Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE WAGES OF SINNE. THE XLIV. SERMON.

ROM. 6.21.

For the end of those things is death.

Right Honourable, &c.

TO every thing there is a season,a 1.1 and a time to every purpose under heaven. A time to be borne, and a time to dye: a time to plant, and a time to plucke up that which is planted. A time to kill, and a time to heale: a time to breake downe, and a time to build up. A time to weep, and a time to laugh: a time to mourne, and a time to dance, &c. In which distri∣bution of time, according to the severall affaires of our life, all actions and accidents, all intents and events, all counsels and acts, all words and workes, all motions and cessations, businesses and recreations, beginnings and endings, inchoations and perfections: yea, affections also, as joy and griefe, love and hatred, have some part and portion of time laid out for them; sinne only is exempted, that is never in season. As the Apostle spake to Simonb 1.2 Magus, Non est tibi pars, neque sors: it hath neither part nor lot in this partition; and yet it intrudeth upon us, and usurpeth upon ei∣ther the whole or the greatest part of our demised time. We heare of a time to build, and a time to pull downe: a time to spare, and a time to spend; but not in like manner a time to doe good, and a time to doe ill: a time to live godly, and a time to sinne: a time well to imploy, and a time to mispend: neither God nor Nature hath bequeathed any legacie of time to sinne. Sinne should have no existence at all, and therefore no time: no estate, and therefore nei∣ther terme. Sinne is none of Gods creatures, nor the issue of nature: there∣fore hath no just claime or title to time, the best of Natures temporall goods; much lesse to happy eternity, which is the purchase of the Sonne of God, to the price whereof Nature cannot come neere. Moreover, sinne mis-spendeth, spoyleth, maketh havocke of our time, abridgeth it, and of∣ten

cutteth it off: and therefore deserveth, that not a moment of time should be given to it. Will you have yet more reasons? ye have them in the Text, drawne from all the differences of time: sin hath been unfruitfull, is shame∣full, and will prove pernicious and deadly; therefore no portion or part of time is to be allowed to it, against which all times give in evidence. The time past brings in against it all sorts of dammages and losses sustained by it: (What fruit had yee?) The present time layeth open the shame & filthinesse of sinne: (Whereof yee are now ashamed.) The future produceth the great and grievous penalties, which the sinner by the breach of the eternall Law incurreth, (The end of those things is death.)

A wise man holdeth intelligence with the time past by memory, with the present by prudent circumspection, with the time to come by provi∣dence: by re-calling that which was, & fore-casting what will be, he orde∣reth that which is; and therefore he cannot but be sufficiently advertised of those hainous and grievous imputations laid upon sinne by the Spirit of God in my Text. It is altogether unfruitfull and unprofitable, good for no∣thing: What fruit had yee? It is shamefull and infamous, Whereof yee are now ashamed. Nay, it is pestilent and pernicious: For the end of those things is death. If this forcible interrogatory of the Apostle, so full of spirit of per∣swasion, worke not in us newnesse of life, and a detestation of our former sinfull courses, we are not only insensible of our profit, prodigall of our credit and reputation, but also altogether carelesse of our life. Nihili est, saith thec 1.3 Poet, qui nihil amat, he is of no account, who makes account of nothing: Non spirat, qui non aspirat, he breathes not, who gaspeth not af∣ter something. What then is that ye desire? How bestow ye your affecti∣ons? What object hath the command of your thoughts, and soveraignty over your wills and desires? Is it gaine, wealth, and affluence of all things? flye then sinne: for it is altogether unfruitfull and unprofitable. Is it glory, honour, and reputation? eschue then vice: for it bringeth shame and infa∣my upon you and your posterity. Is it long life? nay, with Melchizedek to have no end of your dayes? abandon all wicked courses: for they have an end, and that end is death, and that death hath no end.

That sinne is unfruitfull, not only formaliter, but also effectivè, not only negatively, by bringing forth no fruit, but also positively, by bringing forth evill & corrupt fruit, by making the soule of man barren of the fruits of righteousnesse, yea, and the earth also and trees barren of the fruit which they would otherwise have brought forth to our great joy and comfort; hath been the subject of our former discourses, spent especially in the proofe of these particulars: That sinne eclipseth the light of our understan∣ding, disordereth the desires of the will, weakneth the faculties of the soule, di∣stempereth the organs of our body, disturbeth the peace of our conscience, choak∣eth the motions of the spirit in us, killeth the fruits of grace, inthralleth the soule to the body, and the body and soule to Sathan; lastly, depriveth us of the comfortable fruition of all temporall, and the fruition and possessions of all eternall blessings. All which laid together will make a weighty argument, bearing downe, and forcing our assent to this conclusion, That sinne is ste∣rill and barren: and consequently, that every sinner is an unthrift, and in the end will prove bank-rupt, how gainfull a trade soever hee seeme to

drive with Satan: for as Christ cursed the figge-tree in the Gospell, so God curseth all trees that beare the forbidden fruit of sinne; and therefore the Apostle truly tearmeth the works of darknesse unfruitfull, saying,d 1.4 Have no fellowship with the unfruitfull works of darknesse, but reprove them rather. The godly man whose delight is in the law of the Lord, is likenede 1.5 to a tree planted by the rivers of waters, which bringeth forth fruit in due season: but the wicked to chaffe which the winde scattereth abroad. For although they may sometimes build palaces upon the ruines of the Church, and fill their houses with the treasures of wickednesse, and their coffers with the Mammon of un∣righteousnesse, yet in the end they will appeare to bee no gainers, no nor sa∣vers neither by their trafficke with the Devill. For if they gain wealth, they lose grace; if they gaine glasse, they lose pearle; if they gaine earth, they lose heaven; if they gaine an estate for tearme of yeares among sinners, they lose an eternall inheritance with the Saints in light; if they gaine a small portion of the world, theyf 1.6 lose their whole soule: and what advantageth it a man to gaine the whole world, and to lose his owne soule? Alas, what gainedg 1.7 Achan by his Babylonish garment, and wedge of gold? nothing but a heape of stones wherewith hee was battered in pieces. What gained Gehe∣zih 1.8 by his great bribe? a leprosie, that cleaved to him and his posterity after him. What gainedi 1.9 Zeba and Zalmunna by taking the houses of God in their owne possession? a fearfull and most shamefull end. What gainedk 1.10 A∣hab and Jezabel by Naboths vineyard? the vine of Sodom, and the grapes of Gomorrah; it cost them their lives and their kingdomes. What gainedl 1.11 Balthasar by the plate of the Temple? the division of his crown betweene the Medes and Persians. What gainedm 1.12 Ananias and Sapphira by their fraudulent keeping backe part of the price for which they sold their possessi∣ons? a sudden and most fearfull death. What gainedn 1.13 Judas by his thirty pieces of silver, which hee received to betray innocent blood? a halter to hang himselfe. As Daniel said to Nebuchadnezzar,o 1.14 this dreame bee to the Kings enemies; so I will be bold to say, such gaine as is made by commerce with Satan be to Gods enemies. Godlinesse hath the promises of this life, and the life to come, ungodlinesse of neither, but contrariwise threats of judge∣ments in both; which sometimes fall upon the estate of those that are rich, and not in God; sometimes upon their bodies, but alwayes upon their soules: either God suddenly bloweth them away from their great estates, or hee bloweth upon their estates and the fruits of their labours, and they subscribe probatum est to the Latine proverbs: Malè part a malè dilabuntur; and

De malè quaesitis non gaudet tertius haeres:

ill gotten goods prosper not. The officers whomp 1.15 Vespasian employed like spunges to sucke in the blood of the subjects, he after they were full squie∣zed them till they were dry. And how often doe we see the great spoylers of others spoyled themselves? and the secret underminers of other mens fortunes undermined themselves? the cruellest exacters upon their tenants exacted upon by their superiour Lords?

In the second place I treated of the second attribute or consequent of sin, shame; and by evidence of Scripture, and testimony of every ones consci∣ence

proved that sin shameth us three manner of waies:

• 1 Within our selves, making us seeme most vile, filthy, lothsome and odious to our selves.
• 2 In the world, staining our credit, and branding us with a note of infamy.
• 3 At the tribunall of Christ, before God, Angels and men, when our consciences, which now like a scrole of parchment lye folded together, shall bee opened and spread abroad, that all men may read what is written there. If the consideration of the unfruitfulnesse and shame of sinne affect us not much, nor make any sensible alteration in our lives and conversations, behold yet stronger physicke which will worke with us if we be not dead already:

The end of those things is death. Here are three bitter pills that are to bee taken by all them that surfeit in sinfull pleasures and worldly vanities, whe∣ther they bee lusts of the flesh, or lusts of the eye, or appertaine to the pride of life.

• 1 These things will have an end, The end.
• 2 The end of these things is fearfull, Death.
• 3 This death is the second death, and hath no end.

I see, saith David,q 1.16 that all things come to an end: but thy commandements are exceeding broad, yea so broad, that all wayes and courses besides the path of Gods lawes, come to a speedy end, and very short period. What the Historian observed concerning the race of men, Vita hominum brevit, prin∣cipum brevior, pontificum brevissima; that the life of man is shorter than of other creatures, of Princes than of other men, of Popes than of Princes; may be applied thus to our present purpose: The lives of men are but short, their actions and endevours of a shorter date, but indirect and sinfull courses of the shortest duration of all. All the fruit that comes of them, like the fig-tree cursed by our Saviour, withers suddenly. Crassus enjoyed not long the fruit of his covetousnesse, but was slain in war, and had melted gold poured into his mouth by the Parthians: Julius Caesar enjoyed not long the fruit of his ambition, but was stabbed with twenty five wounds in the Senate: He∣liogabalus enjoyed not long the fruit of his pleasure, but was slaine and throwne into a jakes: Dionysius enjoyed not long the fruit of his sacriledge and tyrannie, but was constrained to change his scepter for a ferular, and teach Scholars for a small stipend, to keepe him from starving. If the pro∣sperity of the wicked be an eye-sore unto us, as it was sometimes unto Da∣vid,r 1.17 Let us enter into the sanctuary of God, and wee shall see the end of these men; namely, that God doth set them in slippery places, and casteth them downe to destruction. How are they brought into desolation as in a moment? they are utterly consumed with terrours. Achan spent not his wedge of gold, nor ware out his Babylonish garment, but was soone discovered, and stripped of all hee had, and came to a fearfull end. It was not long after Ahab and Jeza∣bel purchased a vineyard at the deare rate of the blood of the owner, but they watered it with their owne blood. Belshazzar had scarce concocted

the wine in his stomacke, which hee carowsed in the bowles of the Sanctu∣ary, before hee saw a hand writing his doome on the wall, and soone after felt the arme of Cyrus executing it upon him. Achitophel his policy tooke not long, for within a short space after he had animated the sonne against the father, his counsell was rejected, and hee hanged himselfe. The price of in∣nocent blood was not long in Judas his hands before with the same hands hee fitted his owne halter. Titus exhibited to the people stately pageants, pompes, carosels, and triumphant festivities for an hundred dayes; Asuerus kept royall feasts for halfe a yeere together: of both after the prefixed tearm was expired, nothing remained but infinite spoile of Gods creatures, and an excessive bill of charge. Hee that thriveth most by sinfull courses, and gur∣mandizeth all sorts of pleasures, and keepeth continuall holy-dayes a great part of his life; yet before hee goeth out of the light of this world, seeth an end of all his worldly happinesse, and there remaines nothing unto him but a sad remembrance, distempers in his body, wounds in his conscience, and a fearfull account to bee given to his Lord and Master for thus lavishing out his goods, and wasting his substance in riotous living. Pleasures like blos∣somes soone fall, the garlands of honour are withered in a few yeeres, the treasures of wickednes soon rust, all lewd and sensual, all base and covetous, all proud and ambitious, all false and deceitfull wayes have a short period, and a downfall into a lake that burneth with fire and brimstone.

s 1.18Gorrhan summeth up all briefly thus: There is a threefold inconvenience of sinfull courses; because they who pursue them reape no fruit from them, sustaine much losse by them, come to an evill end through them: for the

End. The end is taken

• 1 Either physically,
• 2 Or morally.

Either for the finall cause, or for the finall effect. Death is not the finall cause of sin, but the finall effect: for no man sinneth for death, but dieth for sinne. Others distinguish of ends, which are,

• 1 Intermediate, as wealth, honour, or pleasure.
• 2 Ultimate, as happinesse.

Death, say they, is not the intermediate end, but profit or delight; but it is alwayes the ultimate end of sinne unrepented of. A third sort make a diffe∣rence betweene the end,

• 1 Peccantis, of the sinner, that is, the end which the sinner in∣tendeth.
• 2 Peccati, of sinne, that is, the end to which sinne tendeth: this distinction seemeth to mee coincident with the first.

Death, say they, is not the end of the sinner, but of the sinne; not the end which the sinner propoundeth to himselfe, but the end which his sinne brin∣geth

him unto. Withall they acutely observe, that the Apostle saith not, the end of those men is death, but the end

Of those things. By those things hee understandeth the state of the unre∣generate, or those sinnes which were rife among the Romanes, and are reckoned up, chap. 1. which may bee reduced to three heads:

• 1 Impiety against God.
• 2 Iniquity against their neighbours.
• 3 Impurity against their owne body and soule, yea and a∣gainst nature also.

• 1 Impiety; with this hee brandeth them (vers. 21.)
• 2 Iniquity; with this hee chargeth them (vers. 29.)
• 3 Impurity; with this hee shameth them (vers. 24, 27.) Of those things the end is

Death. The second death, say some; for he that hath no part in the first resurrection, hath his portion in the second death. A double death, saith Saint Ambrose, à morte enim ad mortem transitur, for a sinner from one death pas∣seth to another. Others more fully thus: The end of those things is death,

• 1 Of your estate, by ruine of your fortunes.
• 2 Of your good name, by tainting your reputation.
• 3 Of your body, by separation from the soule.
• 4 Of your soule, by separation from God.

The most naturall interpretation, and most agreeable to this place, is, That by continuing in a sinfull course all our life, wee incurre the sentence, penalty and torment of eternall death: for that death is meant here which is opposed to eternall life, Verse. 23. which can bee no other than eternall.

Yea, but is sinne in generall so strong a poyson, that the least quantity of it bringeth death, and that eternall? are all sinnes mortall, that is, in their owne nature deserving eternall death? It seemeth so, for hee speaketh in∣definitely, and without any limitation; and as before hee implyed all sinne to bee unfruitfull and shamefull, so also now to bee deadly. What fruit had ye in those things, that is, in any of those things whereof ye are now ashamed? Now it is certain that the regenerate are ashamed of all sins, therefore in like manner it followeth that the end of all sinnes is death. For the Apostle here compareth the state of sinne and state of grace in generall; and as hee exhor∣teth to all good workes, so hee endevoureth to beat downe all sinne, as un∣fruitfull, shamefull, and deadly. See what will ensue hereupon; first, that there are no veniall sinnes; secondly, no pardons for them in purgatory; thirdly, no fee for pardons. If all sinnes are mortall, and, which all Papists will they nill they must confesse, no man is free from all sinne; for,t 1.19 in ma∣ny things wee offend all, saith Saint James; and,u 1.20 if we say that we have no sin wee deceive our selves, saith Saint John: what will become of their Romish doctrines concerning the possibility of fulfilling the law, the merit of con∣gruity or condignity, and works of supererogation? Si nulla peccata venialia nulla venalia, if no sinnes are veniall, then no sale to bee made of sinnes, no

utterance of pardons, no use of the Church treasury, no gold to bee got by the Monks new found Alchymy. Yee will say, this is but a flourish, let us therefore come to the sharpe:

Mitte hebetes gladios, pugnetur acutis.

The speech of Cornelius Celsus the Physitian is much commended by Bo∣dine; Nec aegrotorum morbi, nec languentium vulnera dicendi luminibus cu∣rantur; Soft words cure no wounds: wee may say more truely, soft words give no wounds, and therefore are not for this service of truth against er∣rour and heresie up in armes against her.* 1.21 Hector truely told Paris, that his golden harpe, and purfled haire, and beautifull painting, would stand him in no stead in thex 1.22 field: it is not the wrought scabbard, but the strong blade; nor the bright colour, but the sharpe edge of it, that helpeth in dan∣ger, and hurteth the enemy. In which regard I hold it fittest to handle schoole points scholastically, in tearmes rather significant than elegant, and labour more for force of argument than ornaments of speech. First then, after their plaine method, I will explicate the state of the question; next, meet with the adversaries objections; and last of all, produce arguments for the truth, and make them good against all contrary cavils, and frivolous ex∣ceptions.

Sins may bee tearmed veniall or mortall two manner of wayes:

• 1 Either comparatè, in comparison of others:
• 2 Or simplicitèr, simply, and in themselves: and that three manner of wayes: Either

• 1 Ex naturâsuâ, of their owne nature.
• 2 Ex gratiâ, by favour or indulgence.
• 3 Ex eventu, in the issue or event.

Wee deny not but that sinnes may bee tearmed veniall comparatè, that is, more veniall than others; and if not deserving favour and pardon, yet lesse deserving punishment than others. Secondly, veniall ex eventu or in the issue wee acknowledge all the sinnes of the Elect to bee; and some sinnes of the Reprobate also; or veniall ex gratiâ, that is, by Gods favour and cle∣mency: all the question is, whether any sinne of the Elect or Reprobate bee veniall ex suâ naturâ, that is, such as in its owne nature deserveth not the pu∣nishment of death, but either no punishment at all, or at least temporary onely. The reformed Churches generally resolve, that all sinnes in their owne nature are mortall; they 1.23 Romanists will have very many to be veni∣all. Their allegations are chiefly these: the first out of Matthew 5.22. Who∣soever is angry with his brother without a cause, shall be in danger of the judg∣ment: and whosoever shall say to his brother Racha, shall bee in danger of the Councell: but whosoever shall say, thou Foole, shall bee in danger of hell fire. Here, say they, wee may see that there are two punishments lesse than hell fire, and that hee onely is in danger of it, who breaketh out into that out∣rage, to raile at his brothet, and call him foole; not hee who is unadvisedly

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angry. Whereupon they inferre, that the last of the three sinnes mentio∣ned by our Saviour, is mortall, not the two former.

Their second allegation is out ofz 1.24 Matth. 7. anda 1.25 Luk. 6. and 1 Cor. 3. and such other texts of Scriptures, in which some sinnes are compared to very light things, as tob 1.26 hay, to stubble, to a moat, to a* 1.27 farthing. Surely, say they, they cannot bee grievous and weighty sinnes, which are compa∣red to such light or vile things of no value.

Their third allegation is out of Saint James,c 1.28 Sinne when it is finished bringeth forth death: Marke, say they, not every sinne, nor sinne in every degree, but when it is come to its perfection bringeth forth death; whereby hee insinuateth, that no sinnes are mortall but those which are consummate, brought into act, and committed with full consent of the will.

The fourth is out ofd 1.29 Matth. 12. I say unto you, yee shall give an account for every idle word at the day of judgement. Hee saith not, wee shall bee con∣demned for every idle word, but onely that wee shall bee called to answere for it, as wee shall be for all sinnes.

[Sol. 1] To the first allegation wee answere, That no doctrine of faith may bee grounded upon a meere parable, as the Schooles rightly determine; Theo∣logia parabolica non est argumentativa. Now that which our Saviour here speaketh of three severall punishments, is spoken by allusion to the pro∣ceedings in the Civill Courts in Judaea; and all that can bee gathered from thence is but this, That as there are differences of sinnes, so there shall bee differences of punishments hereafter. Secondly, hell fire is no more proper∣ly taken for the torment of the damned, than the other two, the danger of the Councell, and of Judgement, which all confesse to bee taken figuratively and analogically. Thirdly, Maldonate the Jesuite ingenuously confesseth, that by Councell and Judgement the eternall death of the soule is under∣stood; yet with this difference, that a lesse degree of torment in hell is un∣derstood by the word Judgement than Councell; and a lesse by Councell than by gehenna ignis, that is, the fire in the valley of Hinnom.

[Sol. 2] To the second allegation wee answere, First, that though some sinnes in comparison of others may bee said light, and to have the like proportion to more grievous sinnes, as a moat in the eye hath to a beame, a farthing to a pound; yet that no sinne committed against God may bee simply tearmed light, but like the talent of lead mentioned Zech. 1.5. Whereupon Sainte 1.30 Gregory inferreth, Every sinne is heavie and ponderous: and Saintf 1.31 Jerome writeth of Paula, That shee so bewailed light sinnes (that is, such as are com∣monly so esteemed) that a man would have thought her guilty of grievous crimes: and hee elsewhere yeeldeth a good reason for it; Because, saith he, I know not how wee may say any thing is light, whereby the divine Majesty is sleighted. Secondly, admitting that some sinnes are to bee accounted no bigger than moats, yet as a moat it it bee not taken out of the eye hindereth the sight, so the least sinne hindereth grace, and if it bee not repented of, or pardoned for Christs sake, is sufficient to damne the soule of the sinner. Thirdly, neither Christ by the farthing in the fifth of Matthew understan∣deth sinne, nor the Apostle by hay and stubble lesser or veniall sinnes; but Christ by farthing understandeth the last payment of debt, Saint Paul light and vaine doctrines, which are to bee tryed by the fire of the Spirit. For

in that place the Apostle by fire cannot meane the fire of Purgatory, be∣cause gold and silver are tryed, that is, precious doctrines or good workes, by the fire Saint Paul there speaketh of: whereas Purgatory fire is for mens persons, to cleanse and purge them from their lesser sinnes, as the Pa∣pists teach.

[Sol. 3] To the third allegation we answer, That the Apostle is so farre from de∣nying in that place that all sinnes are mortall, that on the contrary he there sheweth how all sinnes become mortall, and in the end bring the sinner to eternall death. What lesser sinne than lust, or a desire in the mind? yet this (as Saint James affirmeth) hath strength enough to conceive sinne, and sinne when it is finished to bring forth death.

[Sol. 4] To the fourth allegation we answer, That the same phrase is used concer∣ning all kindes of sinnes: yea, those that are greatest and most grievous; as we reade in Athanasius Creed, All men shall rise againe with their owne bo∣dies, and give an account of their owne workes: and if their account be not the better, that dreadfull sentence shall passe against them, Goe ye cursed in∣to everlasting fire.

Let us lay all these particulars together, and the totall arising out of them will be this, That though there be a great difference of sinnes, whereof some are lighter, compared to a fescu, or moate; others heavier, compared to a beame: some smaller, likened to gnats; others greater, tog 1.32 camels; some easier to account for, resembled to mites or farthings; others with more dif∣ficulty, as talents: and in like manner, although there are divers degrees of punishments in hell fire, as there were divers degrees of civill punishments among the Jewes; yet that we are accountable for the least sinnes, and that the weakest desire and suddenest motion to evill is concupiscence, which if it be not killed in us by grace, will conceive sinne, and that sinne when it is con∣summate will bring forth death. We need no more fightings the truth hath already gotten the victory by the weapons of her sworne enemies, and Go∣liah is already slaine with his owne sword; yet that yee may know how strong the doctrine of our Church is, I will bring forth, and muster some of her trained band.

First, we have two uncontrollable testimonies out of the booke of Deu∣teronomy,h 1.33 Cursed is hee that confirmeth not all the words of this Law to doe them: and, Behold, I have set before you this day life and good, death and evill, blessing and cursing. The former is cited by Saint Paul, to prove that all that hoped to be justified by the Law were under the curse: for it is written, saith he,i 1.34 Cursed is every man that confirmeth not all things that are written in the Law to doe them. Now there is no commandement which is not written in the booke of the Law, to which whosoeverk 1.35 addeth, is accursed. To these plaine and evident passages of Scripture may bee adjoyned three like unto them, Thel 1.36 soule that sinneth shall dye. The wages of sinne is death: and, The sting of death is sinne. These pregnant testimonies the Cardinall endeavou∣reth to elude with these and the like glosses; The soule that sinneth, that is, mortally, shall dye: and the wages of sinne, that is, of mortall sinne, is death: and the sting of death is sinne, that is, deadly sinne. With as good colour of reason in all Texts of Scriptures wherein we are deterred from sinne, he might interpose this his glosse, and say, eschue evill, that is, all deadly evill:

flye sinne, that is, mortall sinne: and consequently deny that veniall sinnes are any where forbidden. But as when wee reade in the common or civill law these and the like titles, the punishment of felony, murder, treason, fi∣mony, sacriledge, we understand the law of all crimes of the same kind; so in like manner when the Apostle saith indefinitely, the wages of sinne is death, we are to understand him of every sin: for, Non est distinguendum ubi lex non distinguit, we must not distinguish where the law distinguisheth not. For he that so doth, addeth to the law, or taketh from it, and thereby in∣curreth the curse pronounced by the law-giver. And though other Texts of Scriptures might brooke the like restriction, yet not those above al∣ledged. For what is the meaning of this phrase, Death is the wages of sin; but that sinne deserveth death? which is all one as to say, that sinne is mor∣tall. Now adde hereunto Bellarmines glosse, The wages of sinne, that is, mortall sinne, is death: and, the soule that sinneth, that is, that sinneth mor∣tally, shall dye; and the propositions will prove meere tautologies, as if the Prophet had said, The soule that sinneth a sinne unto death shall dye; and the Apostle, sinne that deserveth death, deserveth death. What is it to de∣prave the meaning of the Holy Ghost, if this be not? especially conside∣ring, that the Prophet Ezekiel in the selfe same chapter, ver. 31. declareth his meaning to be of sinne in generall, without any restriction or limitati∣on: Cast away from you all your transgressions, and make you a new heart, so iniquity shall not be your destruction. Here ye see no means to avoid death, but by casting away all transgressions: for sith the Law requirethm 1.37 entire obedience, he that violateth any one commandement, is liable to the pu∣nishment of the breach of the whole Law. To smother this cleare light of truth, it is strange to see what smoaky distinctions the adversaries have devised of peccatum simpliciter and secundùm quid, and peccatum contra Le∣gem and praeter Legem, sinnes against the Law and besides the Law: Ve∣niall sinnes, say they, are besides the Law, not against the Law. Are not they besides themselves that so distinguish? For let them answer punctually, Doth the Law of God forbid those they call veniall sinnes, or not? If not, then are they no sinnes, or the Law is not perfect, in that it meeteth not with all enormities and transgressions: If the Law forbiddeth them, then are they against the Law. For sinne, saith Saint John, is then 1.38 trans∣gression of the Law. If then veniall escapes are sinnes, they must needs be violations of the Law, and so not onely praeter, besides, but contra Legem, against it. The Law (as Christ expoundeth it) Matthew the fifth, forbid∣deth a rash word, a wanton looke, nay unadvised passion; and what les∣ser sinnes can be thought than sinnes of thought? therefore, saitho 1.39 Azorius the Jesuit, we must say that veniall sinne is against the Law, as Cajetan, Durand, and Vega taught: we must say so, unlesse we will reject the defi∣nition of sinne given by Saint Austine, and generally received by the Schooles (dictum, factum, vel concupitum contra Legem aeternam, that sinne is a thought, word, or deed against the eternall Law) unlesse wee will con∣tradict the ancient Fathers, by name, Saintp 1.40 Gregory: In the morning if thou seeke mee, thou shalt not finde mee. Now I sleep in dust, that is, in this

present I suffer the death of the flesh, and yet in the future judgement I feare the sentence of damnation, more grievous than death: for the Elect themselves, how righteous soever they are, will not be found innocent, if God deale with them according to strict justice: And Saintq 1.41 Jerome, Whatsoever we doe, what∣soever we speake, either belongs to the broad way or to the narrow; if with a few we find out a narrow path, we tend toward life: if we keep company with many in the great road, we goe to death. And in his secondr 1.42 booke against the Pelagians, where rehearsing the words of our Saviour, He that is unad∣visedly angry with his brother, shall bee in danger of judgement, thus re∣flecteth upon himselfe and his brethren: Which of us can be free from this vice? If unadvised anger, and a contumelious word, and sometimes a jest, bringeth a man in danger of judgement, councell, and hell fire, what doe im∣pure desires, and other more grievous sinnes deserve? And Saints 1.43 Chryso∣stome, who thus quavereth upon the same note: Many are startled when they heare that he shall be condemned to eternall death, who calleth his brother gid∣dy-braine or foole; sith nothing is so common among us, wee hardly speake three words in disputing with any man, but we breake out into such course lan∣guage.

Yea, but some will say, What? is the nodding at a Sermon, the stealing a farthing, the breaking of a jest such an hainous matter, that it deserveth everlasting torments of body and soule in Hell? I answer with Saintt 1.44 Au∣stine, in the estimation of sinnes we ought not to bring out deceitfull weights of our owne, but out of the Scriptures, golden weights sealed by God, and in them see what is light, and what is weighty. In these scales wee shall find the least sinne to be heavie enough to weigh down to the ground, yea, to Hell: for every offence committed against an infinite Majesty, deserveth an infi∣nite punishment: every transgression of the eternall Law, excludeth a man from eternall happinesse, and deserveth eternall death: Whosoever shall breake one of the least commandements, saith ouru 1.45 Saviour, and teach men so, shall be least in the Kingdome of heaven. Here Bellarmine wisheth us to marke, that Christ saith not simply, hee that breaketh one of the least com∣mandements, but he that breaketh it and teacheth others to doe so. We mark it well, and that clause may serve to brand him and his fellow Priests and Jesuits: for who teach men to break the least commandements, if not they, whose doctrine is, that veniall sinnes are not against the Law, nor sim∣ply and properly to be called sinnes, but rather naevuli, aspergines, and pul∣visculi, that is, dustings, or spertings, or small spots, warts, or blisters.

Yee all perceive how much this Text of Scripture maketh for us in our doctrine against Papists; but I feare it maketh as much against us in our lives. Doe we so live, as if we were perswaded that the least sinnes, inas∣much as they are committed against an infinite Majesty, and are breaches of his eternall Law, are exceeding great, nay infinite? Could we drink ini∣quity as the beast doth water, if we thought it were deadly poyson? Doe we make great account of small sinnes? nay doe we not rather make small account of the greatest? Who ever espyed an Adder thrusting his sting at him, and started not backe? Natures insensible of paine, and ignorant of

that danger, doe no lesse. For if any venemous thing be applyed to any part of our body, the bloud, as if it took notice of its deadly enemy, flyeth back, & turneth it streams another way: and shall not our conscience, which hath knowledge and sense of the venome of sinne, be much more fearfull of it? It is no amplification of the malignant nature of sinne, to compare it to a poyson: it is rather a diminution. For no poyson could ever yet be made so strong, that the least imaginary quantity thereof was deadly; the least thought of sinne, yea the sinne of thought is so. Poysons be they never so pernicious and deadly, are pernicious and hurtfull to that part onely which of it selfe is mortall, I meane our bodies; but sinne killeth that part that naturally cannot dye: it slayeth our immortall spirits. There are ma∣ny forcible arguments to deterre us even from small sins, and to excite us to watch over them: as,

1. Quia difficiliùs caventur, because it is a thing more difficult to avoid them than the greater. Many are choaked with small bones of fishes, but few with greater; because they are usually felt in the mouth before they goe downe the throat. Solinus writeth of a kind of* 1.46 viper of a small quan∣tity, that doth much more hurt than the greater, because the most part of men sleighten it.

2. Quia difficiliùs curantur, because the wound that is given by them is with more difficulty cured: as a pricke made with a bodkin, or a steeletto, if it be deep, is more dangerous than a wound given with a greater wea∣pon; because the flesh presently closeth up, and the bloud issuing not forth, runneth inwardly with greater abundance.

3. Quia ad majora viam muniunt, because they are a preparation and disposition to greater offences. As the wimble pierceth the wood, and ma∣keth way for the auger; so the smaller sinnes make a breach in the consci∣ence, and thereby a way to greater. The least sins are as the little theeves that creep in at the windowes, and open the doores to the greater, that rifle the house, and rob the soule of all her spirituall wealth: whence is that ob∣servation of Saintx 1.47 Gregory, If we sticke not at small sinnes, ere we are aware we shall make no bones of the greatest.

4. Quia parva peccata crebra ita nos praegravant, ut unum grande, be∣cause small sinnes with their multitude and number as much hurt the soule, as great sinnes with their weight. The Herrings, though a weake and con∣temptible kind of fish, yet by their number kill the greatest Whale. What skilleth it (saith Sainty 1.48 Austine) whether a ship be over-whelmed with one great wave, or drowned by a leake in the bottome unespyed, in which the water entereth drop by drop? What easeth it a man to be pressed to death with a heap of sands, more than with a sow of lead? Are not the greatest ri∣vers filled by drops? The sinnes we ordinarily commit, minuta sunt, sed multa sunt, they are small, but they are many; and what they lose in the quantity, they get in the number.

These indeed are important considerations, yet (mee thinkes) there is more, nay there is all that can be said in this clause of the Apostle, The end of those things is death: the smaller sinnes, as well as the greater, in their

owne nature are mortall. It is a more fearfull thing, I confesse, to be plun∣ged into the bottome of a headlesse lake, than to sinke a little under water: yet he that is held under water, how neere soever it be to the top, till his breath is gone, is as certainly drowned, as he that is found dead in the bot∣tome. It is but a miserable comfort to bee put in hope of an upper roome in Hell, and not to be thrust into the lowest dungeon. Wherefore, as yee tender the life of your bodies and soules, hearken to a word of exhortation: Taste not the least drop of the poyson of sinne; for though it put you not to so great torment, and be not so present death, yet deadly it is, and with∣out repentance and saving grace will kill your soules. Destroy the Cocka∣trice in the shell, breake the smallest seeds of sinne in your soule, as the Em∣met biteth the seeds which she layeth up for her selfe, that they may not grow againe in the earth. Parvulos Babylonis allidite ad petram, in quâ ser∣pentis vestigia non reperiuntur; Dash the Babylonish babes against that rocke, into which no serpent can enter. I know not how it commeth to passe, that as in nature we see the Adamant, which nothing relenteth at the stroake of the hammer, is dissolved with the warme bloud of a Goate; the Elephant, which no great beast dare encounter, is killed by a small Mouse creeping in at his truncke, and eating his braines; and the Lions in Mesopotamia are so pestered with a kind of Gnat, flying into their eyes, that to be rid of the paine, they sometimes teare them out with their clawes, and sometimes drowne themselves: so the strongest Christians are often over-taken with the least temptations, and conquered with a reed, nay, with a bull-rush. To forbeare more examples; David was taken by a look only: Peter affrighted by the speech of a Damsell: Alipius was overthrowne by a shout in the Theater. The breach of the Commandement in lesse things, even because they are lesse, and so might more easily be avoided, maketh the disobedi∣ence the greater; and all sinne is the more dangerous, by how much the lesse it is feared. Saint Austine maketh mention of certaine flies in Africa, so small, that they can scarce be discerned from moates in the ayre: Quae tamen cum insederint corpori acerbissimo fodiunt aculeo, which yet are armed with a most venemous sting: those little sins that are so small, that we can scarce discerne them to be sinnes, are like those Cynifes Saint Austine speaketh of, they pricke the conscience with a most venemous sting. Now if the sting of these small Flies put the conscience to such paine, and affect it with such anguish, who will be able to endure the teeth of the Adder, or the taile of the Scorpion? If whosoever is angry with his brother without a cause, shall be in danger of the Judgement: and whosoever shall say unto his brother, Racha, shall be in danger of the Councell: and whosoever shall say, Thou foole, shall be in danger of hell fire; what punishment is he like to endure, who beareth malice in his heart against his brother, envieth his prosperity, undermineth his estate, woundeth his good name, nay spilleth his bloud? this is a crim∣son sinne, and mortall in a double sense: not onely because it slayeth the soule, but also because it killeth the body. If we shall give an account at the day of judgement for every idle word, what answer shall we make for irreli∣gious and blasphemous words? for calumnious and detractious speeches? for uncharitable and unchristian censures? for false witnesse? for oathes? for perjury? I am loth harder to rub on the sores and galls of your consci∣ences,

and leave them raw: therefore my conclusion shall be the applicati∣on of a plaister unto them, which will certainly heale them. That which our Saviour after his resurrection promised to those that should beleeve on his Name, that if theyz 1.49 dranke any deadly thing it should not hurt them, was per∣formed according to the letter to the Disciples in the first ages; but in the spirituall sense to all of us at this day. If we have drunke any deadly poyson of sinne, as who hath not? yet through repentance and faith in Christs bloud it shall not hurt us. The nature of poyson is to work upon the bloud, and to venome that humour: but contrariwise, the bloud of our Saviour worketh upon the poyson of sinne, and killeth the venemous malignity thereof. Though the most veniall sins in mens esteeme are mortall in their owne nature, yet the most mortall are made veniall by grace. No sin mor∣tall but to the reprobate and infidell; no sinne veniall but to the elect and faithfull: nay, no sinne but mortall to the reprobate and infidell, no sinne but veniall to the faithfull and penitent. Nothing deadly to Gods chosen, nay, not death it selfe. For the sting thereof is plucked out by Christ: O death,a 1.50 where is thy sting? O grave, where is thy victory? Thanks be unto God, who hath given us victory through Jesus Christ our Lord. Thanks be unto thee, Ob 1.51 Saviour, who hast given death his deaths wound by thy death. Beloved Christians, so many sins as we have committed, so many deaths eternall wee have deserved; from so many deaths Christ hath delivered us: and therefore so many lives, if we had them, we owe unto him, and shall we not willingly render him this one, for which hee will give us immortality, blisse, and glory in heaven with himselfe? Cui, &c.

Notes

• a 1.1

  Eccles. 3.1, 2, 3, 4.
• b 1.2

  Acts 8.21.
• c 1.3

  Plaut. in Pers. Certè nihili est qui nihil amat: quid ei homini opus est vitâ?
• d 1.4

  Eph. 5.11.
• e 1.5

  Psal. 1.3, 4.
• f 1.6

  Mar. 8.36.
• g 1.7

  Josh. 7.25.
• h 1.8

  2 Kin. 5.27.
• i 1.9

  Judg. 8.27.
• k 1.10

  1 Kin. 22.31. 2 Kin. 9.33.
• l 1.11

  Dan. 5.28.
• m 1.12

  Act. 5.5, 10.
• n 1.13

  Mat. 27.5.
• o 1.14

  Dan. 4.19.
• p 1.15

  Suet. in Vesp.
• q 1.16

  Psal. 119.96
• r 1.17

  Psal. 73.17, 18, 19.
• s 1.18

  In ep. ad Rom. Servitutis cul∣pae triplex est incommodi∣tas, primo quia cum damno multo, secundo quia cum fru∣ctu nullo, ter∣tiò quia cum fine malo.
• t 1.19

  Jam. 3.••.
• u 1.20

  1 Joh. 1.10.
• * 1.21

  Hom. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.22

  Sen. ep. 51. In primo defi∣cit pulvere, ille unctus et niti∣dus.
• y 1.23

  Bellar. de amis. grat. & stat. pec. c. 9. Qui dixerit, fatue, reus erit gehennae ignis: ex his tale con∣ficitur argu∣mentum, mani∣festum conviti∣um facit reum gehennae ignis, non item subi∣ta iracundia, &c.
• z 1.24

  Mat. 7.5. Moat out of thy brothers eye.
• a 1.25

  Luk. 6.41.
• b 1.26

  1 Cor. 3.12. Hay and stub∣ble.
• * 1.27

  Mat. 5.26. The uttermost farthing.
• c 1.28

  Jam. 1.15.
• d 1.29

  Mat. 12.36.
• e 1.30

  Super Ezek. l. 2. Omne pec∣catum grave est.
• f 1.31

  Jer. Epitaph. Paulae. Ita le∣via peccata de∣flebat, ut gra∣vissimotum scelerum dice∣res ream. Et ep. 14. Ne∣scio an posse∣mus leve ali∣quod peccatum dicere, quod in Dei contemp∣tum admitti∣tur.
• g 1.32

  Mat. 23.24.
• h 1.33

  Deut. 27.26. & 30.19.
• i 1.34

  Gal. 3.10.
• k 1.35

  Deut. 4.2.
• l 1.36

  Ezek. 18.4. Rom. 6.23. 1 Cor. 15.56.
• m 1.37

  Jam. 2.10. Whosoever shall keep the whole Law, & yet offendeth in one point, is guilty of all.
• n 1.38

  1 John 3 4.
• o 1.39

  Moral. p. 1. l. 4.
• p 1.40

  Greg. l. 8. in Job. In prae∣senti mortem carnis patior, & tamen ad∣huc de futuro judicio gravio∣rem morte destructionis tuae sententiam pertimesco, quantâlibet enim justiciâ polleant, nequaquam sibi ad innocentiam vel electi sufficiunt, si in judicio districtè judicentur.
• q 1.41

  Ep. 14. Om∣ne quod loqui∣mur, aut de la∣tâ, aut de an∣guttâ viâ est. si cum paucis subtilem quan∣dam semitam invenimus ad vitam tendi∣mus; si multo∣rum comita∣mur viam, se∣cundum Do∣mini sententi∣am imus ad mortem.
• r 1.42

  Lib. 2. cont. Pel. c. 4. Quis nostrûm potest huic vitio non subjacere? cum etiam pro otio∣so verbo reddi∣turi simus rati∣onem in judi∣cio, si ita, & sermonis inju∣ria, atque in∣terdum jocus judicio, couci∣lioque, & ge∣hennae ignibus delegantur, quid merebi∣tur turpium re∣rum appetitio?
• s 1.43

  Chrys. com. in Mat. 5. Mi∣rantur multi hominem qui fratrem levem aut fatuum ap∣pellaverit, sempiternae morti condem∣nari, cum ter∣tio quo{que} ver∣bo alti alus id dicere solea∣mus.
• t 1.44

  Aug. l. 2. cont. Donat. Non afferamus sta∣teras dolosas, ubi appenda∣mus quod vo∣lumus, & quo∣modo volu∣mus pro arbi∣trio nostro, di centes hoc grave est, hoc leve, sed afferamus stateram divinam de Scripturis sanctis, tanquam de thesauris Domini, & in illâ quid sit grave appendamus.
• u 1.45

  Mat. 5.19.
• * 1.46

  Polihist. c. 8. Brevissima a∣pud Amyclas vipera est, ac propterea dum despectui est, faciliùs nocet.
• x 1.47

  Lib. 9. mor. in Job. Si vitare parva negligi∣mus, insensi∣biliter seducti majora etiam perpetramus.
• y 1.48

  Aug. ep. 108. Quid inte∣rest ad naufra∣gium, an uno grandi fluctu navis operia∣tur, an paula∣tim subrepens aqua in senti∣nam, & per negligentiam derelicta im∣pleat navem, atque submer∣guntur? Et serm. 10. de di∣vers. Quid interest utrum te plumbum premat an arena? plumbum una massa est, arenae minuta grana sunt: nonne vides de minutis guttis impleri flumina? minuta sunt, sed multa sunt.
• z 1.49

  Mar. 16.18.
• a 1.50

  1 Cor. 15.57.
• b 1.51

  Hieron. epit. Nepot Gratias tibi, Christe Salvator, nos tua agimus cre∣atura, quòd tam potentem adversarium dum occideris, occidisti.