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
found so perfect but that it may be made more perfect Iabal Tuhal and Iubal were the first inuenters of Tents of cunning work-manshipp in Brasse and Iron and of Musicke Genes 4. 20. 21. 22 haue that termination of their names which in Hebrew signifeth Vanity to shew that as in these so in all other Artes and Scicnces in not contained the true Blessednesse To conclude therefore seeing in Treasures Honors Pleasures in Beauty Health Strength in Memory Wit Science that is to say in the good things of Fortune of the Body of the Minde this Blessednes cannot be found Let vs not settle our hearts and selues on the things of this life as if they could make vs Blessed Let vs consider that the 1. Iohn 2. 17. world passeth away and the lusts thereof Let vs advise our selues that all flesh is grasse and the very grace thereof that is whatsoeuer therein is most precious is as the flower of the field Esa 40. 6. Oh we must not therfore take our ful repast of the things of this life if we looke after this life to sup with Abraham Isaack and Iacob where the place of our Supper shal be the Kingdom of God and the diet of our Supper true blessednesse which yâ— we may the better performe let vs seriously meditate Augustine vpon the saying of holy Angustine Mundi gaudia diaboli venena The ioyes of the world be the poysons of the Deuill poysons which will worke not the death tempotall which is the seperation of the soule from the Body but which will effect the death Spiritual which is the fearful separation of God from the Soule we must not then imbrace the world least the Deuill imbrace vs wee must not glut our selues with the pleasures of the world least the Diuell poyson vs. Moller in Psal 1. From the Apparent or Seeming must I now passe ouer to the existent or being Blessednesse in the originall plurally expressed Blessed is c. This is the true blessednesse indeed to bee found of him that shall seeke it both in this life grounded on grace and also in the life to come established on glory First this Blessednesse is to bee found by seeking as it is in this life grounded on grace a sacred issue proceeding from the Spirit of God which Spirit as it is said to be seauen-fould Apo. 1. 4 so bee the Giftes and Charismes which ariseth there from according to the mistery of the number seauen many-fould an holy ofspring is it inspired by God called the fruites of the spirit Galat. 5. 22. 23. fruites of the spirit are they like the fruites of the Tree of life many and soueraâ—gâ—c Apocal. 22. 2. many in kinde souereigne in vertue The Apostle in the fâ—recited place shâ—weth vs some principall Gal. 5. 22. 23. particulars of them Loue Ioy Peace long suffering Gentlenesse Goodnesse Faith Meeknesse Temperancie the particulers whereof 〈◊〉 cannot amplifie onely let this beâ— sufficient that hee which hath the foundation of this Blessednesse laide on the ground-worke of Grace in this life so frameth his manners as hee loueth man for Gods sake because in him there shineth the Image of God as he rejoyceth in the good of another man as if it were his owne as he is peaceable as in whom serpentina prudentia Matth. 10. 16. and columbina mnocentia the wisedome of the Serpent and the innocencie of the Doue are to bee coupled together as hee suffereth long leauing vengeance to the Lord Rom. 12. 19. to whom it belongeth as hee hath gentlenesse in manners towards all men though they be in their affections enemies in their Religion Turkes Iewes and Infidels as he is good euen in imitation of God him-selfe who causeth his raiâ—e to fall as well on the vnâ—ust as on the iuâ— and his Matth. 5. 45. sâ—nne to shine as well on the bad as on the good as hee is faithfull toward God in heart and zeale toward Man in word and promise as hee is meâ—ke as the spirit of God is said to bee a spirit of meâ—knâ—sse as hee vseth the bridle of Temperance to restraine his ouer-heady affections both concerning meates and drinkes and apparell or what-so euer else mought prooue out of course or disordered The Gentill wise-men were not ignorâ—nt of the Blessednesse which commeth by Grace as 〈◊〉 Srâ—t Augustine August de Ciuâ—ta dci lib. 10. cap. 2. who hath these word 〈◊〉 Philosâ—phi tenent qui docent nos fore beatos obieclo qâ—odam lâ—mme intelligibili quod Deus est nobis that is The Philosophers also doe hold a certaine Grace whereby they teach that wee shall bee happye by reason of a certaine intelligible heart which God is vnto vs. The same Father in the same place pâ—oduceth one of them Plotinus by name who illustrateth this matter by a similitude of the Sunne which beeing the Fountaine of all light transmitteth the beames to enlighten the Moone which otherwise should bee in darkenesse So sayth hee doth GOD transfuse the rayes of his grace on vs to make vs happy which otherwise should bee in wretchednesse Secondly this Blessednesse is to bee found by seeking in the life to come as it is established on Glory and this eyther to bee handled as it is builded on in some modell or portion of glorye or else as it shall here-after bee accomplished in the fulnesse and perfection of glory First it is to bee handled as it is builded on in some modell or portion of Glorye in a riche though not in the richest measure This Blessednesse the Godlye ones are then made partakers of when the Apostles wishe is become their portion namely to bee dissolued and to bee with CHRIST IESVS Philip. 1. 23. For farre bee it Oh bee it farre from vs to dreame with some fantasticall and giddye spirites which both earlye and late haue troubled the peace of the Church That the Soules euen of the deerest Saints of God beeing losened from the bodye are not forth-with admitted into ioy but fall a sleepe and so shall continue vntill the Resurrection A pestilent Doctrine is it which no Text in GODS Booke doth warrant but the whole volumne of the blessed Scriptures turneth against and ouer-turneth it It is sayd Ecclesiast 12. 7. That the Dust returneth to the earth That is the Bodye made of Dust and the spirit that is the Soule to GOD that gaue it If the Spirit returneth then it hath a motion if it hath a motion then is there no binding vp of the finewes the instruments of sence and motion as in sleepe it happeneth if there bee no ligature or binding vpp of these moouing and feeling finewes of the soule then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of slumber Rom. 11. 8. mooueth these men to thinke or rather dreame there cannot bee admitted into the soule after her disvnion from the body any sleepe The Apostle Paul Philip. 2. 23. wished to bee dissolued and to hee
with CHRIST IESVS which was best for him Where hee maketh the end of his wishe not to fall a sleepe but to bee with CHRIST not so as with CHRIST hee should bee ouer-whelmed with a sencelesse slumber but so as with CHRIST hee should bee rauished with a sence of ioy for which he addeth that it is best for him Further it is not likely but rather absurde to thinke that CHRIST will suffer their spirites to sleepe in his kingdome whose bodyes hee would not suffer to sleepe in the Garden Matth. 26. 40. But let CHRIST the wisedome of GOD his Father 1. Corinthians 1. 24. confute and confound the Wisedome of this Worlde which is enmitie vnto him which hee will therefore destroye and caâ—t awaye the vnderstanding of the prudent in this kinde 1. Corinth 1. 19. That mortall blowe which hee gaue the Sadduces Matth. 22. 32. may serue also as a fatall wound to strike these men dead I am sayth GOD the GOD of Abraham and of Isaack and of Iacob GOD is not the GOD of the dead but of the liuing If hee bee not the God of the dead but of the liuing then is hee not the God of such whose spirits are fallen a sleepe and so by consequence beare the Image of death â—ot of life with them More-ouer what comfort could the good Thiefe receiue from the speeches of our Blessed Sauiour hanging vpon the Crosse that hee should bee with him in Paradise if his spirit should sleepe there or what possibility was there that Abraham should speake Luk. 23. 43. and conferre with Diues if the spirit of Abraham and of all the faithfull which bee the Children of Abraham Luk. 16. 25 were a sleepe To conclude what such resolution and protestation could rightly and truely haue beene found and made in and by Polycarpus as the Ecclesiasticall histories witnesse one liuing euen in the prime and purer times of the Church before hee entered into the flames to giue his body to bee burned that hee mought become a whole burnt-offering of a sweete sauour vnto the Lord enen that that day as hee saith hee should bee presented vnto the Lord in spirit if his spirit should bee presented vnto God in the same nature that Eutychas was in when Paul preached fallen a sleepe An opinion hath it Act. 20. 9. beene which hath not seazed alone on the Foote but euen possessed as some men will haue it the Head of the Church Which hath not bashfully stood at the Footestoole but boldly set on the Chayre of Peter that the soules of men sleepe till the Resurrection which matter may surely serue not onely as a black-coale both to blemish the name and to obscure and blotte out the writings and workes of them who haue by Pennes and Presses witnessed the contrary but álso as an impregnable proofe that the Pope may erre An Opinion hath it beene I say or rather an Haeresie then an Opinion because it hath beene manteined with pertinacie or stiffenesse against the Scriptures hatched broched published and patronized by one of the Popes them-selues euen Joban Gers Ser. de Pasch par 3. Pope Iohn the 22. as Gerson a learned man testifyeth who would haue the Soules euen of good men to bee bereft of the Happy-making vision of Gods face vntill the day of Iudgement and so in some sence to sleepe vntill the awaking time of the resurrection A matter as it was well worthy condemned as Hereticall by the whole Vniuersity of Paris with the sound of trumpets in the presence of Philip then Kinge of France a thing was it not of God therefore could it not stand But we which are Act. 5. 38. taught of God a beter lesson ought to hold another course and beleeue that in the life to come there is a building on of our blessednesse begun in this life the former steppe of our glory Secondly this Blessednesse in the life to come is to bee considered as it is a second steppe thereof consumate in glory which shall then bee fully accomplished when the bodies and soules of the Saints shal be re-united and knit together againe in peerelesse blessednesse endlesse Immortality cheefly aboue al intended in this place Blessed is the Man Which blessednesse that we may the beter know by knowlege insue it we must vnderstand that it cheifly consisteth in two pointes First this sulnes of Blessednesse consisteth in that matchlesse perfection which shall bee enioyed from within vs secondly in that endlesse consolation which shal arise to vs from without vs The matchlesse perfection within vs shall concerne both our Bodeis and our soules First our Bodies which are now earthy then shall become heauenly are now mortall then shall become immortall are now corruptible then shall become incorruptible are now subiect to passion then shal become impassible Mat 13. 43. are now dull and heauy then shall become quicke and liuely are now it may bee blacke and deformed 1. Cor. 15. 43. then shall become shining as the Sunne in the Kingdome of there father are so now as to be sowne in dishonour but then shall they be rased againe in honour so now as to be sowne in weakenesse bnt then to be raysed vp in power Wheare the Eye shall so see the glory of God as it shall neuer be dazeled the Eare shall so heare the most melodious musicke of the Heauenly Quire as it shall neuer bee wearied the Nostrills shall so participat of the most delicate sent of the Paradise of God as they shall neuer bee satisfied the Pallate shall so tast how sweet the Lord is as it shall neuer be cloyed and to conclude the whole man in his hole body and in euery particular thereof as in his ioynts siners veines arteries fllesh blood bone ligament mussekle and whatsoeuer part or parcell besides shall be so affected and disposed as they shall haue a neuer ceasing contentment an euerlasting reioycement for they shal bee satisfied with the pleasures of Gods house who shall giue them drinke out of the riuers of his pleasures Psal 36. 8. The Eye hath seene much yet the eye hath not seene it the Eare hath hard more yet the Eare hath not heard it the Heart is able to conceaue most yet neuer hath it doth it or shall it enter into the heart of Man what the heart of Man shall then enter into a ioy which wee must enter into it is so large Mathew 25 23. For it cannot enter into vs wee are so little A Maisters toy which is able to maister the conceites and capacities of all men who seeke to comprehend it When that complaint of Gregor Nazianz. shall cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am little and great base and high mormortal Grâ—go Nazian Epitaph in sratrem immortal earthly and heauenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing those things after the slesh these according to the spirit but then in regard of the glorified flesh wee shall become
a fellow of Angels a partaker of the Kingdome of heauen to raigne with the King by desiring Nothing to possesse All things to bee ritch without coueting to gouerne without treasure to iudge without a successor reigning without feare of Barbarians and liuing an eternall life without feare of death A Soueraingne no doubt consolation a branch of this Blessednesse The third of the fiue particulars wherein this endlesse consolation doth consist which out of vs shalll arise vnto vs in GODS Kingdome is the place where wee shall enjoy it euen in the Heauen as witnesseth the Apostle 2. Corin. 5. 1. VVee know that if the Earthy house of this Tabernacle bee destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens The outward Courtes whereof if they be and appeare so glorious what shall wee thinke that the Sanctum sanctorum is The Pauement whereof if it bee so beautâ—ous VVhat shall wee thinke that the Roofe and inward Seelings are If the Suburbes thereof out-spread them-selues as it were with Curtaines of State and Maiesty no doubt then but that thou art thrice worthy that very excellent things should bee spoken of thee O thou Citty of GOD Excellencly concerning this point writeth holy Basit St sanctorum Atria scilicet Caeli talia sunt Basil Hexa Homil. 2. et templi vestibula tantam adeuntibus se reuerentiam incutiunt c. That is if the Courtes of the Saints namely the Heauens be such if the porches of Gods Temple doe strike a great reuerence into them which goe vnto it and doe beare them-selues aloft with such and so great a weight and state of their pulchritude as they do dazel our eyes as it were with twinckling and blazing lightnings What do we thinke that the Holy of Holyes is it selfe No doubt an endlesse consolation a branch of this Blessednesse The fourth of the fiue particulars wherein this endlesse consolation doth consist which out of vs shall arise vnto vs in Gods Kingdome is the practise wee shall there exercise Kings indeed we shal bee and that of an heauenly Territory but not carke and care watch and ward for the defence of subiects and the offence of enemies as the Kings of the earth vse to doe but such Kings shall we be As are coupled with Priestes Apoc. 1. 6. in offering vppe the sacrifice of continuall praises the sweet odours which shal ascend out of the Censers of our hearts accompanied with the Calues of our lips continually saying with the soure and twenty Elders Thou art worthy O Lord to receiue glory and honor and power for thou hast created all things and for thy wils sake they are and haue beene created Apoc. 4 11. questionlesse an endlesse consolation a branch also of this Blessednesse The fift and last of the fiue particulars wherin this endlesse consolation doth consist which out of vs shall arise vnto vs in Gods Kingdome is the Time for which it shall last and continue euen for euer-more therefore our building which God without hands shall build for vs shal not only be in the Heauens but euer-lasting in the Heauens 2. Cor. 5 1. A Kingdome whose King is the Trinity whose law is Charity whose bound is Eternity Worthily therefore might Saint August apply that August de ciuitate dei lib. 2. cap. 1. 19. speech which sometime Iupiter in the Poet spake to Venus concerning Aeneas her sonne vnto the Kingdome of heauen His ego nec metas rerum nec tempora pono Imperium sine sine dedi To these do I set neither bounds of things nor times but haue I giuen an Empery without end An endlesse consolation indeed a branch also of this Blessednesse Hence may I further note in a word that the Spirit of God in this place saith concerning the Blessednesse not presently enioyed but futurely to be reaped in the time to come not that Blessed shall be but Blessed is the man To shew that a Man that is especially called Godly quallified and truely sanctified may be assured of this blessednesse and by consequence of his saluation Seeing then to conclude by that which hath bene deliuered it appeareth that this True blessednesse consisteth in the ground-worke of Grace in this life and is both builded on in Glory and consumate in the fulnesse of Glory in the life to come which conteineth in it a matchlesse perfection both in Body and Soule within our selues and also an endlesse consolation arising both by the company of God Angels and Saints by our state Kings by our place the Heauens by our taske singing the songes of Praise and thanks-giuing out of our selues Oh let vs in the name of Christ in whose name alone we look to be saued Let vs I say practise the vertues of the Godly that we may receiue the reward of the Godly Let vs not walke in the counsel of the wicked let vs not Stand in the way of sinners Let vs not sitt in the seat of the scornefull but let vs delight in the law of the LORD and meditate therein day and night That so we may bee Blessed of GOD our Father as Iacob was by Isaac his Father Let vs not thinke to get heauen the substantial model of this Blessednesse by sluggish idlenesse and vnprofitable security but we must know that as the children of Israell could not come to the temporall Canaan with out Armes and Conflict Bloud and Battaile so wee can neuer attaine vnto the spirituall Canaan without many â—nâ—â—untâ—rings many bickerings against the world the flesh and the Deuill that they may not subdue vs to walke in the counsell of the wicked to stand in the way of sinners to sitt in the seate of the scornefull For the Spirit to aduance the power thereof so as wee may delight in the lawe of the Lord and meditate therein day and night Non eâ—â— facilis ad magna ascensus Cypria tracta de habit virâ—ia saith Saint Cyprian Things which are great are not easily climbed vnto What sweat what labour taketh a man before hee commeth vp to the toppe of an hill how much more is a Man to labour and sweate before hee attaine to the height of Moâ—nt Sion In cuius summo summum manet bonum In the topp whereof resteth the topp of our blessednesse Hetherto haue I handled the former part of the Recompence of the vertues of a Godly man namely the declaration and tenure of it Blessed is the man Now am I to passe ouer vnto the second part thereof conteined verse the third of this Psalme that is the further dilatation and title vnto it For hee shall bee like a tree planted by the riuers of Waters that will c. The Words containe in them a similitude in which as in a similitude we may note two parts The former is the proposition or the praecedent part the other is the adiection or subsequent part thereof in these words so
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
shall doe And hee gaue that wicked counsell concerning Going in Vers 21. to his Fathers Concubines Secondly there is a publike counsell of the wicked in matters of assemblies Ecclesiasticall as amongst and aboue the rest that Councell which was assembled and gathered together for condemning and executing our Innocent and guiltlesse Sauiour Mark 14. 55. where it is said that the high Priest and all the Councell sought for witnesse against Iesus to put him to death and found none It is an error in the Church of Rome by no friend of truth to be tolerated that they so stiflye hold and maintaine that Generall Councels cannot erre and that Councels of the Church cannot prooue Counsels of the wicked Indeed it is true of Councels of the Church so farre as the Church continueth to be the piller and ground of truth But by reason that Councells consist of Church-men 1. Tim. 3 15. and Church-men are compounded of the Church and Men in many things it cannot bee auoyded But that as Men they may and doe erre in regarde of their varietie of opinions personall imperfections multiplicity of interpretations mistaking as Isack though he were a Prophet mistooke Iacob for Esau The difference is Gen. 27. that Isaac tooke the good Iacob for the euill Esau But they here-in forsake the Good for the Euill Saint Augustine writeth that Councells are most Saint August â—pist 1 19. wholsome Antidotes against the poyson of heresies yet will hee haue them to bee subiected vnto the spirit and Scriptures which alone are priuiledged Non errare not to erre Though Bellarmine and Stapleton sweate in the proofe and auouching of the contrary yet can it not bee modestly denyed which Eusebius lib. 7. Ecclesiast Histor. hath anciently recorded that Councells in number no fewer then ten haue confirmed the then ouerspreading heresie of Arianisme Three Councells as an 3. Councells errid other graue Author Commenting vpon Cyprian reporteth haue miscarried in establishing the re-baptizing of conuerted herctiques What should I speake of the second Niâ—ene Councell which reared vp Idolatry and 2. Councells of Nice gaue bodies to Angels and the soules of men Councels therefore haue beene misâ—ed and may erre whether they bee Prouinciall or Occumenicall as if I thought it fit I could plentifully prooue Thales when hee looked towards Thales the Starres stumbled at a stone and fell on the earth So men in their Councels while they pretend godlynesse may maintaine wickednesse Councell in the Hebrew is called Gnatsc of a Roote Gnets which Gnets signifieth a Tree To shew vnto vs that as Trees bee both good and bad so also may Councels that as a good Tree bringeth forth good fruite so doe good Counsell like a Tree Councels and a bad Tree bringeth forth bad fruit so doe euill Councells becomming therein the Councels of the wicked The second point which from hence I doe obserue is that the wicked walke in this Councell Among other things obseruable in him that walketh this is one principally intended a mans Recreation or Pleasure In that the wicked then walke in wicked 2. Sam. â— 1. counsell they may bee said to make it as an Alley or Gallery to delight and recreate them-selues therein As Dauid sinned when hee walked in his Gallery so the vngodly make sinne their Gallery to walke in Sinne is deuided into three parts Lust of the eyes Lust 1. â—ohn 2. 16. of the flesh and Pride of life Hac tria pro trino numine Mundus habet These three Pleasures of Vanitie are esteemed of by the world as the Three persons of the Deity for the world so possesseth the Lust of the Eyes as it ioyeth in it the Lust of the flesh as it reioyceth in it the pride of life as it delighteth in it and them all as it walketh in the pleasure of them Hee that purposeth to bee sinfull so delighteth in sinne as he therein can prescribe no bound vnto him-selfe for the pleasure of sinne towleth him on to become without measure in sinning Let Absolon be our example who first sinned in â— Sam. 16. 22. that hee went in to the Concubines of another Secondly was impudent in his sinne in that they were the Concuâ—ines of his Father Thirdly hee tooke such delight in it and rather vaunted then walked in the pleasure thereof as after a triumphing sort hee caused â—ents to bee spred in the top of the house and committed the folly in the sight of all Israell and open sunne-light Hee was not abashed that the Sunne of Heauen should see his so rebellious Incontinencie The pleasure which the vngodly take in sinne may appeare in this that it is their desire to committ it first euery whit secondly euery where thirdly euer or if you will First all secondly at all places and thirdly in all times First the wicked so walke in sinnes pleasure as they wish to commit it euery whitt or all the wise man is said to feare the Lord in all things Eccles 18. 26 So a foole such as be the wicked heere spoken off wisheth to anger the Lord by all sinnes As Dauid answered Michol that hee would bee more vile still So the vngodly 2. Sam. 6. 22 purposeth to bee more wicked still vntill they haue gone through genera singulorum the kindes of all sinnes and singula generum the pâ—rticulers of all those kinds Adding sinne to sinne as we read of Ioyning house to house that they may sinne alone as they so doe that Esay 5. 8. they may dwell alone in the middest of the earth as it is Ibidem in the same place Leauing if it were possible no sinne for others to commit as they no place for others to inhabite retaining voluntatem peccandi a will of sinning though they haue not facâ—â—tatem an ability to sinne with Caligula when they cannot sinne against heauen Caligula yet casting stones against heauen they would make a Monopoly of sinne as men willing to engrosse it in their owne hands Secondly the wicked so walke in sinnes pleasure as hee desireth to commit it euery where or at all places not priuatly but publikely in the open view of all men Therefore is he said to clothe himselfe with it as with a raiment Wee Psalm 109. 1â— put on our raiment that our nakednesse beeing couered wee may boldly come into the sight of men In that then Sinne is by the Wicked put on as a rayment it argueth that their sinne is become as a Harlots fore-head with-out shame Doing as the Torlacchi a certaine Sect in great Torlacchi estimation among the Turkes who practise their sinnes openly because the more wicked they are the more religious they are deemed Thirdly the wicked so walkes in sinnes pleasure as hee delighteth to commit it euer or in all times not onely in his youth concerning the sinnes whereof because it is more inâ—linable hereto then the other branches of our
Great onely and not Small High onely and not Base Immortall onely and not Mortall Heauenly onely and not Earthly because Christ shall then change our vile body that it may bee Fashioned like vnto his glorious body Phili. 3. 2. 1. A matchlesse perfection of the body one branch of this Blessednesse The second matchlesse perfection of this Blessednesse is to bee found in our minde whose Witte shall then bee so sharpened as it shall neuer become dull againe whose Memory shall then be so confirmed as it shall neuer foâ—gette againe Whose Wisedome shall then bee so enlarged as it shall neuer bee diminished againe whose Vnderstanding shall then so bee enlightned as it shall neuer waxe darke againe Whose will shall so then be directed as it shall neuermiscarry againe To conclude whose knowledge shall then bee so accomplished as it shall neuer bee ignorant againe As the Wit Memory Wisedom Vnderstanding Knowledg of an Infant in the wombe of his mother is nothing at all especially in comparison of a Man in the full pitch of his age and the ripenesse of his best education so and much lesse then so â—s the Wit Memory Wisdome Vnderstanding Knowledge of a Man of the most absolute complements in this world in comparison of that which in the world to come wee may certainely expecte and shall vndoubtedly receaue if we be Gods Children In the one we are as a child in the other we shall be as a man and putt away childishnesse in the one wee see as in a glasse darkly in the other wee shall see face to face in the oâ—e we shall Know in part in the other VVe shall knowe euen as wee our selues are knowne 1. Corm 13. 11. 12. Heere are wee clogged with the weight and intangled wiâ—h the shacles of an heauy and combersome body from whence the soule of man beeing then and there deliuered it shall become more ready in contâ—yning and lesse doubtfull in resoluing and euery way more perfect occulorum acies saith S. Chrysostom dum lucida est Chrylo st â—n Euang Iohan. vel Hoâ—li 1. vell minutissima cernit c. The sight of the eye while it is cleare seeth euen the smallest thinges but beeing dimmed with humours that fall out of the head is blinde in perceiuing euen the greatest obiects so is it with the soule which beeing wrapped and incombred with the thicke mantle of a massy body is ignorant almost of euery thing but beeing once inlarged and sett at liberty soas she is an abstracted substance seperated there-from especially in the brightsome light of Gods kingdoâ—e it is vâ—conceiuable what shee conceiueth and what kingdome it is vnconceiuable what shee conceiueth and what she vnderstandeth passeth vnderstanding The Christail the clearer it is the more capable it is to recâ—iue and the more brightly doth it represent the rayes of the Sunne which shine vpon it So the spirit of man being then purged and cleared from the drosse of any corruption receiueth more easily and representeth more fully the light of Gods wisedome which resteth on it A matchlesse perfection of the soule a branch also of this Blessednesse Secondly this Blessednesse heare spoken off consisteth in an endlesse consolation arising vnto vs out of vs to bee obserued in sundry particulars leauing the â—esâ—due which might bee collected my purpose is to stand vppon these fiue Wherof the first is the Company which we shal then inioy off God Angels Saints First this endlesse consolation out of vs doth arise vnto vs by the fruition of the Company of God in whose Presence there is first ioy secondly fulnesse of toy Psal 16. 12. Whome to behold is Blessednesse Math. 5. 8. Where wee shall bee able to comprehend with all Saintes what is the breadth and length and depth and height and to know the loue of Christ which passeth all knowledge that we may be filled with all fulnesse of God Where wee shall attayne to Ephes 3. 18 19. the mistery of the indiuisible Trinity in Vnity The Power of the Father the Wisedome of the Sonne and the Loue of that Holy Ghost If it were a praeeminent dignity for those Magistrates to see the face of King Ahashuerosh then vndouâ—tedly must it of necessity bee true Blessednesse it selfe to Behâ—ll the face of God the reward of the godly mans vertue here spoken off A Reward indeed is it sayth Ber 〈◊〉 Bern. mâ—ditatâ— cap. 4. 〈◊〉 deum vinere cum deo viuere de deo c. To see God to liue with God to liue of God to be with God to be in God who shall be All in All vnto vs habere id quod â—st simmum bonum to haue that which is the chiefest good the Blessednesse heere intended Secondly this endlesse consolation out of vs doth arise vnto vs by the company of Angels who for their Dignitie are Principalities for their Might Poweâ—s for their Authority Dominations Ephes 1. 21. For their Number Thousand thousands and tenne thousand thousands which are infinite Dan. 7. 10. for their Glory so surpassing as some of them be called Zeraphim Esay 6. 2. tha t is bright fiery or burning and therefore bright and glorious Thirdly this endlesse consolation out of vs doth arise vnto vs by the company of Saints which are called our fellow Cittizens Ephes 2. 19. A glorious order of Patriarkes an holy assembly of Prophets a blessed conuocation of Apostles and Euangelists an inumerable and most noble army of Martirs Virgins Confessors which All being of the houshold of God with vs. Ephes 2. 19. must needs afford vs a mutuall and perpetuall consolation a branch likewise of this Blessednesse The second of the fiue particulars wherein this endlesse consolation doth consist which out of vs shall arise vnto vs in Gods Kingdome it is the State which wee shall there susteine Beeing a State of no lesse then Kinges A Kingdome which wee shall attaine vnto not by force and pollicy but by GODS free fauour and mercy Feare not little Flocke it is your fathers pleasure to giue Apoc. 1. 6. you a Kingdome For which cause also Christ shall say at his iudgement vnto the elect Come yee blessed of my father Luke 12. 31. inherit yee the Kingdome prepared for you from the beginning of the world It is indeed prepared for vs but Math. 25. 34. so as wee should not thinke that though wee sit idle the whole day of this life wee cannot fayle of it but if wee will finde it wee must seeke it Seeke yee first the Kingdome of God Math. 6. 33. And then shall wee bee made partakers of the Good thinges that belong there-vnto which be both Internall the Righteousnesse thereof External and al these things shal be ministred vnto you A Kingdome concerning which S. Agust witnesseth Quale erit gaudium cum te videris esse socium Angelorum c. What manner of ioy will it bee when thou shalt August contra Jud. â— cap. 21. see thy selfe to bee
stocke thirdly withernig and drooping in the age of it so man while he is as a twigge in the first spring of his infancy or childhood is tender in his body being but as a flower which is sonne blasted and withered away And in his mind is flexible as a twigge easily inclined either to Vertue if hee bee informed or to Vice if hee bee neglected being as waxe which may be wrought and brought into all formes but being once stiffened and confirmed in the strength of his â—â—cke by his youth or Mans-age he is it may bee in his body more firme though â—ee can neuer bee wholy without them against infirmities and more tough in his mind either to retaine the habit of Vertues if he shall be seasoned with them or to cotinue the poyson of vices if hee hath bene nusled vp in them An exccellent Caueat vnto all Parentes and gouernours vnto whome the educacion of these young springes euen in the first sprigge or twige of them is committed that they may while they bee tender enbow them frame them while they be plyable and worke them while they be flexible least that when of pliant sprigs they shall become stockish trunkes they grow curelesse they waxe redreslesse As Adam our first Parent was appointed to tend the Trees of Pradise so wee his ofspring Gen. 2. 15. haue misticall trees commited to our keeping and dressing euen the fruit of our bodies Which if they shall bee timely tended duely ordered and rightly framed vnto that Mica 6. 7. which is good will proue such plantes as shall bee both peaceble and pleasant peaceable shall they bee because they shal be as Oliue plants pleasant shall they bee because they shal be as curtaines of ornament spread round about our table Psal 118. 3. But if wee shall bee ouer-indulgent and ouer-tender toward them a fault ouer-rife in these times they will grow stiffe in sin and be hardned in the thicke dregges of there owne lose and misleading courses prouing no better then wild-trees which will bring forth fruit no better then the Wild grapes Esay 5. 4. resembling the bramble in presuming against vs and vsurping ouer vs there parents and Gouernours though we be towards them for Fatnesse as the Oliue Tree for Sweetnesse as the Figge-tree for Pleasantnesse as the Vine Rough and vntrimmed Brambles Iâ—dg 9. indeed will they argue them-selues to bee which vnlesse they may haue their mindes will threaten fire to come out of them which shall consume the Cedars of Libanon A lesson is this seriously to bee weighed and â—eedfully to Iudg. 9. 15. bee practised in these times wherein the complaint of Saint Chrysostome may often and againe bee vsed Patrâ— Chrysost sup illud Matth accessit ad illum mater Zebâ—dâ—orum et matres corpus suorum natorum amant animam autem contemnunt c. Fathers and Mothers doe â—oue the bodies of their children but lightly passe by their Soules for they desire onely to see them in this world not caring what they shall sufâ—er in the life to come A folly is this euen with teares of the bitterest sorrow to bee lamented that Men should loue the huske and neglect the graine regarde the Shell and reiect the Kernell esteeme of the Bagge and despise the Treasure therein contained beautifie the Bodies of their children and suffer their Mindes to bee blacke deformed corrupted whereby these mysticall trees waxe so rough and tough in their stocke being not other-wise set and disposed in their twigge as they will bee broken before they bee bent ended before they bee mended More-ouer in the third place is man in his growth like a tree flourishing haply in his youth but drooping in his age looking toward the Dust before hee returneth to Gen. 3. 19. the dust This is the worke of Time who is the great conqueror of all things A time is appointed to â—uery thing so Eccles 3. 1. cannot this thing escape from this appointment There is a time to be borne a time to dye so is there according to to the same proportion a time to be Yong and a time to waxe Old also Mans life is but a day whose euening will certainly follow his morning vntill the night of death maketh him to sleep in the bed of the graue vnto the time that the day of the resurrection shall awaken him againe Bee it that a Man in his youth bee as strong as the Oake as tall as the Cedar as straight as the Pine-tree as flourishing as the Greene Bay-tree yet when the winter or his age shall ceaze vpon him his strength will bee weakened his talenesse abated his streightnesse crooked his florishing withered because then the Keepers of the house that is the hands will tremble the Strong-men that is the legges will bow the Grinders that is the teeth shall cease they shall â—axe darke which looke out at the windowes that is the eyes the dores shall bee shut without that is the lippes and he shall rise at the voyce of a birde that is sleepe shall depart from him and the daughters of Musicke that is the eares shal bee abased and they shall bee affraid at the high thinge that is they shall stoope towards the earth againe and the Almond Tree shall slorish that is their haire shall bee as white at the blossomes of that tree and the Grassehoppers that is as some will haue it the shoulder-pinnes shall sticke vp And old-age shall be as an house which euery man if death cut him not of before must goe vnto Eccle. 12. 5. Eccl. 12. The Philosopher mentioneth small flies neare to the bankes of a certaine riuer which liue but one day They are bred in the morning like vnto Man in his infancy therin Aristo de natu animal lib. 3. as a Tree in the twigge they are at there full strength at noone like vnto man is his confirmed age therein as the Tree in the stocke they are at night growing toward there end like Man in his Old-age therein as a Tree in the drouping thereof Third Man may bee said to bee like a Tree in the state of a Tree which the higher it is the more dangerfull it is as that which then is more exposed to the violence of the Windes to the blasting of the Lightninge to the dent of the Thunder-boult and the lesse fruitfull it is as may appeare by the Cedar one of the talest Trees yet none of the frut-fullest whereas those Trees which are of a lower and more base groth are both lesse dangerfull as they which are exempted by there submissenesse and deiection from the ragings of the Windes the flashings of the lightnings and the fury of the Thunder-bolts as also more fruitfull as it may appeare by the Vine the lowest almost among the Plants as that which vnlesse it bee by the care and hand of man shoared and vnderpropped creepeth vpon the ground leaneth and layeth still vpon the
bee no vertues but the Image of them as the Image of Dauid was shewed by Michol to delude Saul her fathers messengers for Dauid him-selfe 1. Sam. 19. 16. These their vertues are done by the wicked first for shew as Hypocrites like a dung-hill couered with snowe white without but full of stench and pollution within Hypocrites though they be as fire without whot and bright yet bee they as water within first cold as water secondly as we vse to say in a prouerbe Weake as water They haue it may be the coulour and appearance of salt but not the smacke and rellish of it What tast is there 〈◊〉 the white of an Egge Iob. 6. 6. so may we say what tast is there in the salt of an Hypocrite The spirit of GOD witnesseth of an Harlot that Prou. 5. 3. 4. her lips dropp as an hony-combe and her mouth is more soft then oyle but the end of her is bitter as worme-wood and sharp as a two-edged sword That which there is said of the Harlot may also bee verified of the Hypocrite that the sweetnesse of hony and smoothnesse of oyle is in his outward countenance and appearance but within lurketh euen the bitternesse of worme-wood and the dissembling of a double heart like the wounding of a two-edged sword How can then euen the vertuous actions if it bee lawfull so to call them of such as masâ—ke vnder the vizard of Hypocrysie be prospered by GOD who will bee worshipped not in shew and doubling but in spirit and truth Iohn 4. 24. Yea how shall hee not rather not onely defeate and dis-prosper them but also euen vtterly auenge and confound them to giue these Hypocrites their portion With Hypocrites where there is weeping and gnashing of teeth Math. 24. 51. Weeping which commeth of heat and gâ—ashing of teeth which commeth of cold to them which are Luke-warme neyther whot nor cold as it is said of the Church of Laodicia S. Basil likeneth the hypocrite vnto the Idoll Bell externe quideÌ„ habenti aes lutum vero sub aere falgente absconditum Basil Hâ—mil in aâ—quo Script locos Hauing brâ—sse without but clay hidden vnder that shining brasse within Of this also may we be sure that the lott of the Hypocrites shall become by the iust iudgement of God like vnto the lott of Bell who beeing deliuered Dargon Hist Bell into the hand of Daniell which signifieth the iudgment of God was by him destroyed There-fore in regard of these vertuous actions of the wicked varnished ouer with the glosse of Hypocrisie cannot they be said to bee prospered but rather as the Scripture importeth to be confounded and ouer-whelmed The wicked are not so Secondly these their vertues are done by the wicked for praise of men Like vaine-glorious-ones who may deseruedly be censured to haue hunted after the winde and when they haue caught and as they thinke possessed it yet doe they but inherite the winde Prou. 11. 29. Vaine-glory is a limbe of pride and God which resisteth the proud 1. Pet. 5. 5. resisteth also these vaine-glorious actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The giftes of enemies are no giftes so the vertues of the wicked are no vertues vertues in name but not in nature pretending great matters in title but not in truth like Absolon whose name signifieth the Father of peace yet disturbed he his fathers peace and him-selfe became the sonne of rebellion Absolon to gett him-selfe a popular applause among men and a name on earth reared vp vnto him-selfe A pillar in the Kinges-dale to keepe his name in remembrance because he had no sonne which he called after his owne name 2. Sam. 18. 18. So the wicked exercise their vertues euen as the old World builded their Babell to gett them a name and a renowne amongst men But as Absolon was not prospered in his intendment for as much as what hee purposed one way God disposed another his end beeing to bee hanged by the hayre on an Oake to bee pierced through with dartes to be cast into a pitte in a Wood and to haue a mighty greate heape of stones layd vppon him 2. Sam. 18. 17. So these vaine-gloriously vertuous actions of the wicked shall be dispersed not prospered as the true vertuous actions of the godly shall be prospered not dispersed The wicked are not so Thirdly these their vertuous actions are done by the wicked for their owne good consisting eyther in Profit or in Praeferment like Polititians For their owne good consisting in profitt like vserers forbearing the present principall for future aduantage Thus the diuell him-selfe may bee said to bee a Well-doer who will as experience teacheth benefit and help the bodies to the end he may gaine and swallow vp the soules of men The wicked do also vertuous actions for their owne good consisting in Praeferment to gett mens heartes to the end that mens hearts thus gotten may giue them high place and aduancement This was the Diuells case who when he he had Christ vp into an exceeding high mountaine and shewed him all the Kingdomes of the world and would haue giuen them him also but not of simple charity and true bounty but vpon condition that he mought gaine the greatest honor that euer yet was yeelded to any creature namely that CHRIST the Son of God yea a GOD him-selfe at whose name euery knee should bow of thinges in heauen the good Angels of things in earth Men and of thinges vnder the Earth Diuels Phil. 2. 10. Should bow the knee yea which is more Luke 4. 5. Should fall downe and worship him This likewise is the case of all the wicked which are of their Father the Diuell Who will helpe vppe some-what inwordly pollicy the state of them which are downe to the end they may helpe their owne estate vpp But these vertuous doings of these vngodly dooers cannot be prospered because Christ will ouer-throw such Mony-changers themselues which change small that they may gaine great summes of money as some-time hee ouer-threw the â—ables of the Money-changers in the Temple Iohn 2. â—5 and make a scourge for the backes of such Merchandizers of Profit And for them which by this meanes affect preferment There exaltation shall prooue like an Exhalation mounting aloft and forth-with turned into lightning which shall bee cast downe the estate of Sathan him-selfe and the lotte of his followers who was seene to fall as lightning from Heauen Luk. 10. 18. Therefore though the Luk 10. 18. vertuous actions of the godly shall prosper yet may it bee said of the vngodly The wicked are not so Secondly the dooings of the wicked are those which hee vnder-taketh faciendo by action respecting his Vices Seeing his vertues haue beene found to haue no better successe his vices can much lesse bee expected to bee prospered The vices of the godly not simply but respectiuely were sayd to prosper because they lead him to a speedy wise and wary repentance But with the vngodly
haue once offended by it calling it by the name but of a Tricke of Youth But tell mee you against whome there is A woe denounced euen by the mouth of the Prophet because you call sowre sweete light darkenesse euill good tell mee I say is that but a tricke of youth For which euen Dauid the seruant and beloued of the Lord was threatned that the sword should neuer depart from his house 2. Sam. 12. 10. Is that but a tricke of youth for which Hemor and Sheâ—chem the father and the sonne and many other both men and women and children were murthered by Simeon and Leuy old Iacobs sonnes â—enes 34. 25. That for which the Lord flew Hophni and Phinees the two sonnes of Ely the Priest in the battell with the Philistines is that 〈◊〉 Sam. 4. 11. but a tricke of youth Doth a man by beeing light of his body beside the damnifying of his soule first Sinne against his owne body 1. Corâ—â—th 6. 18. Secondly against his goodes For it rooteth out all his increase Iob. 31. 12. Thirdly against his name because hee shall finde a wound and dishonour and his reproach shall neuer bee putt away Prou. 6. 33. Fourthly against his wife if hee bee yoaked in the holy estate of matrimony because hee giueth his body which is not his owne but hers from her to another 1. Corâ—n 7. 4. Fiftly against his children The sword sâ—all neuer depart from his house as in such a case it be fell Dauid 2. Sam. 12. 10. because hee had done so and so to the wife of Vriah the Hâ—ttite And shal this sin then that scandalizeth and damnifyeth in so high a degree our bodies goods names wiues children bee accounted but as a tricke of youth Oh it is an assertion not to bee holden in the Courtes of the Lords sanctuary but to be thought to bee set abroch and a flâ—ate onely in the Synagogue of Sathan not among such as make the Lord to bee their rocke and fortresse with Dauid Psal 18. 2. But among such as make the Diuell to be their Anchor-hold as writeth S. Basill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery or vncleanesse where-with Basâ—â— men become as Chaffe light of their body is the Diuels hooke which haleth men to destruction Fiftly and lastly it may appeare vnto vs that the wicked are as Chaffe light because they bee light euen in their verâ—ues and good thinges counter-ballanced against their vices and euills For let their vertues be placed in the one and their vices in the other scale of the ballance and their vices shall be found many and weighty when their vertues shall declare them-selues to be but froathy and light So that it may bee said of their vertues as it is reported concerning Belshazar Tekell thou art weighed in the ballance and art found too light Dan. 5. 27. Seeing then that the wicked are Light of beliefe Light of their word both in promise vowes and oathes Liâ—ht in their mindes and that in their most religious purposes Light of their bodies by incontinent motions and passions Light in their vertues and best partes counterpeized with their vices and euills which are in them well may they be termed as here by the Holy ghost they are cenâ—ured to bee As Chaffe light as the Chaffe is light Secondly the nature of Chaffe is to bee vnprofitable good for no vse but as vnsauory salt is to be cast forth So vnprofitable Chaffe is to be burnt vpp Math. 3. 12. The portion of Chaffe vnprofitable is to bee burnt vpp with fire vnquenchable The wicked may be found to be as Chaffe vnprofitable 1. in regard of matters Temporall wherein though they happily haue ability yet haue they no will to doe good with them 2. â—n regard of matters Spirituall wherein though happily they may haue wil yet haue they no abillity to benefit others by them First they are as Chaffe vnprofitable in regard of matter Temporall in which for the most part they haue ability ynough if not too much yet want they will to regard the afflictions of Ioseph First because eyther their Will is wholy bent vppon coueâ—eousnesse pinchingly to gather all to no other vse then to looke it vppe in their coâ—â—ers with one locke it may bee from others but with a hundred yea a thousand locâ—es from them-selues because euery couetous thought which infinitely spring and riâ—e in their hearts is as a spring and ward to loâ—ke both it from them and them from it Such haue lesse Interest in their owne wealth then others haue in it For as much as others neyther possesse it nor are possessed by it therein remayning at liberty but them-selues do so not possesse it as they are possessed of it therein enthralled by slauery These are among their golden treasures as the Griffons among the Indians are reported to keepe their mynes of goâ—d so as neyther they enioy the benefitt of them them-selues neyther yet suffer other to approach neare them O then is it not a Sicknesse yea as it is called an euill sicknesse when men haue first Ritches Second those Râ—â—ches which are not onely for the present but in that they are sayd to bee Reserued treasured vppe for the time to come yet to no other end then to the euill of their owners Eccles 5. 12. To the euill of their owners indeed first because they become slaues vnto them second â—ecause they are â—â—rmented with the carke of euill keeping of them third because they are but Stewards and must giue account for them if they shall bee found in the day of their account to haue beene vnprofitable as Chaffe is vnprofitable then must they assuredly expect no other sentence then that which was denounced against the Vnprofitable seruant Cast therefore that vnprofitable seruant into vtter darkenesse there shall bee weeping and gnashing of teeth Math 25. 30. Secondly the wicked haue Ability and yet no will to doe good in matters Temporall because their will is wholy bent vppon prodigality profusely to spend all in abuse which also maketh a man become as Chaffe vnprofitable in matters Temporall For while man hath so many vnsatiable Leâ—ches sucking vppon him as the Leech of Gluttony Luxary Apparrelâ—ings Buildings Riotings Gaming 's Hee becommeth as a Sâ—arce which hauing many ventes and holes how much water socuer is powred into it forth-with remaineth emâ—ty and dry The fire consumeth and as wee say in a Prouerb hath no mercy so the Prodigall one consumeth all on him-selfe and hath no mercy on others by reason of his prodigality As the chaffe vnprofitable Secondly the wicked may bee found to bee as Chaffe vnprofitable in respect of matter Spirituall because though they therein it may bee haue a Will which is also rare to be found yet want they ability to benefit others by them How can a man giue that which hee hath not or speake that which he knoweth not First they haue not a spirituall blessing
vnto smoake so their confusion consisteth in the blowing away of the same dust froath and smoake by the winde of Gods iudgement Oh then how may the wicked and vngodly iustly Wisdom 5. 8. 9. 10. 11 12. complaine with those wicked Ones What hath pride profited vs or what profit hath the pompe of ritches brought vs All those thinges are passed away like a shadow and as a post that passed by or as a Shippe that passeth ouer the waues of the water or as a bird that flyeth through in the ayre or as an arrow that is shott at a marke so that the passage of worldly vanities of them-selues is very swift compared vnto the most swift things as a Shadow Post Ship Bird Arrow in regard of their punishment ordeined for them made most swift taken away as with a winde as we may read of taking such a Way as with a flood Oh then let it Psal 90. 5. not bee scriptum in glacie but sculptum in aere not written in the fleeting Tables of our weake fantasie but in the liuing Tables of our neuer dying remembrance that sinne is not onely a breach of the law a wound in the conscience a bellowes to kindle the brand of Gods burning displeasure a lepry of the soule a wearisomenesse to the body but also that it causeth a Winde that quite riddeth and taketh vs away It may beare a kinde of pleasure for a time like Iesabels painted face which bare an outward face of beauty but was no true beautifull face but in fine will it prooue like Lamia a certaine monster hauing a beautiful face and beautifull breastes so faire as no Painter canne Dion Hist Li. hiae siue Affri cae imitate with his pencell but from the middle downeward is a Serpent wholly giuen to prey and rauin see sinne inticeth as experience proueth with the bait of her face and the beauty of her breastes but atrum desinit in pâ—scem virgo formosa superne she is a stinging Serpent behind and swolloweth Horaâ—e deaâ— poetic vpp both bodies and soules of men soe into the bowels of her as into the bowels of Hell from whence there is no redemption for Hell is the Draught which such meat passeth into through such a panche neuer to bee recouered Let vs therefore by all possible indeauour avoyde to bee wicked as the wicked are least with the wicked wee bee like vnto an house builded on the sand which when the raine fell and the floods came and the wind of Gods iudgment here mentioned blow and beat vppon it shall shew it selfe to bee before the whiske of that winde as the chaffe heere spoken of not able to resist it but so to fall by it as the fall thereof is great But let vs rather labour with alâ— diligence to be godly as the godly are that with the godly we may be as an house builded on a rock that when the raine falleth the flood commeth and the wind of Gods iudgement Mâ—â—t 7. 26. 27. 28. here intended bloweth and beateth vpon it wee with it may be like the sound and good corne rather sifted then scattered secured from falling The Declaration of the matter concerning the wicked being now handled in that part therof which contained Similitude am I to assume that part of it which is expressed by Sentence from thence deriued vers 5. Therefor the wicked shall not stand in the iudgement nor sinners c. This sentence passeth against the vngodly by two names First as they are Wicked they shall not stand in the iudgement Secondly as they are sinners they sâ—al not stand in the assembly of the righteous In the former of the two are we to be informed of two points first what is meant by Iudgement in this place secondly that the wicked shall not stand or as it is in the a Originall not rise vp in that iudgement Jerom. For the better vnderstanding what is meant by Iudgment here wee must know that GOD whose iudgement is heere intended hath a two-fold iudgement The former it is a particular iudgement to bee found euen in this Worlde the other it is the generall iudgment which we beleeue and expect shall be at the consummation of the world GODS Particular-iudgement is eyther more Large and Vnyuersall or else it is more Strickt and Singular GODS more large and vniuersall Particular-iudgmen is that which in this life concerneth the extirpation euen of whole Countries Citties Families c. for their sinnes Of whole Countries So the whole Country of Samaria people which the King of Ashur had brought from Babell Cuthah Aua Hamath Sepharuaim and placed them in the Citties of Samaria among whome for as much as they feared not the LORD Lyons were sent from the Lord which slew them euen the whole nation 2 Reg. 17. 10. or Country of them Of whole Citties as may appeare by those Citties of Sodome and Gomorah who for that they fostered among them pride fulnesse of bread and abundance of idlenesse therfore Ezech. 16 49. were they consumed with fire and brimstone from heauen Genes 19. 24. 25. Of whole Families a notable example hereof we haue in Corah Dathan and Abiram who for that they resisted Moyses and Aaron the Magistrate and the Leune and therein resisted God him-selfe had the iudgement of God bent so both against them and their families euen theâ—r wiues and their sonnes and their children Numb 16. 27. That the earth opened her mouth and swallowed them vppe with their families and al their goods Vers 32. Achan may also exemplifie this point vnto vs who for that hee had caused the Lord to be so angry with his people that they fell before the men of Aye by reason that hee had taken an Excommunicate booty contrary to the Commandement of the Lord of of the spoyles of Iericho as A goodly Babylonish garment two hundred sickles of siluer and a wedge of gold of fifty shekells weight and couered them in the earth in the middest of his tent had the iudgement of God not onely vppon him-selfe in person but also on his whole family and sonnes and daughters and his oxen and his asses and his sheepe and the siluer and garment and the wedge of Gold and his tent and all that hee had for they all Being brought into the valley of Anchor were stoned Iosh 7. form vers 24. to the end by stones and burnt by fire The second particular Iudgement of God to be found in this life is more strickt or singular as it alighteth vppon some one particular and singular person Thus betides it to Ieroboam for his Idolatry who dyed plagued by God 2. Chro. 13. 20. To Senacherib for his blasphemy in that by his messengers hee had rayled against the liuing God the holy one of Israell 2. Reg. 19. 22. in that nature that as he had rayled against God by his Messengers so was hee slaine by his sonnes and he which hadde
because their feare was the greater Wee are as Marriners sayling in the Shippe of the Church on the Sea of this world it hapyly is the will of God that a tempest for a time should tosse vs that the feare of a wracke should affright vs. But when wee least expect it this tempest shall bee dispelled this sea calmed this shipp secured this wracke escaped Shall wee not then vndergoe that trouble with patience the consideration of the fiercenesse whereof bringeth our reioycing by our escape from it to a greater fulnesse Is a man sicke and is there by the aduise of the Physition no other way for his recouery but the opening of his veine and the letting forth of his bloud Surely hee will patiently suffer his flesh to bee â—ut and his veine to bee opened and his bloud also to bee drawne forth that hee may recouer his bodily health Oâ— wee are those sicke patients sicke indeed by the occasion of sinne in our bodies but O! â—arre more sicke by the contagion of sinne in our soules God him-selfe becommeth our Physitian whose counsell is for our recouerie that wee should lett out the corrupt bloud of our sinne-sicke soules with the Launcer of afflictions and shall wee not then possesse our soules with patience that so we may possesse our soules in peace in purity in health by the benefit of it GOD which in the Rose hath ioyned the flower and thorne together hath coupled in the Church sorrow and ioy affliction and consolation together Sorrow and affliction goeth before ioy and consolation followeth after as in the gathering of Roses the thorne first priâ—keth the hand before the flowre contenteth the nostrills And as the light is more comfortable after the darknesse then if there had beene no darknesse at all so ioy and consolation is more acceptable after sorrow and affliction then if there had beene no sorrow or affliction at all euen as saith Saint Augustine Edendi et bibendi volupâ—â—s nulla Aug. lib. confess 8. cap. 13. nisi praecedat esuriendi sitiendi molesâ—ia there is no pleasure at all of eating or drinking vnlesse the trouble of hunger and thirst go before Seeing then tryumph praesupposeth a conquest a conquest a battaile a bat taile patience VVee must be patient that we may â—ight fight that wee may conquer conquer that we may tryumph Seeing then that our greater ioy dependeth vppon our deliuerance from our spirituall ship-wracke the deliuerance from this wracke a former beeing in danger in this wracke and our danger in this wracke patience to beare it wee must bee patient that wee may beare the danger bee in danger before wee can be deliuered and be deliuered before our ioy can be inlarged Seeing then comfort for the recouery of our health fore-argueth sicknesse and sicknesse patience VVee must be patient to vnder-goe this sicknesse that this sicknesse patiently borne may expect the renuall of our health that our health renued may store our hearts with comfort Seeing then to conclude that GOD hath so mixed the sweete and soure together that the one cannot bee without the other yet the one is the more inlarged by the con-comitancy and propinquity of the other as the Stars shine more clearely in the blacke night then in the bright day Oh! how ought we to be the more patient in the one that wee may bee the more pleasured profitted and perfected by the other Especially aduising that beside and aboue all this our patience is done in the sight and knowledge of GOD who seeth and knoweth it as a path of the way of the Righteous which hee loueth and alloweth The second lesson which the children of GOD are to take forth in GODS schoole is of practise in good actions because what-soeuer good they doe it is done in the sight and knowledge of GOD who loueth and approueth it piety towards God charity in instructing the soules and releeuing the bodies of the ignorant and poore bretheren and purity in them-selues God looketh on it God liketh it The godly is euer to bee doing As the Idle doth nothing at all The euill nothing but that which is bad so the godly is euer to bee practising that which is good Hee that the spirit of God vouchsafeth to call the man of God he must flee these things If you would know 1 Tim 6. 11. Vers 4. 5. 10. what things enuy strife raylings euils surmisings vaine disputations of men of corrupt minde Couâ—tousnesse also and not onely so but he must follow after Righteousnesse godlynesse faith loue patience and meekenesse godlynesse and Vers 12. faith towardes God loue and righteousnesse among men patience and meeknesse in him-selfe All which Timothy was to doe as charged in the sight of God Of necessity Vers 13. must this bee done in the sight of God because to lead an vpright life as this is is to walke with GOD. Genes 5. 22. There is much strife who should bee a True Catholike But hee indeed is the true Catholike christian which as the Catholike Church consisteth in the vnâ—uersality of all sexes and persons so hath in him as neare as may bee an vniuersall perfection of all goodnesse and vertues Lette vs therefore in walking before God labour to be perfect Children of Abraham like Abraham him-selfe whome God willeth to walke before him and to bee vpright or perfect Genes 17. 1. The second branch that commeth to my handling is of GODS rigor toward the wicked And the way of the wicked shall perish Wherein as in the former my proceeding must bee in two poyntes First the interpretation of the meaning of the way of the wicked Secondly the confusion of it Shall perish Concerning the Interpretation or sence of the way of the wicked Be it knowne vnto vs that the wicked haue a double way The one the way of their being the other the way of their doing Touching the Confusion or end of the way of the wicked lette vs bee aduertised of two members 1. how it shall bee confounded or end by Perishing 2. when Shall perish The Way of the beeing of the Wicked commeth first to handling This is the Way of their liuing and breathing Genes 6. 12. but my minde is not to stand on it The other way of the wicked it is the way of their doing which compriseth in it both their Ciuill doing and their Euill doing The Ciuill doing of the wicked is that which concerneth their special calling and vocation in the Common-wealth as being seuerall members of the body Politicall whereof the chiefe Magistrate is the head The euill doing of the wicked is that which is called The way of wickednesse Psalm 1â—9 â—4 The way of darkenesse Prou. 2 13. The way of Hell Prou. 7. 27. because â—t leadeth from wicked â—esse by darknesse into hell The second point of my proceeding it is thâ— Confusion or end of this way â—â—â—â—ll perish Wherin we were first to bee aduertised how this way should be
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
swallowed vp with desperation Yet is this but the beginning of their sorrowes to bee fully accomplished at the resurrection of their flesh and the re-union of their bodies and soules together the full complement and perfection of this their perishing This shall be the vtmost bounds of Gods wrath indignation to be imposed on the wicked when God to whome vengeance belongeth shall fully repaye it sharing out to all these children of reprobacie their due and full rewarde euen their portion with hypocrites where there shall bee weeping and gnashing of teeth This portion as it is monstrously compacted of many hideous and affrightfull limbes and members so to let passe the rest we may insist vpon these three First that there is a patternlesse extremity of it An extreamity in the vtmost extent of sorrowings and torturings which because it goâ—th beyond all extreamities is the extreamity of extremities Wherefore the spirit of God in the holy Scripture doth set about it a fearfull gard as I may so say of so many terrifying titles and attributes In which it is called Anger to come Matth. 3. 7. A prison 1. Pet. 3. 19. a dungeon of that depth and profunditie as it is sayd to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pitt that is bottemlesse Apocal. 9. 2. A pitt not onely bottomlesse for the depth of it but also comfortlesse for the darknesse of it therefore is it stiled by blacke darkenesse 2. Pet 2. 17 A fire Iam. 3. 6. A furnace of that fire Matth. 13. 4â— Which of it selfe is euerlasting and will not goe out Matth. 18. 8 from others is vnquenchable and cannot bee put out Matth. 3. 12. And no meruaile for it is a Lake of fire which burneth with Brimsâ—one Apocal. 19. 20. If the fire which hath beene giuen by God vnto Man for his vse and comfort bee so whotte and vnsufferable in nature as it deserueth the highest place of torments what then shall wee thinke that that fire is which not Man who is able to deuise much nor Angels which are able to finde out more but God him-selfe who is infinitely able to inuent most of all hath in the largest compasse of his wisedome sought out to bee not for vse but for a curse not for the comfort of man but for his torment I say what shall wee thinke that fire to bee dolorous no doubt with-out limitation and vnsufferable aboue all conceipt Phalaris Bull in comparison of this may be said to bee but as the burning coales which that holy confessor Tiburtius walked vpon with his naked feete which he deemed and affirmed to be but as so many roses 4. It is a bitter and vncomfortable thing for a man to lie siâ—ke vpon the hard ribbes and iron sides of a grediron more bitter and vncomfortable if it be vpon a burning grediron But farre oh farre more bitter and vncomfortable to burne in the flames of hell the entraylls and bowells of whose â—urious burning is farre more tormenting and torturing then can the sides and ribs of any grediron bee If the disionting of one onely member doth affect vs with more paine then we can with patience vndergoe O! how shall we be able to vndergo and suffer it when the whole body shall be tormented and the whole soule discomfitted If a man hath a paine in one only member how he bemoneth himselfe and complaineth But these gnawing greeuances shal be in euery part and parcell ioynt sinew vaine muscle artery vniuersally and singularly possessing at once head eyes tounge teeth throat stomach backe belly heart sides in that misery that all the Logitians of the world cannot argue it in that manner that all the Rhetoritians of the world cannot vtter it in that number that all the Arithmeticians in the world cannot summe it in that content that all the Geometritians of the world cannot measure it This caused rich Diues to be cloathed with Purple flames as hee some-time was cloathed in Purple to bee compassed in with Blacke Darkenesse as hee sometime was apparrelled with Fine White to sue for a droppe of Cold Water with more torrentes of teares then euer Esau sought for his blessing Luke 16. A drop of cold water why euen to coole his toungue Hee which shewed not so much mercy toward Lazarus necessities as some of the Dogges had done to his Sores in that they licked them with their tounges hath his tounge burning in hell Hee which denyed Lazarus a crumme of bread to â—lacke his hunger when hee begged it obtayned not so much as a drop of cold water to coole his toungue though hee sueth for it But bee it miserable Diues that thou haddest obtayned thy droppe and with thy droppe not onely the riuers of the South but all the waters of the South and North seas yet shouldest thou haue found lesse ease in the burning fit of an hellish torment by all these waters then the sicke patient doth in the burning fit of an hot ague after a draught of cold water whereby his malady is rather increased then aswaged Or be it that thy tounge should finde ease yet thy heart thy liuer thy lunges thy bowells thy armes thy legges should burne and broyle frie and flame still The extreamity therefore of this perishing euerlasting is patternlesse Secondly there is an endlesse perpetuity of it A fire that neuer goeth out Mar. 9. 46. When as many millions not of yeares but of Ages be expired as there bee starres in the firmament yet will there still by an infinite computation bee as many more to come Be it that a man should once only in an hundred thousand yeares take a droppe of water out of the maine Sea How many millions of ages would bee spent before hee should empty it yet sooner should this vast deepe bee exhaust and dried vp by thus taking a drop out of it then this time ended Bee it that a man should liue not the age of Mathewsalem the eldest liuer but from the creation to the resurrection that is the Age of the world and should spend all that time in setting together the greatest numbers hee possibly can and in the end should summe them altogether yet is it lesse to this number then a grayne of â—â—nd to the whole shore of the sea Suppose that the whole circumference of the Heauen from the East to the Wâ—â—t and from the West to the East againe were filled wiâ—h figures sett according to the art of Arithmetike yet cannot it I will not say match but touch the accompt of the infinite times wherein these torments shall bee suffered The reason of all which may bee this because if a man should substract a hundred thousand thousandes of millions from a number that is infinite it remaineth infinite still But may some man say how may this stand with the equity of Gods iustice to punish the finite sinne of man with an infinite punishment the boundlesse perishing in hand The answer here-vnto shall not bee mine but S. Gregories