the portion of the wicked to drinke Deut. 28. euen in this world temporally That if they â—â—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 â—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 ferâ—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 â—arkasses shall bee meate vnto all the sowles of the ayre and vnto the beaâ—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 tâ—e Sea at an higher rate then the whole body of the mâ—ine Ocean shall wee thinke that one man can bee more deare vnto 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 â—latter him-selfe to Genes 7 21. bearâ— 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 Impiâ—ty hidden hatred and priuate profite wracked the fourth of the Râ—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 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 eueâ— gnaweth an harbinger of the worme that neuer dyeth Mark 9. 46. A fire is this kindled in the bones of the vngodly thaâ— 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 diâ—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 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 whiâ—le-poole Men of this minde seeâ—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 aâ— 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 shall bee 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 bereâ—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
times betwixt them both but it were in so manifest a truth 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 â—opull Antioch dispell or disparke it shall be shaken off with no more hurt to our soules then the viper brought to Paules hand 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 from the face of a Serpent Eccles 21. 2. What is more happy then to haue auoyded the ragâ—â—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 Prouâ—â— 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 aâ—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 yâ— 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 the Planting of sin by Prouidence yet to make the Supplanting of it with speed which is either done by 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 â—aâ—â—ished Secondly it is done by opposing of his contrary vnto sin Charity to Mallice Temperance
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 â—f Heauen bee not wholy dâ—yed vppe If the sparkes â—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 who had an Angell of GOD in his company by the latter Tob 5. 4. â— 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 â—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 â—y bloudy rage of his Tallants Oh how shall wee then slâ—â—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 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 thraâ—dome the sorrowes whereof are vnconceaueable Picus Mirandulanus breaketh Piâ—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 iâ— 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 Pâ—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 because my delight is in it Wherein the wicked become apparantly like the Dogge or Sowe whereof the former returneth vnto his Vomitte 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 Vlcer 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
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 Heathen man could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— 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 iâ—ksome also is it vnto the couetous them-selues for it pierceth theÌ„ 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. 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 taylâ— 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 dâ—humilitate causeth the minde to bee like Basil de humilit vnto the swelling of an exulcerat and inflamed body bringing with it Periâ—litandâ— 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 Aâ—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 Clâ—◠〈◊〉 â—â—dag 2. it are not pressed to death vnder the weight of so great a burthen How can it bee true blessednesse We must thereâ—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 â—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 Vaine-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 vncerâ— 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 Gluttenousâ— Epicure who pursueth Dan. 4. 27. 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. Eâ—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 Vitellius Heliogabulus three Epicures rather then Emperors among the Romaines of whome
found so perfect but that it may be made more perfect Iabal Tuhal and Iubal were the first inuenters of Tents of cunning work-manshipp in Brasse and Iron and of Musicke Genes 4. 20. 21. 22 haue that termination of their names which in Hebrew signifeth Vanity to shew that as in these so in all other Artes and Scicnces in not contained the true Blessednesse To conclude therefore seeing in Treasures Honors Pleasures in Beauty Health Strength in Memory Wit Science that is to say in the good things of Fortune of the Body of the Minde this Blessednes cannot be found Let vs not settle our hearts and selues on the things of this life as if they could make vs Blessed Let vs consider that the 1. Iohn 2. 17. world passeth away and the lusts thereof Let vs advise our selues that all flesh is grasse and the very grace thereof that is whatsoeuer therein is most precious is as the flower of the field Esa 40. 6. Oh we must not therfore take our ful repast of the things of this life if we looke after this life to sup with Abraham Isaack and Iacob where the place of our Supper shal be the Kingdom of God and the diet of our Supper true blessednesse which yâ— we may the better performe let vs seriously meditate Augustine vpon the saying of holy Angustine Mundi gaudia diaboli venena The ioyes of the world be the poysons of the Deuill poysons which will worke not the death tempotall which is the seperation of the soule from the Body but which will effect the death Spiritual which is the fearful separation of God from the Soule we must not then imbrace the world least the Deuill imbrace vs wee must not glut our selues with the pleasures of the world least the Diuell poyson vs. Moller in Psal 1. From the Apparent or Seeming must I now passe ouer to the existent or being Blessednesse in the originall plurally expressed Blessed is c. This is the true blessednesse indeed to bee found of him that shall seeke it both in this life grounded on grace and also in the life to come established on glory First this Blessednesse is to bee found by seeking as it is in this life grounded on grace a sacred issue proceeding from the Spirit of God which Spirit as it is said to be seauen-fould Apo. 1. 4 so bee the Giftes and Charismes which ariseth there from according to the mistery of the number seauen many-fould an holy ofspring is it inspired by God called the fruites of the spirit Galat. 5. 22. 23. fruites of the spirit are they like the fruites of the Tree of life many and soueraâ—gâ—c Apocal. 22. 2. many in kinde souereigne in vertue The Apostle in the fâ—recited place shâ—weth vs some principall Gal. 5. 22. 23. particulars of them Loue Ioy Peace long suffering Gentlenesse Goodnesse Faith Meeknesse Temperancie the particulers whereof 〈◊〉 cannot amplifie onely let this beâ— sufficient that hee which hath the foundation of this Blessednesse laide on the ground-worke of Grace in this life so frameth his manners as hee loueth man for Gods sake because in him there shineth the Image of God as he rejoyceth in the good of another man as if it were his owne as he is peaceable as in whom serpentina prudentia Matth. 10. 16. and columbina mnocentia the wisedome of the Serpent and the innocencie of the Doue are to bee coupled together as hee suffereth long leauing vengeance to the Lord Rom. 12. 19. to whom it belongeth as hee hath gentlenesse in manners towards all men though they be in their affections enemies in their Religion Turkes Iewes and Infidels as he is good euen in imitation of God him-selfe who causeth his raiâ—e to fall as well on the vnâ—ust as on the iuâ— and his Matth. 5. 45. sâ—nne to shine as well on the bad as on the good as hee is faithfull toward God in heart and zeale toward Man in word and promise as hee is meâ—ke as the spirit of God is said to bee a spirit of meâ—knâ—sse as hee vseth the bridle of Temperance to restraine his ouer-heady affections both concerning meates and drinkes and apparell or what-so euer else mought prooue out of course or disordered The Gentill wise-men were not ignorâ—nt of the Blessednesse which commeth by Grace as 〈◊〉 Srâ—t Augustine August de Ciuâ—ta dci lib. 10. cap. 2. who hath these word 〈◊〉 Philosâ—phi tenent qui docent nos fore beatos obieclo qâ—odam lâ—mme intelligibili quod Deus est nobis that is The Philosophers also doe hold a certaine Grace whereby they teach that wee shall bee happye by reason of a certaine intelligible heart which God is vnto vs. The same Father in the same place pâ—oduceth one of them Plotinus by name who illustrateth this matter by a similitude of the Sunne which beeing the Fountaine of all light transmitteth the beames to enlighten the Moone which otherwise should bee in darkenesse So sayth hee doth GOD transfuse the rayes of his grace on vs to make vs happy which otherwise should bee in wretchednesse Secondly this Blessednesse is to bee found by seeking in the life to come as it is established on Glory and this eyther to bee handled as it is builded on in some modell or portion of glorye or else as it shall here-after bee accomplished in the fulnesse and perfection of glory First it is to bee handled as it is builded on in some modell or portion of Glorye in a riche though not in the richest measure This Blessednesse the Godlye ones are then made partakers of when the Apostles wishe is become their portion namely to bee dissolued and to bee with CHRIST IESVS Philip. 1. 23. For farre bee it Oh bee it farre from vs to dreame with some fantasticall and giddye spirites which both earlye and late haue troubled the peace of the Church That the Soules euen of the deerest Saints of God beeing losened from the bodye are not forth-with admitted into ioy but fall a sleepe and so shall continue vntill the Resurrection A pestilent Doctrine is it which no Text in GODS Booke doth warrant but the whole volumne of the blessed Scriptures turneth against and ouer-turneth it It is sayd Ecclesiast 12. 7. That the Dust returneth to the earth That is the Bodye made of Dust and the spirit that is the Soule to GOD that gaue it If the Spirit returneth then it hath a motion if it hath a motion then is there no binding vp of the finewes the instruments of sence and motion as in sleepe it happeneth if there bee no ligature or binding vpp of these moouing and feeling finewes of the soule then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of slumber Rom. 11. 8. mooueth these men to thinke or rather dreame there cannot bee admitted into the soule after her disvnion from the body any sleepe The Apostle Paul Philip. 2. 23. wished to bee dissolued and to hee
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 caâ—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 then is hee not the God of such whose spirits are fallen a sleepe and so by consequence beare the Image of death â—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 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 shal be re-united and knit together againe in peerelesse blessednesse endlesse Immortality cheefly aboue al intended in this place Blessed is the Man Which blessednesse that 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 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 shal bee 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 Grâ—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
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 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 eâ—clâ—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 lâ—sit vnquam quomodo possum maledicere ei et blasphemare regem meum qui salutem mâ—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 barrâ—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 â—let that bee farre from vs but rather as God hath continued a chaine of his graces towards vs whereof the first â—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 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 crâ—ated whose Image wee then without â—reg Nazian â—ratâ— 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 shal be 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 to receaue a crowne of life Apoc. 2. 10. to which purpose saith Saint Cyril Nolite vobis blandiri fratres c. S. Cyâ—il Doe not flatter your selues brâ—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 quâ—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 thaâ— 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 that 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 Dâ—monis puluinar the diuels cushion But sweate but labour must bee his taske his portion Saint Chrysostome witnesseth writing vppon S. Crysoâ—â— 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 faâ—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 withstand the lettes which may hinder him in this his will of â—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 â—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 bâ—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 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 Superâ—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 Church-treasury Supererogatiâ— quasi supèr id quodreogatur becommeth an â—duantage to others which are more defectiue may as by other many so by this Text of Holy Scripture bee conuicted to bee etrâ—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 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 abâ—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 gratâ—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 guiâ—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 rebelling against the Law of his minde and leading him captiâ—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 defâ—â—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 Supereâ— ogation standeth is that if wee should grant that any man could doe more good workes then are required which is a tâ—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
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 châ—â—â—ly by this cenâ—uâ—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 â—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 formâ—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 couetuâ—â—snes of Gâ—hezi being as the grasse on the house top which withereth before it commeth vp Psalm 129. 6. Bee it that sinne beaâ—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 theâ—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 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 1â—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 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 aâ—â—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 shal be of al flesh so doth he cut off many men by yâ— 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 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 drâ—nke downe To this end those heauy cursses are charged vpon the heads of the vngodly and those deadly cups are made