apparitions that shall go before his second coming to the end that when they come we may not be dismayed and affrighted at the sight but may entertain them as Angels which bring us good tidings of good things that we may look upon them as Objects of joy rather then of amazement that they may not dead our spirits or change our countenances or trouble our joynts or make us hold down our heads like a bullrush but rowse up our hearts and fill us with joy and make us to say This is the day which the Lord hath made a day of exaltation and redemption a day of jubilee and triumph and so look up and lift up our heads And here methinks I see in my Text a strange conjunction of Night and Day of Brightness and Darkness of Terror and Joy or a chain made up as it were of these three links Terror Exultation and Redemption Yet they will well hang together if Redemption be the middle link For in this they meet and are friends Redemption being that which turns the Night into Day maketh affliction joyful and puts a bright and lovely colour upon Horror it self When these things come to pass Why these things are terrible It is true yet lift up your heads But how can we lift up our heads in this day of terror in this day of vengeance in this day of gloominess and darkness Can we behold this sight and live Yes we may The next words are quick and operative of power to lift up our heads and to exalt our horn and strength as the horn of an Unicorne and make us stand strong against all these terrors Look up lift up your heads for your redemption draweth nigh Not to detein you longer by way of Preface Four things there are which in these words that I have read are most remarkable 1. The Persons unto whom these words are uttered in the particle Your Lift up your heads 2. What things they are of which our Saviour here speaks in the first words of the Text Now when these things begin to come to pass 3. The Behaviour which our Saviour commends unto us in these words Look up lift up your heads 4. Last of all the Reason or Encouragement words of life and power to raise us from all faintness of heart and dullness of spirit For your redemption draweth nigh I have formerly upon another Text spoken of the two first points the Persons to whom and the Things whereof our Saviour here speaketh Before I come to the third point the Behaviour prescribed to be observed by them who see the signs foretold in this Chapter come to pass it will not be amiss a little to consider whence it comes to pass that in the late declining age of the world so great disorder distemper and confusion have their place And it shall yield us some lessons for our instruction And first of all it may seem to be Natural and that it cannot be otherwise For our common experience tells us that all things are apt to breed somewhat by which themselves are ruin'd How many Plants do we see which breed that worm which eats out their very heart We see the body of Man let it be never so carefully so precisely ordered yet at length it grows foul and every day gathers matter of weakness and disease which at first occasioning a general disproportion in the parts must at the last of necessity draw after it the ruin and dissolution of the whole It may then seem to fall out in this great body of the World as it doth in this lesser body of ours By its own distemper it is the cause of its own ruin For the things here mentioned by our Saviour are nothing else but the diseases of the old decaying World The failing of light in the Sun and Moon what is it but the blindness of the World an imperfection very incident to Age. Tumults in the Sea and Waters what are they but the distemper of superfluous humors which abound in Age Wars and rumors of wars are but the falling out of the prime qualities in the union and harmony of which the very being of the creature did consist It is observed by the Wise Libidinosa intemperans adolescentia effoetum corpus tradit senectuti Youth riotously and luxuriously and lewdly spent delivers up to old age an exhaust and juyceless and diseased body Do we not every day see many strong and able young men fade away upon the sudden even in the flower of their age and soon become subject to impotency and diseases and untimely death These commonly are the issues of riot luxury and intemperance Nor can it be otherwise Therefore we cannot but expect that the World should be exceedingly diseased in its old decaying age whose youthful dayes and not only those but all other parts of its age have been spent in so much intemperance and disorder Scarcely had the World come to any growth and ripeness but that it grew to that height of distemper that there was no way to purge it but by a general Floud purgati baptisma mundi as St. Hierome calls it in which as it were in the Baptism its former sins were done away And after that scarcely had three hundred years past but a general disease of Idolatry over-spread and seized on all well-near Abraham and his Family excepted Yet after this once more it pleased God to take the cure into his hands by sending his Son our Saviour Jesus Christ the great Physician and Bishop of our souls But what of all this After all this was done tantorum impensis operum by so much cost and so much care his Physick did not work as it should and little in comparison was gained upon the World For the Many of us we are still the sons of our fathers Therefore we have just cause of fear that God will not make many more tryals upon us or bestow his pains so oft in vain Christ is the last Priest and the last Physician that did stand upon the earth and if we will not hear him what remains there or what can remain but a fearful looking for of judgment and fiery indignation which shall devour the world Ephraim is turned unto Idols let him alone I will spend no more labor in Hos 4. vain upon him Thus as Physicians when they find the disease incurable let the diseased go on unto his end so God having now as it were tryed his skill in vain having invited all and seeing so few come having spoken to all and so few hear having poured out his Sons bloud to purge the World and seeing so few cleansed for ought we know and it is very probable hath now resolv'd the World shall go unto its end which in so great a body cannot be without the disorder and confusion our blessed Saviour here speaketh of But you may peradventure take this for a speculation and no more and I have urged it no further then as a
and diametrically opposed Frustrà is placed è regione point blanck to the Magistrate For the Apostle lays it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he puts a Non a negation between them He speaks it positively and he speaks it destructively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beareth not the sword in vain The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Duty and the Power the Office and the Definition the same That which should be so is so and it is impossible it should be otherwise say the Civilians For at this distance these tearms naturally stand But when we read a corrupt Judge a perjured Jurer a false Witness we have conciliated them and made up the contradiction These terms naturally stand at a distance we must then find out something to keep them so to exclude this Frustrà to safeguard the Magistrate that he bear not the sword in vain And we need not look far For it is the first thing we should look upon and the Philosopher pointeth it out to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propose an end Non agitur officium nisi intendatur finis say the Schools I stir not in my duty if this move me not and I faint and sink under my duty if this Continue not that motion And down falls the Sword with a Frustrà upon it if this uphold it not I am but Man and my actions must look out of themselves and beyond themselves I have not my compleatness my perfection my beatitude within my self and therefore I must take aim at something without my self to enfeoff and entitle me to it Now the Magistrate hath divers ends laid before him First that first and architectonical end the Glory of God and then that which leads to that the Peace of the Church and that which procures that the Preservation of Justice and that which begins that the proper work of Justice it self to stand in the midst between two opposite sides till he have drawn them together and made them one to keep an equality even in inequality to use the Sword not only rescindendo peccatori to cut off the wicked but communi dividundo to give Mephibosheth his own lands to divide to every man his own possessions Then the NON FRUSTRA is upon the Magistrate as well as upon the Sword when the Law is not only the edge of this Sword but flabellum justitiae a fan to blow and kindle up Justice in the breast of the Magistrate that it may warm and comfort the oppressed but to the wicked become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a consuming fire When he layeth not these ends aside and instead thereof placeth others for the Glory of God some accession and addition of Honor to himself for the good of the Commonwealth the filling of his Coffers for the Peace of the Church the avoiding of a frown for the right of the oppressed his own private conveniencies and for the Truth Mammon There are many ends you see but that is most pertinent to our present purpose which the Apostle sets down in this Chapter Terror to the wicked Security of the good Justice on both sides And first the Magistrate like God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governs us by that which is adverse to us curbeth the transgressor by the execution of poenal laws which St. Basil calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purging cleansing refining fire even of that other fire which when it breaks forth is Lust Adultery Murder Sedition Theft or what else may set the Church and Commonwealth in a combustion And in the next place this end hath its end too For no Magistrate doth simply will the affliction and torture of the offender or punish only to shew his autority but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath an end for that too His Power rests not in the evil of punishment but looks further to the good of amendment and to the good of example not to the taking off heads but piercing of hearts not to binding of hands but limiting of wills not to the trouble of the sinner but the peace of the Commonwealth This is the very end of Punishment to destroy that proclivity and proneness to sin which every evil action begets in the very committing of it Lay the whip upon the fools back and slumber is not so pleasant bring him to the post and he unfolds his arms Set up the Gibbet the Gallants sword sticks in his scabberd exact the mulct and he hath lost the grace of his speech and half his Gentility Let the sword be brandisht and Sin is not so impudent but croucheth and mantleth her self and dares not step forth before the Sun and the people Gird then the sword upon the thigh O most mighty You who are invested with this power remember the end Remember you were placed with a Sword hostire iniquitatem in a hostile manner to pursue the wicked to run after the oppressor and break his jaw and take the prey out of his mouth to destroy this Wolf to chase away the Asp the poisonous heretick to cut off the hands of Sacriledge to pierce through the spotted Leopard And in doing this you perform the other part You defend and safegard the innocent The death of one murderer may save a thousand lives and the destruction of one traiterous Jesuite as many souls Qui malos punit bonos laudat The Correction of the evil is the Commendation nay it is the buckler the castle the defense of the good And it may prove too the Conversion of the wicked The bloud of one Wolf may work an alteration and change of another the Leopard may come to dwell with the Kid the Wolf may feed quietly with the Lamb the Lion may eat straw like an Ox and the Asp play with a Child Isa 11. The poenal Statutes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copies and samplers and a Judge must do as a Painter doth saith Plato follow and imitate his forms and draughts Where the Law is drawn in lines of bloud he must not lay on colours of oyl Where the Law shews the offender in chains he must not present him at liberty Where it frowns he must not draw a smile nor Timanthes like draw a veil as not able to express that frown No he must take his proportions and postures from the Law Oppression must be portrayed with its teeth out Murder pale and wounded to death Idleness whipt the common Barretter with papers in his hat He must similem pingere not a Man for a Beast not a Dog for a Lion not a Fox for a Wolf not Manslaughter for Murder not Usury for Extorsion not Deceit for Oppression not a sum of daily incursion for a devouring one He must not depose and degrade a gallant boystrous sin and put it in a lower rank to escape unpunished with a multitude The neglect hereof brings in not only a frustrà but a nocivum with it It is hurtful and
God as it were He puts on Righteousness as a breast-plate and a helmet of Salvation on his head he puts on the garments of Vengeance as a garment and was clad with Zeal as a cloak Isa 59. 17. Nuditas notat Diabolum saith the Father Nakedness is a mark of the Devil We never read of his cloathing Stript he was of his Angels wings of his eminent Perfection And our first parents he stripped in Paradise of that rich robe of original Justice and left them so naked that they were even ashamed of themselves and sewed fig-leaves together to make them aprons And us he strippeth every day and leaves us nothing but fair pretences and false excuses to shelter u◠scarce so good a covert as their fig-leaves We read of Belshazzar that he was weighed in the balance and Dan. 5. 27. was found minus habens too light wanting something And in the next verse PERES his kingdom is divided from him At the entrance of the King here the guest that was found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not having somthing that he should have was thrust out of doors and cast into utter darkness Christ gives not to wilfull bankrupts No HABENTI DADITUR To him Matth. 25 29. that hath it shall be given and he shall have abundance and vestitus supervestietur he that is clothed already shall be clothed-upon with a robe or immortality 2 Cor. 5. 4. But every garment fits not a Christian Every garment is not worth the keeping There is strange apparel and the Prophet tells us Zeph. 1. 8. who they were that wore it v. 5. even they that worshipt the host of heaven on the house-tops and swore by Malcham that leaped on the threshold and filled their masters houses with violence and deceit A garment fitter for Micah in his house of gods fitter for Judas or Barabbas at a plot of treason or an insurrection than for a true Disciple of Christ This is not the wedding-garment We must then take a true pattern to make it by or else fitted we shall not be And where can we take it better than from Christ himself Summa religionis est imitari quem colis saith the Father It is the sum of Religion all the piety we have to imitate him whom we worship to be Christiformes to keep our selves in a uniformity and conformity to Christ Sic oculos sic ille manus sic ora ferebat Thus He lookt thus He did thus was He apparrelled Now what was Christs apparrel The Prophet will tell us that it was glorious that he was Isa 63. 1. formosus in stola very richly arrayed and St. Mark that he had a white garment Chap 9. 3. whiter than any Fuller could make it And St. John tells us of his retinue that they were clothed in white linnen white and clean Look into Rev. 19. 8. Christs wardrobe and you find no torn or ragged apparel No old things are done away The robe of Righteousness the garment of Innocency 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spotless coat of Temperance and Chastity these Christ had and with these he went about doing good Out of this wardrobe must we make up our wedding-garment We must saith the Apostle put on the Lord Jesus Christ put him on all his Righteousness his Obedience Rom. 13. 14. his Love his Patience We must be conformable to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to proportion In the Rule of our Obedience we must not wear a garment of our own phansying an irregular unprescribed devotion In the Ends of it to glorifie God on the earth and in the Parts of it not John 17. 4. a parcel garment It must fit every part it must be universal The Schoolman must be speculum Christi a Looking-glass reflecting Christ's graces upon himself presenting to him his own image in all righteousness and holiness We will not say with Fastus Socinus that Christ was married to his Church only to this end that Christ came into the world non ad satisfactionem sed exemplum not to be the way to life but to cut one out not to pay down our accounts but to teach us an art of thrift to be able to pay them our selves not to be a sacrifice for sin but an ensample of godly life A most horrid blasphemy But this we may say That Christs fulfilling the Law was not to that end that we should break it That he satisfied not by death but for those who would be conformable to his death Phil. 3. 10. That he dyed not for Traytours and Rebels That he marryed not to the Church sealing it with his bloud to let in Ruffians and Fools and men of Belial to the wedding to let in those that will rip up his wounds and cast his bloud in the dust and trample it under their feet No he that cometh to him must know that he is and that he is a lover of righteousness He that cometh to him must come not with spotted garments his Soul defiled with luxury not with torn garments his Soul divided and pulled in pieces by Envy and Malice his Reason distracted and his Affections scattered and blown abroad his Love on the World his Hatred on Goodness his Anger on good Counsel and his Desires on Vanity but with a garment of the Bridegrooms spinning even Righteousness Obedience and Sanctity of conversation And thus the Fathers make it up Charitas est vestis nuptialis saith Gregory and so saith Augustine Hierome composeth it of Christ's Precepts Others bring in gratiam Spiritûs Sancti the gracious effects of the Spirit Basil on Psal 9. tells us it is Faith Vestiri in Christo est fidem habere In this variety there is no difference He that taketh in Charity leaves not out Faith as a ragg fit to be flung to the dung-hill and he that entertains Faith shuts not Charity out of doors Methinks the disputation held up this day in the world with that eagerness and heat is uncharitable Whether should have the precedency Faith or Good works Whether is the better piece to put into a Garment and as uncharitable so unnecessary Why should I question which is the best piece when the want of either spoils the garment When both reflect upon each other by a mutual dependance what talk we then of priority Heat furthers Motion and Motion encreaseth Heat Faith begins Good Works Good works elevate and quicken and exalt our Faith give it growth as it were promote and further it not in the act of Justification but in the Knowledge of God in the Contemplation of his Majesty and Goodness in the dilating and enlargement of our Love and Devotion Faith is the mother of Good works and Good works the nurse of Faith Can you separate Light from a burning Taper or Brightness from the Flame Then may you divide Faith and Charity A good Work without Faith is but a worthless action
noxious and malignant humor It is but a word but a syllable but as the cloud in the Book of Kings as big as a mans hand but as that anon covered all the heavens over and yielded great store of rain so may this word this syllable yield us plenty of instruction But we will confine and limit our discourse and draw those lines which we will pass by and which we will not exceed We shall shew 1. how Sin is ours 2. That all sins are ours 3. That they are only ours and lastly That they are wholly and totally ours that so we may agere poenitentìam plenam as the Ancients used to speak that our exomologesis may be open and sincere and our repentance full and compleat And of these in their order There is nothing more properly ours than Sin Not our Bodies For God formed Man of the dust of the ground de limo terrae quasi ex utero matris Gen. 2 7. saith Tertullian shaped him out of the earth as out of his mothers womb Not our Souls For he breathed into us the breath of life Not our Understandings For he kindled this great light in our souls Not our Affections For he imprinted them in our nature Not the Law For it is but a beam and a radiation from that eternal Law which was alwayes with him Quòd lex bona est nostrum non est quòd malè vivimus nostrum That the Law is just and holy and true is not from us but that we break this law this we can attribute to none but our selves Nec nobis quicquam infoelicius in peccato habemus quà m nos auctores And this may seem our greatest infelicity that when Sin lyes at our doors we can find no father for it but our selves and that we are the authors of that evil which destroys us Now this propriety which we have to Sin ariseth from the very nature of Man who was not made only Lord of the world but had free possession given him of himself and that freedom and power of Will which was libripens emancipati à Deo boni which doth hold the balance and weigh and poise both Good and Evil and may touch and strike either skale as he pleaseth For Man is not good or evil by necessity or chance but by the freedom of his Will quod à Deo rationaliter attributum ab homine verò quà voluit agitatum which was wisely given him of God but is managed by man at pleasure and levelled and directed to either object either good or evil either life or death So that it is not my Knowledge of evil it is not my Remembrance of evil it is not my Contemplation of sin nay it is not my Acting of sin I mean the producing of the outward act which makes Sin mine but my Will Voluntas mali malos efficit sed scientia mali non facit scientes malos saith Parisiensis Sin may be in the understanding and in the Memory and yet not mine I may know it and loath it I may remember and abhor it I may do some act which the Law forbids and yet not break that Law But when my Will which doth reign as an Empress over every faculty of the soul and over every part of the body which saith unto this part Go and it goes and to another Do this and it doth it when this commanding faculty doth once yield and give her assent against that Law which is just fit jam proprietas mali in homine quodammodo natura saith Tertullian then Sin is our choice our purchase our possession and there ariseth a kind of propriety and it is made in a manner natural unto us because we receive and admit it into our very nature at that gate which we might have shut against it The Adulterer may think that he is not guilty of sin till he have taken his fill of lust but that sin was his when his will first yielded An putas tunc primùm te intrare meritorium cùm fornicem meretricis ingrederis saith St. Ambrose Dost thou think thou then first entredst the stews when thou didst first set foot in the harlots house Intrasti jam cùm cogitationes tuas meretrix intravit Thou wert in already when the strange woman entred thy thoughts And when thy will had determined its act thou wert an adulterer though thou knewest no woman And St. Augustine gives the reason Nihil enim aliud quà m ipsum velle est habere quod volumus For to have that which I will it is enough to will it Villicus si velit nihil peccat saith Columella The Steward or Farmer doth nothing amiss unless he will Homo potest peccare sed si nolit non facit saith the Father Man may sin but if he sin there can be no other reason given but his Will For the Will is of that power as to entitle me to sin though I break not forth into action and when I am forced to the outward act to quit me from the guilt of sin to denominate me either evil or good when I do neither evil nor good and when my hands are shackled and bound Lucrece was ravisht by Tarquin and yet was as chast as before and the Oratour said well Duo fuerunt adulterium unus admisit There were two in the fact and but one committed adultery For natural Reason did suggest this Mentem peccare non corpus That it is the Mind and Will and not the Body which sins and where there is a strong resolution not to offend there can be no offense at all For it is not in my power what to do or not to do but it is in my power to will or not to will to make choice or refuse And therefore there is no such danger in the doctrine of Freewill as some have phansied to themselves and brought it in as an argument against it that it is dangerous For though my Will be free my Power is restrained and hath bounds set it Thus far shall I go and no farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hierocles Those things which are before me I may choose but those I cannot which are out of my reach I may will the ruin of a Kingdom when I am not able to destroy a cottage I may will the death of my brother and yet not be able to lift up my finger against him My Will is illimited but my Power hath bounds And indeed it was not an argument against Freewill but a Rhetorical flourish and empty boast which we find in Martin Luther Veniant magnifici illi liberi arbitrii ostentatores saith he Let those loud and glorious upholders of Freewill come and shew this freedom but in the killing of a flea For he mistook and made our Power and Will to an act all one when it is plain and manifest that he who cannot challenge a power to kill a flea yet may put on a will and resolution to murder a
bids us tread him under foot He bids us who is Xystarchus the master of the race and Epistates the overseer of the combate His Grace is Bellonia that divine Power which shall drive-back our enemies And if the Devil inspire evil thoughts God is both able and willing to inspire good and in all our tryals in all time of our tribulation in all time of our wealth in the hour of death and in the day of judgment his Grace is sufficient for us that our rejoycing and boasting may be in the Lord that the glorious company of the Apostles the goodly fellowship of the Prophets the noble army of Martyrs that all the victorious Saints of God may cast-down their crowns at his feet and confess that Salvation is from the Lord. And thus much be spoken of the Reasons why God doth exercise his servants with divers tentations The Four and Fourtieth SERMON PART IV. MATTH VI. 13. And lead us not into tentation but deliver us from evil THE Reasons why God permits Tentations and hath placed mankind as it were in open field to fight it out against spiritual enemies we laid before you the last day We proceed now to discover the Manner of their operation and working and to find-out when they become sins and how we may know they have prevailed and overcome us The Will of Man as his Desire is led with respect of somewhat that is good or at least seemeth so This provoketh and draweth both Sense and Will to perform her actions And though the Desire which is first and the Delight which follows be inward and inherent yet those things which we affect and would attain are then external when we pursue them and when we enjoy them they are but in a manner conjoyned with us in opinion or possession which contenteth both body and soul St. Augustine upon the 79 Psalm makes two roots of Sin Desire and Fear Omnia peccata duae res faciunt Desiderium Timor St. James tells us that every man is tempted by his own lust which is the nurse and mother of Sin Nor doth St. Augustine jarr with St. James who setteth down Lust for the first spring of every tentation to Sin For either that Tentation which St. James speaks of is a delightful provocation to sin resting within us or that Terror which St. Augustine addeth is nothing else but a violent and external inducement working from without Or else we may joyn the one as a consequent to the other since the natural Desire we have of our own ease breadeth in us the Dislike and Fear of evil which so strongly urgeth and forceth us From whence we may conclude that if Desire and Fear as St. Augustine speaks be the motives and inducements to all sins and the Desire and Fear on which depend the rest of the affections be passions of the Sensitive part of the Soul permixed in this life with corporal Spirits then all have their provocation and incitement from the bodily senses spirits or motions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Alexandrinus All Desires and Fears and Sorrows have their original rising and motion from the Body For the Father will tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Passion is nothing else but a sensible motion of the Desiring and Appetitive faculty upon the imagination of good or evil The passions of the soul as Desire Fear Joy Sorrow do not move in this life without the Body First in that they are sensible motions they must be perceived in the Body Secondly in that they rise from the Sensitive appetite they are conjoyned with the Body Thirdly in that they come from the Phansie or Imagination of good or evil whether truly so or but in appearance they are kindled from the Senses of the Body What the Eye sees beautiful awaketh my Desires what terrible provokes Hatred and Disdain What is good and atchievable lightens my Joy What is evil and unavoidable begets Sorrow According as things objected to Sense or remembred after seem good or evil to the powers of the soul so is Desire or Anger kindled by Pleasure on the one side or Dislike and Grief on the other which presently and with a kind of violence prevaileth with the Soul if we do not stand up strong to resist them Thus the Body hath its operation upon the Soul as the Soul hath upon the Body Adeò autem non sola anima transigit vitam ut nec cogitatus licèt solos licèt non ad effectum per carnem deductos auferamus à collegio carnis saith Tertullian So far is it that the Soul should be alone in the actions of our life that we cannot take those thoughts which are alone and not yet by the flesh brought into act from the society and fellowship of the body For in the flesh and with the flesh and by the flesh that is done by the soul which is done in the heart and inward man In all sins not only the Doers and Actors but the Leaders Directors and Advisers Consenters and Allowers are guilty with the Principal All the Instruments are justly detested where the Sin is worthily condemned The Creatures of God which in themselves are very good being made snares and pricks and thorns unto man are subjected Rom. 8. 20. to vanity and have no better ruler than Satan the God of this world because that by infecting Man with sin he hath altered and inverted the use and end of the whole world The Eye that wanderd after vanity shall be filled with horror the Ear that delighted in blasphemy shall be punished with weeping and gnashing of teeth the Touch which luxury and wantonness corrupted shall be tormented with fire and brimstone Men as well as Angels sin in their whole natures in their bodies and in their souls Otherwise one part must be placed in hell as peccant the other in heaven as innocent And this the Fathers made an argument and strong proof of the Resurrection of the dead Sic ad patiendum societatem carnis expostulat anima ut tam plenè per eam pati possit quà m sine ea plenè agere non potuit The Soul must have the society and company of the Body in the punishment as she made it a fellow and companion in sin that now she may as fully suffer by it and with it as before without it she could do nothing And they bring her in thus bespeaking the Flesh Thou didst let open the gates at which the enemy enterd that destroy'd us both Thou hadst Beauty for which I was more deformed Riches for which I was the poorer Thou wert clothed sumptuously for which I was the more naked Thou hadst Strength for which I was the weaker Thou hadst Eyes which let-in those colours which are now blackness and darkness Thou hadst Ears which suckt-in that musick which is turned into mourning In thee was the sin shaped and formed which begat death I have sinned in thee and with thee and now we