long ſweet Ieſu? Wilt thou hide thy ſelfe for euer, and ſhut vp thy louing kindneſſe in euerlaſting diſpleaſure? Veni Domine Ieſu? Come Lord Ieſu, and make no long tarrying, Cibus viatorium, ſalus beatorum, ſaith Fulgentius: as thou haſt bene the ſtrength and comfort of all that trauell by the way: ſo be the crowne and glorie of all that are come to the end of their way. The Prophets deſired to ſee thy comming vponupon the earth, to the end they might be redeemed: Wee looke for thy appearing in the heauens, to the end wee may bee glorified. Tunc implebuntur vota (ſaith elegant Bernard, then ſhall our longing bee ſatiſfied, and our deſires accompliſhed: wee that hauehave followed thee in truth, ſhall reſt with thee in peace, and wee that reſt with thee in peace, ſhall iudge with thee in righteouſneſſe; this peace, this truth, this righteouſneſſe, this glorie, the Lord of his great merciemercy grant vntounto vsus, for the merit of his Sonne Chriſt Ieſus. To whom with the Father and the Spirit bee praiſe and glorie, from generation to generation. Amen.
COELVM APERTVM: THE Opening of Paradiſe.
HIERON. in Epiſt.
Nihil Christiano foelicius, cui promittitur regnum coelorum.
LONDON, Printed for ROBERT ALLOT.