Sinne. .

The first is Sinne , which Saint Iohn doth define to be the breach of Gods law . A law so much vrged by the iustice of God , that our Sauiour Christ proclaimeth that heauen and earth shall passe away , but one iod or title shall in no wise passe from the law , til all be fulfilled . One Iod , which is but a letter amongst the Hebrews , as the graine of Mustard seed , the least of all letters , but one point ( . ) of a letter . From whence the Rabines haue obserued , that God changing the name of Sarai to Sara , tooke one Iod from her name ; which that it might not be taken from the Law , he added one Iod to Osheah , and called him Iehoshuah .

A Law so vrged that S. Paul repeates the sentence of God in a language of fear & trembling . Galat. 3. 10. Cursed is euery man that continueth not in all things which are written in the book of the Law to doe them . We are ( bound ) , we are ( All ) bound , all to ( Doe ) to doe ( All , ) all to ( Continue ) to continue vnder paine of a ( Curse , ) a curse , which implieth , a a Esay 30. a riuer of brimstone , and the breath of the Lord to set it on fire .

This is the sentence of God against Sinne : against euery Sinne : against the least Sinne : whether it be a sinne of Thought , or Word , or Act , or Degree , or Delight , or Desperation , or Omission . God hath concluded All Sinne to be the Roote of Death and destruction .

How iust then is the Complaint of b b In Enchiridio . S. Augustine ? Vaepeccatis hominum quae sola inusitata exhauressimus : Woe to the custome of sinne , that taketh away the sense of sinne , and causeth vs to feare none but vnusuall , monstrous , & prodigious impieties .

Common ciuility keepeth many a man from rednesse of the eyes , the inheritance of the Drunkard : from rottennesse of the bones , the leprosie of the Adulterer : from Iezabells dogs , the sepulcher of the Oppressor . But Couetousnesse , Pride , Enuy , Detraction , Bribing , Flattering , Idle-Complementing , and Fashioning of our selues to all luxurious ambition , and foolish-vanities of the world , are now become Free-Denisons of Court , of Citty , of Country , that challengeth the priuiledge of the vnrighteous Iudge , neyther to be afraid of the iustice of God , nor to be ashamed in the sight of men .

I doe confesse , that there are Essentiall , and Accidentall differences of sinnes : Some doe grieue , some doe resist , some doe quench the spirit of God : But yet euery sinne in the owne nature hath the sting of a Viper , and doth wound vs mortally .

Take a view , and you shall finde that Adam lost Paradise for eating of an Apple : Some say it was an Indian figge , an entising bait of sweetnesse . You shall finde that God drowned the world for Imaginations . Gen. 6. 5. You shall finde that a a Homo ▪ Iliadot . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words of feathers , dalliances , chamberings , wantonnes , and the scumme of lasciuiousnesse shall make vs giue an account at the day of iudgement . b b Bernard . Sagitta leuiter volat , sed grauiter vulnerat : Idle words are as feathered arrowes , which flye lightly , but wound the soule deeply . Yea , you shal find that there are sinnes of Gesture , Quando cum oculis fabulamur : When saith S. Augustine wee c De Doctri Christia . lib. 1. speake lewdly with our eies : which God so punished in Lots wife , that shee is a pillar of Salt vntill this day . These sinnes , so small in our estimations , so familiar to our corruptions , so vsuall in our conuersations , so glued to our affections , they haue poyson in the roote , and the fruit of them is death . We read in Ecclesiasticall history of Cassianus d d Prud. Peristeph . Hym. 4. a Schoolemaster of Children , and a Scholler and Martyr of Christ , who by the commandement of the Tyrant , was stabbed to death by his Schollers pen-kniues .

We read in Scripture of Amasa , whose bowels were shed out by the sword of Ioab . Of Sis●raes head gored with a nayle : we read of Acha● who was wounded in his breast with an arrow . We read of Christ , whose side was pierced with a speare . All these did not wound a like deepely , but all did wound alike deadly .

Speares , swords , arrowes , nailes , pen-kniues , all instruments of the death of the body . Deeds , swords , lookes , gestures , thoughts , all causes of the death of the soule .

Our sinnes in Scripture are compared vnto sands , which are very small considering them seuerally , and yet the greatest shippe is easily swallowed vp of quicke-sands . There is not a sinne of any nature , but is as big as one of Herods wormes which deuoured Herods bowels . Noli despicere peccata tua quia parua sunt ; August . nam et pluuiarum guttae paruae sunt . Despise not ( Augustine ) thy sinnes because they are little ; for the drops of raine are small , and yet they are the bottles of the heauen , and the fountaines of the Ocean .

To conclude this point . No sinnes are lesser then the point of those thornes that pierced August . in Enchi . the head of Christ . Pro quibus abluendis sanguis Christi effusus : For the washing away of which Christ shed drops of bloud in the garden , and opened the spouts of bloud on the Crosse. So bitter a roote is sinne , that it could not be taken away , but by the death of our Sauiour : And as sinne is a roote so bitter ; so no better is the fruit , which the text calleth Death . The wages and guerdon of Iniquity .

The wages of Sinne is ( Death . )

Death is the Fruit ; but death as wages : For it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is not a singular , but a plurall death . The least sicknesse in the stomacke , paine in the head , ache in the tooth , consumption in the lungs , winde in the belly , grauell in the kidneyes , are the harbingers of death , are the wages of sinne and iniquity . But to speake more distinctly . Death ; saith S. Augustine is three-fold . First , De 〈◊〉 Dei . 1 Quando Deus deserit animam volentem : When God forsakes the Soule , that will be forsaken . Secondly , Quando anima deserit corpus : When 2 the soule forsakes the body that would not be forsaken . Thirdly , Quando anima nolens tenetur 3 in corpore : When the vnwilling soule is manacled to the body . The first expressed in the young man . Matth. 8. 22. to whom Christ sayd , Let the dead burie the dead . A strange speach ; for a man would thinke that the dead were more fit to be buried , then to burie : But therefore was it deliuered by Christ , that euery Christian man may know , That a sinners body , is but the breathing Sepulchre of a sinners soule . The second expressed in Lazarus : Iohn 11. 39. Lord , by this time he stinketh , for he hath bin dead foure daies . Whose body in life is a beautifull caske of Iuory , within foure daies after the soules departure , is nothing else but a stinking and loathsome carrion . The third expressed in Diues , Luke 16. 24. Hee prayed to Father Abraham , therefore he had a Soule : He had a tongue to be cooled ; therefore he had a Body .

That wretched man may know that this is euerlasting Death , when soule and body are coupled together with euerlasting chaines of sorrow , that they may be sensible of their endlesse torment .

But howsoeuer these three deaths are the wages of sinne , yet there is a difference in the manner : For the death of the soule is the wages of sinne , as an act of order : The death of the body , as an act of iustice : The death of soule and body as an act of proportion .

First , there is order in disorder . Mans disorder : God doth order . You read Exodus 7. 13. that Pharaoh hardned his owne heart ; before God hardned the hart of Pharaoh . Durities est hominis peccatum , obduratio iudicium Dei : they are the words of Caluin , vpon the third vers , which I purposely alledge . Hardnesse of heart is mans sinne ; hardening of the heart is Gods iudgement .

You read in 1 Sam. 10. 9. 10. that God gaue to Saul an other heart . 1 Sam. 15. 26. Samuel said to Saul , Thou hast cast away the Lord , & the Lord hath cast away thee . 1 Sam. 16. 14. The spirit of the Lord departed from Saul , and an euill spirit from the Lord troubled him . So you see that Saul first resisted Gods spirit , before God sent vpon Saul an euill spirit . In the very root of Reprobation ; Adam first sinned , and then God punished .

It is the Conclusion of Augustine , which shal conclude this point . Ad bonum prior est voluntas Creatoris , ad malum prior est voluntas Creaturae .

Gods will in goodnes , is the first efficient .

Mans wil in wickednes is the first deficient .

Sinne goes before , and Death of the soule followes in order as the wages of sinne .

Secondly , Bodily-death , when the soule is breathed out , as it was breathed in ; when the body which was composed of dust , is resolued into dust , is the wages of sinne , as an act of Iustice . It is the sentence of God , Genes. 3. Because thou Non lege naturae sed merito peccati . Aug. de ciuit . lib. 13. cap. 15. hast harkned to the voyce of thy Wife , and hast eaten of the forbidden tree ; thou shalt returne to dust , from whence thou wert taken . Because thou hast eaten , thou shalt returne to dust . Therfore if man had not eaten , he should not haue returned to dust . Gods power was as sufficient to haue translated Adam from Paradise , without death , as to take vp , Elias to heauen in a Chariot of fire . Let no Scotist , nor Andradian , nor Iesuit bewitch you with any Philosophicall speculation , as that of Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : euery thing that is composed , In Tim●o . must be resolued . Nor with that of Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : euerything that is made Ortho. fidei . De long ▪ et breui . vitae . is subiect to be mard . Nor with that of Aristotle , that euery body composed of contrary elements , disposed into contrary humors , must at length haue a naturall date of corruption . For S. Paul tels you , that death is not the dissoluing of what God created , but the wages of sin , which man committed . Will you know the reason ? You see by experience that the same Sun remains in the same substance , and indiuiduall circle , but all sublunary bodies do continue in succession .

If then Philosophers giue probable reason of this difference , because they say , Forma coeli tollit contradictionem materiae : The forme of heauen taketh away all contrariety , & preserues them in an euiternity . Shall wee thinke then that Afflatus oris diuini , that the breath of De resurca●nis . Gods owne mouth , as Tertullian calls the soule , had not a celestiall power in the creation , to haue eternally preserued a corruptible body from corruption ? Againe , Diuinity hath made it plaine , Genes. 2. God created two sorts of trees in Paradise : All the common trees in the garden for eating , but one celestiall tree for preseruing . Reliquae arbores erant alimento , arbor Aug. de ciuit . dei . lib. 13. c. 20. vitae erat sacramento : The other trees were for aliment , the tree of life was for a Sacrament .

Examine then the cause of naturall death , which is the decay of radicall humor : If then the eating of the tree of life , did not , as ordinary meate , onely refresh the body , but as a Celestiall cordiall , did repaire the naturall sappe of the body , then no question but the Angells sword that kept our first Parents from the tree of life , brought vpon them , brought vpon vs , Legem moriendi , as the Fathers speake , the Law of Death and destruction . This is Gods iustice , when man defaced Gods image in his soule , to take away the power of the soule . This is Gods iustice , when man eates of the forbidden fruit , to forbid him to eate of the fruit of Life .

In the third place , the Death of Soule and Body is the Wages of sinne , by way of proportion .

For if any man shall wonder at the seuere iudgement of God , that extends his indignation to eternity , when the act of euery sinne is but short and momentary . If any man shall thinke that there is no proportion betwixt a finite time of sinning , and an infinite time of punishing : Let that man giue a reason of the iustice of man , and compare it with the iustice of God . Why is Theft by the Lawes of Man punished with Death ? The time of stealing is but short , but the punishment is for euer . Tollitur de numero viuentium . A theefe , saith Lege , de ciu. dei . lib. 21. cap. 11. S. Austen is taken from the liuing , and shall neuer againe returne to life : Therefore though the act be temporall , the punishment is eternall . Againe , by the iustice of Man , euery delinquent is pr●portionably punished , according to the quality of the party offended .

By the Lawes of the Romanes , a simple Murderer was crucified , but a Parricide was sewed in a sacke , with an Ape , a Cocke , and a Serpent , and flung into the Sea , that hee might neyther haue the light of the Sun , nor a breath of aire , nor any to pitty him , whilst he was aliue ; nor a Clod of earth , nor a leafe of grasse to couer him , nor any other creature to bury him when he was dead .

By the Law of Iulia , an Adulterer was beheaded : But by the Law of the twelue Tables , an incestuous vestall virgin was buried aliue .

If then the quality of the person against whom wee sinne , doth proportionably increase the quantity of the punishment : Man sinning against the infinite maiesty of God , deserueth by proportion an infinite torment . Goe a little farther . Enquire at the barre of Heauen , why sinfull soules are harried to eternall sorrowes ? What did God giue ? Did he not create man in perfection ? Did he not giue a power to liue for euer ? Therefore saith Anselmus . Factus est malo dignus aeterno , qui inse peremit bonum quo potuit esse aeternus : Was not he worthy by proportion of eternall death , who lost in himselfe , and by himselfe the power of eternall life ?

Let no bastard-brood of Origen deceiue you with pretence that the immortall worme shall dye , that the euerlasting fire shal be quenched .

You read in the 25. of Matth. 46. The wicked shall goe into euerlasting punishment ; The righteous into euerlasting life . From hence S. Augustine hath most grauely obserued . Heere is Death euerlasting , & Life euerlasting ; both equall . Therefore , Aut vtrumque cum fine diuturnum ; Aut vtrumque sine fine perpetuum : You must make either both to haue an End , and then no Eternity of Heauen : Or both to haue no End , and then there is an Eternity of Hell .

I doubt not therefore but that it is sufficiently cleered by way of explication , that the death of the soule , of the body , of soule and body , are the wages of sinne , by an act of order , of iustice , of proportion . But as these things are sufficiently cleered , so I beseech you suffer them to be effectually enforced .

For first . If the Death of the soule be fearefull , and therefore more fearefull because lesse sensible ; as Physitians speak of Hectique feauers , which are neuer discerned perfectly till they kill mortally .

We can behold a Lazar at Diues gate , & be sensible of his sores . We can see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mouing rubbish of men , as Nazian. stiles them , and be sensible of their sorrowes . But could we behold a Lazarus and Leprous soule , whom the dogs of hell will not licke ; could our eye-balls fasten vpon so loathed an obiect , we would exclaime with S. Bernard : Si meipsum non inspicio , meipsum nescio : Si inspicio meipsum ferre non queo : If I looke not into my selfe , I am like vnto a franticke man that know not my owne madnesse ; If I looke into my selfe , I am like a desperate man , that cannot endure 〈◊〉 owne vildnesse .

Wee may learne from euery Coarse ●hat is buried , what the daughters of Israell ●ere to learne from CHRIST crucified : Weepe not for mee , but weepe for your selues .

Plangis corpus quod deserit anima : Non plangis Chrysost. animam quam deserit Deus ? Thou dost bewaile a body forsaken of the soule , and dost not bewaile the soule forsaken of God .

S. Austen confesseth that in his youth ( as many wantons doe ) hee read the Loue History of Aeneas and Dido with great affection : And when he came to the death of Dido , hee wept for pure compassion . But , O me miserum , ( saith the Father ) I bewailed ( miserable man that I was ) the fabulous death of Dido , forsaken of Aeneas , and did not bewaile the true death of my soule , forsaken of her Iesus . How many vnhallowed teares are sacrificed to the idolls of our eyes , which yet are as dry as Pumises in regard of our soules !

I will conclude this meditation with S. Austens deuotion . Nihil est miserius , misero non miserante seipsum : Nothing is more miserable , then a miserable soule that doth not comprehend her owne misery .

Againe , is the Death of the Body the Wages of sinne ? This also is a fearefull thing .

Fearefull in the preparation . Fearefull in the separation .

In the preparation : For all our Life is but a consumption vnto Death ; sorrowes of mind , and sicknesses of the body , are but the harbengers of the graue .

Search the Gospell , you shall find one blind , another deafe , another lame . One Lazar lying at Diues gate , another at the poole of Bethesda , a third at the beautifull gate of the Temple . You shall find heare a Leaper crying , there a woman with an issue of bloud adoring . Here the house vntiled by the sicke of the Palsey , there the graues haunted by men possessed of Diuells . Nescias vtrum apelles vitam mortalem an mortem vitalem : Wee cannot ( saith S. Austen ) tell what to call our Life , whether a Dying Life , or a Liuing Death , when euery day our houses of clay doe crumble to corruption .

Bodily Death is Fearefull in the Separation . For it is not a Law written in letters of incke , but of blood , bred in the marrow of our bones , and centred in our bowels : That skinne for skin , and all that man hath for the safegard of his Life .

Neuer was there a great cry in Aegypt , till there was a great slaughter in Aegypt : And then Magnus clamor , a great cry and Lamentation .

Neuer was Bethlem in woe , vntill Herods sword was bathed in the bloud of infants . And then vox audita , A voyce was heard in Rama , Rachel would not be comforted .

There was nothing but carousing to the gods of gold & siluer in the feasts of Baltazar , till the hand-writing appeared vpon the wall ; but then Mutatus est vultus , the Kings countenance was changed , his ioynts were dissolued , his knees failed , his heart fainted .

The Soule and the Body are olde friends , so enchased one into another , that they cannot part without sighing . Bos bouem requirit , saith Hierome : If an Oxe doe bellow at the losse of his yoke-fellow ; questionlesse then there is a naturall , and fearefull Horror , when the soule is rent from the bodie .

And yet behold , wee are prodigall of our liues , to spend them vpon Harlots , as the young-man in the Gospell , who after his surfetting with his droues of Harlots , could not any way be satisfied amongest the heards of Hoggs .

In the 5. of Iohn , verse . 3. There lay a multitude of impotent folk at the poole of Bethesda : Some blinde , some halt , some withered . So many sicke , so many sinners . It is plaine by Christs words : Sinne no more , least a worse thing come vnto thee . Sinne no more : Therefore hee sinned before : therefore he sickned , therefore Iezabell died , therefore all the world shall be dissolued .

It is the wicked mans curse , that Hee shall not liue out halfe his dayes . Why , doth God alter his decrees ? Surely no ; But man hauing a generall period of Life , by naturall constitution , that if sicknesse within , and casualties without doe not take away life , hee may attaine to the yeares of his Fathers . But wicked men pull vpon themselues ordinary rottennesse , and extraordinary iudgements : They liue not out halfe their dayes .

To conclude . Why will you die , O you house of Israell ?

No man is so fearefull at his Death , as the Carnall man that is Prodigall of his life . But if this were all , the Epicure would doe well enough . Hee would say of his Death ; Quando mors est , nos non sumus , quando nos sumus , mors non est : When Death is , wee are not ; When wee are , Death is not . There is therefore another Death which imprisons a damned soule in a tormented body . Where Death is , and Man is . Vbi anima est non viuendi causa sed dolendi : Where , saith S. Austen , the soule is not to giue comfort of life ; but to giue the sence of eternall Death . The apprehension of which Death , hath drawne water out of rocks , and clouen iron hearts in sunder . It is the excellent speech of Luther . Qui nouit quid sit certare cum formidine aeternae mortis , in sanctorum fletibus nullos excessus reperiet : Hee that knoweth what it is to striue with the feare of eternall Death , shall finde no strangenes in the affected passions of the Saints of God .

You read of Peter that he wept bitterly . Of Ieremy that he was drunke with wormewood . Of Mary that washed Christs feete with teares . Of Dauid , that he caused his bed to swim . Of Ionas , that hee cried out of the belly of hell . Their hearts whilest they sinned , were like frozen snowballs : when they melted with apprehension of eternall fire , they thawed out at their eies , and caused a flood of teares .

It is obseruable in Christs prayer , Luk. 13. 34. Father , forgiue them , they know not what they do . In the Conuerts prayer , Act. 2. Men and brethren , Quid faciemus , what shall we do ? When they crucifie , they know not what they doe : when they heare they haue crucified , they know not what to doe .

I will conclude this point , with another passionate meditation : That a sorrowfull soule apprehending the wrath of God , and the infinit punishment due to sin . Such a sinner goeth to heauen by the very gates of hell ; his sighes , Luther . as pillars of smoake perfumed with myrhhe , ascend vp into the presence of God , to implore mercy , being fully assured in the middest of all his feares , that howsoeuer Eternall Death is the wages of sinne , yet that the Gift of God is eternall life through Iesus Christ our Lord .

This is the Tree of life , the Roote whereof is the Grace and gift of God by Iesus Christ : The Fruit eternall Life , and happinesse .

Of these the time will not permit to speake largely ; and yet no Tongue can speake sufficiently .

In the Roote , we may first obserue that it is a Gift . Death is wages , no Gift . Life is a Gift , and no Wages . Wages supposeth Demerrit . Gift supposeth no Merit . If it bee a Gift , then is it not deserued . If it bee Deserued , then is it no Gift . In one word S. Bernard hath concluded it . Sufficit ad meritum scire , quod non sufficiant merita : It is sufficient to know of Merits that there is no sufficiency of our Merits .

A Gift then it is : but not euery Gift . A gift it is , but not euery way a Gift . For first ; It is Donum Dei , the Gift of God ; to make a distinction from mens Gifts . And next it is per Iesum Christum , by Iesus Christ , to distinguish it from the common Gifts of God . First : It is the Gift of God ; not the Pharises Gift . Math. 28. They gaue large gifts to the Souldiers , to equiuocate & lie artificially : Say that whilst wee slept his Disciples stole him away . But the Gifts of God are not giuen to corrupt vs , but to amend vs . It is no Pharises Gift . Neyther is it Dionysius Gift , to rob the temple , that they may build an Hospitall . The price of Christ was such a Gift to buy the Potters field to burie strangers , but it is the Field of Blood vntill this day .

God takes not life from one , that hee may giue it to another . Our Saluation is not builded vpon the Angels Damnation : But in the due order of causes , hee would haue all to be saued .

It is not Iacobs Gift , for feare of Esau , to pacifie Esaus wrath . For whether we liue , we liue vnto the Lord , or whether we die , we die vnto the Lord ; whether wee liue therefore or dye , wee are the Lords , Romanes 14. 8.

It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greeke Orator speaks , the Huksters Gift : who looke for more , for the reward of their gift , then the price of the gift : For our liuing for euer , addes nothing to Gods blessednesse , but to our happinesse .

It is not any mans gift , which is subiect to repenting , for the vnthankefulnesse of the receiuer : For the gift of life in the Saints of God , hath this power , that as it giueth Happinesse , so it worketh thankfulnes . He that is not thankfull to God , hath not yet receiued the first fruits of Grace .

All these wayes is it distinguished from the gifts , of Men : But aboue all these , it is per Iesum Christum , by Iesus Christ ; and so it is aboue all the gifts of God : For without Christ the Sunne riseth vpon the iust and vniust . Without Christ ; Esau hath the fat of the earth ; Naball his Flockes of sheepe ; Nimrod his Heards of beasts ; Nabuchadnezzar his pile of wonderment ; Herod his robe of starres . But Eternall life , as it is Gods gift , so it is Christs purchase , not of gold , but of Bloud ; not of the bloud of Goates , but of the pretious bloud of Iesus Christ .

Looke in euery linck of the chaine of Heauen : How are we predestinated to the Adoption of Children ? By Iesus Christ , Ephe. 1. 5. How are we called to Glory ? By Iesus Christ , 1 Pet. 5. 10. How are we iustified ? In Iesus Christ , Rom. 4. 26. How are wee sanctified ? In Iesus Christ , Ephes. 2. 10. In what is our Hope ? In the resurrection of Iesus Christ , 1 Peter 1. 13. In whom is our Peace ? In Iesus Christ , Rom. 5. 1. Who is the Mediator of Redemption ? Iesus Christ , 1 Timothy . 2. 5. Who is the Mediator of Intercession ? Our Prayers are offered vpon a goulden Censure by the Angell of Couenant , which is Iesus Christ , Reuel . 8. 3. Hee maketh continuall Intercession for vs , Romanes 8. 34. Who hath conquered Death ? Iesus Christ , 1 Cor. 15. 37. By whom attaine we eternall saluation ? By Iesus Christ our Lord , 1 Thess. 5. 9.

Our Praedestination , Calling , Iustification , Sanctification , Hope , Peace , Redemption , Intercession , the Conquest of Death , our Purchase of Life ; All come vnto vs by the Merits of Iesus Christ .

O then disconsolate soule , whosoeuer thou art , that art tossed with woes , confounded with feares , amazed with the terrors of eternall Death . Heere is Baulme of Gilead , dropping from the Roote of lesse : Be not disquiered ( O blessed soule ) trust in God ; it is his Gift , not thy Merit .

Trust in Christ , it is his Purchase , not thy Price . Trust in God , the fountaine of Mercy . Trust in Christ the Fountaine of Merit : And they will deliuer thy soule from the broaken Cesterne , from the water-lesse pits , from the windy Clouds , from the withered reeds of thy owne imperfections .

God so loued the world that bee gaue his Sonne .

Christ so loued the world that he gaue himselfe .

He is the Lambe of God that taketh away the sinnes of the world . Mentitur Iohannes fiest peccatum mundi , quod non tollit Agnus Dei : It is the plaine speech of S. Hierome , that S. Iohn the Euangelist had told a lye if there were any sin of the world , which the Lambe of God had not taken away .

The Grace of God by the sole Merits of Christ is the sacred Roote of Eternall Life and Happinesse .

But of the goulden apples of eternity how shal I speake ? It is the confession of Philosophy , that our vnderstanding of heauenly things , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the eyes of Batts and Owles , that cannot behold the Sunnes glory .

It is the Profession of Diuinity , that these ioyes were neuer perceiued of the eye : Neuer receiued by the eare : Neuer conceiued by the heart of man , 1 Corinth . 2. Yet , as the Apostle speakes , Videmus per speculum , we see in a Glasse ; as Elias , wee see vnder a Mantell , the glory and happines of heauen .

For what is more glorious on earth then a Kingdome ? A Kingdome is promised , Luke 12. Feare not little flocke , it is your Fathers pleasure to giue you a Kingdome . What is the honor of a Kingdome , but a Crowne ? A Crowne is promised , yea an incorruptible Crowne of Glory , 1 Corinthians ▪ 9.

What is in a Crowne more precious then the massinesse of Gold , and lustre of Iewells ? And these are promised . Aeternum pondus gloriae : An eternall waight of glory , 1 Corinth . 5. And our Bodyes to be like the starres in beauty , 1 Corinthians 15.

But what speake I of Starres ? The Scripture saith , that our Bodies shall be like to the Bodie of Iesus Christ , whose glory is shadowed out with the comparison of Angells . Matth. 28. 3. The text speaketh of the Angell , that his countenance was like Lightning , and his Raiment like Snow . Matthew 17. 2. The text speaketh of Christs transfiguration , ( the glasse of his glory ) that his Face did shine as the Sunne , and his Garments ▪ as the Light .

Our glory shall not be like to the Angells , lightning , and snow ; but to Christ the sun and light of heauen . So that at the day of iudgement , Leah shall not arise with bleare eyes ; nor Mephibosheth with lame feete ; nor Ehud with a withered Arme.

But the Bodyes of the Saints shall arise , as so many glorious Sunnes , from the Horrizon of Earth , to the circumference of Heauen .

I am swallowed vp in contemplation , and must conclude with the history of the Queene of Sheba , vnto King Salomon , 1 King 10. 6. Shee said vnto the King , It was a true report that I heard in my owne land of thy Acts and Wisdome : Howbeit I beleeued not , till I came , and mine eyes had seene : and behold the halfe was not told me .

First , we are farther from Heauen , then the Queene of Sheba from Salomon .

Secondly , we heare of Heauen , as the Queene of Sheba of Salomon .

Thirdly , our report is true of Heauen , as their report of Salomon .

Fourthly , you doe not beleeue our report of heauen , no more then the Queene of Sheba the report of the Wisedome of Salomon .

But when your eyes shall see God , and enioy Heauen , you will confesse , that not halfe the Glory was reported in Earth , which you finde in Heauen .

When the Queene , that is the Church , shall stand on the right hand of the Lambe , glorious in diuers colours , in the infinit , incomprehensible varity of happinesse .

To this Kingdome , this Crowne , this Eternall weight of glory , good Lord bring vs , for the infinite Mercies , for Iesus Christs infinite Merits . Amen .

Laus Deo .