lawe wherein neuer was nor shall be found any contradiction So perfect is it in the true accomplishment of the Truth thereof as it is said to bee a perfect lawe To the which if any man shall adde any Psal 19. 7. thing GOD shall adde vnto him the plagues which are written in this Booke if any man shall diminish any thing GOD shall take away his part out of the Booke of life and from the holy Citty Apoc. 22. 18. 19. Heere alone is to bee found the true VRIM and THVMMIM the VRIM that is light and the THVMMIM that is Perfection or if you please the light of perfect truth or the true perfection of light Wee must therefore acknowledge that wee ought to delight in the lawe of the Lord because a fourth Lincke of this Chaine it is most true The fifth Linke of this Chaine whereby the Law of the Lord is so adorned as wee should delight in it is that it is a most Pleasant law not according to the floating and vncertaine pleasure of the Flesh but according to the constant and permanent pleasures of the Spirit In which sence it is said to bee Sweeter then the hony and the hony-comb Psalm 19. 10. A Sweetnesse not Sensuall belonging to the Flesh but Intellectuall appertaining to the Spirit Euery way of Sinne and transgression is a way of Darknesse but the way of GODS Law is the way of light as holy Peter worthily witnesseth We also haue a most sure word to the which yee doe well that yee take heed as vnto a light that shineth 2 Pet. 1. 19. in a darke place As therfore it is without comparison a more Delightsome thing to walke in a Lightsome then in a Darkesome way so much doth the way of Gods Law excell in pleasure the way of Lawlesse transgressors a fifth Lincke of this Cheyne that wee are to delight in it because it is most pleasant The sixth and last Lincke of this Cheine whereby the Law of the Lord is so adorned as we should delight in it is that it is a most profitable Law It is more to be desired then gold yea then much fine gold yea it is dearer then thousands Psalm 19. 1. Psalm ◠19. of gold and siluer It is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thing which is profitable to euery vse a VVatch or Dial wherby we are to spend our Time A Fanne which winnoweth the chaff of sinne from the graine of Gods graces The Staffe of out iourney toward Heauen more fortunate then that of Iacob was whereby he passed ouer Iordan A Starre which leadeth the Godly wise to the Heauenly Bethel where Christe is as the Blazing starre brought the VVise-men of the East to Bethelem where Christ was This Law of the Lord is to the poore Pure gold whereby they may bee made spiritually Ritch to the naked White rayments to cloth their soules to the blinde spirituall eye-salue to recouer their eye-sight And as Saint Hierome saith of Manna Hier◠Apoca. 3. 18. that it had the relish of euery good tast so may it bee sayd concerning this Law that it hath the fruit of euery Good benefit A sixth Lincke of this Cheine that wee are to delight in this Law of the LORD because it is most profitable Sithence then the Word of God the Law of the Lord here spoken of appeareth vnto vs by the matter promised to be a most Ancient Iust Wise True Pleasant Profitable Law Oh how ought as the hearts of the two Disciples which went to Emaiu burnt within them to hea e Luk. 25. 3◠the conference of Christ with them How ought I say also our Hearts our Soules and Spirits to bee inflamed enkindand burne within vs in an holy and vncessant zeale towards this Word of God the Law of the Lord here spoken of How ought we more earnestly to long for the Waters of the Well of Life then Dauid did for the waters of the Well of Bethleem and when we haue them neuer oh neuer to deale with these Waters of Life as the Isralites did with the bread of Heauen which oh be it farre from vs so to do loathed it But much oh much better shall wee prouide for our selues if with the woman of Samaria wee shall say still and againe LORD giue mee to drinke of these Iohn 4. 15. Waters crying out for these Waters which bring vs to a Crowne of Life as CHRIST did on the Crosse of his death Sitio I thirst and againe I thirst and euer-more I thirst Yea let vs so thirst after them that wee may follow them let vs so follow them as wee may attend on them let vs so attend on them as wee may continue both in the Hearing and Reading of this Law of the Lord the two true streames of these waters whereby wee with them and they with vs doe spring vp vnto life euerlasting Iohn 4. 14. Two sorts of men there bee who not rightly relishing the delight-some sweetenesse of this Law do saile to haue the waters thereof to become the Waters of comfort vnto them Psal 23. 2. The one sort be Recusants at all to heare it The other sort Delingentes in hearing it The Recusants to heare it at all are either such as doe it of Superstitious contempts as the Papists and Scismatiques or such as doe it of a Carelesse neglect as the Worldlings and Epicures The Delinquentes in hearing it consist principally in a twofold miscarriage the one of a VVandering thought the other of a slumbering eye First a Wandering thought setteth as it were a false pias to the affections of the hearer Whereby when hee ought to attend his eare and intend his minde to the VVord deliuered he is mis-drawn some other way Thus the wanton neglecteth the VVord and thinketh on his pleasure the Miser on his coyne the Drunkard on his cuppes the Glutton on his dish the Prodigall on his game the proud on his garments his gate or his glasse abusing the presence of GOD herein so much the more in that VVhen GOD is a spirit and not a body Iohn 4. 24. they are present in body onely and not in spirit VVhen we preach it is not we that speake but it is the spirit of God that speaketh in vs. VVee alasse are but the meanes God is the Author wee bee the Instrumentes the Holy Ghost the is the inspirer The Message which we bring it is not the VVord of man without God but it is the VVord of God within Man Oh with what willingnesse doe wee heare matters in Ciuill Assemblies at the Starre-Chamber or such like though the discourse of them be continued for some houres together beeing but the onely inuention of Man and concerning matters Temporall for this life alone which happily appertain to other Men not our selues And shal we who are of the Church of God the true Starre-Chamber indeed whereof the lower roome is the Church Militant heere on earth
which preached him in that he was read in the Synagogue euery Saboth Act. 15. 21. Or what should I alledge that there is an Happinesse proclaymed euen for him which readeth Apoca. 1. 3. or that Tertulian calleth reading of the Scriptures the feeding of the soule and that the most ancient and pure Church had there Lectore readers c. Wee hold him vnwise who saith that the least starre in the Firmament hath no glory because it is not therein comparable to the Sunne No lesse sencelesse is he to be adiudged who shall deny Reading of the word euen in the open assembly to haue no profit in it because it yeeldeth not so much fruit as Preaching The gifts of Gods spirit in the Church are like the starres in heauen one differing from another in glory 1. Corin. 15. 41. so one of these gifts differeth from another in glory Preaching hath his portion in a greater measure of glory Readinâ— hath his shate in a lesser measure of glory one of the streames of the flowing Riuer of these Riuers here spoken of The other streame whereby the current of the word of God floweth it is by preaching which consisteth in the true vnderstanding right deuiding saithfull interpreting zealous vttering powerful applying either of the iudgments or the mercies of God as occasion shall serue to the hearts and soules of the people vnto the which personally Timothy successiuely all they which beare the office of Timothy euen the whole Ministery of GOD are exhorted 2. Tim. 4. 2. Preach the word be instant in season and out of season improoue rebuke exhort with all long suffering and doctrine Ministers of this Function Matth. 5. 13. are the Salt of the Earth by whose praecepts the minde of man beeing seasoned should not bee corrupted with the contagion of vices are the light of the world Matt. 5. 14. because they are to inlighten as it were the smaller Lampes of others by the more bright Cresset-light of their doctrine are the Trumpetters which ought to sound with courage the Trumpet in Syon and to shoute in the holy Mountame are the disposers of Gods secrets to make the people acquainted with GODS â—oel 2. 1. counsels 1. Coxinth 4. 1. are Watch-men from the Watch-tower to fore-tell the people of dangers to come Ezech. 33. 7. are shepheards First to strengthen the weake sheep secondly to heale the sick sheep thirdly to binde vp the broken sheepe fourthly to bring againe the stray Sheepe fiftly to seeke vp the lost Sheepe Ezech. â—4 4. A blessing of the Word preached a streame of the Riuer here intended The Church of Rome would haue these waters of the Scriptures to bee no flowing Riuers but as standing pooles for which purpose they intercept and damme vp the course and current of them by locking them vp in â—strange language contrary to the olde custome euen of that Church Quando benedictiones caetera omnia Lira in Corin cap 14. fiebant in vulgari lingua When blessings and all other things were done in the vulgar tongue If all other things were done in the vulgar tongue then was reading of the Scripture also so performed A manner was this neuer altered in the Grecke-Church both anciently in vse as also at this day continued in Russia the regiment of which Church haue beene deriued from the Greeke Hierarchie where they haue through-out that large Empire their Church-seruice all and altogether read and celebrated in Disâ—ouery of Engâ—shmen pag. 290. their owne mother tongue that euery man may vnderstand it The second remarkable property in a Riuer is that by reason of the continuall flowing it holdeth out fresh and sweet with-out corrupting otherwise is it then with that stagnum piscatorium the standing Fish-poole of them who doe passe all things sub annulo pâ—scatorio vnder the signet of the Fisher-man and doe vaunt that they sit in Peters-Chayre which was a Fisher-man for as in a Riuer successiuely waue follows after waue and streame after streame a great auoydance oâ— corruption and a maine continuance of wholsomnesse so ought the doctrine which floweth in the currant of this Riuer of the holy Scripture to bee pure not taynted haile not vnsound true not erronious sincere and orthodoxall not corrupted and Schismaticall a streame like God him-selfe the Fountaine from whome it is derived Iere. 2. 13. Secondly from hence may I note their pluralitie in that this Tree is not Planted by a Riuer but by Riuers of Waters to shew that the measure of this word and of the fruite that commeth by it ought not to bee in scantnesse and barrennesse but in plenty and aboundance so as it may not lodge for a night or soiourne for a season but dwell in vs and that not in any stinted or scanted measure but plenteonsly not in some but in all Wisdome not onely so as wee doe receiue Documents and instruâ— ctions from others but so as wee may in some good sort bee able to teach and admonish our selues Coloss 3. 16. This was the estate of the Ancient Church as writeth Saint Chrysostome Nunc verbum Dei inter nos habitat abunde cum omni sapientia c. Now doth the worde Chrysost in Rom. cap. 1. of GOD dwell among vs aboundantly with all wisedome c. This also ought to bee the condition of the Church at all times and is God bee praised of this our English-Church at this time where-in the Belles of Aaron are continually sounding not in some but almost in all congregations not at some but well-nigh at all times The Lord giue vs his grace that according to the free endowments of his most gracious fauours wee beeing as Trees a long time planted by the Riuers of these waters may fructifie so in our knowledge as wee become not barren in our practise Vnto whome much is committed of them shall much bee required Oh much hath beene euery Luk. 12. 48. way committed vnto vs Beholde wee haue beene planted not of our selues but by the hand of GOD not in any drye or barren wildernesse but by the foysoning and fructifying waters of the holy Scriptures not neere some small and shallow-running becke or brooke but vpon a Riuer neither yet vpon a Riuer onely as of one but Riuers as many therefore of vs must much and euery way much necessarily bee required much skill in truth much wil to good much comfort in contemplation much fruit in action much knowledge much practise Oh let vs not then where the word is most plentifull there leest account of it most dis-regard it like affected toward the Word which is dearer then thousands of gold or siluer as the Indians are towards their gold and siluer which because they haue the veines and mines thereof among them therfore beare they but a slight loue and slight affection towards it But lette vs receiue it with our earâ—s lodge it in thalamo cordis euen in the chamber of our heart practise it
otherwise considering that their throat is an open sâ—pulchre yâ— their tongues haue they vsed to deceiue the poyson of aspes is vnder their lips their mouth is ful of cursing and bitternes Rom. 3. from ver 12. to 19. That is of execration and scornfulnesse the third root of the scorning of man The second kinde of Scorners are such as scorne God Though the kindnesse of these men bee many yet will I insist onely in three of them Whereof the first is the Couetous Mamonist The second the Sensuall Carnalist The third the Godlesse Atheist wherof the first is possessed with the VVorld the second swayed by the Flesh the third blinded by the Diuel The firstâ—hen of the three is the Couetous Mammonist possessed by the world We read 2. Corinth 4. 4. of a God of the world But these men make the World their GOD appointing gods of gold and siluer to go before them and as Riches increase setting their hearts vppon them contrary to that Psal 62. 10. Of this Mammonist if wee would know him in his right coullors there be these signes 1. an eager and sharpe desire of getting and heaping together for a man that hath a wicked eye hasteth to get riches 2. â— â—rou 28. 22. pinching and niggardly keeping that he hath gotten neuer willingly parting from it though it be to neuer so holy an vse 3. A neglect of holy duties and a coldnesse in Gods matters 4. A trust in ritches A thing which the Couetous minded man is so prone vnto as Timothy is admonished of S. Paul not only to exhort but as if that were too little to charge the rich men in this world not to trust in vncertaine riches If Mammonists then trust in their Ritches 1 Tim 5. 17. what do they but make them their God As if when Ritches â—ee on their side nothing could bee against them Not vnlike the ritch worldling aâ— these professed worldlings Luk 12. 18. 19. who whâ— he had resolued with himselfe that hee would pull downe his barnes and builde greater and therein would gather all his fruites and goodes charged his soule with this vaine Applause Soule thou hast much goods layd vppe for many yeares line at ease eate drinke and take thy pastime To this end Couetousnesse is called by the name of Idolatry Colo. 3. 5. A golden Image is it which though there be no Commandement for it as was for that golden Image which Nabuchadnezzar set vpp yet all nations and language are ready to fall downe and worship Dan. 3. 5. Couetsous men as they cannot serue God and Mammon so doe they forsake God to cleaue to Mammon playing heerein the part of an Adulterer who beeing ioyned to his wife coupleth him-selfe with an other So the Coueteous man howsoeuer he be Married vnto God yet Adultereth in imbracing Gold and then scorneth God as the Adulterous Husband doth his Wife The second kinde of Scorner which doth Scorne God is swayed by the flesh The wisedome of which flesh is emnity against God If it be graunted that it is emnity against Rom 8. 7. God then is there no doubt but that it beareth an Affection of Scorne against him-selfe The sensuall Concupiscence which is found in the carnall-minded man may bee likened vnto Hagar the bond-woman who when she had conceiued Despised Sara her mistresse so when this Lust had conceiued and brought forth Sin then wil it despisea Scorn euen Godâ— him-selfe The third kind of Scorner which doth scorne God is the Godesse Iam. 1. 15. Atheist whom the Diuel hath blinded This hath the diuel done that he may the rather lead them to Hel as Heliah strook the heart of Aramites with blindnes to lead them to Samaria and deliuer them into the hands of their enemies 2 Reg 6. 18. 19. Hence it is that while they gracelesselye yea hellishly maintaine that Gods Omnipotency is Impotency his Wisedome folly his Prouidence ignorance his Iustice partiallity his Truth a lye Him-selfe either not to be at all or if hee bee that he regardeth not humane actions They cause their Heart to waxe bigge against the Searcher of Psal 2. 4. Hearts they lift vppe their heele against Heauen and whett their tongue against their Maker so as they haue him in derision on earth who hath them in derision in heauen and so scorne him who will here-after scourge them for it A kinde of people bee these who may rather bee called Diuells incarnate then people Who as a worthy Historian writeth haue defaced the diuine Character French Hist in Charl 9. of the soule and haue prostrate the same at the pleasure of the stinking gate of Hell A Vermine which as the same Historian mentioneth in the Kingdome of France in the reigne of Charles the ninth attained to the number O ruthful report of thirty thousand men as their chief Leader then confessed but since that time saith hee it hath hadde so great a scope as such as deale with it in great houses are called Phylosophers and Astrologers As this hath beene said concerning France So doe I humbly bend the knee of my soule before the Throne of Gods Maiesty praying both with the vtt-most and in-most zeale of my spirit that it may not once bee suspected of England A brood of hell are they not to bee confuted with wordes of argument but to bee cutte off with swordes of punishment That so without reply both their mouth may bee stopped and breath choaked A iudgement no doubt too mercyful for them who call into question that which Heauen and Earth Angels Men Diuels all Ages of the World all Languages of Nations do affirme auouch attest approue and verifie and the conscience of the Atheist is more then a thousand witnesses to testifie as one writeth affirmant tibi non sibi interdiu non noctu Tney affirme so to thee not to them-selues in the day when they thinke they may be more bold not in the night when feare doth more possesse them Tully writeth of Metrodorus an Atheist of his Tully time Nec quenquam vidi qui magis ea timeret quae timenda esse negaret mortem dico et Deos Neither haue I seene any man man more fearefull of those thinges which hee sayd were not to bee feared I meane Death and GOD. If God be to be Feared then is he not O cursed Atheists to be Scorned The second thing that I am to handle is that there is A chayre of those scornefull ones The Scripture commendeth vnto vs a threefold Chayre of Doctrine of Iustice and of scorning First of Doctrine in this sence our Blessed Sauiour saith of the Scribes and Pharisies that they sitt in Moyses chaire Math. 23. 2. Teaching as hee taught in the same seate but sweruing from the puritie of his Doctrine because they taught with much corruption Secondly wee read of a chayre or seate of Iustice or 1. Reg 10. 18. Iudgement such a one may
the first spent in one supper a thousand Boares the second two thousand Fishes and seauen thousand Foules the third six hundred heads of Struthio Cameles The third is the Drunken Epicure who intertaines those pleasures which rather appertaine to the quenching of Nature then of thirst by incessant and vnstenchable quaffings these are they who rise vppe early to follow drunkennesse and continue till night till the VVine doth inflame them Esay 5. 11. The fourth and last is the Carnall Epicure who is wholly sold ouer to those pleasures which concerne the wanton dalliance of the flesh rather Swine then Men are they delighting altogether to wallow in the mire of filthinesse resembling the Centaures and Minotaures whose vpper partes were of Men but the lower 2. Pet. 2. 22. parts of Horses and Bulles But may I beseech you in these pleasures of Vaine-glorious Gluttonous Drunken and Carnall Epicurisme be found and inioyed this sound and solid Blessednesse which we seeke for Oh nothing lesse and be it farre from vs once to imagine it First how can it bee lodged in Vaine-glory whether it bee that Vaine-glory which concerneth the pride of our Backes wherein though wee bee like vnto Salomon yet are wee Short of the Lillies of the field or whether it Math. 6. 29. bee that Vaine-glory which respecteth the state of our Buildings which may as soone prooue a Babell of confusion spoken of Gen. 11. as Babelles of Maiesty mentioned Dan. 4. Secondly how can it be contained in Gluttony which as Saint Hieron saith is an infernall fire whose matter is superfluity flame pride sparcles vncleane speeches ashes Hieren pouerty end hell Thirdly how can it bee comprised in Drunkennesse against which the Scripture denounceth many Woes as to let passe other places Esay 5. 11. and 22. vers which Drunkennesse Saint Augustine in a Sermon de Aebrietate August Sâ—r. de Aebrieta calleth Infernifoueam the very Pit or Ditch of Hell Fourthly how can it be comprehended in the vncleane and wanton pleasures of the flesh which begin in Lust proceed in shame and for the most part end in Lepry and Contagion These pleasures be a deepe Pit and hee not which is in fauour with the Lord but with whome the Prou. 22. 17. Lord is angry shall fall into it Seeing then in these treasures honours and pleasures the good things of Fortune it cannot bee found wee must else-where seeke that seeking Matth. 7. 7. wee may finde this true blessednesse Secondly therefore the world reposeth the Chiefest blessednesse in the good things of the Body which though they bee many yet our consideration shall onely respect three of the chiefest of them namely Beauty Health Strength First concerning Beauty it is excluded from beholding the true beauty of this blessednesse whether it consisteth in the cleare brightnesse of the skinne which is named Pulchritude or in the cleane making of the body which is called Forme for how can that bee rightly graced with the name of blessednesse which Nature the Hand-maide of God so for the most part bestoweth vpon the body as it is accompanied with some defect in the minde as they on the contrary side who are black deformed lame and impotent in body haue therwithall some extraordinary Blessinges in the mind like the Spirit of Eliah which rested vpon 1. Kin. 2. 9. Gâ—â— 32. 25. 29 Elishah in a double portion Or like to Iacob who halted and was blessed both together Secondly for Health it cannot sustaine the person of true blessednesse which if it shal be continuall is rather a curse then a blessing as that which argueth rather Gods anger then his fauour as that Godly Hermite made application to himselfe who hauing by an annuall course bin visited in sicknesse by yâ— hand of God one yeare among the rest finding an intermission lamented and wept as if that yeare had bin ouer-sinful and in that regard God had forgotten him Thirdly Strength cannot rightly be esteemed the price and crowne of true blessednesse whether it be Naturall as that of Hercules of Milo Crotoniata or of Maximinus the Emperour Which yet is short of the strength of an Elephant and therefore being in a greater measure in a beast cannot bee blessednesse in or for a man or whether it bee strength supernaturall such as was to bee found in Sampson for that was so vaine and brittle being taken Literally and not Typically as the flattering tounge of a false harted Dalilah could betray it Thirdly the world reposeth the Chiefe Blessednes in the Iud. 16. 17. good things of the Minde which passing by others of lesse moment consist principally in those 3. Memory Wit Science Memory is a wonderfull and excellent blessing of God which approcheth so neare God him-selfe as Plato saith Plato that he which remembreth all things forgetten no thing seemeth to be no Man But a God yet the most that we can yeeld it is to be a singular Blessing not this Blessednesse for how can that be adiudged Blessednesse which affecteth Mans soule with Bitternesse man by nature committeth more euill then good the more perfect the memory is the more perfectly doth it present and suggest vnto the conscience to trouble the peace thereoff all the euil thoughts words deeds where with man hath stained himselfe oppressed Man and displeased God so as vnlesse his mercy doth pardon him he must needs punish him Memory must therefore remembrance her-selfe that shee is vncapable of this blessednesse The sharpnesse of wit is a great possession but because the wicked inioy it as well as the godly and all men herein are farre out-matched by Deuills I hope with the Deuills wee will exclude it from this true blessednesse Science also must haue her due and deserued commendations whether it bee that part of her which is called Prudence which sitteth at the helmes of Monarchies Kingdomes Prouinces Citties and Corporations or whether it be that part which is termed Sapience which either Metaphysically presseth neare the knowledge of God himselfe of Angels and Spirits or Physically searcheth the naturall causes motions of naturall bodies or mystically â—euealeth secrets or morally instructeth the manners of men or orderly comprehendeth Artes not onely Mechanicall common among men of common condition but also and especially those which are more rare and hidden which are named Liberall Grammer Logick Rhetorick Musick Astronomy Arithmetique Geometry All which being most ample portions giuen by God vnto man yet by man are to be debarred from this true blessednesse First who which is wise hearted will account Prudence blessednesse when hee shall consider that it harboured in such plentifull manner in Achitophel as his Counsell was Sam. 16. 23. receiued as an Oracle of God yet was it an occasion to become his owne executioner and to hang him-selfe Sam. 17. 23. Secondly Sapience must be thought to fall short of this blessednesse because Blessednesse is perfection and Sapiâ—nce among men cannot bee
〈◊〉 Christi Aug. in psal 90. Aug. 〈◊〉 de Verbis Apost 7. grâ—ce of free will but by sinning hee hath lost it The same Father else-where breaketh â—orth into this Paetheticall â—â—clamation Oh free will which without God art euill The same Father in another place calling as it were fora Psalme of mercy at the handes of God Vttereth these speaches Miserere mei deus c. Haue mercy vppon mee O God againe haue mercy vpon me O God and the third time haue mercy vpon me O God as if he would therein include a mistery of the Trinity Wherfore saith he because I haue vertue by the which I may deserue thee Notse Wher-ore then Because I beare the freedom of wil wherby my merrit Orig. in Rom. Ierom in Jerem cap. 16. Chrysest ser 1. de adâ—ent domini â—mâ—â— os de voca ent lib. 2. cap. 2. Bernard de gra liber arbitrio may go before thy grace Not so But of thine own mercy The like but that I would bee short mought bee alledged to whome I referre the Reader out of Origen Ierome Chrysostome Ambrose Bernard with many others By all which and more that mought be alledged it is cleare and euident that man in this his estate of depraued nature hath no Free-wil vnto good as he which is dead to vertue wholly prone to vice in his will which is blind in truth sharp-sighted to error in his vnderstanding Let vs not therefore presume on the sinewes of our strength as if therby wee could make our selues good neither yet trust to the wings of our own worthinesse as if we therby could mount into heauen for how shall we be able being borne alost with the sicke feathers oâ— those feeble wings to mount vp into glory When the freedom of our wil to goodnes is so inthralled eclipsed as we cannot therby plant our selues in Grace vpon earth for we are as Trees not planting our selues but planted by God For he shall be as a Tree planted Secondly this doctrine in that man this misticall Tree must Be planted establisheth and confirmeth the free Grace of God by which when we faile to plant our selues yet as yet appeareth by the text are wee planted The Lord must first turne him-selfe vnto vs before wee can bee turned vnto him Lament 5. 21. Fulgentius a reuerend Father first will haue al the good Fulgent Epist ad Thcodor Senatorcm wee doe ascribed to the Grace of God second that when wee faint in any good action wee should craue a suppâ—y at the hands of God third that this minde of ours wherby we craue Grace is the worke of Grace which beginneth first to bee powred into vs that it may afterward bee begged of vs euen as the light of the ayre doth first go into the eye to cause it to see before it can see which otherwise though it were made to see remaineth blinde In his owne might shall no man bee strong and it is the 1 Sam. 2. 9. Lord which keepeth the feete of his Saints as in the same place From whence I may note vnto you two things first that euery man is vtterly dis-abled in him-selfe in his owne might shall no man bee strong second that the whole inable of man is from the grace of God It is the LORD which keepeth the fcete of his Saintes The Prophet Dauid Psal 119. 22. saith I will runne the way of thy Commandements when thou shalt inlarge my heart Whereout wee may obserue first that Dauid cannot runne the way of Gods Commandements vntill his heart bee enlarged second that none can enlarge his heart but God VVhen thou shalt enlarge my heart When as excellently writeth a learned late Writer all Zâ—nb de Religi Christ cap. de liber Aâ—bitrio good things may be reduced to three heads The first is yâ— good which appertaineth vnto the Sensitiue and Vegetatiue soule which is common with vs and the Beasts viz. to eat drink to be nourished to be healthfull to begett our like c. The second is yâ— good thing which belongeth to the reasonable soule life of man only viz al arts both Liberal and Mechanical Vertues Moral Political and ciuil Science and the whole body as it is called of Philosophy The third head of good things respect concerne a Spirituall Diuine and Super-caelestiall life begun here in this world consisting in the true knowledge of God and in faith and in the effects thereof regeneration obedience charity c. In the two former God saith he is a great helpe yea in the latter of the two the good things which doe concerne the humaine and reasonable soule of â—â—n Saint Augustine goeth so farre as hee will haue all Augusâ— cont Juli. Pelagi lib. 4. cap. 3. Artes to bee the gift of God but how-so-â—uer it bee it must needs bee granted that GOD hath the maine and principall stroake therein as experience may teach vs that those gifts doe more eminently appeare in some then they doe in other-some for no other reason but because it pleaseth God so to dispose of them But in the third head of good things of the life spirituall super-caelestiall diuine Man is wholy to bee excluded GOD is onely to bee admitted and his grace alone to bee acknowledged This is Gods dooing to the end that no flesh should reioyce in his presence but that euery mouth and tongue 1. Cor. 1. 29. mought bee open to confesse with the Apostle By the grace of GOD I am that I am and his grace which is in mee was not in vaine For his Grace is both the Fountaine 1. Cor. 15. 10 from whence any good thing is originally ordeined vnto vs and the conduict-pipe whereby it actually falleth vpon vs As when wee were made it was GOD that made vs and not wee our selues so when wee were redeemed it was GOD that bought vs and not wee our selues when wee became righteous it was GOD that iustifyed vs and not wee our selues when wee were made holye it was GOD which sanctified vs and not wee our selues To conclude if wee bee Planted Trees it is GOD that hath planted and not we our selues After the planting of this Tree am I in the second place to consider the situation By the Riuers of waters Mâ—ller in Psal 1. It is by the greatest likelyhood supposed that the Tree where-vnto the godly-man is heere compared should be the Palme-tree because Pliny saith of the Palme-tree Plini lib. 13. cap. 4. Palma gaudet riguis totoque animo biberc amat The Palme-tree reioyceth in watery places and hartely loueth to drinke much that is to bee much watered and this Tree in this place is sayd for the better fructifying of it to be planted by the riuers of waters First it is said to bee planted by the waters Secondly By the riuers of those waters By Waters in this place are to bee interpreted the holy Scriptures of God as they are
accompanied and strengthened and actuated by the co-operation or fellow-working of the spirit of God The Scriptures of God thus qualified may in seuerall properties bee likened vnto water First water serueth as a Looking-glasse wherein a man may see the blemishes and defilements of his countenance so is the word of GOD as a Glasse Iam. 1. 23. Whereby a man may perceiue the spottes and staâ—nes of his soule Secondly Water doth not oâ—ely shew and detect these blemishes and defilements but also can cleanse and washe them away so the word of GOD hath a puâ—gatiue vertue if it shall bee employed to wash away and purifie the blottes and staines of our spirits and conscices For which purpose after the Kingly Prophet Danid had propounded that demaund Where-with-all sâ—all a young man cleanse his way hee forth-with makketh this answer Euen by ordering him-selfe according to thy word Psal 119. 9. Thirdly water hath no colour in it so the worde of GOD is and ought to bee with-out glosse The word of God is and ought to bee like God himselfe with-out coulour or shadowe Iam. 1. 17. If the Water hath any colour it is that most ordinarily which it receiueth from the skye whose colour it for the most part â—epresenteth if it hath any other colour it is but artificiall and accidentall so the word if it receiueth any colour it ought to bee that whose tincture is from aboue otherwise it is to bee reputed forreigne and adulterine Fourthly Water quencheth heate so the worde of God also restinguisheth the heate of our ouâ—r-inflamed passions which may appeare vnto vs First by the repressing of the enkindled passion of lust Which is as a fire which neuer leaueth as saith Saint Basill till it hath consumed Basâ—â—â—de Virginita the matter which it hath beene bred in a fire which if a man bee but singed with blisters doe certainly arise thereof yet the word serueth as water to quench it Secondly it may appeare vnto vs by the restinguishing of the inflamed passion of wrath a flame that ariseth of the ouer-heating of bloud for which cause the Prophet Dauid Psal 18. 7. 8. speaking of Anger mentioneth there-withall smoake consuming fire and the kindling of Coales S. Basil saith also Basil Hom. de ira that the Angry man à daemonibus neque formae neque animâ— affectu differt differeth not from the Deuills neither in forme neither in affection of minde whose kingdome is in fire to shew that Anger is fierie yet the worde of GOD by the sacred praecepts therein serueth as water to quench it Thirdly it may appeare vnto vs by the putting out of the ouer-hott passion of praeposterons zeale which if it bee not alayed with knowledge will prooue like Iames and Iohn who forth-with would haue commanded fire froÌ„ heauen to haue consumed the Samaritans where as in the Luke 9. 53. same place they alledge the example of Elias our Sauiour Christ made answer vnto them that their spirit was different from that of Elias for they knew not which no doubt was knowne to Elias what spirit they were of Luke 9. 55. This intemperate zeale may bee compared to the feauer Hâ—cticke which consumeth the body wherein it is The very cause and originall is this of trouble and tumults among men in reasonings and dâ—sputations as writeth Gregory Nazianzen Like to the ouer-swift motion of Gregor Naz. oration 21. the highest Sphaeres in the heauens which vnlesse it were repressed and allayed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or counter-motion of the inferior Orbes would as it is probable set the whole world on a fire like the benefit of the water of the word to represse and redresse vnbridled zeales-violence Fiftly and lastly Water doth fructifie and make fruitfull those places which bee watered and drenched by it An example of this matter wee haue in Nilus The inundations of whose streames fructifieth euen to this day the whole country of Aegipt in which sence most properly in this place the word of God is to be accepted and thereof to abound with fruite or to fructifie in aboundance To this intent Iesus the sonne of Sirach among other things where-vnto hee resembled Simon the sonne of Oniah who had beene very bountifull and beneficiall vnto his countrey likeneth him to expresse the better the fruites of his well-doing to the Lâ—lies by the Springs of waters And when God had ordeined his Paradise appointed Eccle. 50. 8. hee also the riuers of Pishon Gihon Hiddekell and Perath to water the same and to cause it to bee fruitfull to intimate vnto vs the barren ground of our hearts the Trees here spoken of cannot fructifie with-out the Water of the Word and therefore are they heare sayd for their better fructification to bee as a Tree planted by the waters Secondly this Tree is said to bee planted by the riâ—ers of waters where-out I am first to handle the Quality a Riuer Secondly the Plurality Riuers of waters First this Tree is said to bee Planted by those waters which for their quality are a riuer Two remarkable properties be obserued in a Riuer first that the guise thereof is to flowe forth without standing second that by reason of this perpetuall flow it holdeth fresh and sweete without corrupting In the first place the quality of a Riuer is to flow without standing answerable where-vnto ought the Word to bee as a riuer euer-flowing by the currant of a double streame the one of reading the other of preaching The riuer of the word floweth and ought to flow by yâ— streame of reading a thing which though not in so great râ—easure as preaching yet hath beene very profitably begun and from time to time continued in the Church of God When the children of Isarel stood halfe of them ouer against Mount Garizim and halfe ouer against Mount Eball Ioshuah read al the words of the Lawe the blessings and cursings according to all that was written in the booke of the law there was not a word of all that Moyses had commanded which Ioshuah red not hefore the congregation of Israell as well before the women and children as the stranger that was conuersant among them Ezras also is said to read the Law of Moyses in the broad place of the gate of the Temple from Ioh. 8. 34. 35. morning to middâ—y before the Men and the Women and all the multitude hearkned therevnto 1. Esd 9. 41. they so approued it as they weare very attentiue Thus read Baruch the sermons of Ieremy Paule exhorteth Timothy to giue Bar. 1. Iâ—r 36. attendance as well to reading as exhortation and Doctrine 1. Tim. 4. 13. The same Apostle chargeth the Thessalonians that his Epistle should be read to all the brethren the Saints 1. Thessalo 5. 27. Hee also instructeth the Ephesians that by reading his Epistle they mought know his understanding in the mistery of Christ Ephes 3. 4. What should I tell you that Moses had them
terris most neare the earth so the Church of God said to be Militant here vppon Earth cannot auoid but thereby become some-what earthy Thirdly the Moone is eclipsed by the interposition of the earth betwixt the Sun it so the Church of God no doubt is som-what blemished by the interposition of the eatrthhy members of our fleshly concupiscence betweene the graces of Christ and it Fourthly the Moone hath her spottes so hath the Church of God her blemishes The Mone then wee may see for one benefit that shee hath receiued in that she is made glorious with the beames of the Sun hath a threefold inconuenience that shee cannot but som-what be tainted by the earth being the nearest caelestial body vnto the earth that she is eclipsed and obscured by the putting betweene of the earth betwixt the Sun and hir that she hath hir spots in her to shew that if the church here siguified by the Moone hath any good she hath it not from her selfe but from Christ as the Moone hath her brightnesse from the Sunne and for that one good with the Moone she hath a threefold euilâ— Imperfect therefore is the Church in this life as she that weareth this badge of imperfection Wee must further know that this part of the Assembly of the righteous the Church militant which groneth vnder affliction and â—mpeth by imperfection is congregate and mette together chiefly to exercise a threefold duty first to heare the word secondly to bee partakers of the sacraments thirdly to begge what we need and to offer vppe the sacrifice of praise and thankes-giuing A thing anciently vsed by the Church and perpetually to continue in the church this may appeare to haue had an ancient vse in the church by those three thousand soules whome Peter by one Sermon had added to the Act. 2. 42. Church which first Continued in the Apostles doctrine there is the assembly of hearing the word Secondly in breaking of Bread there 〈◊〉 receiuing of one of the sacraments Thirdly In prayer there is begging that was needfull and the tendering to GOD the sacrifice of thankesgiuing This is one part of the Assembly of the righteous which how-soeuer it is not wholy to bee excluded yet is not so directly intended in this place where it is said that the sinners shall not â—â—se or stand in the Assembly of the righeous The second part of the Assembly of the righteous is that which is tryumphant in heauen which shall then be accomplished on Gods chosen when they which suffer here with Christ shall in heauen bee gloryfied with Christ at Rom 8. 17. which time the affliction and imperfection which haue beene annexed vnto their Crosse shall be turned into tryumph and perfectâ—on necessarily accompanying their Crowne In the Church militant as one speaketh mala persâ—quntur euills doe persecute vs But in the Church tryumphant bona sequentur good thinges shall follow vs. The euer-flowing and indeed ouer-flowing abundance of which happy estate causeth Saint Augustine August to say that therein wee may more easily tell quid non sit quam quid sit what there is not then what there is For of this wee may bee well assured that in this glorious Assembly of the righteous there shall be no weaknesse no sorrowing no calamity no corruption no death no greefe no discontentment But the thinges wee shall there inioy are first for their quality ioy and pleasures Secondly for their quantity fulnesse of them Thirdly for their Constancy at Gods right hand from whence it is vnpossible they should bee remoued Fourthly for their continuance for euer-more euen in the presence of God In whose presence there is fulnesse of ioy and at his right hand Psal 16. 12. there is pleasure for euermore This is the Assembly of the righteous heere principally meant which the Sinners shall not rise nor stand in because they shall neuer attaine to this tryumph neuer to this perfection neuer to this pleasure this presence this right hand this ioy The second point offered vnto our obseruation hauing learned what is the Assembly of the righteous is that the sinners shall not rise nor stand there But may some man say this is a hard saying Ioh. 6. 60. Who then can bee saued For wee are all sinners The authority of the Apoâ—â—le excellently proueth this point Rom. 5. 12. As by one man sinne entered into the world and death by sinne so death went ouer all men for as much as all haue sinned The Apostle in that place intendeth to Mark 10. 26. shew the enterance of death into the world in foure points First from whom from one man that is Adam Secondly by what by sin Thirdly to whome to all men Fourthly the reason of it because All men haue sinned If there weare any man which had not sinned that man could not dye But all men dye as wee say in Shooles eyther Actualiter or Potentialiter in Act or in Power because though Henoch and â—eliah where taken away before their death yet had they sinfull bodyes subiect vnto morâ—ality therefore must all men of necessity bee conuicted of sinne also The earth is the most vnâ—elane Element as that which settleth it selfe in the bottom of this glorious frame or fabricke of the world as the dregges doe in the lowest parts of their vessell of this earth is euery man composed If then the heauens themselues whose Curtaines are spred out with more glory then those of Salomon Cant 1. 4. be vncleane in Gods sight Iob. 15. 15. how much more man which is but dust and earth If God hath found no stedfaâ—â—nesse no not in his Saints which are soe named of holinesse What is man that hee should bee clâ—ane or hee Ioh. 15. 14. 15 that is borne of a woman that hee should bee iust Man may bee considered in two estates in the estate of nature and in the estate of grace In the estate of nature whereby a man is meerely man and borne of a woman in which respect hee muâ—â— bee sayd to bee vncleane and vniust In the estate of grace by which a man becommeth a Saint yet in that estate also in the fore-aâ—eaged â—lace God findeth no stedfasâ—â—esse in him In neither state then can man bee cleered but in both estates condenmed to bee sinfull The Heathens themselues haue not beene vnacquainted with the truth of this matter among whome one saith Cebes in tabu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—eâ—y man coâ—miâ—g into this life driâ—keth from the cuppe of 〈◊〉 eâ—â—or and igâ—orance â—â—â—ery man then be a sinner and no 〈◊〉 shall rise 〈◊〉 stand in the assembly of the righteous what 〈◊〉 â—â—vs but â—xâ—ect that seâ—â—â—nce which Christ◠〈◊〉 agâ—â—â—st sinners Depart from me yea Matth. 7. â—3 that worke iniquity That I may the better answeare this obiection wee must know thaâ— there is a two-fold Sinner The former so sinneth as he 〈◊〉 with â—isâ—th from his sinne hauing because he hath sinned
conâ—rition in his soule and spirit conâ—ession in his heart and tongue and newnesse of life in his â—eeds and manners neither doth he onely repent solicite carefully but mature speedily as writeth S. Ambros S. Ambroâ— de 〈◊〉 lib. â— cap. 2. â—east that saith hee that husband-man in the Gospeâ—â— which planted a siggâ—-â—â—ce in his vineyard comming to 〈◊〉 â—râ—ite and finding none sayth to the keeper of the vâ—â—eyarde 〈◊〉 it aowne for what doth it combriâ—g the ground Hee doth as saith â—aint Augustine accuse himselfe Aug. de verâ— Inuocatie that he may be excused in the presence of the iust mercifull Iudge to whom hee is to become accomptable As sinne doth assault his soule when it is weakest so doth he oppose him-selfe against the same where it is strongest that hee may by that meanes root it out This hath beene the practise as it may appeare by their writings of the famous ancient Fathers and Saints of the Church Athenagoras Clemens Iustinus Martir Arnobius Minutius Lactantius and diuers other who made it the first thing they did after their conuersion from gentilisme to the truth to denounce warre most chiefly against that sinne vnto which they haue found themselues most inclined These were pecatores sinners but because they speedily shaked off their sinne as Paule did the â—â—per they weare Hilar. Enarre in Psal â— not impii Godlesse ones as Samt Hillary maketh a distinction â—hese are not the sinners heere spoken of which shall not rise nor stand in the assembly of the righteous The second kinde of sinners bee such as so sinne that they may adde sinne vnto sinne as the theese addeth lying to theft and periury to lying These by their custome of sinning haue made sâ—nne habituall yea rather perpetuall vnto them It is impossible for them not to sinne as it is impossible for the fire not to warme In them hath sinne gotten the colour of a Blacke-Moore which cannot bee â—â—tered and the spotts of a Leopard which cannot bee washed away At the dore of whose heart the gâ—ace of GOD knocketh 〈…〉 all or if it knocketh it is but in vaine for there is 〈◊〉 opening As they are flesh Iohn 3. 6. so this flesh is 〈◊〉 dead flesh altogether vncureable neyther is it to be◠〈…〉 led with sharpe Corrosiues of the lawe neyther 〈◊〉 bee salued by the more gentle Lenitiues of the 〈…〉 pell These are not contrite for their sinne that so â—â—ey may confesse and amend it but they palliaâ—e their sinâ—e that they may still keepe it and committe it Oathes say they are but sparkes of courage Blasphemies but as ordinary speeches Couetousnesse frugality Prodigality bounty Tyranny fortitude Curiosity honesty Adultery a youthfull sport Symony a common trade of merchandise And as in these so in euery sinne haue they a fayre vizard to putte ouer a foule face that they may vaile and couer it To whom their sinne is like Iesabell which made Ahab to sinne whose face was painted and them-selues like Ahab doe sell them-selues to worke wickednesse in the sight of the Lord. These be the sinners meant in this place where it 1 Reg. 2â— 25. is sayd that the sinners shall not rise nor stand in the Assembly of the righteous The sinners of this desperate kind shall not rise nor stand in this assembly of the Righteous First in that part thereof Militant vpon earth which consisteth of that meeting which standeth in hearing the word read or Preached in receiuing the sacraments and in prayers Because how-soeuer they are it may be among the righteous in their Assemblies yet are they not of their Assemblies they be it may be as one of yâ— assembly but for as much as they are vnrighteous they cannot be of the assembly of the righteous For how can it otherwise be considering that they heare the word as Sinners not as yâ— Righteous receiue the Sacraments as sinners not as the Righteous tender vp their praiers vnto God as Sinners not as yâ— Righteous as Lucifer was among the Angels Caine in the house of Adam Ismaell in the house of Abraham Esau in the house of Isaas C ham in the Arke Saul among the Prophets the Tares with the wheate the Goates with the sheepe Iudas among the Apostles so are these in thâ— Assembly of the righteous as Cyphers which signifie nothing not as figures which haue both a number and power with them They beare a shew haply of religion but are furthest from it as Athaliah being her selfe the onely vsurping traytresse cryed out Treason treason 2. Reg. 11. 14. They are in comparison of the righteous but as Waspes compared with Bees which as Tertullian writeth Tertul. make Combes as the Bees doe but neither are Bees nor worke so profitably as the Bees They are within this Assembly of the righteous by hypocrisie but not of it in Sincerity considered in that part of it Militant here vpon earth Secondly they can much lesse rise or sâ—and in that part of the assembly of the righteous which is triumphant in heauen because they shall neuer come thither much lesse stand there If Moses neither could nor mought stand in the presence of God in that holy land which is but a Type of this triumphant assembly vntill hee had taken his shooes from Exod. 3. 5. his feete Oh how much lesse shall these sinfull and reprobate ones stand in the most glorious presence of the Lord in the true holy land the true Canaan it selfe being not onely holy but the holy of holyes of God the holyest hauing the feete of their affections shod with nothing else but defilednesse and pollution Hell must bee their prison for the wicked shall bee turned Psal 9. 17. to hell and the people that forget God Heauen cannot possibly become their pallace for such must stand without the heauenly Ierusalem the city of the great King Apoc. 22. 25. Art thou then a Sinner of this nature vnto whome sinne sitteth as neare as the graft to the stock which concorporateth and becommeth one with it Behold then the fruite of this thy sinne which is not onely shame and reproach but also euerlasting ruine and conâ—usion He which Riseth in the great thoughtes of his owne heart and Standeth as high in his owne conceipt as euer Nabucchadnezzar did Dan. 4. 27 yet if from the crowne of the head to the soule of the foote there is nothing to bee found but woundes and swellings and sores full of corruption Esaâ— 1. 6. then shall hee neither rise nor stand in the assembly of the righteous not onely that part thereof which appertayneth to the Church Millitant here on earth but also that part thereof which belongeth to the Church Triumphant in heauen For what reason may bee alledged why hee should bee admitted into heauen whose mâ—â—d hath beene wholy fixed vpon earth why hee should triumph as a conquerour in heauen which â—euer warred as a souldier vpon earth fighting against the Souldiers
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