Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	distinction_n	mortal_a	venial_a	4,934	5	12.1153	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

saying This is the way walk in it this voice is nothing but the voice of the spirit in the ministrie of the word 3. Doct. Thirdly note what these seducers are blamed for namely for two things first for making choise of Cains way secondly for walking and going on forward in it which is a propertie of the wicked It is true that the childe of God by the frailtie of the flesh may slip into Caines way as Dauid did in slaying Vriah but hee doth not stand goe on and keepe a course in that way as the wicked doe being branded to be such as stand in the way of sinners Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine if at any time we shall be misled into it that if we cannot keepe from al sinne yet we may be kept from a course and trade in sinning Let this Christian care preserue our paths in the waies of God and returne vs vnto the obedience of his will when through many weaknesses and slips we often are turned aside and the rather because Caines and attendeth Caines whole course who was haunted with an euill and accusing conscience whose sinne lay at the doore as a wilde beast readie to teare him and pull out the throte of his soule besides that he was accursedly cast from the presence and face of God that howsoeuer hee was a Prince and mightie amongst men yet he was a vagabond and runnagate on the face of the earth which curses let them not looke to auoide whosoeuer will follow his way no more than Caine himselfe could And are cast away by the deceit of Balaams wages In these wordes is set downe the fifth sinne of these seducers the meaning of which is first to bee knowne Cast away The word signifieth they are powred out or powred away which forme of speech is taken from water the which distilleth not out of a vessell drop by drop but is powred out in abundance till so all is quickly spent Whereby the Apostle would giue vs to vnderstand that in the affection of their hearts they were violent and euen carried headlong to commit their wickednesse By the deceit of Balaams wages that is they are thus forcibly carried to doe euill vpon hope of wages of which hope notwithstanding they are disappointed and defeated as Balaam was So as this fifth sinne is couetousnes propounded in a similitude or comparison of which there are two branches first as Balaam was carried headlong to curse the people of God in hope of wages so these wicked men vpon hope of reward are set to falsifie and corrupt the doctrine of the Prophets and Apostles Secondly as Balaam was deceiued and frustrated of the reward hoped for as Numb 31.8 hee lost his reward yea and after his life for returning home hee was slaine by the Midianites so shall these lose their reward which they expect for falsifying that doctrine which they teach And so much for the meaning That which was the sinne of these seducers is the sinne of these times of ours wherein that prophesie of Peter is accomplished where is foretold that false teachers should come in the latter times who through couetousnes with fained words should make merchandise of mens soules Quest. But where shall we finde these couetous teachers Ans. They are too easily found euery where but especially within the precincts of the church of Rome The Bishop of Rome and the guides of that Church are the Archseducers who through couetousnes make merchandise of mens soules teaching first that a man must confesse all his sinnes or else hee cannot be forgiuen and when he hath reckoned vp all hee must satisfie for them in that manner as they will prescribe who commonlie enioyne men to bestow so much land or such a summe or pension of money vpon this or that Church or Abbey that so they may buy out a pardon By which wicked doctrine through couetousnes they haue by encroching vpon Countries and kingdomes enriched themselues and purchased or rather craftily conueyed to themselues the greatest part of the reuenewes of all Europe Secondly they through couetousnes maintaine the distinction betweene mortall and veniall sinnes betweene the fact and the punishment and hold that the sinne may be remitted but not the punishment for which purpose the fire of hell is changed by them into a milder fire of Purgatorie to bee suffered after this life of which the Pope is Lord and King indulgent to whom he please especially to those that can pay well for the merits of others or masses of their own This painted fire hath a long time kept the fire of the Popes kitchin so bright burning which if it should goe out his state were shaken Thirdly through couetousnes they forbid many degrees of men from marriage which God forbiddeth not that so they may the oftner dispense with those degrees which themselues haue forbidden for the more dispensations the more wealth haue they comming in And thus is their whole religion contriued and plotted for gaine compacted of falsehood and couetousnes So as Peters prediction is most fully accomplished in these Balaamites of Rome but especially herein the Pope is become a second Balaam in that as Balaam cursed Gods people for gaine so to maintaine his owne pompe and state by his Buls and thunderbolts hath he assaied to curse euen Kings and Princes and some whole kingdomes yea all such as haue shaken off his intolerable Antichristian yoke The same accusation may be lustly intended against verie many that professe godlinesse and true religion for these be the last daies and perilous times wherein men shall be louers of themselues couetous c. 2. Tim. 3.2 Such as Ieremy complained of Iere. 6.13 From the least to the greatest euery one is giuen to couetousnes from the Prophet vnto the Priest they deale all falsely The vsuries oppressions iniustice the common craft and customable deceit in all trades crie out of this sinne of couetousnes in all estates But some will perhaps here say Yea but you wrong Christians to charge them thus deeply with Balaams sinne for they haue better things in them Ans. But it is no iniustice for Balaam had some as good things in him as many Christians for when he was first solicited of Balaak to curse the people of God he would not till he asked leaue of God and when God had denied him leaue he answered him that he would not go with him if hee would giue him his house full of gold and siluer Further he desired earnestly to die the death of the righteous and that his end might be like his Iudas also had many good things in him he left all to follow Christ he became a preacher of the truth none of the Disciples could accuse him or could espie any thing in him and yet was carried away with couetousnes so let no man obiect the good things in many Christians which I grant

that they are said to go immediatly before his face Psal. 89.14 and so necessarie among men that without them no societie can be preserued The aduersaries hereof are first the liues of most men who seeke their own things and not to maintaine the liues goods name chastitie of others yea too many preferre their priuate gaine before the common good of men in Church and Common-wealth Secondly the maine aduersarie is the Romane Religion which defendeth the greatest iniustice that can be by establishing a Monarchy among themselues not onely controlling the soueraigne authoritie of Princes in their owne kingdomes but also exempting their subiects from their alleageance at their pleasure Of which vsurped power deba●●e them once and that counterfeit Religion will fall with it because it is onely vnderpropped by it Secondly that Religion ouerthroweth iustice in chastitie for first it giueth power to the Pope to dispense with mariages within degrees of nature it licenseth the brother by that dispensation to marrie his brothers wife and so is a patrone of horrible incest Secondly it defendeth the toleration of Stewes Thirdly by solemne decree it forbiddeth mariages to sundrie orders of men which Paul calleth a doctrine of diuels 1. Timoth 4. Yea they binde certaine men and women from mariage and yet call it a Sacrament Fourthly the last Councell of Trent affirmeth that all mariages not solemnized by a Masse-priest and in the faith of the Romish Church are of none effect Thirdly that Religion teacheth that to steale a small thing is a veniall sinne whereas the thought of stealing deserueth the curse of the law Secondly it defendeth begging yea and placeth holines in it whereas the word teacheth that there should be no begger in Israel Fourthly it teacheth that a sporting lie or a beneficial lie are venial sins flat against the ninth Commandement Lastly against the tenth Commandement it teacheth iniustice namely that hurtfull motions intended against our neighbour if there bee no consent of will are no sinne Whence wee may see what to thinke of that Religion yea Christ himselfe sheweth Mat. 5.19 Whosoeuer breaketh the least of these Commandements and teach men so to doe he is the least in the kingdome of heauen that is he hath no part therein But the Romane Church breaketh them yea and teacheth men to doe so and therefore it is not of God and the peremptorie teachers thereof haue no part without repentance in the kingdome of heauen The tenth ground is 1. Cor. 7.20 Let euery man abide in that calling in which hee was called First the meaning The scope of the words sheweth that among the Corinths some who were sla●es and seruants but cōuerted to the faith their masters still remaining Infidels thought that now they were free from their Masters and might relinquish their seruice and hence tooke occasion to liue as they listed against which conceit of licentiousnesse the Apostle Paul opposeth himselfe and wisheth that this be reformed and that those who being called to the faith vnder vnbeleeuers abide in that same calling wherein they were called In which verse two things are contained First that euery man that would liue religiously must haue a double calling first the generall calling of a Christian secondly some particular vocation and calling wherein to conuerse Secondly that euery man must abide in his particular calling which that a man may doe first he must be contented and well pleased with his calling Secondly hee must walke diligently in the duties thereof for these reasons first the commandement of God Genes 3.19 In the sweate of thy face shalt thou eate thy bread which words though they be a threatning yet they include a commaundement bounded with a promise of blessing Psalm 128.2 The man that feareth God shall eate the labours of his own hands and blessed shall he be Exod. 20. Sixe daies shalt thou labour enforced by Gods owne example for in sixe daies the Lord made heauen and earth Quest. May we not vse recreation in the sixe daies Ans. Yea so it be moderate and help to make vs fitter for our callings for labour it selfe being commaunded euery thing also which vpholdeth it is commanded Such commandements are vsuall in the New Testament also Ephes. 4.28 Let him that stole steale no more but rather let him labour with his hands the thing that good is So 2. Thess. 3.12 men are commanded to eate their owne bread Secondly Examples in the Scripture God enioyned Adam in the state of innocencie this double calling first to serue him secondly to dresse the garden The second Adam Christ himselfe while he led a priuate life till his baptisme which was the space of thirtie yeeres liued in his father Iosephs calling The Angels themselues are ministring spirits for the good of the godly and ascend and descend vpon the sonne of man and liue not out of their calling Thirdly it is the ordinance of God that men should be his instruments for the commō good of the societies wherein they liue euen as euery member in the bodie endeuoureth it selfe not onely for it owne good bu● for the benefit of the whole So should euery member of the bodie politique This ground is of great weight for the maintaining of the three maine societies for neither familie Church nor Common-wealth can stand without distinction of particular callings and labour in the same for which cause the Apostle would not haue him to eate that will not labour 2. Thes. 3.3 The aduersaries hereof are first many amongst vs as those who spend their liues in gaming and they who spend their wealth in bezeling and drinking and they also who being strong to labor spend their time in begging all which are vile courses of life and enemies to all good societies Secondly the Roman religion first in maintaining a Monkish life whereby a man cutteth himselfe off from all societie and liues in prayer and fasting but wee are taught not onely to practise duties of the first table but of the second also and without the speciall calling the generall is nothing Secondly In maintaining loosenes of life and idlenes for God hauing appointed 52. Sabbaths in the yeere wherein men are to lay aside their ordinarie callings and no moe they haue added as may appeare in their callender fiftie two moe which they call holy daies and so spend more than a quarter of a yeere in rest and idlenes whereby they become aduersaries of this ground The eleuenth ground is 1. Tim. 1.19 Keepe faith and good conscience The meaning By faith we must vnderstand the wholesome doctrine and religion deliuered in the writings of the Prophets and Apostles further this faith must not goe alone but must haue his companion which is a good conscience the propertie of which is to excuse and iustifie a man in al callings before God and man and it is knowne by a two-fold testimonie first of the life past secondly of the life present and to come The testimony

of the life past is that a man hath repented him of all his sinnes past and is turned vnto God The testimonie of the life present and to come is first that a man hath a purpose neuer to offend God but endeuours to please him in all things Secondly that when hee hath slipped and sinned against Go● it was not wittingly and willingly but of humane infirmitie Thirdly that a man hath his generall testimony which is required to a good conscience Psal. 119.6 I shall not be confounded when I haue respect to all thy Commandements Iam. 2.5 He that breaketh one Commandement i● guiltie of all that is hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God will if occasion be offered willingly and of knowledge break them all so as a good conscience must testifie on a mans side concerning all sinnes and all obedience Examples whereof we haue in Hez●kiah Esai 38.3 Remember Lord how I haue walked before thee with a perfect heart And in Paul 1. Cor. 4.4 I know nothing by my selfe The weight of the ground appeareth in the wordes following where the Apostle saith that while some put away good conscience they haue made shipwracke concerning the faith where he compareth our conscience to a ship our religion and faith to our treasures laid in it Now as a hole in the ship loseth the treasures by sinking the ship so cracke the conscience and the treasures of religion suffer shipwracke whence it is that Timothie is willed to keepe the mysterie of faith i● pure conscience 1. Tim. 3.9 The aduersarie of this ground is the Romish Religion who ouerthroweth true testimonie of conscience which is euer ioyned with true humiliation and repentance for sinnes past in teaching that many sinnes are in themselues veniall or no sinnes as those lusts against the last Commaundement which killed Paul himselfe and in extenuating mans corruption and extolling nature wherby they say a man may worke his saluation being holpen by the holy ghost whereas indeede no true peace of conscience is to bee found till nature bee wholy debased grace take the whole place Secondly they teach that a man cannot bee certaine of his saluation in this life but may coniecture and hope well which is the very racke and torment of the conscience Thirdly while they teach that a man must merit his saluation by his workes they torture the conscience and leaue it destitute of this testimonie for how can the conscience quiet it selfe when it knowes not how many workes will serue the turne nor when it hath sufficiently satisfied the iustice of God and this is to bee marked that the chiefest of that religion whatsoeuer they hold in their life time yet when they lie on their death-bed they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it who hauing been a great persecutor and being much perplexed on his death-bed by a friend of his visiting him was put in minde of that iustification which is by the meere mercy of God in Christ to whom hee answered You may tell me and those who are in my case of this doctrine but open not this gap to the people So as they are glad to entertain our doctrine for the true peace of their conscience which in their owne doctrine they can neuer finde Thus haue wee shewed in part that faith is a most pretious treasure beset with many enemies against whom wee must alwaies contend which wee shall yet more clearely see in beholding the vse of this treasure which is two-fold first to r●ueil● from God vnto man all things needfull vnto saluation concerning doctrine or manners wherein it excelleth all man● learning for first all the lawes and learning of men reueile the Morall law only in part and mingle it with superstitions and ceremonies but they reueale no part of the Gospell onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell Secondly the lawes and learning of men know nothing much lesse reueale of m●ns miserie neither the cause nor the remedie thereof but this doctrine of faith knoweth and reueileth both namely the first cause to bee the sinne of our first parents and the proper and perfect remedie to be the death of Christ. Thirdly mens lawes and learning speake at large of temporall happinesse but know nothing of eternall but this doctrine not onely knoweth the true happines of men but teacheth and describeth the readie way thereunto The second vse of this doctrine of faith is that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men I meane not the letters and syllables but the doctrine of the Prophets and Apostles taught and beleeued Paul calleth it the power of God to saluation and Christ himselfe saith that his word is spirit and life that is the instrument of the Spirit whereby life eternall is procured for which two notable vses it is a most pretious treasure Whence we learne first to be swift to heare this doctrine taught in the publike Ministerie as Iames counselleth chap. 1.19 because in it God openeth his treasure to dispence the same vnto vs. Secondly it being a pretious treasure wee must hide the same in the coffers of our hearts Psal. 119.11 I haue hid thy word in my heart It must be an ingrafted word in them Iam. 1.21 And this dutie we practise first when wee haue care to know it secondly to remember it thirdly when wee set the affections of our hearts vpon it as men do vpon their treasures Thirdly if it be the treasure of the Church then it bringeth to the possessors of it wealth honour and pleasure as other treasures doe For as the house of Obed-edom was blessed for the Arke so is that heart which holdeth true wisedome within it see Prou. 3.13.14 c. We in this land haue good experience of this truth who by Gods blessing haue aboue fourtie yeeres enioyed wealth peace honour and aboue all Gods protection and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles maintained and defended amongst vs which if we would haue continued we must also continue to hold and affect this truth as a treasure vnto the end The second point or head of the Exhortation is that the Saints are the keepers of this treasure of faith to whom it was 〈◊〉 giuen Whence we may learne first that it is an infallible note of the true Church of God to keep maintaine and defend the wholesome doctrine of Religion deliuered by the Prophets and Apostles It was noted to bee the chiefe prerogatiue of the Iewes that to them the Oracles of God were committed Roman 3. Hence 1. Tim. 3.15 the Church is called the ground and piller of truth because in her publike Ministery she maintaineth and preserueth

in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y● is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie

men in the right vse of them namely when it worketh this perswasion in their hearts that til their persons please God they can neuer vse them well and then onely hee is pleased in their vse of these when as their persons first please him Qu. What is the thing then condemned in these seducers Ans. The very sin condemned is that in the vse of the creatures of God they are not guided by reasonable much lesse this spirituall knowledge but onely by nature sense and appetite as the beast is and no otherwise which is the cause of all intemperance Hence note the proper cause of the abuse of all Gods blessings vnto couetousnes pride surfetting drunkennes and other sinnes of that kinde namely because though men haue by nature the vse of reason yet in the vse of these things they lay it aside and follow their own sense and appetite so farre are they from being guided by that higher knowledge which is wrought by the spirit of God Secondly from the reprehension we are taught to labor for spirituall knowledge whereby we may be led into the right vse of these temporall things for then and not before shall we vse them as pledges of Gods mercie in Christ vnto vs as the beasts cannot and shall hardly be drawne to their abuse in riot and intemperance as these seducers were Thirdly in that they are said to bee guided only as the beast which is without reason that is by nature sense and appetite note the practise of the Diuel which is to keep men if he can in their naturall knowledge and will not suffer them to attaine to that which is spirituall yea and which is more hee corrupteth also that naturall knowledge which men haue A notable experience hereof we haue in the Church of Rome which of a famous Church is become hereticall and schismaticall the reason of it is because the Diuell hath turned all their religion and doctrine into a natural doctrine religion the maine points whereof are grounded vpon naturall reason and the learning and Philosophie of the Heathen and Gentiles As iustification by workes merits Purgatorie with the rest Others not a few amongst our selues also are deluded by this subtilty of Satan who suffereth many men to liue ciuilly and honestly among their neighbours but will not brooke that they rise any higher they must content themselues to liue by naturall knowledge Hence many men plead they know enough namely to loue God aboue all and their neighbour as themselues and that God is mercifull c. which is nothing but a sleight of the Diuell still to hold them in their naturall knowledge and so within his owne power The second point is the sinne it selfe and propertie of it In those things they corrupt themselues This sin of intemperance causeth men in the abuse of meate drinke and apparell to corrupt themselues here then are two things to be spoken of wherein the whole nature of intemperancie is sufficientlie comprised First of the abuse of the creatures secondly of his corruption that thus abuseth them Concerning the former the abuse of the creatures is foure waies first in excesse whē men vse them beyond their calling habilitie or that which nature requireth this maketh the heart heauie forbidden by Christ Luk. 21.34 Secondly in curiositie when men are not content with ordinarie meate drink apparell but deuise new fashions of apparell and new kindes of waies of stirring vp and whetting of appetite Thirdly in affection when men so addict themselues to meates and drinks as they cannot bee without them The Minister must not be one that loueth to sit at the wine nor giuen to wine The affection is here condemned when he cannot sit without the pot at his elbow for else it is indifferent for his health sake he may drinke a little wine Paul willeth that the ioy in the creature bee as no ioy Those also are reproued that drinke not for strength but for drinke sake for although they neither are drunke nor surfet yet this very affection is a sinne Fourthly in time when these good creatures are vsed vnseasonably Eccles. 10.16 Wee be to the land whose Princes rise early to eate A woe is also denounced against those that rise early to drinke wine Isai. 5.11 that is out of season The rich man for that he was clad in purple and fared deliciously euery day is branded with a note of intemperance in not obseruing this distinction of times These bee the waies whereby the creatures are abused The second point is how intemperate persons in these things corrupt thēselues namely foure waies first in regard of their bodies vpon which by their sin of intemperance they call sundrie sicknesses diseases yea and hasten their death Secondly they deface Gods image making themselues worse than the beasts themselues Thirdly they destroy their soules for no drunkard or riotous person shal inherit heauen 1. Cor. 3. Fourthly they ouerthrow their families in wasting th●ir substance to the maintaining of their intemperance and so bring ruine to the places where they liue Vse In these seducers we haue a glasse wherein to behold the state of our daies and times in which intemperance hath taken place not only in prophane houses but euē in religious places where reformation is professed A common practise it is to drink with glasses without feete which must neuer rest also by the bell the die the douzen the yard and other measures then vse Tabacco or other meanes to sharpen appetite still an horrible sin exceeding this sin of these seducers themselues Secondly seeing intemperance bringeth iust corruption and in the end destructiō vpon the offenders we must make conscience of sobrietie and temperance this is the end of Gods grace which hath appeared to teach vs to liue soberly Tit. 2.12 And whosoeuer cannot obtaine thus much of himselfe to deny the abuse of creatures will neuer attaine to the deniall of himselfe for Christ his sake and is as yet a man of no religion But for the defending of this murthering sinne some things are alleaged 1. Ob. Gen. 43. vlt. Ioseph and his brethren did eate drink and were drunke together Hagge 1.6 The people are threatned to drinke but not to drunkennes wherfore drunkennes is not vnlawfull yea it is a curse to drinke and not to be drunke Ans. These places may indeed be thus translated but then drunkennes is taken two waies first for excesse in drinking of which the places alleaged speake not Secondly for liberall or plentifull drinking and this may bee done in a holie manner So Ioseph with his brethren eat and dranke liberally and plentifully but not excessiuely so the people were threatned in Hagge to drinke but not to sa●ietie and plentifulnes 2. Ob. Ioh. 2. It is said the guests had well drunke yet Christ turned water into wine still and commaunded the Ministers to draw forth Ans. This only sheweth what we may doe namely vse the creatures of

the flames and motions of lusts springing from the former fountaine This lust I call first an inordinate motion to distinguish it first from a holy lusting in the regenerate Dauid lusted after and desired the commandements of God yea aboue gold and siluer and there is a lust of the spirit against the flesh as wel as of the flesh against the spirit Secondly from a naturall lusting which is an appetite after meate drinke c. which in it selfe is no sinne Lazarus desired without sinne the crummes vnder Diues his table These lusts then are not to be condemned but only lusts inordinate Secondly I say euery euill motion because lust in the Scripture comprehendeth all thoughts and motions against Gods law so is the Commandement to bee vnderstood Thou shalt not lust Eph. 2.3 Among whom also we had our conuersation in times past in the lusts of the flesh in fulfilling the will of the flesh and of the minde Where the Apostle inlargeth it vnto all motions inclinations passions and perturbations of the heart minde will or affections so farre as they are not directed by the law of God This text must be vnderstood of actuall lust of which there be two degrees for sometime it is sudden and sometimes voluntarie the former is the first motion of the minde conceiued but without consent The latter is the motion conceiued but with consent purpose and deliberation which may be made plaine in this similitude The eye is sometimes cast vpon an obiect on a sudden without any purpose or intention of the minde but sometimes purposely and steadily vpon the same and as in the twinkling of the eye it is often shut without thought or purpose but sometimes againe of purpose and deliberation to preuent some hurt so is it in the minde the heart is a furnace of lust the flames whereof arise sometimes vpon the sudden and sometimes vpon leisure and deliberation both these degrees must here bee vnderstood Concerning which lusts there be three things further here to be considered First the qualitie and nature of these lusts in that they are said to bee vngodly lusts such as their root is such are these branches and therefore are in their nature properly sins yea principall and master sinnes yea and sinning sinnes causing men to goe on in sinne Qu. If they be sinnes what Commandement of the ten condemneth them Ans. Sudden lust before consent of will is condemned in the tenth but voluntarie with consent is condemned in all the nine former If this distinction bee not held we cannot make tenne Commandements For in all the Commandements lust is forbidden necessarie then it is that lust should be thus distinguished and also referred as wee haue said Quest. Some may aske In what Commandement is original sinne condemned Ans. Some say it is forbidden in the whole law which is not vntrue but yet it seemeth to be directly condemned in the first and last Commandements for these two concerne properly the heart of man the first respecting the hart directly so farre as it concerneth God the last so farre as it concerneth man whether himselfe or others Vse This teacheth vs to detest the Popish error which teacheth vs that inordinate lusts be no sinnes if consent of will be not added but that is false for if they bee conceiued in the minde they are the sinnes of the minde condemned in the tenth commandement Ob. But they say there can be no sinne properly produced without consent of will Ans. In ciuill matters the reason is good that none can be accessarie vnto sinne vnlesse consent of will be added but in diuine matters and in the Court of Conscience it is farre otherwise Secondly in the lusts note the propertie of them in these words Which walke after their propertie is to raigne in men and to cause men to giue attendance vpon them yea and to walke after them Where they are not resisted and repressed they make that man a vassall and slaue vnto them Rom. 6. Let not sinne raigne in your mortall bodie to obey the lusts of it Where the Apostle insinuateth so much that they force and compell men to the obedience of thē the whole order and course of which regiment is liuely described Iam. 1.14.15 by fiue degrees first lust tempteth and that two waies first by withdrawing the heart from God secondly by intising and intangling the minde with some delight of sinne Secondly lust conceiueth when it causeth the will to consent and resolue vpon the wickednes thought vpon Thirdly it bringeth foorth when it forceth a man to put in execution the things consented vnto and resolued vpon Fourthly it perfecteth the birth of sinne vrging a man to adde sinne vnto sinne vntill he come to a custome which is a ripenes and perfection in sinning Fiftly it bringeth forth death that is euerlasting vengeance and destruction in all which hee alludeth vnto the beginnings proceedings and end of a man who after he is past his full strength decaieth againe and dieth by these degrees the lusts of the heart rise vnto this raigne and regiment in the heart of euery wicked and naturall man where grace ouercommeth not nature Thirdly obserue the number of these lusts After vngodly lusts Where he speaketh in the plurall number as of many for originall concupiscence is the seede of all sinne in euery man and looke how many sinnes there be in the world so many lusts are there in the hearts of men so as seeing there is no number of the euils in the world euen so are the lusts of the heart innumerable Therefore truly may wee conclude that vngodly men haue their hearts filled with vngodly lusts The second point in the words is that these vngodly men shall walke after their lusts which is then done when men first suffer their hearts to be withdrawne from God by euill lusts and motions secondly giue assent thereunto thirdly practise them fourthly keepe a course and trade in sinning which is the perfection of it Thus a man denieth the true God and excludeth him out of his heart and setteth vp the diuell yea his owne lusts for his God vnto which hee becommeth a slaue so as this is no small sinne Doct. Hence note a difference betweene the regenerate and the reprobate for if the childe of God be enticed and drawne away from God he grieueth for it and giueth not readie consent vnto the temptation Secondly if through frailtie he bee ouercarried to giue consent yet it is not full consent but he doth it against his will and purpose for his purpose is not to sinne Thirdly if he put lusts in execution he lieth not in them he will not walke after them but recouereth himselfe because he is incorporated into Christ he hath the roote of grace which shall not vtterly die in him the seede abideth in him which at last shall sproute vp to repentance and amendement of life and hereby may a man know whether he be the childe of