life Dauid putteth vp a Supplication Lord remember not the Psalm 25 7. sinnes of my youth but euen in his old age when a man would thinke it were high time to leaue Sinne because sinne is ready to leaue him but then dealeth the vngodly with sinne as Phaltiel the sonne of Laish did with Michol 2. Sam 3. 16. the Daughter of Saul his wife when shee left him to goe vnto her former husband Dauid who followed her weeping It is recorded of Saint Iohn the Euangelist that hee dyed with Loue in his mouth so could the Sinner beâ— content to dye with sinne in his bosome such deliâ—ht taketh hee in Sinne euen the walke of pleasure to the wicked The third point which from hence I doe obserue it is that the Godly walke not in it The Godly walke not in it for as much as they take no pleasure in it for they well know them-selues to be the chosen of God his elect ones like a beautifull horse in the battell Not to fight the combate Zachar. 10. â— of Sathan but to Abet and defend the cause of the Lord. For their dignity the godly are said to be as a crown for their price as the Pretious stones of this Crowne for their honour like the Stones of a Crowne lifted vpp They haue therefore a great care that they may not impaire this dignity viliâ—ie this price abaâ—e this honour which they cannot auoyde but doe If they walke in Zachar. â— 16 the Counsell of the wicked and therein take pleasure in vngodlinesse It is said Ezra 4. 14. VVee haue beene brought vp in the Kings Pallace it is not meete for vs to see the Kings dishonour much more may Gods Elect say Wee haue beene brought vp in the King of Heauens Pallace that is in the Militant kingdome of GODS Church whose last Acte shall end in Triumph How then can wee see such a Kings dishonour Seneca witnesseth touching Tiberius and Caius Gracchi Seneca lib. consoâ— cap. 1. Qui bonos viros negauerit magnos fatebitur Whosoeuer shall deny them to bee good men will confesse them to bee great men but the children of God in that they are good men thinke them-selues also to bee great men and in that they are thus great men suppose them-selues necessarilye occasioned to become good mâ—n for their greatnesse is effected by their goodnesse and their goodnesse is furthered by their greatnesse They know that if this their spirituall Greatnesse should become Badnesse first the World would sooner perceiue it in them and in whome it is more eminent and conspicuous like a little spot which is more easily seene in white then in Browne paper Secondly God doth more speedily and seuerely punish it as Vincentius writeth Because Peter was a great Pastor Vincentius in speculo Nulla vel leuis in eo ferenda culpa vel curiositas No Fault at all though but a light one no Curiositie was to bee borne with all in him but him-selfe was speedily also reprooued That this fault might bee as speedily and Ibidem effectually remooued The same Author saith that if Dust cleaue to our Feete wee much respect it not but on our head wee will suffer no Defilement The Godly well know that as a man in this case is affected towards him-selfe so GOD is affected towards Man and therefore the rather with holdeth him-selfe from sinning least God should not with-hold his hand from smiting The Godly are contrary to the Vngodly as the Vngodly affect so the Godly abhorre not onely the acte but so farre as may bee the thought of Sinne euery whit euery where euer or all at all places in all times First the godly abhorre sinne euery whit or all not 1. Thes 5. 22. Iude ver 23. onely in Existence but euen in appearance hating the very garment spotted by the flesh Secondly the Godly abhorre Sinne euery where or at all places not onely publiquely in the eyes of men but Priuately also before the eyes of God In whose presence the darkenesse and light are both alike therefore will hee Psal 1â—9 12. surely know it and finde it out Thirdly the Godly abhorre Sinne euer or in all times not onely in time of Age then like vnto the foolish Pilot cutting the Cables of iniquity and waighing his sinnefull Anchors when him-selfe is feeble his Sailes torne Maste crased Shipp leake when the Sea is troublesome and the windes contrarye In so much as there seemeth then great difficultie and with-out Gods especiall ayde impossibility euer to attaine to the Hauen of Happinesse but euen in the time of his youth from his very youth making him-selfe a Samuel dedicate to the Lord consecrating vnto GOD the first fruites of his youth as hee 1. Sam. 1. 28. is ALPHA and the last Acte of his Age as hee is Apocal. 1. 8. OMEGA God protesteth by his Prophet Michah that his soule longeth for the first ripe Grapes which is the Godly one euen in the strength of his age while there is store of oyle in his lampe while his bones are ful of marrow his brest runneth full of milke while he is fresh as a Bridegroome comming out of his chamber and strong as a Gyant to runne his course The Godly then abhorreth to walke in the counsell of the wicked euer in Age because then hee would bee most wise in Youth for asmuch as hee knoweth Epist Iude. vers 11. it standeth him in hand then to be most wary He detesteth to walke in the way of Caine because hee desireth to walke with God as Henoch Gen. 5. 24. Wisdome Prouer. 8. 11. is praised to bee better then pretious stones and all pleasures are not to bee compared to her This riche Wisdome is to bee found in the Godlye Wise and therefore this Pleasure in the walke of sinne in comparison of her owne Pleasure is despised and shunned by her Wisdome perswadeth the Godly to despise and shunne the walke of sinnes pleasure or the pleasure of sinnes walke First because shee knoweth and assureth the soules Rom. 6 21 Ibid. vers 23 of the righteous that it is pleasure without profit therefore vnfruitfull if there be any fruite theâ— of it is Shame or Death Florida quidem rosa est sed mihi tristitiam infligit Saint Bâ—sil de paradiso The Rose is flourishing but the Thorne therein affecteth mee with sorrow because it putteth mee in minde of my sinnes for which the Earth hath beene condemned to bring forth Thornes and Thistles So the Beauty of Sinne bringeth Bane the sweete soure Pleasure paâ—â—â— with it And the Bane is more then the beauty the sowre more then the sweet the Paine more then the Pleasure as among Roses the Thornes are more then the Flowers Secondly because shee knoweth and aâ—sureth the Soules of the righteous That it is pleasure with-out equity and therefore vnlawfull for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is the transgression of the Lawe
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
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
it is Priuatiue not Positiue â— Ioh 3. 4. it maketh a Lawe to become as no Lawe and therefore is vnlawfull Thirdly shee knoweth and assureth the soules of the Righteous that it is a pleasure which woundeth the Conscience and therefore is sorrowfull like vnto a sweete poyson which leaueth Death behinde it like The Locusts which had Faces of men and haire of women Apoca. â— Apoca. â— S. Chrysoâ— Psal 50. but brought the Tayles and stinges of Scoâ—pions behinde them Conscientia saith Saint Crysost codex in quo quotidiana peccata conscribuntur our Conscience is a book wherin our daily sinnes are written So written are our sins in the register of our Conscience as according to the Euidence thereof the conscience it selfe performeth the office of an Accuser Iudge Tormentor against our selues This is a bitter gall of Conscience not vnlike vnto that gall of bitternesse Act. 8. 23. vnder the priuate curtaines of those Act. 8. 23. tragicall Theaters the Gorgons Sphinxes Hidraes and Harpies that the Heathen speake off doe Acte their bloudy partes Fourth shee knoweth and assureth the soules of the Righteous that it is a pleasure Cuius extrema luctus occupat the bound of whose extremity is the extremity of greeuance and whose Conclusion is knitte vppe in Confusion whose trayne trayleth after it Affrightfull Death Rage-full Hell and Rue-full Damnation and therefore must needes it selfe bee most Affrightfull Ragefull Ruefull Sithence then it appeareth vnto vs that there is a Councell of the wicked That the wicked walke in it that is take their pleasure in the same wishing in that regard that Sinne mought bee committed by them euery whit euery where euer but that the godly walke not in it as they who haue weaned their soules from such impious vanities or vaine impieties All At all places In all times and so much the rather because it is a pleasure vnfruitfull vnlawfull sorrowfull affrightfull ragefull ruefull Oh lette vs not conforme the Inclination of our affections the affectation of our will or the conuersation of our manners to the crooked but to the vpright to the reprobate but to the elect to the sinfull but to the sanctified Ones But lette vs rather deale with Sinne that wilde Beaste which layeth in waite to spill our soules as the Dragon did to deuoure the Childe as Commodus Apoc. 12. 4. the Emperour dealt with those wilde beastes hee cast his Darts at who as Histories report neuer missed the Marke hee threw att and neuer gaue a wound but it was deadly Oh lette vs also giue a deadly wound vnto sinne which would deadly wounde vs that so it may betide the monster-sinne as it sometime befell the Gyant Goliah who thinking to haue slaine Dauid was him-selfe slaine by Dauid 1. Sam. 17. Auersemur as writeth Saint Basill Saint Basil peccatum vt assolent bruta animalia c. Lette vs auert sinne as brute beastes are wont to deale with poysonous weedes and lette vs follow Righteousnesse as they doe wholesome fodder If wee looke to Raigne with Rom. 8. 17. Christe Sinne must not raigne in vs. Rom. 6. 12. Lette vs then take our Councell at GODS Oracle Rom. 3. 2. and not of the Councell of the wicked Lett vs runne the way of the Spouse who sayth that if hee shall draw her shee will runne after CHRISTE Cant. 1. 3. and not walk the path of the Strumpet whose feete goeth down to death and her steppes take hold of hell Prouer. 5. 5. that so our walk may approue vs to be Godly and not reproue vs as Vngodly The second particular point in the Negatiue Contestation whereby the Euidence of the godly mans Vertue may appeare vnto vs is that hee standeth not in the way of sinners where-out may bee obserued first that there is a waye of sinners Second that the vngodly stand in it Third that the godly standeth not in it First then it is proposed that there is a way of Sinners for the better vnderstanding wherof wee must know that there is a twofold way Away of righteous and Away of sinners First the way of the Righteous is called in Scripture by the name of GODS Commandements The way of truth GODS way c. The way of Sinners in the Psal 119. same Psalme is termed an euill way A wicked way A false way the way of Lying The way of the Righteous differeth from the way of Sinners in the Enterance into the way the Company in the way the Passage out of the way First the way of the Righteous differeth from the way of Sinners in the Enterance into the way The way of the Righteous in the first Ingate there-vnto seemeth as indeed it is A straight rough and vnpleasant way On the other side the way of Sinners appeareth in the first Front thereof to bee a Broad Smooth and Pleasant way The way that the Righteous must beginne and continue to walke in the pilgrimage of this liâ—e it is according to the direction of GODS wisedome appointed to be Straight Rough and Vnpleasant A way that is besette with Thornes as the Church her selfe is sayd to bee A Lilly among thornes As a Crowne of thornes stood vpon the Head of Christe Cant. 2. 2. So it is very fitte and conuenient that the Feete of Christians should tread vppon a way of thornes That which the Prophet Hosea speaketh may heere-vppon fitly Hosh 2. 6. bee applyed to the Righteous I will stoppe thy way with thornes Doth a Man gather grapes of thornes Math. 7. 16. Yet is it certaine that the Righteous are as Grapes growing though not on yet amongst these thornes which being bruzed and squeazed by the Wine-presse of Afflictions become as a delicate Wine sweetly tasting on the Lords Pallaâ—e We must of necessity ascribe by an infinite Computation more Wisedome to GOD then to a Gardiner Gardiners hold opinion that Roses and Violets sowne or set neare vnto Onyons or Garlicke are made of more sweete sauour The graces and giftes of God in the Righteous are as Roses and Violets which beeing sowne or sett neere vnto Afflictions and Tribulations which are strong vntoothsome as Onyons and Garlicke will make them more delightsome and acceptable The Righteous are as Gold therefore must they not feare the furnace as Wheat and therefore must they not feare the flayle as Oyle and therefore must they not feare the pressure as Iron and therefore must they not feare the file as the Palme-tree and therefore must they not feare the burthen as Sons therfore must they not feare the chastisement To conclude as Lillies and therefore Cant. 2. 2. must not bee ouer-sett with feare though they may happily be besett with Thornes Dauids Lott consisted in two pointes in a kingdome and in a trouble He had also two famous heires Salomon who inherited his Kingdomes and Christ who inherited his troubles Salomon and Christ by nature were brethern in blood but not in inheritance of the
that throne seeme to be which Salomon erected Thirdly the Scripture mentioneth vnto vs a chayre or seate of the scornfull spoken off in this present Psalme or place Nor sitte in the seate or chayre of the scornfull This Chayre is a place of ease and repose wherein the Proud Enuious and Malicious-men which scorne man The Couetous Carnall and Malicious men which scorne GOD doe accustome them-selues to sitte euen as Herod satte in the seate of proud vanity and as sometime Babilon did who vaunted that shee did sitte beeing a Queene and was no widdow therefore in scorne Act. 12. 21. as it were of all that God could doe to her she should see no mourning The third thing that I am to handle is that the wicked sit in this chayre or seat They sit in it both as lewd Epicures corrupting themselues and as false Doctors mis-instructing others First they sit so in this seat as they make it notorious vnto the whole world that they are as lewd Epicures corrupting them-selues They adde by all possible indeauour Transgression vnto sinne as some doe adde Drunkennesse to Thirst and when they haue so done they sitt them downe in the seate of the scornefull that they may take their case there yea it may be that they may fal a sleepe there also Oh this ease-full sleepe of sinne may well bee called as saith the Greeke Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaths brother or if you will a dead sleepe The Apostle Rom. 11 8. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of slumber These are they who haue their soules the more desperately sinne-sicke because they feele not them-selues sicke at all They haue as the Schoole-men speake Conscientiam tranquillam et malam a conscience quiet but euil like vnto an vncureable Fistula whose outward part seemeth sound and cured but the inward coare is rotten and putrified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as haue their consciences seared vp with a hot yron so as all sence is mortified in them It is a point well worthy our obseruing that the more ease we thinke to finde in sin the further are wee off from any case at all A Man that walketh and becommeth weary of walking thinketh to finde ease by standing still but loe standing ' still as we haue heretofore beene taught is worse then walking A Man that is weary of standing still supposeth to finde ease by sitting downe but behold to sitte downe maketh him in a worse case then when hee stood A man who is once entered into the way of sinners cannot gette out vnlesse he walke for as-much as when there is no mouing there cannot possibly be any remouing from sinne and hee that sitteth must first Rise and Stand before hee can Walke He then that Walketh hath but one steppe to repentance namely comming forth hee that Standeth seemeth to haue Two walking and comming forth but hee that sitteth hath Three first Standing then walking and in the end Comming forth It is therefore a matter not of pleasure but of terror thus to sitt Secondly the wicked sitte in the seate of the scornefull as false Doctors mis-instructing others This they practise eyther by Voyce which seemeth to bee a speaking example or by Example which may bee called a dumbe voyce The fourth thing that I am to handle is that the godly doe not sitte in this seate They doe not sitte in it first be-because they are carefull not to corrupt themselues in this Epicurious ease in security committing thereby euen capitall crimes and enormous transgressions But they rather on the other side beare a watchfull regard ouer euery part and member about them that they may not offend or doe amisse Ouer their Eares that they may heare no vncleanesse ouer their Eyes that they may behold no wantonnesse ouer their Hands that they may doe no violence ouer their Feete least the Mis-going of any steppe should prooue a Misdoing against their Maker and so consequently ouer their whole both outward and inward man that neyther may offend God since both were made to serue God But if at any time they doe amisse as hee must needes doe amisse in so saying who saith hee neuer doth amisse No sooner doth the Grace of God knocke at the gate of their heart as the face of CHRISTE looked vppon Peter but they go Math. 26. 75. out of their sinnes as hee went out of the Iudgement-hall with him do they weep bitterly Math. 2â— 75. That as the Teares of the Vine as Plinie reporteth doe cure Plin. lib. 23. Leprosie So the teares of them-selues which are graffed into the true Vine CHRISTE IESVS may salue the Leprie of their sinnes They labour that the speech of Saint Cyril concerning Peter may be verified of them Locum flendo recepit quem negando perdiderat Hee receiued that place by VVeeping from which hee hath fallen by Denying There is a two-fold denying or denyall of CHRIST the one Ore by Word â—us didde Peter deny â—ne other Opere by Worke thus more or lesse euery sinner denyes him if the Godly at any time haue incurâ—ed Gods displeasure by the Teares of sin they forth-with indeauor again 〈◊〉 bee reconciled by the Teares of repentance that it may so come to passe That the heades of the Dragons Psalm 74. 13. may bee drowned in the waters that is that sinnes as venemous and bloudy as the Dragon may bee drowned by the watery streames of their flowing teares they are so farre from fitting still in their Sinne as Herode did in his Sinne which concerned his brother Philipps wife as they rather deale with sinne after the acting of it as Ammon did with his Sister Thamar after hee had dâ—slowred her who forth-with first hated her secondly exceedingly more then hee before had loued her thirdly hee put her 2. Sam. 13. vers 15. 17. out of doores fourthly hee locked the doore after her least shee should come in againe Secondly they doe not sit in this seat as misinstructing others by false Doctrine because concerning their Voyce they vtter with it words that are gratious alwayes and powdered with Salt Coloss 4. 6. Touching their Example it is Rom. 13. 12. not the workes of darkenesse as of them who haue no delight to sitt in darknesse and in the shadowe of death Luk. 1. 79. But it is the example of such as haue on them the Armour of light Whereby they may and doe so shine before Rom. 13. 12. men as they seeing the light of their good example may glorify their Father which is in Heauen As they themselues looke also to bee glorified with their father which is Matth. 5 16. in Heauen Hetherto haue the Euidence of the Godly mans Vertues appeared vnto vs by the Negatiue Now commeth iâ— to bee opened by the Affirmatiue contestation vers 2. of this Psalme But his delight is in the lawe of the Lord and in his lawe doth hee meditate day and night In which
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
euery side and that God had blessed the worke of his hand and his substance was increased in the land Iob. 1. 10. His vertuous actions as the vertuous actions of the righteous were prospered Secondly which haply may seeme strange he shal prosper in his Vices This prosperity accrueth vnto the righteous man from his Vices not simply but respectiuely not in regard of the beeing or existence of the Vice but of the dependance or consequence thereupon not in respect of the act but of somethinge deriued from the act For bee it far from the heart of any man to thinke it from thetongue of any Pastor whose lippâ—s God hath touched with a coale from his Altar to publish it for the eare of any Christian to listen vnto it which certaine men whom the God of this world hath blinded 2. Corin 4 4. namely the Libertines Swenckâ—eldians but most especialy the Familists haue broched and maintained that when GOD is Hominified in man and man Deified in GOD whatsoeuer man doth yet is it accepted with GOD alledging for themselues Scriptures to no better purpose then the Diuell vidz All thinges shall bee cleane vnto you If all thinges say they shall bee cleane then our sinnes Math. 4. Luk. 4. Luk. 11. 41 likewise Again there is no condemnatioÌ„ to them which are in Christ Iesus If no condemnation say they then let them do whatsoeuer they wil they shal bee saued An interpretation of Rom. 8. 1. Scripture with like vnto the vipers brood eateth out the bowels of the text by taking yâ— which may serue their turne omitting that which may make against them wheras they should haue well scanned that which our Sauiour Christ speaketh who is so far from admitting that darknesse should become light as these men would haue it in that they would make vice vertue as he◠〈◊〉 vâ—geth this caueat that we should Take heed that oâ—r â—â—ght doth â—oâ— become darknesse Likewise thâ— Apoâ—â—lâ— S. Paul in the fore-alledged Luke 11. 35. place that there is no condemnation to them which are in Christ Iesuâ— Annexeth that which must of necessity bee implyâ—d to them which walke not after the flesh but afâ—er the spirâ—t These men therfore if they walke after the Rom. 8. 1. flâ—sh stand not in the state of saluation but are to be sentenced with dome of condemnation But where I affirme that that the doings of the godly man shall prosper as well in his Vice as his Vertues my meaning is not as I formerly distinguished simply in the existence and act of sinnne but respectiuely in the dependance or some-thing deriuatiue from the act thereof The Godly man no sooner falleth into sinne but he forth-with riseth againe How many fallings so many risings how many â—rrors so many returnings into the way how many pollutions and defilements by the sinne of Adam so many bathings and cleansings by the blood of Christ that as his Offences do abound so his Repentance may superabound Lead thy captiuity captiue thou sonne of Abinoam Iud. 5. 12. The Godly man hath bene led captiue by sin but so as afterward he also leadeth this his captiuity captiue though sin causeth them on whome it ceazeth both in the affections and actions to be Bestiall Beast-like yet vseth the Godly man repentance as the Priest vsed the sacrificing-knife to kill those beasts in mortifying of his earthly members Coloss 3. 5. Though his sinnes bee as Tares in his conuersation yet his Repentance as teares in his eyes sueth and sobbeth for remission He indeauoureth for that perfection which may occasion him truely to auouch with Dauid Psal 6. 6. 7. that hee doth not onely shedde teares but in that aboundance which 1 watereth his couch 2. causeth his bed to swim 3. not some but euery night 4. so as his â—ie was dimmed yea as it is in the Originall his eye was eaten as it were with wormes Hee riseth from the Graue of sinne as Christ arose from the graue of death 1. betimes 2 neuer to returne thither againe He prouideth all that he may not to sinne at all but because it cannot be auoyded but hee must sinne when hee hath sinned he husbandeth his sinne to the best aduantage and will not continue in it but as speedily as may bee deliuer himselfe from it answearing therein as writeth Saint Augustine to the August praesat in lib. retrecta Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-wit and after-wit by which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after-wit repentance is also called His offending of God causeth Godly sorrow this Godly sorrow leadeth vnto repentance not to bee repented of 2 Corinth 7. 10. The effect of that is in him to bee found which is witnessed by Saint Chrisost Peccatum dolorem peperit dolor Chryso hom de pâ—nitent peccatum contriuit Sinne hath brought forth sorrow and sorrow hath crushed sinne a sunder euen saith hee as the worme which is bred in the woode perisheth the woode that breedeth it so sorrow which is borne of sinne proueth sinnes distruction In which sence euen the doings of the vices of the GODLY man may bee sayd to bée Prospered Moreouer we may obserue a two-fold fruit which the GODLY man reapeth by repentance and by consequence by sinne which causeth repentance whereof the former is that hee is made more wise in his knowledge the other more wary in his cariage and through them both by occasion of his vices prospered First after his repentance for sinnes committed is hee made more wise in his knowledge for hereby is he taught that In his owne strength no man is strong but it is the Lord which keepeth the feete of his Saints 1. Sam. 2. 9. That God dealeth with his chosen as mothers deale with there children who let them goe of themselues till they waue and reele and then lay they hold of them to keepe them from falling or as Christ dealt with Peter walking vpon the sea whome he first suffered to size and then stretched forth Math. 14 30. 31. his hand and saued him from sinking Secondly heereby is hee made more wary in his carriage that after the first hee may not fall into the second shipp-wracke that after the first hee may not bee tainted by the second venome that after the first he may not receiue the second wound of his spirituall enemy Indeed the wicked leaue sin as the Letcher the Stewes with a minde to returne thether againe But the godly man as Amnon did Thamar neuer to regard her againe The wicked deale with their wickednes as Chiurca a certaine Ioseph Acosta natur moral hist Eastâ—â—nd VVest Indies beast in Brasilia among the West-Indians with her yong ones which she whelpeth a thousand times as often receiueth them into her womb again But the godly in his repentance dealeth with sin as Iaelâ— with Siserah who Iud. 5. 26. not only pierced his Temples but cutte off his head that
terris most neare the earth so the Church of God said to be Militant here vppon Earth cannot auoid but thereby become some-what earthy Thirdly the Moone is eclipsed by the interposition of the earth betwixt the Sun it so the Church of God no doubt is som-what blemished by the interposition of the eatrthhy members of our fleshly concupiscence betweene the graces of Christ and it Fourthly the Moone hath her spottes so hath the Church of God her blemishes The Mone then wee may see for one benefit that shee hath receiued in that she is made glorious with the beames of the Sun hath a threefold inconuenience that shee cannot but som-what be tainted by the earth being the nearest caelestial body vnto the earth that she is eclipsed and obscured by the putting betweene of the earth betwixt the Sun and hir that she hath hir spots in her to shew that if the church here siguified by the Moone hath any good she hath it not from her selfe but from Christ as the Moone hath her brightnesse from the Sunne and for that one good with the Moone she hath a threefold euilâ— Imperfect therefore is the Church in this life as she that weareth this badge of imperfection Wee must further know that this part of the Assembly of the righteous the Church militant which groneth vnder affliction and â—mpeth by imperfection is congregate and mette together chiefly to exercise a threefold duty first to heare the word secondly to bee partakers of the sacraments thirdly to begge what we need and to offer vppe the sacrifice of praise and thankes-giuing A thing anciently vsed by the Church and perpetually to continue in the church this may appeare to haue had an ancient vse in the church by those three thousand soules whome Peter by one Sermon had added to the Act. 2. 42. Church which first Continued in the Apostles doctrine there is the assembly of hearing the word Secondly in breaking of Bread there 〈◊〉 receiuing of one of the sacraments Thirdly In prayer there is begging that was needfull and the tendering to GOD the sacrifice of thankesgiuing This is one part of the Assembly of the righteous which how-soeuer it is not wholy to bee excluded yet is not so directly intended in this place where it is said that the sinners shall not â—â—se or stand in the Assembly of the righeous The second part of the Assembly of the righteous is that which is tryumphant in heauen which shall then be accomplished on Gods chosen when they which suffer here with Christ shall in heauen bee gloryfied with Christ at Rom 8. 17. which time the affliction and imperfection which haue beene annexed vnto their Crosse shall be turned into tryumph and perfectâ—on necessarily accompanying their Crowne In the Church militant as one speaketh mala persâ—quntur euills doe persecute vs But in the Church tryumphant bona sequentur good thinges shall follow vs. The euer-flowing and indeed ouer-flowing abundance of which happy estate causeth Saint Augustine August to say that therein wee may more easily tell quid non sit quam quid sit what there is not then what there is For of this wee may bee well assured that in this glorious Assembly of the righteous there shall be no weaknesse no sorrowing no calamity no corruption no death no greefe no discontentment But the thinges wee shall there inioy are first for their quality ioy and pleasures Secondly for their quantity fulnesse of them Thirdly for their Constancy at Gods right hand from whence it is vnpossible they should bee remoued Fourthly for their continuance for euer-more euen in the presence of God In whose presence there is fulnesse of ioy and at his right hand Psal 16. 12. there is pleasure for euermore This is the Assembly of the righteous heere principally meant which the Sinners shall not rise nor stand in because they shall neuer attaine to this tryumph neuer to this perfection neuer to this pleasure this presence this right hand this ioy The second point offered vnto our obseruation hauing learned what is the Assembly of the righteous is that the sinners shall not rise nor stand there But may some man say this is a hard saying Ioh. 6. 60. Who then can bee saued For wee are all sinners The authority of the Apoâ—â—le excellently proueth this point Rom. 5. 12. As by one man sinne entered into the world and death by sinne so death went ouer all men for as much as all haue sinned The Apostle in that place intendeth to Mark 10. 26. shew the enterance of death into the world in foure points First from whom from one man that is Adam Secondly by what by sin Thirdly to whome to all men Fourthly the reason of it because All men haue sinned If there weare any man which had not sinned that man could not dye But all men dye as wee say in Shooles eyther Actualiter or Potentialiter in Act or in Power because though Henoch and â—eliah where taken away before their death yet had they sinfull bodyes subiect vnto morâ—ality therefore must all men of necessity bee conuicted of sinne also The earth is the most vnâ—elane Element as that which settleth it selfe in the bottom of this glorious frame or fabricke of the world as the dregges doe in the lowest parts of their vessell of this earth is euery man composed If then the heauens themselues whose Curtaines are spred out with more glory then those of Salomon Cant 1. 4. be vncleane in Gods sight Iob. 15. 15. how much more man which is but dust and earth If God hath found no stedfaâ—â—nesse no not in his Saints which are soe named of holinesse What is man that hee should bee clâ—ane or hee Ioh. 15. 14. 15 that is borne of a woman that hee should bee iust Man may bee considered in two estates in the estate of nature and in the estate of grace In the estate of nature whereby a man is meerely man and borne of a woman in which respect hee muâ—â— bee sayd to bee vncleane and vniust In the estate of grace by which a man becommeth a Saint yet in that estate also in the fore-aâ—eaged â—lace God findeth no stedfasâ—â—esse in him In neither state then can man bee cleered but in both estates condenmed to bee sinfull The Heathens themselues haue not beene vnacquainted with the truth of this matter among whome one saith Cebes in tabu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—eâ—y man coâ—miâ—g into this life driâ—keth from the cuppe of 〈◊〉 eâ—â—or and igâ—orance â—â—â—ery man then be a sinner and no 〈◊〉 shall rise 〈◊〉 stand in the assembly of the righteous what 〈◊〉 â—â—vs but â—xâ—ect that seâ—â—â—nce which Christ◠〈◊〉 agâ—â—â—st sinners Depart from me yea Matth. 7. â—3 that worke iniquity That I may the better answeare this obiection wee must know thaâ— there is a two-fold Sinner The former so sinneth as he 〈◊〉 with â—isâ—th from his sinne hauing because he hath sinned