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
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
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
shall doe And hee gaue that wicked counsell concerning Going in Vers 21. to his Fathers Concubines Secondly there is a publike counsell of the wicked in matters of assemblies Ecclesiasticall as amongst and aboue the rest that Councell which was assembled and gathered together for condemning and executing our Innocent and guiltlesse Sauiour Mark 14. 55. where it is said that the high Priest and all the Councell sought for witnesse against Iesus to put him to death and found none It is an error in the Church of Rome by no friend of truth to be tolerated that they so stiflye hold and maintaine that Generall Councels cannot erre and that Councels of the Church cannot prooue Counsels of the wicked Indeed it is true of Councels of the Church so farre as the Church continueth to be the piller and ground of truth But by reason that Councells consist of Church-men 1. Tim. 3 15. and Church-men are compounded of the Church and Men in many things it cannot bee auoyded But that as Men they may and doe erre in regarde of their varietie of opinions personall imperfections multiplicity of interpretations mistaking as Isack though he were a Prophet mistooke Iacob for Esau The difference is Gen. 27. that Isaac tooke the good Iacob for the euill Esau But they here-in forsake the Good for the Euill Saint Augustine writeth that Councells are most Saint August â—pist 1 19. wholsome Antidotes against the poyson of heresies yet will hee haue them to bee subiected vnto the spirit and Scriptures which alone are priuiledged Non errare not to erre Though Bellarmine and Stapleton sweate in the proofe and auouching of the contrary yet can it not bee modestly denyed which Eusebius lib. 7. Ecclesiast Histor. hath anciently recorded that Councells in number no fewer then ten haue confirmed the then ouerspreading heresie of Arianisme Three Councells as an 3. Councells errid other graue Author Commenting vpon Cyprian reporteth haue miscarried in establishing the re-baptizing of conuerted herctiques What should I speake of the second Niâ—ene Councell which reared vp Idolatry and 2. Councells of Nice gaue bodies to Angels and the soules of men Councels therefore haue beene misâ—ed and may erre whether they bee Prouinciall or Occumenicall as if I thought it fit I could plentifully prooue Thales when hee looked towards Thales the Starres stumbled at a stone and fell on the earth So men in their Councels while they pretend godlynesse may maintaine wickednesse Councell in the Hebrew is called Gnatsc of a Roote Gnets which Gnets signifieth a Tree To shew vnto vs that as Trees bee both good and bad so also may Councels that as a good Tree bringeth forth good fruite so doe good Counsell like a Tree Councels and a bad Tree bringeth forth bad fruit so doe euill Councells becomming therein the Councels of the wicked The second point which from hence I doe obserue is that the wicked walke in this Councell Among other things obseruable in him that walketh this is one principally intended a mans Recreation or Pleasure In that the wicked then walke in wicked 2. Sam. â— 1. counsell they may bee said to make it as an Alley or Gallery to delight and recreate them-selues therein As Dauid sinned when hee walked in his Gallery so the vngodly make sinne their Gallery to walke in Sinne is deuided into three parts Lust of the eyes Lust 1. â—ohn 2. 16. of the flesh and Pride of life Hac tria pro trino numine Mundus habet These three Pleasures of Vanitie are esteemed of by the world as the Three persons of the Deity for the world so possesseth the Lust of the Eyes as it ioyeth in it the Lust of the flesh as it reioyceth in it the pride of life as it delighteth in it and them all as it walketh in the pleasure of them Hee that purposeth to bee sinfull so delighteth in sinne as he therein can prescribe no bound vnto him-selfe for the pleasure of sinne towleth him on to become without measure in sinning Let Absolon be our example who first sinned in â— Sam. 16. 22. that hee went in to the Concubines of another Secondly was impudent in his sinne in that they were the Concuâ—ines of his Father Thirdly hee tooke such delight in it and rather vaunted then walked in the pleasure thereof as after a triumphing sort hee caused â—ents to bee spred in the top of the house and committed the folly in the sight of all Israell and open sunne-light Hee was not abashed that the Sunne of Heauen should see his so rebellious Incontinencie The pleasure which the vngodly take in sinne may appeare in this that it is their desire to committ it first euery whit secondly euery where thirdly euer or if you will First all secondly at all places and thirdly in all times First the wicked so walke in sinnes pleasure as they wish to commit it euery whitt or all the wise man is said to feare the Lord in all things Eccles 18. 26 So a foole such as be the wicked heere spoken off wisheth to anger the Lord by all sinnes As Dauid answered Michol that hee would bee more vile still So the vngodly 2. Sam. 6. 22 purposeth to bee more wicked still vntill they haue gone through genera singulorum the kindes of all sinnes and singula generum the pâ—rticulers of all those kinds Adding sinne to sinne as we read of Ioyning house to house that they may sinne alone as they so doe that Esay 5. 8. they may dwell alone in the middest of the earth as it is Ibidem in the same place Leauing if it were possible no sinne for others to commit as they no place for others to inhabite retaining voluntatem peccandi a will of sinning though they haue not facâ—â—tatem an ability to sinne with Caligula when they cannot sinne against heauen Caligula yet casting stones against heauen they would make a Monopoly of sinne as men willing to engrosse it in their owne hands Secondly the wicked so walke in sinnes pleasure as hee desireth to commit it euery where or at all places not priuatly but publikely in the open view of all men Therefore is he said to clothe himselfe with it as with a raiment Wee Psalm 109. 1â— put on our raiment that our nakednesse beeing couered wee may boldly come into the sight of men In that then Sinne is by the Wicked put on as a rayment it argueth that their sinne is become as a Harlots fore-head with-out shame Doing as the Torlacchi a certaine Sect in great Torlacchi estimation among the Turkes who practise their sinnes openly because the more wicked they are the more religious they are deemed Thirdly the wicked so walkes in sinnes pleasure as hee delighteth to commit it euer or in all times not onely in his youth concerning the sinnes whereof because it is more inâ—linable hereto then the other branches of our
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
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