Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	heart_n	sorrow_n	tear_n	3,398	5	8.0837	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01344	Ioseph's partie-colored coat containing, a comment on part of the 11. chapter of the 1. epistle of S. Paul to the Corinthians : together with severall sermons, namely, [brace] 1. Growth in grace, 2. How farre examples may be followed, 3. An ill match well broken off, 4. Good from bad friends, 5. A glasse for gluttons, 6. How farre grace may be entayled, 7. A christning sermon, 8. Faction confuted / by T.F.	Fuller, Thomas, 1608-1661.	1640 (1640)	STC 11466.3; ESTC S4310	83,852	200

receive 1. Those that wilfully wil not examine themselves 2. Those that cannot by reason of their want of age or some other impotency Yea children which are old enough to conceive the words of a Minister yet as yet not of age to partake of the Sacrament Thinke not that the Church maketh cyphers of you and esteemeth you of no account you are heires apparent to the Sacrament of the Lords Supper none can hinder you from it yet during your minority thy Church is your Guardian and carefully keepes that treasure for you till you come of age provided you carefully learne your Catechisme to be able to answer your Minister But I will turne my Precepts to you into prayers for you and so wish you good successe in the name of the Lord In examining of this word Examine learned men run in three severall streames some prosecute the Metaphor of a Gold-smith searching the purity of his gold {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being a proper word to them in their mysterie 1 Pet. 1.7 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That the tryall of your faith being much more precious then of gold that perisheth though it be tryed with fire might bee found unto praise c. Others because bread and wine to bee taken in the Sacrament are both food and physick please themselves best to insist on the similitude of a Physician giving preparatives to his patients before he receives the physicke A third sort make Examine here to bee Verbum forense juridicum as Magistrates question offenders and therefore chuse to follow that resemblance David was in a great strait betwixt three evils I am in a straight betwixt three goods not knowing which to chuse how ever wee will follow the latter as most consonant to the Apostles sense A man in examining himselfe must personate three and act three severall parts 1. The part of the Offender 2. Of the Accuser 3. Of the Iudge The part of the Accuser may be wel performed by that faculty of the soul which is called Conscience for besides her office to be the Regester and Recorder of the soule and Remembrancer of the acts thereof It is also the Atturney Generall of the King of Heaven in our hearts to press the evidence against us after the inditement As for our reason and judgement that must supply the office of a Iudge Et secundum allegata probata acquit or condemne us But here it is to be feared men will be partiall to themselves in two respects first in not giving their conscience fair play they will not give it that liberty Agrippa granted to S. Paul Act. 26.1 Thou art permitted to speak for thy selfe but what in whol they cannot silence they wil in part disturb interrupt 2. It is to be feared our judgement wil not be upright but as S. Peter said to our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Master spare thy selfe Propitius tibi sit Mat. 16.22 So our judgement will be partiall and favourable to us as foundred feet will never tread hard Wherfore because of this double suspition of partiality this is a sound and safe Rule Let us account our selves to be worse than upon examination wee find ourselves to be Thus did Saint Paul 1. Cor 4.4 For I know nothing by my selfe yet am I not hereby justified but he that judges mee is the Lord That is since his conversion his conscience accused him of no great sinne unrepented and yet hereupon he durst not pronounce himselfe to be innocent for God judgeth not as man judgeth neither seeth as man seeth but those who are acquitted by themselves may be condemned by him Seeing thus as it is said a man is to act three parts by the way wee may observe A Christian though alone may make company for himselfe Psalme 4.4 Commune with your hearts in your Chamber and be still Psal. 43.5 Why art thou so heavy O my soule why art thou c. One as wee have said may make himselfe three Offender Accuser Iudge so that hee should never be lesse alone then when alone being alwayes in the company of heavenly Discoursers in himselfe Had men the art of these selfe-examinations and Soliloquies they need not to put away melancholly as they pretend and to avoid solitarinesse repaire to the schools of drunkennesse there to seeke for bad company that there to use their owne expression they may drive away the time Fools to drive away that which is winged and which though they should strive to stay they cannot 1. Now the Interrogatories wherupon every man is to be examined are these 1. Whether thou dost repaire to receive the Sacrament with a competent measure of knowledge 2. Whether dost thou come with unfained Repentance for thy sinnes past which Repentance consisteth not so much in outward sorrow for their faces may be flints whose hearts may bee Fountaines their soules may drop blood whose eyes cannot shed teares as in the inward contrition and hatred of sinne and shunning of it in the sequell of our lives 3. Whether dost thou come with a lively faith relying upon God in Christ for the pardon of thy sinnes 4. Whether dost thou come with love undissembled freely from thy heart to forgive all injuries committed against thee Some when they are to partake of the Sacrament say to their malice as Abraham did to his two servants Gen. 22.5 Abide you here and I will goe yonder and worship and come againe to you They leave their injuries at the Church doore till they have received the Lords Supper and then returning make a resumption of them againe But let us not onely lop the bowes but grub up even the roots of our malice not only suspend the act but depose the habit of our hatred And here as God said to the Iewes Ezek. 18.3 that they should have no occasion any more to use that Proverbe in Israel The Fathers have eaten sower Grapes and the childrens teeth are set on edge In like manner I could wish no occasion that the English by-word be any more used I forgive him but I will not forget him Such people I dare say neither forgive nor forget like sluts they sweepe the house of their heart but leave all the dust still behind the doore but let us not only breake the teeth of our malice in forgiving but also pluck out the sting which is still behind in the tayle and labour fully to forget To these Interrogatories some have added these additionals which vertually are contained in the former Whether dost thou come with an earnest desire and longing to be made partaker of these heavenly mysteries Whether dost thou come with thankfulnes to the God of heaven for this his great blessing Hereon let every one examine himselfe I dare boldly say none can decline the answering to these interrogatories not that common evasion Non tenetur respondere as if they were not absolutely pertinent to the matter in

it to those who goe out of the world for pain to bring others into it Yea of such persons who desire the Sacrament I find three sorts Some doe it out of meere fancy who desire it because they desire it like Davids longing for the water of the Well of Bethlem can give no account of their humour therein A second sort out of superstition A third out of a true faith and feeling of their infirmity Now Charity thinketh no ill hopeth all things VVe Ministers beleeve all to be of the later sort and will not think much of our paines to tender our service unto them when sent for But be it betwixt God and their consciences let them take heed how they abuse Gods Ambassadours and cause us to come on foolish occasions to feed their owne fancies You doe shew forth the Lords body The Sacrament solemnly celebrated doth represent and set forth the death and Passion of Christ This is the meaning of Saint Paul Galat. 3.1 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath beene evidently set forth crucified among you That is Christ was so powerfully and pathetically preached unto them in the word his Death so done to the life in the solemne decent and expressive Administration of the Sacrament that the tragedy of Christs death nigh Ierusalem was re-acted before them Say not then in thine heart how shall I get to Ierusalem to see the place of Christs suffering see Faith can remove Mountaines Mount Calvary is brought home to thee and though there be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a great Gulfe or distance of ground betwixt England and Palestine yet if thou beest a faithfull Receiver behold Christ Sacramentally crucified on the Communion-Table say not in thine heart how shall I remember Christs Passion it was Time out of mind 1600. yeares ago Christ here teacheth thee the art of Memory what so long was past is now made present at the instant of thy worthy receiving stay Pilgrims stay would your voyages to the Holy Land had beene as farre from superstition as hitherto from successe go not you thither but bring Palestine hither by bringing pure hearts with you when you come to receive the Sacrament for there The Lords body is shewed forth as on the Crosse Till I come God till the Worlds end when hee commeth to judgement will have a Church on Earth wherin Pastors shall administer and people receive the Sacrament Witnesse his promise before his death Mat. 16.18 And the Gates of hell shall not prevaile against it and another after his Resurrection Mat. 28.29 And loe I am with you alway unto the end of the World with you in your selves and successour persons and posterity Indeed the Church may want things of Luster never of Essence It may want a glorious being never a being Deus non decrit in necessarijs The Church is like the sunne which may be clouded and eclipsed yet stil remaineth Psal. 89.37 A faithfull witnesse Besides Churches may fall away but the Church cannot the setting of the Gospel in one place will bee the rising of it in another This is meant Rev. 2.5 I will remove thy Candlesticke out of his place not I will quench or put out thy Candle but I will remove it so that it shal still remaine in one place or other Till I come And then Sacraments shall be celebrated no more but types shall give place to the truth and shadowes shall yeeld to the substance Then all the weeke shall be one constant Sabbath and yet therein no Sermons preached nor prayers made but all our Lyturgie shall be praising of God And now what remaineth but that we cry from our hearts with the Saints Come Lord Iesus come quickly VERSE 27. Wherefore whosoever shall eate this Bread and drinke this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord LOe these words present us with two principall parts 1. The sinne 2. The sinfulnesse of the sinne The sinne is the unworthy eating and drinking of the Bread and VVine of the Lord Is any man so wel stored with grace that he can eate these Sacraments worthily One may doe an action worthily in a three-fold respect first worthily Dignitate aequalitatis as the Labourer is worthy of his hire Luke 10.7 This exact worthinesse may claim and challenge a reward due unto it and the Denier or Detayner doth this worthy party wrong and injury Now no Saint can receive with this Gods justice-proofe worthinesse as appeares by their humble confessions not out of complement but consciousnesse of their faults Iacob Gen. 32.10 Iohn Baptist Mat. 3.11 Yea this worthinesse is waved by our Church Liturgy at the Communion both as I may say in our Grace before meat Wee be not worthy so much as to gather up the crums under thy Table and in our Grace after meat and though wee bee unworthy through our manifold sins to offer unto thee c. 2. The second is worthily Dignitate convenientiae aptitudinis or decentiae which consists though not in a perfect and exact proportion yet in some fitnesse meetnesse and likenesse unto that which is required such phrases are frequent in Scripture Mat. 3.8 Bring forth therefore fruits worthy of Repentance that is such as bear no open repugnancy and contradiction to the repentance you professe but in some sort meet and agreeing thereunto So walke worthy of the Lord Col. 1.10 worthy your calling Ephes. 4.1 worthy the Gospel Phil. 1.27 That is let not your life shame your beliefe breake not the Commandements against the Creed let not your practise bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with your profession And wee must know that Peccata surreptitia sinnes of infirmity not through their want of wickednesse but Gods store of mercy may stand and subsist with this worthinesse of conveniencie In this acception wee understand in my Text to eat worthily that is so fitted and prepared as may beare some resemblance and agreement to the solemnity of the worke wee goe about 3. There remayneth a third kind of Worthinesse which is Dignitas dignationis the worthinesse of acceptance when God for Christs sake is pleased to take our actions in good worth That is well spoken which is well taken and that man is worthy who by God is accepted so to bee Indeed if base and ignorant people should cry one up to bee worthy and prize pebles to bee pearles hee is no whit the better for the over-valuing of him but if God pleaseth to esteeme men worthy things are as they are accounted by him his valuing of them puts worth into them I have blessed him saith Isaac of Iacob Gen. 27.33 Yea and hee shall be blessed God hath accounted them worthy yea and they shall be worthy as it is Rev. 3.4 They shall walke with me in white for they are

one sinne than for another and that sinne which hath cost us the slightest and shallowest Repentance is most likely to be the cause of our present sicknesse 6. Hearken chiefly to the Inditement of thy conscience for when wee hunt after that sin which causeth our disease and wee find our selves to be either at a losse or at a cold sent if once our conscience begin to spend her open mouth wee may certainely conclude that the game went that way and that that is the very sin for which at that time wee are punished Thus the Patriarks Gen. 42 21. Said one to another we have verely sinned against our Brother in that we saw the anguish of his soule where hee besought us and wee would not heare therefore is this evill fallen upon us Reuben did not impute it to the defiling of his Fathers bed nor Iudah to his Incest nor Simeon and Levi to their murthering of the Shechemites for these were but personall sinnes but all joyntly agreed that it was for their cruelty to their Brother a sin wherein all they were equally ingaged as they were equally inwrapt in the punishment If by these or any other meanes we attaine to the knowledge of that particular sinne for which wee are punished let us drown that sin in penitent teares and in the blood of our Saviour but if we cannot find it out let us imitate the example of Herod Mat. 2. Who that he might make sure work to kil our Saviour slew all the children in Bethelem and the countrey about it from two years old and under a plot probable to have taken effect if heaven had not beene too wise for hell In like manner let us indifferently and impartially repent for all our sins in generall if wee know not which was the Bee that stung us let us throw downe the whole Hive if wee know not which was the thorne that prickt us let us cut downe the whole hedge and so wee shall bee sure that sinne shall not escape which hath caused our present sicknesse Now whereas God might have tumbled the Corinthians down into hell-fire for their irreverent receiving of the Sacrament and yet was pleased to inflict on them bodily weakenesse and sicknesse and death we learn God oftentimes with his Saints commuteth eternall torments into temporall punishments Hee is therefore angry in this world that hee might not be angry in the world to come Et misericorditer adhibet temporalem paenam ne juste inferat aeternam ultionem If any object but why will God pardon talents and not tokens pounds but not pence and for Christs sake forgive and strike off eternall torment and yet not crosse the score of temporall punishment I answer 1. To make us take notice that wee have beene offenders 2. That by feeling the smart of what hee inflicteth on us wee may bee the more sensible of his favour how much paine he hath forgiven us 3. To make us more wary and watchfull in time to come But farre bee it from us to conceive that there is any satisfactory or expiatory power in the afflictions which wee suffer Satisfaction for sinne could not be but once and once was fully made when Christ offered himselfe upon the Crosse Let us therefore learne patience under Gods afflicting hand when hee layeth any sicknesse upon us Solomon said to Abiathar 1 King 2.26 Get thee to Anathoth to thine owne fields for thou art worthy of death but I will not at this time put thee to death because thou barest the Arke of my Lord God before David my Father Thus God dealeth with us when hee might justly deprive us of our life yea of our eternall life yet if wee have borne his Arke if wee can plead any true reference or relation to Christ our Saviour God will be graciously pleased not to take away our lives but onely to send us to our Anathoth to confine us to our beds to keepe us his close Prisoners and onely to deprive us of our health pleasure and delight Let us therefore patiently endure the aking of the teeth wee have all deserved the gnashing of the teeth Let us patiently endure a burning Fever for wee have all deserved Hell-fire Let us 〈◊〉 〈◊〉 a bodily Consumption for wee have deserved to bee consumed and brought to nothing GROWTH IN GRACE 1 PET. 2.18 But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ 1 PHilosophers make a double growth One per aggregationem materiae by gayning of more matter Thus Rivers grow by the accession of tributary Brooks heaps of Corne waxe greater by the addition of more graine and thus stones grow as some would have it though this more properly bee termed an augmentation or increase then a growth The other per intro receptionem nutrimenti by receiving of nourishment within as plants beasts and men grow Of the latter growth wee understand the Apostle in the Text and will prosecute the Metaphor of the growth of vegetables as that which the Holy Spirit seemes most to favour and intend in these expressions 2. Here is one thing presupposed in the text laid down for a foundation namely that those to whom S. Peter writes were already rooted in grace goodness These must be an Vnit at least before any multiplication a Basis before any building upon it no doubt they were such as to whom S. Paul writes Eph. 3.18 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Being rooted and grounded in love such as the Colossians were Col. 2.7 Rooted in Christ and established in faith And such I trust you are to whom my discourse is directed or else it were in vaine for me or any to give you instructions for Growth in Grace 3. But why is it said in the Text first in Grace and then in Knowledge this seemes to be an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Lanthorne is to go first Knowledge is to be the Vsher of Grace information in the understanding must goe before reformation in the will and affections I could answer the holy Spirit is no whit curious in marshalling these graces which he putteth first they need no herauld to shew their pedigree wch wil not fal out for precedency But to the point their is a two-fold knowledge one precedent grace as disposing one therto making capable therof the other subsequent is an effect therof a reward of it through Gods mercy These that have gracious hearts do daily better improve their knowledge in matters of salvatiō some herein arrive at a great heigth as David Psa. 119.99 I have more understanding than al my teachers for thy testimonies are my meditations 4 However see the Apostle puts grace Knowledge together What God hath joyned let no man put asunder We must grow according to both demensions both in heigth in knowledge in bredth in piety both in head and in heart both in speculation and practise we must not all run up in heigth like an Hop-pole

but also burnish spread in bredth then shall we be wel proportioned and compleat and indeed practise without knowledge is blind and knowledge without practise is lame 5. Three things are required to make a plant to grow first that it hath life within it Thus the Christian must have in his soul a quickning vivifying faith Secondly it must be watered in a man with the dew of Gods Word Isa. 55.10 For as the rain commeth down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater so shal my word be that goeth forth out of my mouth c. And the same allegory is followed by Moses Deut. 32.2 My doctrine shal drop as the rain my speech shal distil as the dew as the smal rain upon the tender herb as the showers upon the grass Thirdly the blessing of God is requisite without which both the former are nothing worth Paul may plant and Apollo may water but God giveth the increase It was observed of Master Greenham that painefull and zealous Preacher of Gods Word that though hee was very industrious in his calling yet his people still remayned most ignorant and as one saith Greenham had Pastures green But sheepe full leane So true it is that Gods blessing is the Key of the worke without which all is but labour in vaine 6. Now wee may take notice of two remarkeables in the growth of a Christian First plants have their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} their bounds both in heigth and bredth set by nature Hither shalt thou come and no further to which when they have attayned they grow down-ward and waxe lesse yea all sublunary things Habent suos terminos quo cum venerint sistunt retrocedunt ruunt But growth in grace admits of no such period but still there is Plus ultra What Saint Paul saith Pray continually rejoyce evermore 1 Thess. 5.17 is as true of spirituall growth grow continually encrease evermore never stop nor stay in grace till thou commest to glory Secondly trees dote as well as men in their old age yea then they are barren and bring forth little or no fruit whereas Christians on the contrary Psal. 92.13.14 That bee planted in the house of the Lord shall flourish in the Court of our God they shall still bring forth fruit in old age They shall be fat and flourishing Like wine they are best when they are oldest like Caleb able and active men even at four-score years of age 7. Come wee now to set downe those things which doe either in part hinder or in whole destroy mens growth in Grace For the first let us take heed of Suckers in our soule such superfluous excrementall sprigs which like so many theeves steale away the nourishment which should maintaine the tree By these Suckers we may understand those felonious avocations of worldly employments which either out of season or out of measure busie our soules in earthly things when they should bee employed in heavenly matters The onely way to prevent this mischiefe is to prune and cut off these Suckers and speedily to stop up these Emissaries by out-lets and private sluces lest they drain dry the very main channell of grace in our hearts 8. As for destroyers of grace it is two-fold first the blighting or blasting of a conscience-wasting sinne Thus drunkennesse and Incest destroyed grace in Lot for that very instant till hee recovered himselfe againe by unfained repentance Secondly the drowth and scorching heat of persecution How promising a Plant what a shoot in Goodnesse did he give on a sudden who said to our Saviour Master I will follow thee whether soever thou goest But how quickly was he withered with one scorching beame when Christ told him how hard service he must undergoe 9 Observe by the way There is a double rooting in Grace the one a sound and sure one the other but shallow and superficiall The former rooting belongs to the Saints of God and these though they may bee blighted with sinne or scorched with persecution yet still as I may say there is a secret sprig of life in the root though in outward appearance the leaves and bowes may seeme quite dead and in Gods due time they grow out of their sins by repentance out of their afflictions by patience Let us therefore take heed of being too tyrannicall in passing sentence of condemnation upon them before the time Scotus that famous Schoole-man being in a strong fit of an Apoplexy was by the cruell kindnesse of his over officious friends buried before he was dead Many over hasty in their uncharitable censures seeing one fallen into a sinne bury him alive in their judgements counting him a Cast-away and Reprobate when by Gods mercy and his owne repentance he may recover againe as still retaining in his heart some sparkes of spirituall life As for the wicked which have onely a superficiall hold in grace rather sticked than rooted in it wee see what our Saviour saith of them Mat. 13.4 And forthwith they sprung up because they had no deepenesse of earth and when the sunne was up they were scorched and because they had not root they withered away They were quite dryed up and here made fuell for hell never recovering themselves any more whereas the godly though they seeme dead in the winter they may grow againe next spring 10. This Doctrine if applyed serves to confute many First those that grow backward in grace and are worse now then they were seven yeares before like the Galatians You have run well who hindred you Secondly those who stand still in goodnesse like those women whereof the Apostle complayneth that they were Ever learing and never come to the knowledge of the truth Thirdly those that grow but not proportionably to the long time wherein they have beene planted the fat soyle wherein they have beene set The long time wherein they have beene planted Heb. 5.12 For when for the time yee ought to bee teachers you have need that one teach you againe which be the first principles of the Oracles of God and are become such as have need of milke and not of strong meat The fatnesse of the soyle wherin they have beene set and plenty of water powred on them and herein no countrey comes neere to ours and therefore wee are most unexcusable if wee grow not in grace Out-landish men call our Iland the Rainy Iland because wee have such plenty therof arising of the store of vapours from the vicinity of the sea They call it also the Ringing Iland because it hath bels so many and so tuneable I am sure without flattering it maybe thus called in an higher sense the dew of Gods Word is no where powred more plentifully and we have God increase their number many and melodious bels tuneable amongst themselves and loud-sounding the Word of God to others

condemned to dye for our necessity or pleasure and these condemned persons desire not a pardon but deserve a Reprive that they may be respited and reserved so long till they bee good and wholesome food and not clapt into the Gluttons bowels before they be scarce out of their Mothers belly Secondly when the meat is too costly thus Cleopatra macerated an Vnion a Pearle of an inestimable worth and dranke it in a health to Marke Anthony a deed of hers as vaine as the other wicked when she poysoned her selfe Thirdly when the meats are onely incentives and provocations to lusts in some kind thereof I could instance were I not afraid to teach sin by confuting it Why is the Furnace made seven times hotter then ever it was before Is not the Devill of himselfe sufficiently mischievous Is not our owne corruption of it selfe sufficiently forward yea head-long to evill But also wee must advantage them by our owne folly Have wee vowed in our Baptisme to fight against and doe wee our selves send Armour and Munition to our Enemy yea many set their owne houses on fire and then complaine they burne Labor est inhibere volantes parcere puer stimulis fortiùs utere loris Lastly when the Meat is such as is onely to increase Appetite when one before is plentifully fed Such is the cruelty of the Spanish Inquisition that when they have brought a man to the doore of death they will not let him goe in when by exquisite tortures they have almost killed him then by comfortable Cordials they doe againe revive him And whereas of God it is appoynted for all men once to dye these mens cruelty makes men to dye often Thus men when they have stabbed and killed hunger with plentifull eating with sauce and salt meats of purpose they restore it againe to life and for severall times according to their owne pleasures kill and recall stab and revive their appetites 3. In the manner of eating 1. Greedily without giving thankes to God Like Hogs eating up the Maske not looking up to the hand that shaketh it downe It is said of the Israelites Exod. 32.6 The people sate downe to eate and to drinke there is no mention of Grace before Meate and rose up to play there is no mention of Grace after Secondly Constantly Dives fared deliciously every day there was no Friday in his weeke nor Fast in his Almanack nor Lent in his yeare whereas the Moone is not alwayes in the full but hath as well a wayning as a waxing the Sea is not alwayes in a Spring-tide but hath as well an Ebbing as a Flowing and surely the very Rule of Health will dictate thus much to a man not alwayes to hold a constant tenure of Feasting but sometimes to abate in their dyets Lastly when they eat their meats studiously resolving all the powers of their mind upon meat singing Requiems in their soul with the Glutton in the Gospel Soule take thine ease c. And whereas we are to eat to live these only live to eat Let us therfore beware of the sin of Gluttony and that for these Motives 1. Because it is the sin of England for though without Vsurpation we may intitle our selves to the pride of the Spanish Jealousie of the Italian Wantonnesse of the French Drunkennes of the Dutch and Lazinesse of the Irish and though these out-landish sins have of late bin naturalized and made free Denisons of England Yet our ancientest Carte is for the sinne of Gluttony It is the sinne of our age our Saviour saith Mat. 24.37 But as it was in the dayes of Noah so likewise shall the comming of the Sonne of Man be They did eate and drinke c. That is excessively for otherwise they did eate in all ages It is said of old men that they are twise children the same is true of this old doting World it doth now revert and relapse into the same sinnes whereof it was guilty in the Infancy wee on whom the ends of the World are come are given to the sinnes of Gluttony as in the dayes of Noah The third Motive is from the time These seven full Eares these seven fat Kine these seven weekes of Feasting betweene Christmas and Shrovetide are past these seven leane Eares these seven leane Kine the seven Fasting Weeks in Lent are now begun Practise therefore the counsell which Salomon gives Prou. 23.1 When thou sittest to eate with a Ruler consider diligently what is before thee and put thy knife to thy throat if thou beest a man given to thy appetite This is thy throat that narrow passage of Importance guard it with thy knife as with a Halbert that no superfluous meat passe that way to betray thy soule to Gluttony But it is to be feared that wee will rather turne the backs of our knifes then the edges I meane we will use little violence to represse and restraine our owne Greedinesse that our knifes may therefore bee the sharper let these Whet-stones set an edge on them 1. Consider the Bread that thou eatest is the Bread that perisheth And our Saviour saith Labour not for the meat that perisheth but for that which endureth to everlasting life Biscate is but perishing Bread though it may laste two yeares for what is two yeares to Eternity 2. We shall perish that eate the meat but God shall destroy both it and that And then the Glutton which hath playd the Epicure on meat whist he lived the wormes shall play the Epicures on him when he is dead and whilst the temperate Man shall give them but ordinary commons the larded Glutton shal afford them plentifull exceedings To conclude this point wary was the practise of Iob Iob 1.5 Who after the dayes of his sons feasting were gone about offered burnt Offerings to God for them for he said it may be my sonnes have sinned and cursed God in their hearts So sith Gluttony is so subtill a sinne and so hard to be discerned when we have beene at a great Feast in the day Let us sacrifice our prayers to God and sue out a Pardon from him lest peradventure in the heart of our mirth without our knowledge and against our will we have inseverably been overtaken with the sin of Gluttony HOVV FARRE GRACE CAN BE ENTAILED 2 TIM. 1.5 When I call to remembrance the unfained faith which is in thee which dwelt first in thy Grand-mother Lois and thy Mother Eunice and I am perswaded that it is in thee also WHEN I call to remembrance It is good to feed our soules on the memories of pious persons Partly that we may be moved to prayse God in and for his Graces given to his Saints and partly that we may bee incited to imitate the vertues of the deceased Ahaz was so taken with the Altar at Damascus 2 King 16.10 that hee would needs have one at Ierusalem made according to all the worke-manship thereof When we call to mind the vertues of the